Part 24

To make serious reply to this deceitful, deceptive and empty pretence, is a little hard to do. To see a person who can not go three squares to the house of God on foot, especially if it should be a little unpleasant, who can dance till midnight, “for amusement,” speaking of its being _healthful_, is ridiculous in the extreme. It may be, for anything we know, that for any person who has become so useless as to sit, day after day, and not move enough to circulate their blood, dancing would prove healthful. But there are a thousand things better for them. A visit to the sick, to the poor and the distressed, with something for their necessities, would be vastly better for both soul and body. Almost any kind of useful labor would be more healthful, and leave vastly less remorse of conscience. But if a person has such an aversion to labor to visiting the sick, the poor and needy, or doing anything useful, they deserve no health, and the world will only be the better off when they are out of it. More health, permanent happiness and real enjoyment are found in an industrious and useful life than all the seekers of pleasure ever knew. The man of useful life has no time for pleasure and amusement. His time is taken up, wholly taken up, and he is so happy in it, that it appears short, in constant acts of usefulness. But pleasure-seekers are constantly devising how to while away time, to pass it off or murder it. Time appears the greatest burthen they have, through their whole life, and, at death, the trouble is, that they have not more time. The good man appears pressed through life to do the good he desires to do, but when death comes, his work is done, well done, and he dies in hope of hearing the Lord say, “Well done, good and faithful servant; enter thou into the joys of thy Lord.”

PRAYER.

There is nothing in Scripture called “family worship,” and yet what we mean by that expression, is the oldest worship in the world. Holy men in every age worshipped God in the family. But the time and manner of conducting it, is left to the sense of propriety, and discretion of the head of the family. Paul says: “I will therefore, that men pray everywhere.” 1 Tim. ii. 8. He also speaks of remembering the brethren in his prayers, _night_ and _day_. He could not do this, without praying “night and day.” The Lord went out into a mountain and continued in prayer all night. Luke vi. 12. The first disciples “continued with one accord in prayer and supplication.” Acts i. 14. Cornelius said, “at the ninth hour, I prayed in my house.” Acts x. 30. This, we presume he got from pious Jews, as it was before his conversion to the christian faith. “When they prayed the place was shaken where they were.” Acts iv. 31. These are but meager specimens of what the Scriptures say about prayer. The history of the first Christians is full of prayer. If you wish to know where they prayed you only need find where they were, for they were “instant in prayer”—“prayed night and day”—“prayed always”—“prayed everywhere”—“prayed without ceasing.” They prayed “on the house-tops,” “in the house,” by the “sea-shore,” “in the prison,” and “in the assembly.” They prayed wherever they were. We should do the same.

They spent much more time upon their knees, than the professors of religion in our day. The sin that we fear is not that brethren do not pray in their families, but that they do not _pray any place_ half as much as they should. Now if the first Christians prayed wherever they were, even when confined in a prison, why should any man who wishes to do the will of God hesitate to pray in his family? Can any man show a better place, ordinarily, for reading the Scriptures and prayer? Can there be any objection to this place? Are not christians required to pray everywhere? Will not God hear a christian in his family? No one doubts that it is as suitable and appropriate as any place on earth. “Why then, is it not commanded?” Because there are thousands of christians who have neither houses or families, and the Lord has left the way open so that they can worship God just as acceptably in whatever place they may be, as the man who has an orderly family and home. The Lord has left the head of the family free to determine the appropriate place to worship. But woe to that christian who objects to the family circle, as a suitable place, and then does not worship any place. But we never saw a good reason and do not believe there is any, against the orderly custom of reading a portion of Scripture and praying in the family, and we believe that those fathers and mothers whose children never heard them pray, will most solemnly lament it when they see the Lord Jesus at his coming. “Pray without ceasing, rejoice evermore, and in everything give thanks.”

WE HAVE A PERFECT GOSPEL TO PREACH.

We claim that the religion of Jesus Christ is a complete, perfect and divine system, in itself; distinct from, superior to, and as high above every thing else as heaven is above this earth; and that all who desire to do so, can determine what it is, practice it and be christians. We claim that the gospel is complete, perfect and divine; distinct from, and independent of, everything else, and that he who desires it, may know precisely what it is, believe it with all the heart, obey it and be saved by it; otherwise the Lord could not be just and good in condemning the man who does not believe it, or does not obey it. The matter, therefore, with us now is not to determine what the truth is, or the gospel; this we have long since settled. We, as a people, know the truth, the saving truth, the only saving truth, as a whole, or in its embodiment, or concentrated form, though many may not understand it in detail, and the great matter now is to practice it, enjoy it and advocate it. God intends or purposes it for all mankind, as much as he did for us. It is now our duty to make it known among all mankind; or, as Paul expresses it, “to make all men see what is the fellowship of the mystery, which, from the beginning of the world, hath been hid in God, who hath created all things by Jesus Christ; to the intent that now unto the principalities and powers in heavenly places, might be known by the church, the manifold wisdom of God, according to his eternal purpose.”

BIBLE NAMES.

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.