Part 14

The Jews were, as we have said, the _instigators_ of the crucifixion, but did not, therefore, have the sole responsibility, as the Gentiles, or the Roman court, had the power to release him and desired to do so, but voluntarily yielded to the wishes of the Jews in giving him up to be crucified, and with their own hands executed him. The Jews had no power to inflict capital punishment without the assent of the Roman court. The Jews were the _instigators_ and the Romans the _willing tools to execute their will_.

CHRISTIAN ZEAL.

The leading method employed anciently to impede the progress of christianity was to persecute its adherents. This scheme of opposition was well tried during the first three centuries of the christian era, but, although it, to some extent, gratified the malice of the persecutors, it was never very successful. There is a very plain reason for this. The tendency of persecution is invariably to lead the disciples of our Lord, to examine the ground of their faith and the value of their profession with great care; and when this is done, there is but little danger of “departing from the holy commandment delivered to us.” Nothing has ever caused men to scrutinize their profession and the whole premises thereof, in such a candid and solemn manner as the severe persecutions imposed upon the early followers of our Lord; and yet it is an important truth, that, during these severe persecutions, apostasies were comparatively few. This is not all. Persecution has always led the true followers of Christ to plead for the claims of the cause with greater power. Men, when speaking in a cause and their lives at stake, speak from the very bottom of their hearts, and exert every power with which they are possessed to make an impression. At such times there is no dull formality, but all is life and interest. Every one feels what he saying and doing. There is no sermonizing, no preaching by the day, but every man carries the cause in his bosom, and labors as for eternity. All this is calculated to defeat the ostensible intention of all persecution, and in the place of impeding the progress of the cause must tend to spread it. Not only so, but persecution has a tendency to diminish worldly-mindedness, and cause the entire affairs of this life to appear transient and fleeting. Its constant bearing, like all sufferings in this life, is to direct the christian mind to another world, where the bondage of corruption shall be put off, and where he shall enjoy pleasures for evermore. Under such circumstances, how the mind is filled with piety, and how the spirit adorns the redeeming love which, through Jesus Christ, has brought the tidings of deliverance! Finding no abatement of persecutions here, no mitigation of suffering, the afflicted pilgrim looks to another world for a home—for a city upon the immovable rock, the maker and builder of which is God, where he anticipates he will enter the eternal rest. In all this, the effect is precisely the opposite of what is intended by persecutors. They intend to cause people to abandon christianity by persecuting them, whereas it only causes them to esteem it more sacred and press it more closely to their hearts.

How perfectly had all worldly considerations dwindled into nothingness when the apostle counted all things but loss, that he might win Christ, and when he estimated the intolerable affliction imposed upon him, _light_, compared with the eternal _weight of glory_ in prospect! Such heavenly mindedness is the direct tendency of persecution, and only calculated to make the glories of christianity shine with greater luster, and, consequently, serves not the designs of those by whom it is inflicted. It, nevertheless, has been tried in thousands of instances, since the first three centuries, in various parts of the world, even down to quite a modern date, but has never been able to extinguish the light emanating from the lofty fountain of all light and all knowledge. From modern developments, it would seem, that it is now being ascertained by the great opposer of all good, that methods more effectual may be employed, to impede the progress of the gospel, of which we can not now speak in detail. _Indifference_, however, or a general lack of _conscientiousness_, is now the order of the day. Anciently, when a doctrine was preached which the people did not believe, they were greatly excited by it. On the other hand, when they did believe it, they moved forward most warmly and energetically. It was the character of the Jewish people to follow their impressions with great tenacity.

To the people of our times, it would seem strange that the preaching of the apostles should have so excited the people. This generation can listen to doctrine entirely adverse to their views, with comparatively little excitement. They will frequently seem scarcely to have heard it. This is because they do not hold themselves responsible for what is taught, nor feel any very deep concern and interest in forming the public mind. They are indifferent to what is taught. This is one of the most dangerous features of our times. It grows to a considerable extent out of reading light trash, of a novel and imaginary character, which throws away every thing sentimental, with all concern about the impression it may make upon the human heart. It destroys concern for one of the most important items in the world, and seems to suppose that our children may, with perfect safety, hear whatever may chance to fall in their path.

When a man becomes indifferent, or falls into such a state as not to care what is taught, he is measurably beyond the reach of all instruction, for he places no value upon instruction. When the gospel of our Lord was first spoken, it moved the souls of those who heard it, and caused them to act most energetically either for or against it. This was because they cared for public sentiment, and were deeply concerned about what was taught. They were really conscientious and felt highly responsible for all their actions. But how different where this feeling of responsibility is lost? The most awful consequences may be referred to, the most terrible appeals may be made, and the most powerful inducements may be placed before them, but Galio like, they are all unheeded and unappreciated. In this case, conscientiousness, if not even consciousness itself, if not entirely lost, is so greatly diminished as entirely to cease to perform its office.

This state of indifference is not confined to the world alone, but has long since entered the precincts of the church. It is in the way of every meeting, of every ordinance, of every discourse, and of every good work. Those under its influence are ever ready to drawl out, “It is of no use”—“it can’t be done”—or, “I do not care anything about it.” Sometimes it is evaded, by objections or some fault being found. How perfectly disheartening all this is to those who desire to do good, and carry forward the conquest of a great and glorious cause.

How few there are who can properly press the claims of christianity, knowing that such an irresponsible and indifferent state of feeling prevails. It is hard to manifest a becoming zeal in the midst of such a state of apathy. Yet he who rightly reasons upon the cause of our Lord, and keeps the subject ever present in his mind, must be moved forward. He can not be discouraged, cowed down, nor deterred. He is invincible in his course. The spirit that burns in his breast is unconquerable. The more he has to contend with, the more grace and ardor of soul he seems to possess. He looks to Jesus, who for the joy set before him, endured the contradiction of sinners, even unto the death of the cross, and yet overcame, and is now set down at the right hand of the throne of God. He asks the question: Why did our Lord make the good confession before Pontius Pilate? Why did he yield to the ignominious death of the cross? Why did the holy apostles suffer as they did? Why did the first christians wade through floods and flames? Why were they bathed in tears and blood? Why all their zeal and perseverance under all this? Because they endured, by faith seeing him who is invisible. They looked forward to the recompense of reward. They held daily and spiritual communion with God. Their hearts were in heaven, whence, also, they looked for the Savior, the Lord Jesus Christ.

Who that has the grand theme of good tidings and great joy to all people, first announced by angels at the birth of our Lord and Savior, dwelling richly in his heart, can fail to have a burning and a constant zeal to spread the same grand and glorious theme to the ends of the earth, and thus contribute in causing it to bless the nations?

If the winds of heaven and the waves of the sea, if the diseases of the sick and the terrors of death, if the graves of the dead and the gates of hades, were obedient to the mandate of Jesus Christ, and, if the veil of the temple was rent in twain, the rocks were sundered, the earth trembled and the sun was veiled in darkness when the Lord of glory died—should not the human heart always be filled, when his name is mentioned? If the mighty angels fall prostrate at the feet of Jesus, and hasten to perform the most august message at his command, should it not be the delight of those redeemed by his blood, to do his will, that they enter by the gates into the city, and have a right to the tree of life?

Who can, who dare slumber in his presence? Who dare be indifferent to the theme that dwelt upon his gracious lips? When he speaks it is the voice of a king—more, it is the voice of the King of kings and Lord of lords; it is the voice of him who is to bear all rule, all authority and power, until all his enemies are subdued. Heaven is his throne and the earth his footstool. Shall we not adore his name, that he has graciously promised to confess us before his Father and before his angels? To his name be honor and dominion forever and ever.

JUDGMENT, THE GROUND OF REPENTANCE.

When Paul stood in the midst of Mar’s hill, he boldly declared the ignorance and superstition of the Athenians, before the gospel, and stated to them, that “in the times of this ignorance, God winked at,” or that he did not hold them to a strict account. He concedes, here, the principle expressed by the Savior, that where there is but little given there is but little required; and on this ground, admits that God would not deal with them strictly according to their works. But he approaches a different state of things. A change was about to take place in the dealings of God with that people. How is it to be now? The apostle responds, “But now he commandeth all men everywhere to repent.” In the times of the ignorance before the gospel, this command to all men every where, to repent, did not exist. But, now that the gospel is preached to every creature, he commands all men everywhere to repent. But he does not stop here, but proceeds to give us the reason why God commands men to repent. That reason is not, that there is no day of judgment to come, which might serve as a reason why men need not repent. Why, then, does God now command all men everywhere to repent? The apostle answers, “Because he hath appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained.” It is not strange, with this passage before us, that preaching Universalism never causes anybody to repent. The preachers of that doctrine deny the cause of repentance; and while the Lord calls upon men to repent, because he hath appointed a day in which he will judge the world in righteousness, they spend their time in preaching that there will be no judgment to come. In this they set aside the grand reason why men should repent. While the preaching of the true gospel leads men to sorrow that they have sinned, in view of a righteous judgment to come, the preaching of that disgraceful doctrine—which we are sorry to have necessity to mention upon our pages—leads wicked men to laugh and trifle, both in view of their sins, and all that the Bible says of the great judgment day.

The apostle, however, does not merely state that God has appointed a day in which he will judge the world, but he alleges that he has given assurance of the fact. His words are, “Whereof he hath given assurance unto all men, in that he hath raised him from the dead.” Here he arrives at the foundation of all—the resurrection of Christ from the dead. His logic runs thus: Christ rose from the dead. What assurance does that give? It is the assurance that God has given that he has appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained. And what if that is the case? Why, then, he commands all men everywhere to repent. As certain as Christ rose from the dead, there will be righteous judgment; and because there will be a righteous judgment, men are commanded to reform and become righteous.

Jesus Christ was judged by the highest ecclesiastical court on earth, and in the highest civil court—but in both cases condemned unjustly. He could not have righteous judgment in this world; but, when the unrighteous sentences were passed upon him, and he had yielded to the penalty, and his body was consigned to the prison-house of death, while his spirit was in the unseen world, he appealed the case, and had it referred to the high, the holy and inflexible court of heaven, where the case was tried righteously. When this was done, the former decisions were condemned, as partial and unjust, and Jesus was “justified by the Spirit,” or, as Peter expresses it, “he was quickened by the Spirit.” The decision in the case was not only reversed, but the penalty, which had been executed, and was beyond the power of those who inflicted it to reverse it, was reversed by the great and righteous tribunal to which Jesus had appealed. He was justified from the guilt of their decision, when the Spirit of God condemned their sentence as unjust, and justified from the penalty when he was “quickened by the Spirit,” or raised from the dead.

When justified, he breaks forth in most triumphant language: “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty; I am he that liveth, and was dead; and, behold! I am alive forevermore, Amen; and have the keys of hell and death.” He had been condemned unjustly, but had gone to a righteous judgment, where the decision was changed, and he was justified; the penalty of death was removed, and he was made alive forevermore; hence, “he ever liveth to make intercession for us.” He had obtained justice. In this case, we have an assurance of a day being appointed in which God will judge the world in righteousness by that man whom he hath ordained. If God, after the death of Jesus, judged in the case of the great leader of all christians, and changed the unrighteous sentence previously passed upon him, and justified him, why may we not expect him to judge all the world after death; and, where the righteous have been condemned, as has frequently been, and as will be, the case in this world, reverse the decision, and justify them; and, on the other hand, where the guilty have been justified, the decision changed, and they condemned.

There is not a more consoling sentiment on earth, to a righteous man, than that there is a day appointed when impartial justice will take place. The Lord Jesus will judge among the nations, and mete out to them according to their works. The thought, that justice will never take place, may be pleasing to rogues, and such a view might be contended for with great zeal, on the part of those who know that a righteous judgment must condemn them, and such as care not how deep a stab they inflict upon the morals of the world; but to the man who maintains a conscience void of offense toward God and man, and who intends, to the best of his ability, to deport himself righteously, nothing can be a higher satisfaction, than the doctrine, that all false decisions will be reversed, and that a just and equitable sentence will be passed upon all. Such a judgment we anticipate, and such judgment, we are assured by the resurrection of Jesus Christ from the dead, will take place.

THE GENEALOGY OF CHRIST.

One thing that has caused an apparent difficulty touching the genealogy of Christ, is, that inquirers are not aware of the fact, that Matthew traces the genealogy of Joseph, from Abraham down, and that Luke traces the genealogy of Mary up to Adam. Matt. i.; Luke iii. This will account, in some degree, for the disagreement in names. They are evidently two distinct lines of genealogy, and the best authorities we can appeal to at present, give Matthew’s to Joseph and the other to Mary, and it is clear to any one, that one descends and that the other ascends.

The best evidence we can command, sustains the idea that Matthew wrote at an earlier date than Luke, and that he took his genealogy from the Jewish records, from Abraham to Joseph, as the Jews would be willing to believe their own records; and, that when Luke wrote, Joseph had been adopted into the family of Heli, (Eli, the same) Joseph’s father-in-law, some years, and, consequently, Luke copied the genealogy of Joseph through Heli, which was properly Mary’s genealogy, up to Adam.

There are, however, difficulties in these genealogies, which, we presume, no one can reconcile; but Matthew and Luke are not accountable for them, as they simply give these as the commonly received genealogies, which those in the day when they had the records to appeal to, never disputed. Had the Jews been able to involve the Apostle and Luke in a contradiction, they, no doubt, would willingly have done it, but this they could not do, without disputing their own records.

ADHERING TO THE BIBLE.

No man should go to the Bible, or the God of the Bible, to teach him what _man is_, or what he should be; but he should go to the Bible to learn what _he is_, what _he ought to be_, and what he ultimately _shall be_. He should not go to the Bible to show what it should teach, but to learn what it does teach, for to this we shall all come in the end, whether it is congenial with our desires or not. We intend, therefore, to maintain it as it is, whether the number in favor of it is small or great. We intend to maintain the old distinction between _saint_ and _sinner_, vice and virtue, good and bad, with the same meaning attached to them, regardless of all consequences. We shall speak of men being saved and lost, happy and miserable, justified and condemned, with the same ideas attached to the terms as heretofore, and sustained by all sound rules of interpretation, whether it shall be considered sense or foolishness. We shall continue to use the Bible terms, rewards and punishments, life and death, heaven and hell, in the same sense as we have been wont to do, knowing, as we do, that we are supported by the whole canon of sound criticism, and we most solemnly admonish all who fear God, against the glosses of that sickening and supercilious affectation, that induces any man, for one moment, to hesitate to declare to his fellow man, in the most faithful manner, the terrible threatenings of the Almighty against the impenitent.

Let no preacher shrink, in this age of sinfulness and pride; let no man of God be deterred by the ridicule of Universalists, by low wit of sceptics, or the vulgar mocking of atheists, from declaring the terrors of the Lord, for he says, “The Lord shall judge his people.” “It is a fearful thing to fall into the hands of the living God.” “With lies you 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_.” “It is better to enter into life having one eye, than having two eyes, to be cast into hell, into the fire that shall never be quenched.” “The rich man died, and in hell he lifted up his eyes, being in torment.” Such is but a tithe of what abounds of this description throughout the New Testament. Is he a friend to his God or his fellow man, who knows such language to abound in the word of God, and shuns to declare it to those who hear him?

EXCHANGING PULPITS.

What confidence would we have in the preacher who would exchange pulpits with a priest of the Papacy, not only a member of the Romish Church, but made such before he knew there was a God, or a Savior, an idolater, or an unregenerated man? The book of God forbids the saints from keeping company with such a man, or eating with him, or to bid him God-speed. We can meet a Romish priest and treat him as a citizen, if he is one, a neighbor, or gentleman, but we do not know him as a preacher of Jesus, or as a teacher of saints, or as a Christian. He bears no such relations as these to us, and we recognize him in none of these relations. In the same way, any man made a member of the church without any faith, or before he knew there was a church, or even a God, or who has had water sprinkled on him for baptism, is not in the body of Christ, and we feel kindly toward him as a fellow-creature, as a citizen, neighbor or gentleman, if he is one, but we do not know him as a preacher of Jesus, nor a teacher in the kingdom at all. We can extend to him all the amenities and courtesies of life as a fellow-creature, citizen, neighbor, gentleman, etc., but we simply know him, not as a preacher of Jesus, or a teacher of the children of the kingdom. He is not in the kingdom, and is not the man to perform any service there.

The first thing for him to do, is to submit to the divinely ordained process by which to enter the kingdom and become a citizen, according to the law of the Great King, and then he is ready to do any service for which he is qualified in the kingdom. But he can not work in the kingdom till he is in it, and it is a sham, a pretense and hypocrisy to act toward him as if he were in the kingdom, an insincerity before the people that leads to a false impression with some, and destroys the confidence with others.

Such procedure is intended as a show of liberality, broad and liberal views. But is it sincere? Is it candid? Is it honest? What is meant by it? If these men with whom you exchange pulpits are not in Christ, what do you mean when you place them before the people as preachers of the gospel and teachers of the saints? Do you mean that in your expanded liberality you would act toward a man as if he were a brother and a preacher, when you know he is not in the kingdom at all, but if he wanted to become a member of the church, you would not receive him, or give the right hand of fellowship till he was immersed? This will do for people with no religious convictions, no settled principles and no law of God on which to act. They can act in this way or that as they think will be popular, or suit the caprice of the people. But among men with religious convictions, settled principles, and the law of God before them, it is only a want of principle, consistency, and regard for the law of God. It is simply a manifest disrespect to the Majesty of heaven and earth, a bold, open showing that the law of God is ignored, overlooked and disregarded, in courtesy to a man not in the kingdom at all, in deference to a man that was never initiated into the body of Christ! This is openly trampling down the law of God and showing contempt for it, in an empty show of liberality to those to whom the grace of God is as free as any others, but who have never come in the Lord’s appointments into the kingdom of God. We are as desirous to be courteous and liberal as anybody, but religious convictions, sacred principles, and last, though not least, the law of God must not be ignored, overlooked, or treated with contempt. No good man will respect any man for setting aside his religious convictions, principles, or the law of God.