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EDITORIAL.
“And why call ye Me
Lord, Lord, and do not
the things which I say?”
Luke, vi. 46.
(Continued).
Perhaps the greatest evil a
mong the Primitive Baptist of
to-day, and the one from which a
number of lesser evils have their
origin, is worldly-mindedness, and
a woeful lack of spiritual vitality.
We sneak of this first because it is
so far-reaching in its results, and
so universal in its scope. Not uni
versal in the sense that it applies
to all, but in the sense there is not
a locality—not a church, perhaps
that is not effected by it more or
less. No, not all thank God can be
charged with this sin; for then
would the salt have lost ita savour
fruits are abounding to the glory of
God—whose robes are spotless and
in whose daily life, the pure life
and countenance of Jesus shines
forth as clearly as in any age of the
world. Their meat and drink is to
do the will of their Master. And
but for the example and influence
of these, we cannot tell where we
might drift, nor what the conse
quences would, be.
That there is a vast amount of
difference inithe yield of spiritual
fruits among the Lord's people, is
not a new feature, lately arisen, to
d istinguish us of this age from the
saints in past ages.
It has perhaps always been so.
But we cannot forbear asking the
question, Why is it so? We know
that the apostle recognized the fact
that the children of God possess
different gifts and talents, but why
may not these, in their different
vocations aud callings manifest
with equal sincerity and greater
unanimity the life of Jesus in the
soul? God has not done more in
an eternal sense for one of his
children than He has for all; and
why may not this blessed truth
inspire all with equal zeal and fer
vency in their different gifts and
calling*? Why does one christain
' live more orderly than another? Is
it because, as some overwise breth
ren have intimated, the predestina
tion of God has interfered? We
think not. But we ask, Why?
In the parable given by the Sa
vior in Mathew xiii., we can under
stand how the seed which fell on
the stony ground did not bear fruit,
because they had not much earth,
and the sun when it was up scorch
ed them and they withered away.
Wo can see how it was that the
Seed which fell among the thorns
did not yeild fruit } because the
thorns choked them, And the
seed which fell by tji-e wayside
was never hurried in<he earth at
all, as we infer, and the fowls of;
the air destroyed them, and of
oourse they were not expected to.
do anything. I seem to understand
all this perfectly. Put why should
those seed which fell on the good
ground make such a .broad differ
ence in the yeild? The ground was
nil ‘‘good,” and if there was any
difference in the quality of the seed
our Lord did not say so, and we
presume there was none. Then
why should some bring forth thir
tyfold, others Jsixtyfold and others
an hundred?
Whatever may be the correct
answer to this question we d J know
that the figure as given in the above
parable is strikingly true when con
trasted with the present condition
of the church. In almost every
church may be found Baptists rep
resenting only about thirty cents
in the dollar,some sixty, and some
thank God, are worth one hun
dred cents in the dollar. But again
we ask Why is it so?
And since my mind has taken
this turn we will follow the parable
further. It will be seen that in the
parable the approximate yield of
the fruit-bearing seed was only six
tyrthree and one-third per. cent.
One class had made a full crop;
but the shortage with
other two —the thirty and sixty
fold characters, reduced the whole
down to but little more than one
half what it should have been.
And since we now have it down
upon a mathematical basis; and if
I may be allowed to pursue the
subject from this standpoint, it
must appear clear enough for all
to see that a lack of spiritual fruits
in any brother or class of brethren
jedncftjjhft of
the spiritual fruit of his cr their
church of which he, or they may
be members. Therefore let that
brother whose walk is ungodly,
know that he not only proves him
self unworthy a name among the
Lord’s people, but he tarnishes
the fair name of the church in
proportion to the amount of wick
edness he commits. And let him
not overlook the fact that the
faithful, dutiful Christian, bearing
an hundred fold is suffering inno
cently, and is competed to submit
to this wrong and seeming inequal
ity. Oh brother, child of God, can
you as vou loiter around the bar
room, regaling yourself with the
enemies of Jesus, by cultivating
the lower and debased passions and
appetites of your corrupt nature,
can you, though your concience be
seared as with an hot iron can you
persist in such a course, and at the
same time think of the spotless
ones in your own church whose
fair name you bear, which has giv
en you the respect and confidence
of the world-can you think of all
this,and still persist in your wicked
course to your own destruction and
the great injury of those dear ones
with whom you are associated?
Not only could bring forth an
hundred fold, but in propor
tion as you raise yourself from the
evils and sins of which you are
guiltly, the character of the church
of which you are a member is raised
and and repected and the name
of Jesus honored.
This may be too big a truth to
be popular; but remember I told
you in a former article that I was
not seeking popularity any more.
But to return. Those thirity*
fold characters were aS much the’
children of God as those who bore I
an hunderdfold. Although there I
was a great shortage in their frims
still the , fact remains—they wttfe
good money as far as they. wei|r.
they wore Christians. So the IV
are those to-day in the church,
who, though they bear but little
fruit, still the quality of that little
is good as far as? it gees. ‘‘lie mad®
a good beginning. He related a
good experience when he joined
the church,” is the way the broth)
ren talk about him. He made a
a good member a little while. He
attended his conferences regular
for sometime, and could be seen
sheding tears under the sound
of the gospel. |
But little by little he begins to
show signs of coldness. He begins
to have-important business requir
ing his attention on his conference,
days. He is compelled to go to
town this very day. He could not
go yesterday of epurse. He goes;
his business receives his attention.
As he meets his brethren on his
return home he greets them with
a smile and is ready to talk about
religion and seems more spiritual
than usual. Butlo; he is drunk.
His eyes looks as if they mteht be
iu eclipse, Lis nose is a little
colored, and- he endeavors to cpver
his own shame by talking a|out
Jesus. Here is your thirtyfold
man. And if his case was tried
under a rigid, scriptural examina
tion. I am not quite sure he
would not fall to a lesser denomi
nation. “Everybody” was in town
last Saturday and saw this fellow
in this shameful fix, and knowing
him to be a Primitive Baptist,
are disposed to measure innocent,
and orderly Christians by hist- un
godly and shameful conduct.
This is a hard and hurtful truth,
but someone® ought
it. ——* —
But let us pass on ii
we can find, or locate the sixtyfold
man. He is one, it seems to me,
whose moral character is irreproah-
able. He is heartily ashamed of the
conduct of his thirtyfold brother.
He never visits bar-roonis except
iu cases of uecessity,and even then
he questions in his mind as he goes,
whether Jhe necessity is a necessity.
He is strictly honest; the mer
chants are all anxious for his trade,
l
in a word, he is a noble citizeij ;and
in addition to this he makes a
“fair” -church member. He attends
his conferences regular, and
seems interested m the services.
But unfortunately, he too, is a
“business man.” Indeed he is so
busy that he can not losd the
time to visit a sick neighbor. He
can sympathize with them very
much for he has a good heart
in him; and it ho just had the
time to'-spare he could do them
good. Altho’ he has plenty he has
never been to see why other
people should expect him to give to
others what he has “worked for.”
He is never ready to contribute
to any church fund; and although
the “church fund,” in many in
stances only amounts to two or
three dollars annually, for associa
tional purposes, he is never ready
for it, he expects to attend to it
‘sometime,” and that ’is the
last of it. I have been disgusted
at such brethren waiting for each
other at such times, and hoping
that others would raise that enor
mous sum of two dollars, and his
dime would not be needed. It is
a shame.
This sixtyfold brother firmly
believes that his preacher’is God’s
preacher and God may feed him..
Ho is confident tl»at God can, and
does give the preacher all that he
needs; and that if he wfere to con
tribute anything it might give his
preacher the “big-head,” and ruin
htm. He is over careful to avoid
every appearance of armianism.
Such is the picture I have drawn
of the sixty-fold man.
We now oome to the hundredfold,
character. We shall find him to
be one whose moral character is 1
without a blemish. His neighbors
are at peace with him, and he is
regarded as a meek, humble Chris
tian throughout, the length and
breadth of his acquaintance. He
is more interested in the health,
peace and prosperity of the church
than about his own temporal wel
fare. His heart iS with the church
and his meeting days, seem far be
tween. He is never too busy to
visit and minister io those who
are in distress. He would divide
his last loaf with his preacher and
prove himself willing to suffer,
with him. He never allows
“lightning-rods,” “storm-pits,”
“standing collars,” “neckties” and
“hard hats” to interfere with his
affections for his brethren. He
is employed. He reads his Bible
and has something good to tell
you about it when you meet him.
He is heaven’s treasure, the glory
of the church, the salt of the earth
and the light of the world. Oh
for more of them, but God be
thanked for as many as we have.
I desire to say before conclud
ing this article, that in enumer
ating the evils mentioned in the
foregoing I have had no particular
individuals in my mind, and noth
ing personal is intended. But have
tried to point out these things in
love. Let each dear brother
know that I do not mean YOU, un
less YOU aro guilty. I grant to all
the prjvetege of sitting in judg
ment in their own cases But remem
ber that “if your hearts condemn
you, God is greater than your
hearts and knoweth all things.”—S.
A NEW DISCOVERY.
Doubtless there are many dear
children of God entangled in the
“new discovery” of what is called
soul-saving, who need instructing
in the way of the Lord. While we
reel it our duty to warn the church
of her errors; but we should not
fail to instruct the children of God
wherever they be who oppose
themselves. We should not make
a hobby of fighting arminians and
let Israel’s sins go uareproved.
yet it is our indispensable duty• to
point out errors to the Lord’s peo
ple wherever they may be. World
ly religion, heathenism and infideli
ty are on the increase, and boast
of their members and the great
good they are accomplishing for
the Lord. They exalt the -crea
ture as the Savior, giving glory to
men and their institutions, and ab
use God as an insufficient being,
who cannot save sinners and has
done all he can do. This imagin
ary god of modern religionists
seem to be as powerless as the
idols of heathenism. We clip the
following extract from a secular
paper, Ozark Star, published at
Ozark Ala, for May Ist 1895 which
is a report of a Sunday School
convention at that place:
“After song service Bro. Harley,
pastor of the Missionary church
at Ozark was invited to address
the body upon timely topics. His
address was delivered in his usual
lucid, terse style, enlarging prin-<
the duty of Christians
to teach. In order to fulfill our
duty toward the command in Math,
$8; 19, 20, all must be tafiglii! If
we cannot go ourselves, we must
some oAe. We .must
ask God to encourage ui in she woik
which is the duty of the whole
church, as we 11 as each individual’
member. We must bring every
body to Christ and let them learn ‘
through us that He came to save
all mankind, not a favored few.
J “The Sunday School is one of the
auxiliaries of the church, which
is to prepare the mind, lead to,
soul-‘culture and soul-sav-’
ing.” It is supprising that peo
ple who claim to be inlightened,
will thus pervert the word of the
Lo. Notice in Mathew 28; 19:20.
He says, all “must be taught; if we
cannot go ourselves, we must com-
■ mission some one.” God has not
authorized any man or combination
of men to “-commission a min to
preach his Gospel. Balak com
missioned Balaam to curse Israel
and the Pharisees held a conven
tion and commissioned their soldiers
(preachers)to tell that tlje disciples
stole Christ out of the grave while
they slept. What a lie! But they
did not care; they were well paid
for telling it. See Matt. 28; 14-
19. Saul was commissioned by
the Pharisees to go to Damascus
and bring the disciples to Jerusa
lem to be punished. When men
commission a man to teach or
preacn, they will teach or preach
the power that sends him,as you see
in the foregoing. Christ said that
all power in Heaven and earth
belonged to him, therefore he
commanded his apostles to “go
and teach all nations,” but did
not tell his disciples to send or
commission men to go. God com
manded Jonah to “go to Ninevah
and preach the preaching that- I
bid thee? r
forth men to preach, but that au
thority was never delegated to the
Lord’s people to send men to
preach the gospel. God sends his
preachers when and where He
pleases. The foregoing extract
says, “It is the duty of the church
to commission men to teach.”
Christ has not so taught us.
God gives them pastors and teach
ers who shall feed them with
knowledge and understanding.
The extract says, we must bring
everybody to Christ and let them
learn through us that He came
to save all mankind, and not .a
favored few.” He says that “we
must bring everybody to Christ.”
Is not this heathenism to claim
that we are in God’s stead to bring
sinners to Christ? This bringing
sinners to Christis God’s act and
not ours. The Lord was not near
so liberal as our friends offers to
be, for He says, “Fear not, for I
am with the; I will bring thy
seed from the east, and gather
thee from the west; I will say to
the north give up and to the south,
keep not back: bring my sons from
far, and my daughters from the
ends of the earth: even every
one that is called by my name: I
have created him for my glory. I
hfl-ve formed him: yea, I have
made him.” Isa. 43: 5, 6. The
Lord does not bring everybody,
but brings his seed, sons and daugh
ters whom he created for his glo
ry, and are called by his name.
Christ hath once suffered for sins,
the just for the unjust that he
might bring us to God.” 1 Pet,3;lß.
Christ suffered for sinss to bring
us to God, and he accomplished
the work he came to do; for be de-
clared in his prayer: “I have fin
ished the work thou gavest me to
do” “No man cin come to rhe, ex
cept my Father which sent me
draw him.” John 6: 44. Th*
gentleman says, “we must bring to
Christ,” but Jesus says they can
not come that way—they must be
drawn to him. lam the way,
the truth, and the life; no
man cometb unto the Father, but
by me. “Jno, 14; 6. They all
come by what Christ has done and
not by bringing them. “Let them
learn through us that Christ died
for everybody, and not a favored
few” I am glad he said, Let them
learn (this false doctrine) through
us, for I assure him, they will not
learn such from the word of God.
The apostles, prophets and Jesus
have taught the “favor ?d few*’ doo
trine, and hence we are not asham- -
ed at this late date of this pre
cious truth and we shall not try
to better it. Jesus said, “I am
the good shepherd; the good shep
herd giveth his life for the sheep.”
Jno. 10: 11. He did not give
His life for the goats, but just rep
resented the sheep who are the
(‘favored few.”
“For I came down from heaven,
not to do mine own will, but the
will of him that sent me, that of
all which he hath given me I should
lose nothing, but should raise it up
again at the last day.” Jno. 6;
38,39. Those who were given to
Christ, were the “favored few”
that the Father sent him to save.
He did not pray for the world,
but for those “favored few.” See
Jno. 17;l-5. Jesus said, “Fear
"pot little flock, for it is your Father
good pleasure to give you (the fa
’ voted few” the kingdom.” Christ
for it, ilie
not come to save all mankind.
See Eph. 5 chap, also 1 chap 5,
verses. It is the chosen in Christ
that have redemption through bis
blood, and not al! mankind. If
Christ came to save all mankind
as our friend suggests, universal
ism is true; for he finished the work
he came to do. Solomon says,
what God does shall stand forever.
Christ made no failure, but if
seems that our friend would pre
sume that lie came to save all
mankind but failed unless we bring
them to Christ. If we bring them
to Christ they are saved, and it we
fail, they are lost. m If this be thrue,
salvation would depend upon our
bringing them to Christ and not
upon Christ’s work at all. Christ
has come to save them, but he is
a failure, now we must bring them
to him, for he is weak and needs
help if our friends position be
true. Jesus said, “All that th©
Father hath given me shall come
to me.” If “all mankind comes,per
haps our friends will have to bring
them, for Jesus hath only promised
to bring the “favored few” that
were given him: He says they
shall come to him.
God only has one way of saving
sinners, and we would like to know
who brought Abel to the Lord, so
he could learn that Christ died
for “all mankind?” Jesus says ev
ery man that hath heard, and
learned of the Father, cometh un
to me.” Hence you see that those
that come to Jesus, learn of the
Father, and not of man. They
learn that Christ saved the favored
few.
The extract says. The Sunday
School is one of the auxiliaries