Chapter XII: Part 12

But there is one course infallibly safe for us, and that is to follow the New Testament phraseology. We ought not only to use New Testament names, but should pay some regard to the frequency of the use of those names. When a man uses the name _christian_ more in one half hour than it is used in the whole New Testament, it is a clear evidence that there is something wrong with him. The same is true of the name Disciple, or any other designation found in the Scriptures. The man who is truly under Jesus, not only uses New Testament designations for the people of God, but uses them in the same manner as found in Scripture. We never find “Christian church” in Scripture. We find no “Disciple church,” or “Disciples’ church,” in the New Testament. Such names are incongruous. Yet they are current in some sections of country. In some parts of Kentucky and Indiana you hear of the “Christian church” very frequently. In the Western Reserve, Ohio, you will hear both “Disciple church” and “Disciples’ church” very frequently. In the New Testament “the church of Christ” is found; but “the church of God” much more frequently. The members are called Christians, Disciples, and frequently only designated “people of God,” “children of God,” “brethren,” etc. By giving a little attention, we can converse in the same way. In nine cases out of ten, we can express ourselves in the simple words, “the brethren,” “the church,” etc., and be as perfectly understood as if we would adopt the most sectarian designation.

The adoption of all names unknown to the New Testament, is wholly unwarrantable. There is no matter of more importance than this. Let us learn to use the precise language of the New Testament, and use it in the same sense as used there; and, above all, see to it, that we not only call ourselves Christians and Disciples, but that we be indeed _Christians, Disciples_.

INDIVIDUALITY AFTER DEATH.

Will the dead maintain their _identity_ and _individuality_? Is there any clear light on this? We will not discuss it, but refer to a few evidences. Fifteen hundred years after Moses died, and before any had risen from the dead, he held a conversation with Jesus in the mountain of transfiguration. He had not lost his identity nor his individuality. He did not lose his consciousness. See Matt. xvii. 1-4; Mark ix. 2-4; Luke ix. 28-30. The rich man died, and in _hades_ he lifted up his eyes in torment. See Luke xvi. 23. He did not lose his identity, individuality or consciousness. Nor is there any account of his existence being such as he had before he was born. Nor did Lazarus lose his identity, individuality or consciousness. These men were both identified, conscious, and retained their individuality. They were not in the same place or state, though both were in _hades_. There was a great gulf between them—the one in Abraham’s bosom, and the other in _tartaros_.

We are not to assume that, because we find _soul_ and _spirit_ used interchangeably in some instances, they always mean the same, much less that they always mean life. When Paul prays that the “whole spirit and soul and body be preserved blameless,” he does not use the words soul and spirit in the same sense, any more than he uses the words soul and the body in the same sense. He does not use the spirit, soul and body, in the same sense, or as meaning the _same thing_, but each having its own meaning. The word soul is used with more latitude than the word spirit. The word _soul_ is frequently used in the sense of _person_, as “the soul that sinneth shall die;” “eight souls were saved in the ark,” and other cases. The word soul is used in the sense of _life_, in some instances. But it is used synonymously with spirit, in the following: “Are not able to kill the soul.” Matt. x. 28. Man can kill the body and the natural life, but the soul or spirit, man can not kill. The living being that dwells in the body, or the “inner man,” does not die when the body dies. This “inner man” may be “at home in the body, or absent from the body and present with the Lord.” This “inner man” may be caught away to paradise, in the body or out of the body. But we cannot go into the discussion of these matters, now.

We do not receive the idea of men losing their identity, individuality or consciousness; the transmigration of the soul, or the pre-existence of the soul; nor the atheistic idea that “death is an eternal sleep.” We can find better, and certainly more profitable themes than these, on which to dwell, both in our meditations, preaching and writing. Let us be careful and not get out where the water is too deep—we might find it over our heads.

BELIEF IN THE BIBLE IS INFALLIBLY SAFE.

It is infallibly safe, because no man has ever been able to show any evil consequences that could possibly follow the believer, upon any hypothesis. No man of any reason has ever doubted the safety of relying upon the Bible, if it be true. But we go beyond this, and declare, without hesitation, that if it were possible for it to prove untrue, it is infallibly safe to believe and rely upon it. Its moral precepts, to say the least, are good as any on earth. Its requirements in all our present relations are competent to make us as good and happy as we are capable of being in this life. And, certainly, if it could possibly prove untrue, the belief of it could not endanger our happiness in the life to come. Beyond all controversy, he who believes and practices the Bible, attains to the highest perfection and happiness of which his being is capable in this life, and stands as good a chance for happiness in the life to come as he who rejects it. And if, in the end, the whole could be shown to be a mistake, no man living can show that the believer in the Bible can possibly be in danger, in this world or in the world to come. No evil consequences can possibly follow the believer, in any event. It is strange, if that which is infallibly safe, should not prove true.

REVELATION OF THE MYSTERY.

God is unchangeable; the same yesterday, to-day and forever. Jesus, the manifestation of God in the flesh, and the exact representation of his person, in whom dwells all the fullness of the Godhead, bodily; the concentration and embodiment of all divine benevolence, goodness and perfection, is unvaryingly the same—the constant, the ever blessed and merciful philanthropist. Christianity, as set forth upon the sacred pages of the New Testament, is but the revelation of the mystery from the beginning of the world, hid in God who created all things by Jesus Christ, but the development of the eternal purpose of God, the unfolding of the infinite benevolence, mercy and goodness, in a gracious system of pardon, restoration and final redemption, for all them who obey him, through the proclamation of the glorious gospel of the blessed God. It was the infinite goodness that prompted it, the infinite will that resolved it, the infinite wisdom that devised it, and infinite power that executed it. God first purposed the gracious scheme of benevolence. He then promised it to Abraham, saying, “In thee, and in thy seed, all the nations of the earth shall be blessed.” He succeeded this promise by many clear predictions of the prophets, and divine testimonies from their hallowed lips. Yet these things were not understood by mortal man. Great and good men believed the promise and the testimonies of the prophets, rested in hope and died in faith, without understanding; fully appreciating or comprehending the full import of the good things to come. Eye had not then seen, ear had not heard, nor had it entered into the heart of man to conceive the good things God had prepared for them that love him. The things now revealed in the gospel, had been hid for ages, and not made known to the sons of men. Christianity is now a mystery explained, a secret revealed—that which was hid in God, made known—the purpose of God developed—a promise fulfilled according to the Scriptures of the prophets, and the commandment of the everlasting God, made known among all nations for the obedience of faith.

EARNESTLY CONTENDING FOR THE FAITH.

An apostle has thought it needful to enjoin upon us, “Earnestly contend for the faith formerly delivered to the saints.” An old soldier of the cross, when about to put off his armor, rejoiced that he had fought a good fight, kept the faith and finished his course. In the course of his warfare, we are informed that he disputed “two whole years” in a certain school, or contended for the faith. This warfare, disputing or contending, is an advocacy, a defence and maintenance of the faith once delivered to the saints. The first thing, in order to this advocacy, is to ascertain what the “faith once delivered to the saints” is, and the next thing is to advocate it, maintain and defend it with every power. The faith exists in two forms: 1. In its concentrated, embodied, or constitutional form, as it is presented for the confession of the new convert, in a single proposition, that it may be received or rejected by either an affirmative or a negative answer. 2. In its fully developed or detailed form, as we find it spread upon the pages of the christian Scriptures. This is the creed of the church by which she is governed and guided in all her journey through this world.

The whole of the detailed or fully developed creed, so far as its truth or authority is concerned, is in the concentrated, embodied or constitutional creed. Indeed the whole system of christianity was in the purpose of God, which he purposed in Christ before the world, in the promise to Abraham, in the good news borne by the angels to the shepherds of Bethlehem, in the last commission, in the same sense that it was in Christ. But it was not put in due form for mankind to confess, receive and place themselves under it. The same that was in the “eternal purpose” of God, in the promise, in the good news of great joy and in the commission, was in the announcement, “This is my Son, the beloved, in whom I am well pleased,” in the confession of Peter, “Thou art the Christ, the Son of the living God,” the same that John testified that we might believe, when he said, “These things are written that you might believe that Jesus is the Christ, the Son of God,” or that God uttered in the mountain when he gave him honor and glory, or the same is contained in any one of these that is contained in “the gospel.” Any one of these expressions, and many others that could be maintained, contain christianity in its concentrated, embodied or constitutional form. These all embrace Christ. All christianity centers in him, comes from him and is authorized by him. Through the holy witnesses of Jesus, men are made acquainted with Christ, convinced that he is a divine person, the Son of God and the Savior of the world; and, in the confession, receive him as their only Leader. This is simply receiving christianity in its constitutional form, without having examined its details or knowing what they are. We do not, therefore, read christianity through, sitting in judgment, as we do, a merely human composition, noticing every expression to see whether it is good or true. When we become acquainted with the Author, find him sent from God, declared his Son in his resurrection from the dead, divine and infallible, we place ourselves under him, and receive his holy instructions implicitly, only wishing to know that they are from him.

Christianity, therefore, in its embodied, or constitutional form, embraces christianity in its details. “The faith once delivered to the saints,” is simply christianity, the complete system as the Lord gave it. All who have confessed Christ intelligently, have received christianity, committed themselves to it. This is “the faith,” that which is to be advocated, maintained and defended. The man who has received it with the whole heart, practices it, and enjoys it, is a christian. The requirement of heaven resting upon him is, to earnestly contend for the faith, advocate, maintain and defend it.

THIRTY YEARS AGO.

We showed from the pulpit, fully thirty years ago, that the answer of Peter to the three thousand on Pentecost, was not the same as the answer of Ananias, to Saul, of Tarsus, and the answer to Saul was not the same as the answer of Paul, to the Philippian jailer, and gave the reason for the difference. But that was not a difference between _then_ and _now_, but difference in view of the difference in the conditions of persons at the _same time_. The same difference is observed now, by all intelligent preachers, where they find the difference in the conditions of persons. If a man is a believer, they do not command him to “believe on the Lord Jesus Christ.” If he has repented, they do not command him to repent. Or, if he has been immersed, they do not command him to be immersed; but to go on and unite with others who have been immersed into Christ, and observe all things, whatever the Lord has commanded. But attention to this is no difference between _then_ and _now_, nor did the preacher, thirty years ago, fail to observe this difference, any more than now. On the contrary, the preachers then generally understood this better than the preachers do now.

We noticed the articles in question, carefully, to see the difference in the condition of things _now_, demanding the different treatment, but in vain; we did not see it. The plain state of the case is, that there is no _general difference_, and we now need the _same gospel_, presented in the _same manner_, as they needed then. Preaching always did take better effect, when presented in a pleasant manner, than when presented in an abrupt and repulsive manner. This we knew thirty years ago, as well as we know it now. All that can be truthfully said about this, opens the way for no change—no _new departure_. Whatever was then true in this respect, is true now. A good and acceptable _manner_ in presenting the gospel was appreciated then as much as it is now, and was of precisely the same value. It was understood then as well as it is now, that every improvement in manner had its value, and more attention was given to the _matter_ then, than now. There was then more sound preaching and teaching, than there is now, and less that was unsound.

We need solid and sound men now, faithful and true, not to preach something different, but _the same_, not in a different _manner_ from what we had thirty years ago, but in the _same manner_; not to _undo_ what has been done by the labors of the holy men of the past fifty years, many of whom have fallen asleep in Jesus, but a few remain to this present; but to maintain, defend, perpetuate, and transmit it down through the ages, to the end of time. We want men that will not demoralize the people, specially our young preachers, by opening the way for something _new_ and _different_; but maintain the same things, and be of the same mind, and of the same judgment; not preparing the way for something _new_, but maintaining and defending the _old_, _tried_ and _unquestionable_; not getting ready for _change_—_new departure_—but “preach the word”—“continue in the things they have learned, and been assured of,” and not demoralize our young preachers with the idea of being on the wing; on a flight from one thing to another, in some wonderful career of progress; but exhorting them to be “rooted and grounded in the truth;” yes, more, in the “_love_ of the truth;” not only to maintain “sound speech that can not be condemned”—“sound words,” but the very “_form_ of sound words.”

JESUS REVEALED AS THE SAVIOR.

We turn our eyes to the infant in a manger in Bethlehem, and place them upon the child of promise, born according to the divine purpose, to whom God had been pointing from the beginning of time, who is to be the rise and fall of many nations, and the hope of the world, and find that all the divine prophets, and holy Seers of olden times, have been looking to him; that the attention of all heaven is directed to him, and, that the object now is, to engage the attention, enlist the hearts, and center the affections of the whole family of man in him who is called Jesus. Accordingly, wonders surround him of a stupendous character, when he is born. Angels of heaven appear, exclaiming, “We bring you good news of great joy, which shall be to all people. Unto you, this day, in the city of David, a Savior is born, which is Christ the Lord.” After a few incidents connected with his birth, and up till he is two years of age, he passes pretty much without observation, through the period of his minority, and the time comes for the Lord to make him known to Israel. We look and see him approach John the Baptist, demanding baptism at his hands. The good man knew him not as the Messiah, though he knew him as a kinsman, and, in humility says, “I have need to be baptized of thee, and comest thou to me.” The Lord replied, “Suffer it to be so now, for thus it becomes us to fulfill all righteousness.” With this righteous explanation, the Baptist walked by the side of his Lord, not knowing him to be his Savior, for he says, “I knew him not, but he who sent me to baptize, said, ‘On whomsoever you see the Holy Spirit descending and remaining, that is he.’” Down they enter, hand in hand, into the water. The immerser takes his Redeemer in his hands, and lowers him till his person is buried in the waters of Jordan, and then gently raises him up. As they ascend from the water, they lift their eyes and behold the opening heavens, and the descending Spirit as it forms a visible appearance, and rests upon him whom God would have revealed to Israel. At this moment, the Almighty Father spoke from heaven, in the audience of the people, announcing: “This is my Son, the beloved, in whom I am well pleased.”

CAN NOT A MAN KNOW THAT HE IS A CHRISTIAN?

The grand question to be solved, in this generation, is, whether men can follow the Lord, the only Potentate, the King of kings and Lord of lords, as their only Leader, receive his truth as their only guide, his faith as their only faith, his religion as their only religion, and be simply his disciples and no more. Is there such a thing in this world as christianity? All the conflicting parties around us admit that there is. Can we determine what it is? If we can not, no man knows whether he is a christian or not. If we can determine what christianity is, then, why not adopt it, and nothing else? Can we determine what the gospel is? If we can not, then, no man knows whether he is a believer or not, and knows not whether he will be saved or lost. If we can determine what the gospel is then, why in the name of reason not preach the gospel and nothing else? If we can not determine what the church of Christ is, then no man can determine whether he is in the church of Christ or not. If we can determine what the church of Christ is, there can be no excuse for forming any other church, or belonging to any other.

If we can not determine what christianity is, we can not determine who is near to it, or far from it. If we can not determine what the gospel is, we can not decide who comes near to it, or swerves far from it. If the right way can not be known, no man can tell who is near the truth and who is far from it. If we can not tell which the way to heaven is, we can not tell who is near and who is far from it. The world is lost. We are enveloped in impenetrable darkness. The light of heaven is blown out. Hell has triumphed. All is thrown into chaos. An eternal confusion spreads a universal reign. Doubt, uncertainty and gloom extend over the whole habitable earth. The purpose of God has failed, and the malignant purpose of hell has triumphed. The hope of all nations is lost. Our world is ruined!—Black, fearful and awful despair prevail everywhere among men. Is this the condition of our world? Tell us, all you who think that the man is a bigot, a simpleton and pretender, who says he can know the only true God, and Jesus Christ whom he has sent—that he can know the truth that makes man free—that he can know the gospel—that he can know christianity—that he can know that he is a christian—that he can know the true church; tell us, all you who despise this man for claiming that he can know all this, if you say you cannot know these things, how do you know whether you are right or wrong, in the way to heaven or hell? How can you tell, if you know not these things, whether you are near right, or far from it? How can you tell anything about it?

EXALTED POSITION OF JESUS.

This glorious person is the soul of the Bible, the center of the whole spiritual system, the attraction for all nations, the ruler, not only among the saints on earth, but also the armies of heaven. God gave him honor and glory, the apostle says, when he proclaimed him his Son in the holy mountain. He walks at the head of the army of God, the true Israel, and among the inhabitants of the earth, proclaiming with all authority, both in heaven and on earth, “I am the way, the truth and the life; no man cometh to the Father but by me.” “I am the resurrection and the life”—“I am he who was dead and am alive, and behold I live forever and ever”—“I have the keys of hell and of death; I can open, and no man can shut; I can shut, and no man can open”—“I am the bright and the morning star, the root and the offspring of David”—“I, if I be lifted up, will draw all men to me.” “If any man would be my disciple, let him take up his cross and follow me.” Such are a few of the many expressions setting forth the exalted position of the Christian’s King and the Christian’s Lord. When he was coronated in heaven, crowned Lord of all, the Almighty Father swore that he should reign till all his enemies should be put under his feet—that to him every knee should bow, and every tongue should confess. Lift up your hearts, all you saints, and behold your King! He is the head of the church. Set your affections on him, follow him, and consecrate yourselves to him forever more.

PUBLIC OPINION—INFANT DAMNATION.

ST. LOUIS, MO., May 18th, 1874.

_To the Editor of the Globe_:

I will give a reward of fifty dollars to any one who will
give the name of a Presbyterian minister, who is a member
of a Presbytery, under the jurisdiction of the General
Assembly of the Presbyterian Church, of the United States
of America, who has, at any time, preached the doctrine of
infant damnation; and I will give fifty dollars additional
reward, to any one who can point out any article in the
Confession of Faith or Catechism of this Church, teaching
this horrid doctrine. As infant damnation has been charged
upon Presbyterians in an editorial, of recent date, in the
_Globe_, the above reward is offered for the proof. That
the elect are incapable of sin, is also stated in the same
editorial, to be a doctrine of the Presbyterian Church. This
also is untrue.

W. H. AUGHEY.

We publish the above to show where the _pressure comes_, and not that we expect any “fifty dollars reward,” for such men as the writer of this, always have a loop-hole through which to escape, but we will see whether the Presbyterian ministry believe “this horrid doctrine.” If they do not believe the Confession of Faith, they are sailing under _false colors_ and their profession is a sham. If they do believe their Confession of Faith, we leave the reader to judge whether they believe “this horrid doctrine.” Let us hear the Confession: “God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the Author of sin, nor is violence offered to the will of the creature, nor is the liberty of contingency of second causes taken away, but rather established.” _Con., page 18, God’s Eternal Decree, chap. iii._

The reader will see nothing about infant damnation in that. Very well; let us see what is in it. This is in it—that God did foreordain unchangeably whatever comes to pass. There is more than this in it—he did this “from all eternity.” Now let us hear the Confession tell what one of these decrees is: “By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death.” _Con. page 18._ When was this done? “From all eternity.” What was it done for? “For the manifestation of his glory.” What was done? “Some men and angels are predestinated unto everlasting life, and others foreordained unto everlasting death.” That makes a plain case of it.

Let us hear the Confession again: “These angels and men thus predestinated and foreordained are particularly and unchangeably designed, and their number is so certain and definite that it can not be either increased or diminished.” _Con. page 19._ This decree of predestination and foreordination is _particularly_ and _unchangeably designed_, and the number thus particularly and unchangeably designed can not be _increased_ or _diminished_. But it will be said that this is not said of _infants_, but of “angels and men.” So it is. But _when_ was this decreed? “From all eternity.” These _men_ “foreordained to everlasting death” were thus “particularly and definitely designed” “from all eternity.” We may not be able to explain precisely the meaning of the words “from all eternity,” but they evidently mean before they were created. Before they were born, then, some men were foreordained to everlasting death. When they were born they were _infants_; yes, _infants_ “particularly and unchangeably _designed_” to everlasting death. Those of these infants foreordained, “particularly and unchangeably designed to everlasting death,” who die in _infancy are lost_. Here, then, in the Confession of Faith, which Presbyterian ministers profess to believe, is the doctrine of _infant damnation_—yes, “the horrid doctrine,” whether they believe it or not.

But then infant damnation is no worse than the damnation of adults who are foreordained to everlasting death, particularly and unchangeably designed to everlasting death, the number so definite that it can be neither increased nor diminished.

Let us hear the Confession again: “Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature as conditions or causes moving him thereto; and all to the praise of his glorious grace.” _Con., page 21._

In view of this, where is the difference whether infants or adults? The decree of God—his design—settled the matter before they were born, and made it so definite, that the number can neither be increased nor diminished, and that, too, without any foresight of faith or good works in the creature. The immutable _decree_ and _design_ of God has settled the matter, and that, too, before time began. The elect can never be lost, and the non-elect can never be saved, no matter whether infants or adults. To unchangeably foreordain an infant to everlasting death, is no worse than to foreordain a man to everlasting death—_design_ him to it before he was created. But we must, since the account is opened, administer yet another item or two on this matter. “Calvin’s Institutes of the Christian Religion,” is a standard work among Presbyterians, and used as a text-book in their theological schools. Let us hear from this work, Vol. I. page 166: “Hence appears the perverseness of their disposition to murmur, because they intentionally suppress the cause of condemnation, while they are constrained to acknowledge it themselves, hoping to excuse themselves by charging it upon God. But, though I ever so often admit God to be the Author of it, which is perfectly correct, yet this does not abolish the guilt impressed upon their consciences.”

Calvin here says, to confess that God is the Author of sin, which is the cause of condemnation, “is perfectly correct.” Let us hear him again: “I confess, indeed, that all the descendants of Adam fell, by the Divine will, into that miserable condition in which they are now involved; and this is what I asserted from the beginning, that we must always return at last to the sovereign determination of God’s will, the cause of which is hidden in himself,” Inst., page 166. Here Calvin says, “Adam fell by the Divine will.” Let us hear him once more: “If God simply foresaw the fates of men, and did not also dispose and fix them, by his determination, there would be room to agitate the question, whether his providence or foresight rendered them at all necessary. But since he foresaw future events only in consequence of his decree that they should happen, it is useless to contend about foreknowledge, while it is evident that all things come to pass rather by ordination and decree.” Inst., page 171.

Here it is argued that God foreknows “only in consequence of his decree.” But we must hear this great master in the Presbyterian Israel again: “I inquire again how it came to pass that the fall of Adam, independent of any remedy, should involve so many nations, with their infant children, in eternal death, but because such was the will of God?” Inst., page 170. Is there any infant damnation in this? But he says, “independent of any remedy.” He does so say, but _for the non-elect there is no remedy_. They and _their infant children_ are involved in eternal death, and that “because such was the will of God.” In these passages we have it clearly taught that God is the Author of sin; that not only Adam, but many nations, _with their infant children, are involved in eternal death_, and that, too, _according to the will of God_, because he _willed, designed—decreed it_.

See one more item from the Confession, chap. v. sec. 4: “The almighty power, unsearchable wisdom and infinite wisdom and goodness of God, so far manifest themselves in his providence that it extendeth itself to the first fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifest dispensation to his own holy ends.” It is seen from this that the Confession teaches that even the providence of God extends not only to the first fall, but to _all other sins of angels of men_, and that not _by a bare permission_, but such as has joined with it a most wise and _powerful bounding_, and otherwise _ordering and governing of them_, in a manifest dispensation to his own holy ends.

Let us hear the Larger Catechism, page 195: “They who have never heard the gospel, know not Jesus Christ, and believe not in him, can not be saved, be they never so diligent to frame their lives according to the light of nature or the laws of that religion which they possess; neither is there salvation in any other, but in Christ alone, who is the Savior only of his body, the church.” What becomes of all those who die without remedy, with _their infant children_? If Presbyterian ministers do not believe this horrible doctrine of infant damnation, it is because they do not believe their own Confession of Faith, and standard works. We can supply them with plenty more of the same sort, if there is any demand for it.

THE WARNING.

The antediluvians would not be warned by the preaching of Noah, and suspected nothing till the flood came, and swept them all away. The Jews in like manner would not be warned by our Lord and his apostles, and could not be aroused from their apathy and indifference till their devoted city was invested with armies. So shall it be at the coming of the Son of man. Great trials are upon those who intend to maintain truth and righteousness. May we be able to stand the coming conflict. The love of many is growing cold, and those weary of the restraints of Christ are coming to the surface. Let us not slumber, but watch and strengthen the things that remain and are ready to die. Let us hold fast and be faithful, lest the trying hour come on us unexpected. Let us sing, and sing with the spirit and the understanding: “Nearer, my God, to thee.” May we find grace to stand in the evil day, and having done all to stand.

HOW THE CAUSE OF REFORMATION WAS ADVANCED.

With preachers from the farms, shops, stores, law offices, doctors’ offices, with a little learning, and many almost without it, we carried this cause forward, and in defiance of all opposition have triumphantly planted it in all directions in this and in many other countries. The power was not _in the men_ but in the truth of God; the clear and unquestionable truth, that could be made plain and reliable to all men, and that, too, with very little learning or talent. The ground taken was invulnerable, manifestly right. The Bible is from God, divine, and admitted by all to be right, and there is not a reason in the world for not taking and going by it. We have struck down all human authorities, human names, and humanism of every sort, and restored to the people of this generation to a wonderful degree the divine, the supreme and absolute authority of the Bible, and are now commanding respect in a remarkable degree, not as a _new denomination_, but as the people of God, called out from the world and from Babylon, and planted upon the Rock of God.

The man that runs against this cause and opposes it is not simply running against men and opposing them, but against God, and must come to nothing. The cause is simply right, infallibly right, and nothing opposed to it is right. In this view we started in it, and have never had a doubt about its correctness and supreme authority over everything else in the name of religion. In our incipient movements every member was a _preacher_, if not _publicly_, _privately_, and every preacher was at work, as opportunity opened the way, in private, the social circle, the prayer-meeting, the established and regular meeting on the Lord’s day for the commemoration of the suffering of Jesus, anywhere and everywhere, as a sense of propriety dictated on all occasions. There were additions at almost every meeting, whether for prayer, or on the Lord’s day, and frequently when there were no meetings. All were _missionaries_, and missionaries _all the time_. Great numbers were almost daily added to the church, of both men and women. Indeed, many of the sectarian priests became obedient to the faith.

We had _discipline_ in the church—order, and the members were looked after; not only the popular and rich, but the afflicted and the poor. All were enlisted in the work, and had time to give attention to it. The evangelists were self-sacrificing men, seeking the salvation of the people, and preached in private dwellings, school houses, in barns, mills, groves, anywhere and everywhere that a few people could be found, who would hear the word of the Lord. The people crowded out to hear, and, hearing, believed to the salvation of their souls. They were of one heart and of one soul. The Bible was their book. “Thus saith the Lord” was their watchword, and a man that would sneer at it would have been regarded as a skeptic. “It is written” would be heard in the preaching and conversations. “The chapter and verse” were demanded. It was not the _novelty_ of the cause that gave it the victory, but the certainty that it was right—that it was from God and of supreme authority—that carried it to the hearts of the people. It was not unsupportable human schemes and devices that gave it power among the people, but the invulnerable nature of the cause itself. It was not the polish of classical and plausible men that carried it through the country, but the manifest authority of God in it.

Jesuits can only excel in being Jesuits; schemers can only excel in scheming; but “the excellency of the power” that pushed this cause through this country was not of Jesuits nor schemers, but of God; the preaching of the cross, the wisdom of God and the power of God. We knew nothing but Christ and him crucified, and went ahead with our plain and unvarnished story of Calvary. God was with us.

A PHALANX OF YOUNG MEN.

A grand phalanx of younger men, with fine education, abundant talent, and as true hearts as ever beat, are rallying to the principles, coming to the rescue, and have set their seal that “God is true,” and that “the word of God is not bound.” Ten of these for every one of the old men falling are making their appearance. They are rousing up all over the country, and new pens are coming to the rescue. God is with these young men, dwells in them and will hold them up. They are not mercenary men, but men of God—men of faith. We could name scores of them. They are found in all directions. They are reading, working, preaching the gospel and bringing sinners to the Lord. These are for the old ground—“The Bible and the Bible alone.” Many of them are now wielding master pens, and are master speakers. They are becoming masters of the situation. They will walk through the progressive elements, like Sampson carrying away the gate-posts, or pulling down the pillars of the house. While others will become “offended because of the word,” these will love the word, and all the hallowed principles involved, more and more, and stand true till the Lord comes. They will hear them ringing out the old watchwords, “It is written,” “Thus saith the Lord,” etc., etc. They will find a formidable array of these—a wall of them that can never be broken down.

They will find that the great masses of the followers of Christ have never been perverted, have never departed from their principles, and have not the least idea of ever doing so, but intend to stand by them till the last. These are the great stamina of the cause. A few city people, who read but little, have studied but little, and are governed by _sound_ and _show_, do not control in these matters, nor a few _rich men_. The great body of the numbers who are scattered abroad, hear good gospel preaching, take the papers, read them, and read the Bible, _decide the course_, tell the story. These are not led away by a few glittering words, by sound, nor by clerical pretensions. You need not read to them your dreamy philosophy, metaphysical speculations, distinctions where there are no differences, prosing through your long articles of twenty to thirty pages; they will not read all this, nor will they believe without reading. They are plain and practical people, and must known what they are doing. These know the gospel and love it. They know the right way of the Lord and will not walk in any other way.

We work in faith, rest in hope, with the strong and blessed assurance that this cause will live and go on triumphantly when our part of it shall be finished. What we are concerned with, is how to do our part, that may still remain, to the best purpose.

BODIES RESURRECTED, NOT SPIRITS.

There is nothing in the Bible about the _resurrection of souls or spirits_. The resurrection has to do with _bodies_, not _souls_ nor _spirits_. It was the body of Jesus that rose from the dead. It was bodies that came forth after Jesus rose and were seen of many. Mortal bodies shall be quickened. The resurrection has nothing to do with the spirit in the way of _raising_ it or making it _alive_. If man becomes extinct at death there is nothing to raise from the dead. Other beings might be created, but the words _resurrection_ and _creation_ are not of the same meaning. The _creation_ of Adam was not the same as _raising_ Lazarus from the dead. We use the two words, or find them used in the Bible, _create_ and _resurrection_, to express two distinct ideas. If man becomes extinct at death there remains no man to raise from the dead. Other persons might be created, and there would be no identity to lose, for they would not be _identical_, but _others_. We need plain Bible truth; the matters of the Bible, and not theories about the _pre-existence_ of spirits or the transmigration of _souls_. The plain truth of the Bible will _save us_; idle speculations will ruin us for this world and the world to come. Let us study and preach the clear truth of divine revelation and enforce it on our race. It is the only hope for all nations, kindreds, tongues and peoples of the earth.

ANOINTING WITH OIL.

Touching the “anointing with oil in the name of the Lord,” we think no _literal_ “anointing with oil” is enjoined. The _praying for him_, in the Christian dispensation, answers to the “anointing with oil,” in the old institution. It is simply a figurative allusion to the anointing, and not the actual use of oil. The praying for the sick, in the name of the Lord, _is the anointing_.

The Lord raises sick people up, in numerous instances, without any miracle. He may do this now, in answer to prayer, when consistent with his will. It matters nothing that we can not tell _how_ he does it. He _can do it_. This is enough.

GIVING UP PRINCIPLES.

There is nothing more important for individuals or bodies of people than clearly defined and well settled principles. To stand the test, and be of any importance to the world, the principles of an individual or a body of people, must be correct, and of vital importance. They should also be clearly defined, well understood, and constantly kept in view. It is then not only safe, but of the highest importance to adhere to them with the most determined pertinacity, fixed purpose and inflexible firmness. When principles are of the character we have described, it is dangerous to swerve, shrink or depart from them, in the least degree. Adherence—the most strict, rigid and determined adherence—to correct, clearly defined and settled principles, of a vital character, is indispensable to permanence, stability and happiness. If the principles thus defined are divine, departure from them is _apostasy_.

We are not speaking of _subtle principles_, requiring the utmost stretch of intelligence or learning to understand, or even to perceive them, when clearly set forth. There may he principles of this kind, correct ones, too, but we think, _never practical_. That which is practical and vital, is never so subtle as to require the utmost stretch of intelligence, either to set it forth or understand it. The Bible has its deep things, profound and wonderful, requiring the utmost stretch of human intelligence to set them forth, or understand them; or, it may be, deeper than human intelligence can fully fathom, but they are not the practical, and if vital in any sense, it is not vital that we should understand them. If we could not be Christians, serve, or please our heavenly Father, without understanding all such, it would certainly put it out of the power of the masses, to be acceptable at all. We know this is not so.

In precisely the same way, in nature, there are certain things that we must know, or we can not enjoy the blessings God has in nature for us. There are certain principles in nature that are _practical_ and _vital_, and we must know them and act in continual reference to them, or we will come to inevitable ruin. But they are not subtle, deep and profound principles, requiring the utmost stretch of intelligence to set them forth or understand them. These lie upon the surface, are the first things we come to, and may be easily learned, and understood sufficiently for all practical purposes. God has wisely arranged, in both nature and grace, or in the temporal and spiritual kingdoms, so that what we _must know_ may be easily learned, thus showing his benevolence in both, and that both have marks of the same Authorship. In these matters there is no excuse for being misled. In other words, if any one is misled, he must be an _easy dupe_, a _willing victim_.

In religion, on the part of the man of faith, certain principles are settled, and not to be opened anew, and investigated from the foundation, every time any new phase may appear. Certain other matters are so self-evident, that they need only to be well stated to satisfy any ordinary mind. These are the matters that move the world, and not the abstruse and subtle things. They are the matters that carry conviction to the mind, settle the understanding, and leave it in a state of satisfaction and rest. They call out the response, almost involuntarily, _that is so_. It does not have to be proved again.

As an illustration:—In a union meeting in which we participated, many years ago, and after the discussions had continued eight days and nights, in which some ten parties participated, on the last evening of the meeting, a gentleman rose and inquired if he might speak, at the same time explaining that he was a sceptic. The chairman said that it was no church meeting, and if he intended speaking to the point before the meeting, he should be heard. Several expressed a desire to hear him, and no one objected. He said he only intended to say a few words. Pointing to those of us who contended for union on the Bible, he said: “If the Bible is true, these men are right, for they insist on your taking _the Bible and going by it_. If the Bible is not true, _I am right_, and there is no show at all for the balance of you.” That is a case that needs no argument.

Before we belonged to the church, we spent a few days in a worthy family. The head of the family was a class leader in the M. E. Church, a kind-hearted and good man. He was zealous, and desired to benefit us religiously, and made sundry attempts to talk to us. We knew but little about the matters of which he talked, and really did not desire to say enough to discover to him how little we did know. But after further acquaintance we inquired of him as follows: “If a man will take the Scriptures, read them, believe them, and do what they require, will he not be a Christian?” With somewhat of an air of surprise, he replied: “No; he must have something more than that.” This “something more than that” was the perplexing part. What more could there be than the Scriptures require? _Then, if there is something more than the Scriptures require, how did any man find it out?_ And, still further, what is it? _If it is not required in Scripture, how does any man know that it is required at all?_ Of course we mean on the human part, or that which is required _of man_. When we inquire how a man is to obtain a crop of corn, we do not mean how he is to _make soil_, how he is to get atmosphere, sunshine, rain, etc., but how he is to perform _his part_. If the soil has not in it the qualities to produce corn; if the right state of atmosphere is not given, the sun does not shine, and the rain does not come, he is not to blame. It is useless to preach about the properties of the soil, the atmosphere, the warm sunshine, the rain, etc., in showing a man how to grow corn. On all these matters a man might preach philosophically, learnedly and correctly, but not another grain of corn would grow, for all his fine talk. This is not the _practical_ nor the _human part_. But the man must be instructed how to put the ground in order, how to plant and cultivate, in showing him _how_ to obtain a crop of corn, _with_ the divine blessing, but certainly not _without it_.

_First._ We have long since settled the question about the authority of the Bible. That is no more an open question, unless we please, for the sake of argument, to look at it as an open question. We receive what the Bible says _implicitly_, or because _the Bible says it_.

_Second._ Then it is _the rule_, and there is not a reason in this world for not taking it and _going by it_. It is the rule, the final, the absolute authority. It must be received in all things.

_Third._ Then the gospel preached by the apostles—precisely, no more, no less, no other—must be preached by us. What they preached then or in their time must be preached now or in our time.

_Fourth._ The gospel preached by the apostles was precisely what the people were required to believe, in their time, and what they did believe to the salvation of their souls. This same gospel precisely is what the people in our time are required to believe, and what they must believe to the salvation of their souls, or not be saved at all.

_Fifth._ The things commanded to be done in the preaching of the gospel by the apostles were the things which they did that they might be saved. The same things precisely which they were commanded to do, and which they did to be saved, are the things now commanded to be done by those who believe the gospel, that they may be saved. These things must be done now for precisely the same purpose as they were then.

_Sixth._ If, with precisely the same faith, the same things are done, for the same purpose, the same result will follow. No man can give a reason against this conclusion.

_Seventh._ When persons are turned to the Lord now or have become christians, the same instructions imparted to the first Christians should be imparted to them, to show them how to serve God and be finally saved. If this is not so, then no man can show how we are to be guided to the everlasting city.

We give these as a few of the clear principles from which we can not turn away without apostasy and utter ruin. These are vital and fundamental matters, and no man can infringe on them or treat them with indifference without being held in distrust. No man will turn round and repudiate all of them at once, but those who turn away will depart little by little, introducing a little _new_, leaving a little out, and encroaching on these principles, first in this and then in that. Such men will flounder and think themselves abused if we do not think they are perfectly _sound_. But there are some things we _can not think_. We can not think white is black, or that black is white. We can not believe without evidence. If men desire us to think they are sound they must give us the evidence to prove it and we will rejoice to believe it. They can easily do this if they are sound.

MY CHURCH.