Chapter XIV: Part 14

It is admitted, that the Holy Scriptures must not be altered, but must be received precisely as God gave them to the world.

It is acknowledged that the Christian Scriptures constitute a “perfect law of liberty.”

All acknowledge that this perfect law of liberty was given by the infallible wisdom of God, and by his undeniable authority.

Now, the precise opposite of this is true of every human creed on earth. For instance, it is admitted—

That we may receive more than is contained in any human creed in the world.

It is admitted, that we may receive less, or that we are not bound to receive everything in any one of them.

It is universally admitted that they may be altered and amended.

It is admitted, that no creed but the Bible, constitutes a “perfect law of liberty,” hence, those who use other creeds are frequently altering or amending them.

It is admitted, that no creed but the Bible, was given by the infallible wisdom of God.

These are undeniable truths, admitted by all Protestants, as must be seen by the most common observer. Now we ask any man in his right mind, how it can be, that it is _safe_ to receive a creed, not containing all that a christian is bound to receive, containing also some things that may be rejected, one that may be altered, one admitted not to be a “perfect law,” and one not given by the wisdom and authority of God; and yet _unsafe_, to receive as our only creed that Book, containing all that a Christian dare receive, no less than he must receive, one that dare not be altered, that is “the perfect law of liberty,” and was given by the wisdom and authority of God?

GLORYING IN THE CROSS OF CHRIST.

The Apostle Paul says, “God forbid that I should glory, save in the cross of Christ.” Why glory in the cross?—or, why not glory in his miracles, in his feeding five thousand, his calming the sea, raising the dead, opening the eyes of the blind, or giving hearing to the deaf?—or, why not glory in his own resurrection, his ascension, coronation, and being crowned Lord of all? Because it was not at any of these points Peter denied him; it was not here that he was condemned; it was not here that he suffered—that he was put to shame—that he was mocked, derided and despised. But Paul looks at him when he was on trial, when Peter denied him, when he was condemned; when he was delivered into the hands of enemies, despised and degraded; when he was nailed to the cross, crowned with thorns, and buffeted; when all his friends had forsaken him; when all the angels had withdrawn, and the Almighty Father had turned his face away—had forsaken him—and he was in his blood—in the agonies of death, with the sins of the world upon him; we say, Paul looked upon him here, and gloried in him. It was not the cross that he gloried in, literally. The expression is metonymical. The cross stands for Him who hung upon the cross. “God forbid that I should glory, save in him who hung upon the cross.” We are not to glory in men; neither in Paul, Apollos, nor Cephas, but in Christ.

THE PARDONING POWER IS ONLY IN GOD.

In precisely the same way, the appointment in the case of Naaman, in itself, had no virtue to cure leprosy. If another leper had gone to the place the next day, and dipped himself, he would not have been healed. Naaman did not go home praising the waters of Jordan, nor exulting in his dipping, nor his faith, but he said: “Behold, now I know that there is no God in all the earth, but in Israel.” II. Kings v. 15. The Lord purposely selected an appointment that had not in it, in itself, any curative efficacy, that the man might know the cure came directly from God, and might believe and put his trust in the God of Israel. The same is true of the appointment for the Israelites, bitten of the fiery serpent. The Lord wisely selected something that all men would know had no efficacy, in itself, to heal the bite of the serpent, that the glory might be given to God and not to the brazen serpent. It is no question about whether the Lord _could_ have saved the Israelites in some other way. No one doubts that he _could_. But the question, in this case, is simply about what _he did_. The people did not heal themselves. Their faith did not heal them. Their prayers did not heal them. Their looking did not heal them. The brazen serpent did not heal them. _God healed them._ When did he do it? When they obeyed him. Where did he do it? In his own appointment.

The faith of the army of Joshua did not throw down the walls of Jericho. There is nothing in faith, in itself, to do a work of this kind. The marching round Jericho, did not throw down the walls, nor have any tendency to throw them down, if they had continued to march round till this time. The blowing of the trumpet did not throw down the walls. Nor did the shout of the army. God broke down these massive walls. When did he do it? When they obeyed him. Where did he do it? In his appointment. The work was just as much of God, as divine and miraculous, done in this appointment, as if it had been done without any appointment at all. The appointment was precisely such an one, as to direct the heart of the people to God, as the author of the victory. But had they refused to march round the walls, shout and blow the trumpet, though they might have prayed till now, the Lord would not have answered them nor saved them. In all these cases, they might have prayed for saving power till they breathed the last breath, and no saving power would have come. The saving power was promised, but promised in certain appointments—not because the Lord _could not_, but because he _would not_ save in any other way, only as he had appointed.

The same is true of saving men in our time. We have no dispute about what the Lord _can_ do. The only question we have is about what the Lord _will_ do. The Lord will do precisely what he has promised, and no man in the world can produce one particle of evidence that he will do anything else, to save any man. If the Lord had said, “He that believeth and prays, and is prayed for, shall be saved,” every one that prays and is prayed for, would be saved. But such, it is admitted on all hands, is not the fact. Many pray, and are prayed for, who, it is admitted, are not saved or pardoned. The Lord’s appointment is, “He that believeth, and is baptized, shall be saved. Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit. Why tarriest thou? arise and be baptized, and wash away thy sins, calling on the name of the Lord.” Here is the Lord’s appointment, and he who comes here, has the promise of the Lord that he shall be saved, or pardoned. This appointment is like those we have been looking at. It is evident to all, there is no virtue or merit in faith, in itself, to save a man. It is equally evident that there is no merit or virtue in repentance, in itself, to save any one. It must be equally evident to all, that there can be no virtue, merit, or efficacy in baptism, in itself, to save or pardon. It is God that pardons. Who does he pardon? Those who obey him. When does he pardon them? When they obey from the heart, that form of doctrine delivered to them. “Being _then_ made free from sin, they have their fruit unto holiness and the end everlasting life.” Where does he pardon them? In his appointments.

THE ACTION OF BAPTISM.

Referring to the position of the disciples on the action of baptism, a correspondent says: “That, in regard to the sacrament of baptism, the whole christian world have been in the dark, from the earliest history of the church until within three hundred years, and much the greater part are still behind!” He adds, “Not deceived, be it remembered, about some things not essential to the ordinance, but _in regard to the very nature of it_. And what is yet more singular, denominations possessing much the greater share of learning are most in the dark!” He proceeds, “Nay, even the christian fathers, who were, some of them, Greeks, and men of learning, and who certainly should have known something about their own language, were in serious error upon this very subject!”

All this is said, by our worthy friend, in reference to our position, that nothing but immersion is baptism. It contains several items, and to give them all possible conspicuity we notice them separately.

_First._ His first trouble is about the whole christian world being in the dark, if our position is true. This expression, “the whole christian world,” must be simmered down a little. We strike out of it, then, all the christians of the first two centuries, as not in the dark, for they held and practiced nothing but immersion for baptism. This is sufficient, if we could say no more. But we add to this all Baptists of modern times, who have not been in the dark on this point. No fact is better authenticated than that for the first thirteen centuries immersion was invariably practiced by all professed christians, except, after the third century, in cases of extreme weakness, where they thought immersion could not be endured, they decided that affusion would do; but these could never hold office in the church. Even the Episcopalian church, in the time of Mr. Wesley, almost invariably immersed. Now sum up all these, and then decide how large the number in the dark, and you will find that the sprinklers are a mere drop in the bucket.

_Second._ The above shows that they have not possessed much the greater share of learning, but much the smaller share of learning.

_Third._ The christian fathers, so called, are not to be entered in that list. They were on the other side, and practiced immersion and nothing else. The remark of the Cyprian shows that he is defending something new and in doubt; hence his remark that “it is of equal validity with the laver of salvation.” There was no doubt about what he calls “the laver of salvation,” but there was doubt about sprinkling. The one needed argument and the perversion of the passage in Ezekiel to support it; the other was universally acknowledged.

We admit that the evidence is abundant “that pouring and sprinkling were used” from the beginning of the fourth century not only to the rise of the Anabaptists, but till now; but that pouring and sprinkling were held in doubt, in general, and utterly repudiated by many, is equally abundantly proved. The discovery that _baptizo_ means _immerse_, and nothing else, could not have been made by any of the fathers, for at that time no one denied that such was its meaning. In the few instances where sprinkling or pouring was used, it was not on the ground that _baptizo_ meant pour or sprinkle, but on the ground that pouring or sprinkling would do in extreme cases of weakness where they deemed the persons unable to endure immersion. No man can produce one scrap of authority to show that any man at that early period, or for many long centuries after, ever attempted to defend pouring or sprinkling on the ground that _baptizo_ meant pour or sprinkle. Those who practiced sprinkling or pouring generally in the early ages, did not think they were doing what the Lord commanded, or what the apostles practiced, but something else that _would do_. Luther, Calvin, Wesley and Clarke, admitted that the ancient practice was immersion, but they thought sprinkling or pouring _would do_. This was the ground of argument for many long centuries. The idea of trying to prove that any person was ever sprinkled or poured upon, for baptism, in the time of the apostles, is a mere modern invention, and the idea that _baptizo_ means sprinkle or pour, is of equal modern date. These are new grounds altogether, taken by modern men, who have been driven from the old ground. It will not do in our time to admit—as all the ancients did—that the apostles immersed—that immersion was the ancient practice—that _baptizo_ means _immerse_, and nothing else, but that “this rite has been _changed somewhat_,” and that _something else will do as well_. This is too barefaced for our time, and the opposition have changed their ground, and are now trying to make us believe that their practice is sustained by the meaning of _baptizo_ and the ancient practice.

SHORTER CATECHISM FOR UNIVERSALIANS.

During our discussion in Decatur, Ill., we presented the following, substantially, as the “Shorter Catechism” for Universalians to test their pretences to a belief in the Scriptures:

1. Phil. iii. 18, 19, Paul, speaking of the enemies of the cross of Christ, says, “Whose end is destruction.” Can a man of sense believe that the end of a man is destruction, and at the same time believe that his salvation? The _end_ of a man will certainly be his last state, and if that is destruction, his end can not be salvation.

2. Mark iii. 29, the Lord says, he who shall blaspheme against the Holy Spirit, “hath never forgiveness.” Can a man of sense believe that a man who “hath _never forgiveness_,” shall be saved? To save a man without forgiveness, would be to save him _in his sins_.

3. John iii. 36, the Lord says, “He that believeth not the Son, shall not see life, but the wrath of God abideth on him.” Can a man of sense believe that those who believe not the Son, shall _not see life_, and yet believe that they shall _see life_?

4. Rev. xxii. 19, the Scriptures say of certain persons, that “God shall take away their part out of the book of life, and out of the holy city, and from the things which are written in this book.” Can a man of sense believe that a man whose “_part is taken out of the book of life, and out of the holy city, and from the things which are written in this book_,” can be saved?

5. Heb. xii. 15, the Scriptures speak of men “failing of the grace of God.” Can a man of sense believe that men may “fail of the grace of God,” and be saved? What! saved without the grace of God?

6. John viii. 21, the Lord said to certain persons, “Ye shall die in your sins; whither I go ye can not come.” Can a sensible man believe that men shall “die in their sins,” and that whither the Lord went they could not come, and still believe that all will be saved? Do not refer to what the Lord said to his disciples, for he said more than this to them. He said to his disciples, “Whither I go, thou canst not follow me now; but thou shalt follow me afterward.” John xiii. 36. This he did not say to the Jews. But he did say to the Jews, “Ye shalt die in your sins: whither I go ye can not come.” Is that true? It is. Then Universalism is not true.

7. Heb. x. 26, 27, Paul says, “If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” Can men of sense believe that a man for whom “there remaineth no more sacrifice for sins,” but for whom their remains “a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries,” will be saved?

8. John v. 29, the Lord declares that “they who have done evil shall come forth to the resurrection of damnation.” Can a man of sense believe that those who have done evil can “come forth to the resurrection of damnation,” and yet all men be saved?

9. Rev. xx. 13-15, we find an account of the dead standing before God and being “judged every man according to their works,” and the declaration is made that “whosoever was not found written in the book of life, was cast into the lake of fire.” Can a man of sense believe that the dead shall be raised and judged according to their works, and the wicked, or those whose names are not written in the book of life, shall be cast into the lake of fire, and yet all men be saved?

10. Gal. v. 2, Paul testifies to certain men, “Christ shall profit you nothing.” Can a man of sense believe that those shall be saved whom Christ shall profit nothing?

11. Heb. vi., Paul declares of certain persons, that it is impossible to renew them again to repentance. Can a man of sense believe that those can be saved whom it is impossible to renew again to repentance?

12. Heb. ix. 27, Paul says, “It is appointed unto men once to die, but after this the judgment.” Can a man of sense believe that “it is appointed unto men once to die, but _after this the judgment_,” and not believe that God will judge men after death?

13. Luke xvi. 22, 23, we read of a “certain rich man,” that “the rich man died, and was buried; and in hell he lifted up his eyes, being in torments.” Can a man of sense believe that a man after he died and was buried, was “in torments,” and believe that there are no torments after death?

14. Matt. xxv., the Lord says of the wicked, “These shall go away into everlasting punishment; but the righteous into life eternal.” Be it observed, these righteous are in the life of a christian already, or before they go into _life eternal_, and the wicked are in all the hell there is for them in this world already. But here at the time the righteous enter _eternal life_, the wicked enter _everlasting punishment_. The same Greek word _aionion_, in the same sentence, expresses the duration of the _life of the righteous and the punishment of the wicked_. Can a man of sense believe that the Lord used _aionion_ in a limited sense in one place and an unlimited sense in the other?

15. Luke xiii. 23, we are informed that a man inquired of our Lord, “Are there few that be saved?” The Lord did not answer his silly question, but said to him, “Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in and shall not be able.” Can a man of sense believe this statement, that they shall not be able to enter, and still believe that all shall enter? Do not begin to think of entering the church here now, for we know that all who seek to enter the church are able.

16. Ez. xiii. 22, the Lord says, “With lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life.” Can a man of sense believe that he strengthens the hands of the wicked, that he should not return from his wicked way, by promising him life, and still believe that he is doing good in preaching that all men shall have life?

When our Universalist friends get so that they can answer these questions and explain the difficulties involved clearly and satisfactorily, the people may become satisfied that they _are not sceptics_.

POPULAR AMUSEMENTS.

Remarks upon a communication complaining of the increasing
prevalence of _revelry_, under the plea of “innocent
amusements.” Published in the _A. C. Review_, for July, 1860.

We have no doubt that many professors of religion are greatly sinning, as well as disgracing and dishonoring their profession, in the manner above described. But there is one trouble in writing or publishing any thing for that class. They are beyond the reach of writers. They subscribe for no religious publications, pay for none, and read none. They read nothing, unless it be some silly love tale, book of fashion, or mere novel. They can only be reached at all through older, wiser, and better heads, and then only occasionally, and but slightly. In most instances, the slightest reference to their inconsistent lives of folly and vanity, is regarded as a mortal offence. We were threatened, not long since, with being held _personally responsible_ for alluding to the mischief done by dancing masters, in a public discourse. It turned out that one was present, and, as if to publish himself as a live dancing master, distinguish himself and render himself as notorious as possible, immediately after the allusion to men of his calling, he cast his eye around the house, and saw all eyes upon him, when he bounced from his seat and went stamping out of the house, as if he intended trying the strength of the floor, every time he set down his foot. His _profession_ was too sacred to be alluded to without his being insulted. Some of the people, we learned, called him _Professor_——! Talk of preaching for such men! of writing to reform them! They would not hear an angel from heaven, unless he would wink at their dancing. They would not hear one who would rise from the dead, unless he would wink at their sin. If they could, they would lead our fair daughters to ruin, chuckle over the feat achieved, and dance on the graves of heart-broken fathers and mothers. They are leeches upon society, sucking the very life’s blood from the veins of better people, who suffer themselves to be gulled by them, and, at the same time, grinning like a weasel while cutting the throat of a chicken, and sucking its blood.

The entire clan of amusement manufacturers, from the poor music grinder on the street, up to Barnum, are pulling down, discouraging and destroying the good built up by the hard toiling and struggles of good people. It is useless to talk of their being gentlemen, polite, or moral; their work is to pull down, to ruin, to destroy, and to sink men and women in hell. Their work is against every prayer, every exhortation and sermon; every Sunday school, church and gospel mission. We may preach and pray, toil and struggle in tears, with our hearts aching and bleeding, trying to save men, and so long as we countenance worthless and silly amusements, we shall not be successful in saving men. Not only so, but if we allow those who are determined to run their length in all these amusements, to hang upon us, they will sink us all.

ACTIVITY IN THE MINISTRY.

The preacher’s life should be one of activity and industry, one of enterprise and diligence. The preacher can not be a _gentleman of leisure_. This is not his profession. He can not afford an hour or two every morning in primping, turning himself first this way and then that before a glass, smoothing down his hair, stroking his mustache and fitting on his attire. He can not afford another half-hour sucking an enormous cigar and filling a filthy spittoon, a thing that ought to be tolerated in no parlor, or genteel society. He should be a man of no idle habits, such as lounging upon cushions, loafing on the streets, at the corners, in shops, stores or places of business, or idleness. He should rise early, unless prevented from getting to rest sufficiently early, by preaching at night, dress himself out and out for the day in fifteen minutes, and spend at least five hours in his books. This should be a regular work, an every day work. Five hours only brings him to about ten o’clock in the morning, about the proper time to see sick persons, the poor, or any whom it may be his duty to visit. Three hours can now be devoted in this way. This brings him to one o’clock. Allow him two hours to take refreshment and rest himself. Now it is three o’clock, a good hour for him again to be among the people, where he may frequently spend two hours profitably.

If the preacher is a man of enterprise, he can have an engagement for a sermon, a lecture, a meeting for prayer, or something of the kind almost every night, either in the church, or some place in a short distance in the community, where he may be waking up some interest among the people. It is the business of the preacher to seek an opportunity for something of this kind, and have some work all the time going on round him, arresting the attention of the people, rousing them from their slumbers, setting them to thinking and working.

It is useless to stand and preach in one pulpit and wait for the people to come there, thus depending upon that wholly for saving men. We must go beyond that, find every nook and corner where a few people can be collected and preach the word to them, exhort them, persuade them and plead with them to turn to the Lord. The preacher must make it an every day work to preach. We must get in the way of preaching from house to house and from place to place, thus filling the whole land with the doctrine of the cross. We must be men of activity, perseverance and zeal, not waiting for “calls,” but penetrating the land from its center to its circumference. We must go into the field and do the work of the Lord, and the Lord will open the way and take care of us. We are anxious to see an army of zealous, powerful and enterprising young men, willing to go out into the world and convince the world of their ability and usefulness, by saving men, building up churches and extending the cause. In this way, they will soon make an opening for themselves and secure a permanent field of operation. How much more noble and manly this, than looking round for a rich church, raised up to hand by the labors of other men, where a young man can sit down with a fat salary and merely live upon the labors of those who have gone before him.

SUMMARY OF ARGUMENTS ON THE ACTION OF BAPTISM.

It is a fact that our Lord was baptized of John _in_ Jordan. Is it then more probable that he was sprinkled of John _in_ Jordan, than that he was immersed of John _in_ Jordan?

It is a fact that after the Lord was baptized “he went up straightway _out of the water_.” Is it more probable that “he went up straightway out of the water,” in going from sprinkling, than from immersion?

It is a fact that the people were baptized of John in the river of Jordan. Is it more probable that they were sprinkled of John, in the river of Jordan, than that they were immersed in the river of Jordan?

It is a fact that “John was baptizing in Enon, near Salim, because there was much water there.” Is it more probable that he sprinkled in a place, because there was _much water_ there, than that he immersed in a place because there was _much water_ there?

It is a fact that Philip and the eunuch, both went down into the water, and he baptized him. Is it more probable that they both went down into the water to sprinkle, than that they both went down into the water to immerse?

It is a fact, mentioned by Paul, as a result of baptizing, that the _body is washed_. Is it more probable that the _body is washed_ in sprinkling, than that the body is washed in immersing?

It is a fact, stated by Paul, that “we are _buried with him in baptism_.” Is it more probable that we are buried with him in sprinkling, than that we are buried with him in immersion?

It is a fact, stated by Paul, that we are _buried with him by baptism_. Is it more probable that we are buried with him by sprinkling, than that we are buried with him by immersion?

We have now presented eight questions on the probabilities of the case. Now for the possibilities of the case:

It is a fact that the Lord was baptized in _Jordan_, and it is a fact that he went up straightway out of the _water_. This shows that when he was _in Jordan_, he _was in the water_, or he could not have gone “_out of the water_.” As a question of fact and possibility, could the Lord have been _sprinkled in the water_?

It is a fact, stated by Paul, that in baptizing, or, as a result of it, the “body is washed.” As a question of possibility, can the body be washed, or, as a question of fact, is the body washed at all, when sprinkling is performed in the usual way?

It is a fact, stated by the Apostles, that “we are buried with him in baptism.” As a question of fact, is this done in sprinkling? As a question of possibility, _can persons be buried in sprinkling_?

It is a fact, stated in Scripture, that “we are buried with him by baptism.” As a question of fact, are persons buried by sprinkling? As a question of possibility, _can persons be buried by sprinkling_?

“A MIGHTY GOOD FOUNDATION.”

Some years ago, our Bro. Burnet resided some eight miles in the country. We were in Mt. Healthy, a short distance from his residence, and took an omnibus for the city. In a few minutes the omnibus stopped in front of the residence of Bro. Burnet, with two respectable looking gentlemen in it, one sitting facing the residence and the other with his back towards it. The one facing the residence said, “Here is where Mr. Burnet resides.” The other replied, “Who is he?” “A celebrated Campbellite preacher,” was the answer. “What do the Campbellites hold?” inquired the other. “That the Bible is their foundation—their only creed,” was the reply. “They have a mighty good foundation—a very good creed,” answered the other. “Yes,” was the reply; and here the conversation ended. The same must be the response of every honest believer in the Bible. It is certainly a good foundation—a good creed. If there is any good doctrine, or _teaching_, as the word doctrine means, in the world, it is in the Bible, and the man who takes the Bible, finds it in his book. If there is any sure foundation for all our hopes beyond this life, it is found in the Bible. If there is any sure lamp to the path of weary and dying pilgrims in this world, it is the Bible. All other books are nothing compared with the Bible. It is _the book_ of all books, _the authority_ of all authorities, the only sure and infallible guide from this world of sin to the land of rest.

A HARD QUESTION FOR PREACHERS.

The Lord said once to a preacher, “Simon, lovest thou me more than these?” This question has been variously expounded. It has had at least the following three interpretations given to it:

1. “Lovest thou me more than these other disciples love me?”
2. “Lovest thou me more than thou lovest these other disciples?”
3. “Lovest thou me more than thou lovest these fisheries?”

1. The Archbishop of Cincinnati had the honor—if it be any—of giving the people the first of these, in the debate with Mr. Campbell. He thinks the Lord meant, “Simon, lovest thou me more than these other disciples love me?” He thinks Peter did love his Lord more than the other disciples did, and this is one of his mighty arguments to prove that Peter was the first Pope. But how Peter could answer such a question as that, unless, indeed, he was already the Pope, and _infallible_, we can not conceive. Certainly the Lord did not expect Peter to know whether he loved his Master better than the other disciples loved him, unless he was infallible. The Lord himself could have answered that question, but certainly no man could. Such a question was not only, in the very nature of the case, one that no man could answer, but one that could have no practical bearing nor use. Not only so, but the answer of the Lord was inappropriate, if he had intended Peter to be Pope. He commanded him, “Feed my sheep.” This was the last thing he would have commanded him if he had intended him to be Pope. In that case he would have commanded him, “_Fleece_ my sheep,” and not “_feed_ my sheep.” The business of Popes has ever been to _fleece_ the sheep, and not to _feed_ them.

2. The question, “Lovest thou me more than thou lovest these other disciples?” though Peter might have been able to answer it, would certainly have been one of but little importance. Not only so, but the language is scarcely capable of this import, and, therefore, it is not probable that such was the intention of it.

3. The sum of the question was, “Lovest thou me more than these fisheries?” Or, to express it more fully and liberally, “Lovest thou me more than thou lovest these fisheries?” The state of the case was, that the Lord had _called them to be preachers_. They had from the beginning been under a mistaken notion. Their idea was, that Jesus was to be a king in an earthly kingdom. This, they supposed, would all take place in his lifetime, on this earth. It never entered into their minds that Jesus would die before his reign commenced. It specially never entered into their minds that he would die by crucifixion. When he was crucified and actually dead, they thought he was defeated, that his enemies had triumphed, that all was lost and their mission at an end. In this view, Simon Peter said, “I go a fishing.” Another disciple replied, “I go along.” This was utterly giving all up for lost. Poor men; like most preachers, who quit their proper work of preaching the gospel, and turn aside to some secular avocation, they did not prosper. “_They toiled all night and caught nothing._” What a caution to preachers who turn aside from their work! The Lord appears to them and inquires of them, “Children, have you any meat?” They reply, “We have none.” He commands them, “Cast your net on the right side of the ship.” They cast the net and take the most astonishing draught of fish they ever saw. He caused their business to prosper beyond anything they had ever experienced. Their prospects in this avocation were now brighter than ever before. They are now in the midst of an excitement of prosperity, intensely engaged with their nets and fish. Every thing is purposely made as attractive and fascinating as it can be. While it is all before their eyes, in its most exciting, fascinating and attractive form, the Lord tries them, puts them to the test: “Lovest thou me more than these?” probably at the same moment, pointing his finger to the nets and fish. Peter replied, “Lord thou knowest that I love thee.” The Lord commands, “Feed my sheep.” That is, “If you love me more than these fisheries,” and are willing to forsake these and do my work, “Feed my sheep.” This question, “Lovest thou me more than these?” is one of so much importance that it is repeated three times over, and the Lord says to them, “I will make you fishers of men.” This remark he had made to them when he first called them from their fisheries. After this last charge, “Feed my sheep,” “Feed my lambs,” we have no account of their ever fishing any more.

We find that there are many preachers in our time to whom the Lord puts the question, “Lovest thou me more than these?” Not, however these _fisheries_, but these _lands_, cattle, horses, mules, bank stocks, railroad stocks, houses, barns, mills, shops, stores, offices, politics, wives, children, fathers or mothers. He is very exacting and speaks very decidedly. “If you love these more than me, _you can not be my disciples_.” This is most fearful language. What is the test? The test is simply this, if we love the Lord more than these, we will follow him and do his work. If we love the Lord less than these, we will forsake the Lord’s work and follow these. This is a matter that preaching brethren ought to put to their consciences. Can men who have the ability to preach Christ, who have tried it and know they can succeed, and whom the Lord has blessed in their efforts, turn from this great work to the pursuits of the world, at will, with impunity? We do not believe they can. It is a fearful thing for them to do so. We know men of great ability—men who can shake up society from its center to its circumference, if they will try, whose talents are measurably buried, or what is the same thing, devoted to the world. These will certainly give a most strict account.

MAN’S ACCOUNTABILITY.

Every sane man _can_ and _does believe_ and _decide_ that _he will do this_, and that _he will not do that_, every day of his life. Hence our Lord, when he wept over Jerusalem, cried, “O Jerusalem! Jerusalem! how oft would I have gathered your children as a hen gathers her brood, but _ye would not_.” In this view of the subject, the man of God could say, “_Choose_ ye this day whom ye will serve.” In the same spirit, the Lord says, “If any man _will_ come after me, let him deny himself, and take up his cross daily and follow me.” To the same amount, the apostle Paul says, “To whomsoever _you yield yourselves_ servants to obey, his servants ye are.” In the same Spirit, the New Testament closes, saying, “Whoever _will_, let him come.” This justifies the Lord in saying, “He is not willing that any should perish, but that all should come to repentance.” This all being so, the Lord, in referring to the last judgment, refers to the wickedness of man, as the ground of their condemnation. He says, _they who have done evil_, shall come forth to the resurrection of damnation. They who _do his commandments_, shall enter by the gates into the city, and have a right to the tree of life. The Lord says, “Because I have called and ye refused; I have stretched out my hand and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity, and mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; for that they hated knowledge, and did not _choose_ the fear of the Lord. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.” Prov. i. 24-33. This, my friends, is the wisdom of God. It will stand when all human reasoning will go for nothing.

THE NEW AND THE OLD.

We do not desire to prevent discussion and investigation, or to deprive brethren of great inventive genius from exercising their extraordinary powers, nor to deprive men of the pleasure of making discoveries; but we are not favorable to allowing every man the privilege of taking out a patent right for everything that may be new _to him_; because it may not only be old with others, but _useless_, or even an old and oft exploded error. What we need now is, not so much men to make discoveries and invent something _new_, as men to push the _old_, the well-tried, and that which is known to be valuable. We do not desire, on the one hand, to be everlastingly hearing some new thing, nor, on the other hand, prohibited from hearing any thing new. We do not desire to be ever learning and never able to come to the knowledge of the truth, nor to be never learning; but to have our eyes open to anything profitable, that may be advanced, and continue in the faithful practice of what we know. But the main work is to push the truth through the world which we already have. Nothing is more sickening and disgusting, than for some mere boys, who have hardly read a half-dozen volumes, to start out under a pretence of discovering _new_ truth, “going on to perfection,” explaining the inner and outer man, the inner light, inner consciousness, conscience, the will, new modes of revelation, the manner of the Spirit’s work, etc., etc. We have had a perfect surfeit of all this kind of thing.

* * * * *

We do not need proud and vain young men to invent something new and glorify themselves, but humble and devoted young men, who will be content to “preach the word,” “contend earnestly for the faith once delivered to the saints,” and persevere in pushing the gospel through the world. We have no faith in these young _sap heads_ who are trying to render themselves famous by pointing out to the world the errors of Alexander Campbell. It is true that it is not absolutely impossible that even a very young man should discover some important new truth, or an old one, that had, for a time, been neglected and covered up, but it is not at all probable; and certain it is, that it is not the province of young men to spend a large share of their time in trying to present something new. We claim not to have comprehended all truth, so as to render it impossible for any thing more to be discovered; but the main work is to impress the truth we have upon the rising generation, and bring as many as possible under its influence. We want humble, working, and pious men, to spread the principles of the gospel through the world.

“MY KINGDOM IS NOT OF THIS WORLD.”

No people can or ought to prosper that will not respect the wisdom of God as set forth in both the teaching and example of our Lord and his apostles. We can not make ourselves, as a great, rapidly increasing and prospering body, an exception to this rule. If we desire and intend to prosper in the great and good work of uniting saints, building up the church and saving men, we must confine ourselves strictly to the gospel—to the things of the kingdom of God and the name of Jesus Christ—determined to know nothing but Christ and him crucified—to glory in nothing but the cross of Christ. Our mission, as a religious body, as a christian ministry, and as christian writers, is not of this world. The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds. “We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in the heavenly regions.” Our King commanded one of his men, when he drew a sword, and commencing battle with it, struck off the ear of the servant Malchus, to _put up the sword_, adding that they who take the sword _shall perish by the sword_. The apostle Paul fits out the christian soldier and equips him for his work. The following are the habiliments for the warfare: The loins are to be girt about with _truth_, the breast-plate of _righteousness_ is to be put on, the feet are to be shod with a _preparation of the gospel_. The shield of _faith_ is to be taken, the helmet of _salvation_ and the sword of the _Spirit_, which is the _word of God_. Here is the christian armor—our preparation for war. There is nothing carnal about it—no preparation to war against flesh and blood. We must hold fast to this armor—the heavenly armor—and use it with skill, resorting to no other, and we shall see the tall sons of men in thousands fall before us and join the army.

POLICY IN PREACHING.

Public men must be prudent, judicious and noble in their bearing, presenting the truth in the love of it. Men must not miscalculate their influence, their power, and time for presenting things. Preachers must know _when_ and _where_ things are to be said and done. Many men drive their audiences away, by their repulsive course, and think it the opposition of the people to the truth, that drives them away. We speak plainly on all the great issues between ourselves and the parties around us, in the pulpit, and yet seldom give offense, and never fail to have a good hearing from the parties around us, and seldom fail to gain some of them to the truth. And, what is better, when they are gained, _they are gained indeed_—not by persuading them that there is but little difference between us, but by making them both _see and feel_ the difference, _and convincing them of the truth_. Any thing short of this is of no account.

Some men are for using a little Jesuitism. They would preach on common ground matters till they draw their hearers on and gain their attention. But we have nothing to do with any such policy. There is a vast amount of the most important and plain truth in the gospel, that the parties around us know comparatively nothing about, and consequently have no objection to it. They will hear it and be pleased with it. The main matter is to develop fully and largely, in the simplest style possible, with heart and solicitude for the happiness and salvation of the people, the whole scheme of redemption from the beginning, as if the people knew nothing at all about it. This must be done with power, and not in a prosing, indifferent and unfeeling manner. It will find way to honest hearts, in almost any community in this country.

THE CAUSE OF CHRIST IS ABOVE PARTISAN POLITICS.

We have done a noble work, and that work is not to be foiled, defeated and destroyed by men who know not our Master and love not his cause. We have been raised up by the Lord to be a mighty community. God has a mission for us, a great mission, and we are not to be defeated in it. That mission must be done. The Lord has put into our hands facilities for doing this great work, and he requires it at our hands. That work is simply to restore his own pure religion to the people of this generation, and build up the church as it was at the beginning. We have ascertained that the Lord laid but one foundation, reared but one building upon it, had but one temple, one body, one family, but one church. This one body had but one head, but one leader, and we are to keep our eye on him, follow him, love him and serve him for ever. We can not turn aside to the strifes of the world, from our legitimate work. We have preached union among the children of God, struggled for it and prayed for it long and ardently, and we now appreciate its value more than ever, since we feel its power and influence in time of trouble. An influence that can bind us _in one body_, in _one fellowship_, in the midst of such commotions and excitements, is not of this world. It is not an earthly influence, but above the earth. It is from God. We know each other as the children of God, the disciples of Christ, as christians, and not as political partisans. We know not a man because he belongs to this political party, or that; not because he lives on the one side of a geographical line, or the other; not because he holds to this political creed or that; but we know him because he is a child of God, an heir of the same inheritance, and redeemed by the same blood of the Covenant. The bond that binds us together is not an earthly bond, and it is not limited by time. It is the _love_ of God. It is not limited to this world, but shall last co-existent with the years of God. It shall live and be fresh and vigorous when all worldly schemes and policies and their advocates, shall be forgotten. Those who enjoy it shall also live beyond all the turmoil of political strife, beyond all the struggles and trials that beset our faith in this life. May we not live in vain, but do good in our day and generation. Mercy and peace upon the Israel of God.

“COME OUT OF BABYLON.”

The Lord calls to his people wherever they may be scattered in Babylon, saying, “Come out of her, my people, that ye be not partakers of her sins, and that you receive not of her plagues.” We live emphatically in the time for extending this cry, and we must extend it. The warning to those in danger, is a most righteous and benevolent warning, and those who hear it shall praise God forever, that it has reached their hearts, and induced them to abandon the devoted city. There is no escape for one soul, only by fleeing to the Lord, and that can only be done by abandoning all human laws, and adhering to the law of the Lord. “See that ye refuse not him that speaketh; for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven; whose voice then shook the earth; but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things that can not be shaken, may remain. Wherefore we receiving a kingdom which can not be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear.” Thanks to Heaven, there is a kingdom that can not be moved. “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but, _he that doeth the will_ of my Father who is in heaven.” “He,” says the Lord, “who hears these sayings of mine, and does them, I will liken him to a wise man.” “He who hears these sayings of mine, and does them not, I will liken him to a foolish man.” Our work is to try and call the attention of all nations to the sayings of our Lord, and induce them to hear him. They must hear him, or be lost for ever.