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can remain just and save them —not for any worth
or merit in them, for they are insolvent, and have
nothing to pay. |But He is my surety —my all in
all. Then to them Christ and him crucifi
ed, arisen, and asqended far above all principalities
and powera-ascended on high,, in heaven, at the
right hand of the father,over mating intercessions.
He has never failed, nor never will. Then, when
we can lay hold and claim the promises, it is de
lightful work. We should ever adore Him for his
loving-kindness apd teqder mercies bestowed upon
us. to Jesus Christ and never tire. In
the world we have tribulations, but in him we have
peace 5 and it so sure that neither moth doth cor
rupt, nor thieves break through and steal. Yes ;
neither can the incendiaries of earth burn it. It is
of too pure a nature to burn. You might as well
try to burn Jehovah, for it is hid in Him—for the
life of Christ and his church are inseparable. It
is impossible for one to fall away—that Christ has
• pilt his blood for—if it can be made to appear
that one has finally been lost—that Christ shed
his blood for them—he has not accomplished what
he died for. But we are not those that so view
it. He came to seek and to save that which was
lost, and he has accomplished what he came to do,
to a jot and tittle. We want to worship a God that
hath all power, both in heaven above, and on earth
beneath. And what he hath said, will stand de
spite all the wicked imaginations of man. Man is
but vanity at best. If the work of salvation be
longed to man, I pity the work. It would be like
Mr. Wesley’s man he converted, mere botch work.
I hope you will pardon me for this resuming my
pen. I hope I love to think upon His name, and
sometimes write.
When you see proper throw my traoL unJoriLo
table, and all will be right with
DAYID F. P. MONTGOMERY.
EDITORIAL
WM. L. BEEBE, ) “Editors
J. L. PTJRINGTON, J
COVINGTON, GA. : : : FEB. 15,1860.
REMARKS ON HEBREWS XIII. 1.
Brother A. Tomlin desires as to extend, according
to our light, on the text now before us, which reads
as follows : “Let brotherly love continue.” Though
we claim no superiority over our brethren, yet we
are willing to give such light, or views, as we have of
Soripture, so far as opportunity, and ability may be
affored us.
The language of the inspired Apostle in our text,
presupposes the existence of a certain relationship
which justified him in the admonition to his breth
ren. It was not in a natural sense he used the ad
monition, for though they were his brethren in a
fleshly relation, yet it was in a spiritual sense only ,
he addressed them as “ holy brethren, partakers of
the heavenly calling, consider the Apostle, and High
Priest of our profession, Christ Jesus.” Chap. iii. 1.
ffe learn that their manifest existence as children of
God, signified that God was their heavenly Father,
Mad that they had a spiritual existence in the Son-
Ship of oar Lord Jesus Christ And as they were the
SOUTHERN BAPTIST MESSENGER.
children of the new covenant, or Jerusalem which is
above, and had, therefore, a heavenly Mother, they
were the sons and daughters of the Lord God Al
mighty. Hence the expression holy brethren was ap
plicable to them, and not to them only, but also to
all the family of God, whether Jews or Gentiles, in
every nation, kindred, and tongue, Even in our day
the followers of Jesus, which are scattered abroad,
are entitled to the same distinguished appellation.
But another important consideration must be con
sidered relative to this people. In this relationship
brotherly love exists, and the question arises, from
what source does it come ? We answer from the same
source that all spiritual blessings come. Says Paul,
“ Blessed be the Gps and Father of our Lord Jesus
Christ, who hath blessed us with all spiritual bless
ings in heavenly places in Christ: according as he
hath chosen us in him before the foundation of the
world, that we should be holy and without blame be
fore him in love.” This love existed in the bosom of
the eternal Father before time began. Its origin is in
God, so to speak. Itis of the same nature in its intrin
sic properties with the character of God. God is love,
and he that dwellethin love, dwelleth in God, and God
in him. His love to his people is called an everlasting
love. He loved, and chose them in the person of his
dear Son. Grace was given them in our Lord Jesus
Christ before the starry heavens were spread abroad,
or the earth, the seas, and fountains of water were
created. His Omniscient eye saw them all involved
in sin and death in the transgression of the earthly
Adam; yet He loved them, and provision was made
for them in ther covenant Head and Representative.
His love was manifest in the redemption of His peo
ple, when Jesus was delivered for their offenses, and
raised again for their justification. He not only loved
them when they were dead in trespasses and sins,
but it is called, emphatically, his great love wherewith
He loved them, or us, and his quickening them togeth
er with Christ in the manifestation of tus areqt lovo
to them. It is with loving-kindness he draws them.
Upon this principle the love of God is shed abroad in
their hearts by the Holy Ghost, which is given unto
them. We love him, says John, because he first lov
ed us. If we love him who begat, even God our Fa
ther, we love them also which are begotten of him.
They are our brethren and sisters, heirs together of
the grace of God, and of that inheritance which will
never fade away. While the saints derive their nat
ural, or earthly existence from Adam, as natural life
was given to all the human family in Adam, so they
derive their spiritual existence from Christ, as eter
nal life was given them in Christ their spiritual
Head. Therefore the saints can adopt the language
of Paul, “I am crucified with Christ: nevertheless,
I live; yet not I, but Christ liveth in me : and the
life which I now live in the flesh, I live by the faith
of the Son of God, who loved me, and gave himself
for me.”
“ Hail sacred union, firm and strong,
How great the grace, how sweet the song!
That worms of earth should ever be
One with incarnate Deity!
One in the tomb, one when he rose,
One when he triumphed o'er his foes,
One when in heaven he took his seat,
While seraphs sung all hell’s defeat.”
The word let in our text, signifies to allow or per
mit brotherly love to continue, or in other words, not
to prevent or hinder it. The idea is, that the saints
are not to allow any obstacle, or difficulty to arise
among them in a way which is calculated to hinder
the free exercise of love one to another and to im
pede their travel together in a church relation, as
the followers of Jesus. They are to love one another
as brethren, and allow that love to flow freely with
out any obstacle to prevent. They are to be kind
and affectionate towards each other, as the Lord's
dear children.
Sometimes, when the flesh predominates, they be
come carnal, and wordly-minded, and manifest a very
bad spirit. Take, for instance, a church where broth
erly love and fellowship once existed, and peace and
harmony abounded, just as soon as jealousy, discord,
and an evil spirit shows itself, those that are the most
guilty will resort, often, to self-justification in their
own defense, ancl condemn that in others which they
are the most guilty of themselves. Crimination,
and recrimination will necessarily follow, and if per
sisted in, a church will soon get into disorder of the
worst kind, and perhaps perish out, and lose its visi
bility. In this way the cause of Christ is dishonor
ed, and the enemies will say, tauntingly, “ Aha ! so
we would have it.” Those, who have’caused all the
trouble, will contiue to manifest a hard, unyielding
spirit, while the innocent, feeble lambs of the flock,
mourn and grieve in sdfcret places. There is a great
difference between the old'man’s being m id, and the
new man’s being grieved. How important it is for
brethren to bridle their tongues, and to act calmly
and dispassionately in all their movements, and espe
cially so at the time of any agitation, or excitement.
A soft answer turneth away wrath, but grievious
words stir up anger. James says, “ The tongue is a
little member, and boasteth great things. Behold
how great a matter a little fire kindleth! And the
tongue is a fire, a world of iniquity: so is the tongue
among our members, that itdefileth the whole body,
and setteth on fire the course of nature; and it is set
on fire of hell.” The Apostle further says, “ Out of
the same mouth proceedeth blessing and cursing.-r-
Mj vicUucu, irtcac tnmtpr Ttvc ro to OC.
When the saints let the corruptions and evil pro
pensities of their fallen nature have the ascendency,
peace, quietness, and brotherly love in the church,
immediately disappear. How important, then, is
the admonition in our text. And how wrong it is to
allow carnal reason to assume the control of our judg
ment on revealed things, so as to reason on them as
we ■would on natural things. Because we cannot com
prehend the deep things of God, only by revelation,
and divine teaching, how wrong it is to be unrecon
ciled to them, and to oppose them. The more the
saints know of the deep things of God, the stronger
they are in the faith, and more deeply cemented ip
their love towards each other.
The saints are to let brotherly love continue by a
spirit of Christian forbearance towards each other,
each expecting the same in return. The object, in
all cases, should be to reclaim a brotherwhenheerrs,
and not to condemn him by impugning his motives,
and oensuring his conduct. But this forbearance
will not admit of any violation of the law of Christ
in his chureh. The doctrine, faith, practice, and dis
cipline of the church must be steadily maintained.
Any departure therefrom is a violation of the solemn
admonition of the Apostle. Brotherly love only ex
ists where the Spirit of Christ is manifest. And it
continues only, as the strong beer the infirmities of
the weak, and administer to the comfort apd edifica
tion of the poor, and feeble of the flock. And cer
tainly the weak should consider the position of the
strong, who desire, and require hearty, healthy food
for their nourishment and support. It is not expect-