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DISTINCTIVE PRINCIPLES OF
BAPTISTS.
A SERMON DELIVERED AT THE FIRST
BAPTIST CHURCH, KEY WEST, UY
REV. J. 1.. D. HIIJ.YEIt.
Bro. llillyer took charge of the
church at Key West, Fla., about
Nov. 1, 1892.1 The church numbers
about 100 members, has a good house
of worship, but not being quite self
sustaining, receives some aid from
the State Board of Florida.
After entering upon his work at
Key West, Bro. 11. deemed it proper
to preach a series of sermons on the
distinctive principles of. Baptists.
The first of the series seems to have
made a strong impression upon the
community. Quite a full report was
made in the local paper of Key
West, a portion of which will be
found below.
The editor speaks in terms highly
complimentary to Bro. llillyer. Ilis
friends in Georgia will be glad to
know <>f the work he is doing in
Florida, and wish him largo success
in his semi-tropical field.
Speaking on the distinctive princi
ples of Baptists lie said:
“But we must not make our argil-,
incut upon any ground that is not
taught in the word of God. I beg
therefore that you let mo direct
your attention to three texts of
Scripture. The first will be found
in the tenth chapter of the Hebrews
ix verse: “He taketh away the first
that He may establish the second.”
My next text, is in Mathew, twenty
eight chapter, and xix and xx verses
“Go ye therefore, and teach all na
tions baptizing them in the name
of the Father and of the Son and
of the Holy Ghost. Teaching them
to observe all things whatsoever
I have commanded you.” 1 ask
special attention to to the last clause
of this text.
My third text, is m the letter to
the Romans fourteenth chapter, and
iv VMrsc:“Who art thou that judgest
an other man’s servant, to his own
master he standeth or falleth"
By the first of these texts wo
learn that Christ not only fulfills the
the types of the Old Testament cary
ing out in his own life, and death,
ail that they taght but he blots them
out. “Bloting out the hand writing
of ordinances.” He rends in twain the
veil of the Temple,and makes it possi
ble tor every one of us, to come bold
ly to the Throne or Grace, through
the veil which is his flesh.
Thus all the ceremonial law of
the (fid Testatment is done away.
This is shown more clearly by the
declaration given in the tifthteenth
chapter of Acts, xxviiiand xxix ver.
ses. “For it seemed good to the Holy
Ghost and to us. He lay upon you
no other burden than these necessa
ry things. That ye abstain from
meats offered to idols, and from
blood, and from things strangled
and from fornication.” In this deliv
erance the apostles and brethren,
guided by the Holy Ghost reviewed
the whole subject of the binding
force of the old ceremonial law' ami
fixed upon the consciences of Gen
tile ( hristiuns, only those “nocesary
tilings!'’ It thus appears that the
Lord having taken away the first
that he may establish the second
h d given His commands to the dis
ciples, and they guided by the Holy
Spirit has given us the Nffw Testa
ment. 1 hat 'lest ament becomes
our only rule of faith and practice
Nothing else is" of authority in any
church matter, all else has been con
sidered, reviewed, and set aside.
We do not indeed set aside the
grand system of morals taught in
the Old Testament. We do not un
dervalue its wonderful history its
beautiful poetry, and its sublime
prophecies. We take all these, as
coming from God, rich in mercies,
wisdom and grace but they give no
direction as to the duties of
the churches of the Lord. The lead
ing article of faith in every Baptist
church is, that the Bible is the only
rule of faith and practice, and
we see from the Bible itself, that our
duties, as churches, are given to us in
the New Testament, and the ceremo
nials if the Old Testament are set
aside. In maintaining this position
the Baptists stand alone.
Our third text shows that no one
has the right to judge a servant of
( brist. Lach one must account for
himself before God. This is the
basis of that doctrine of “Soul
liberty,” for which Baptists have al
ways contended. And in which, un
told religious Liberty was establish
ed in America. They contended
alone.
The difference between us and all
others may' be stated under two gen
eral heads:
First. Wo have always claimed
i that the Scriptures are our only rule
■ of faith and practice.
Second. We have always insisted
' that none should be baptized except
| Christians—those who had been re
generated by’ the Holy Ghost,and
1 made new’creatures in Chirst Jesus.
We insist that Baptists alone have
[ always made the New Testament
their only rule of faith and practice.
Every other denomination has been
controlled by form of human teaching
Thu Presbyterians, who arc perhaps
most like,while they claim that their
confessions of faith is founded on
! the Bible, make the confession of
faith as established by their general
assembly the law of their church-
For four or more years, the north
era Presbyterians have been work
ing to get it revised. Presbyteries,
Synodsand general assemblies have
been working at it, and the work is
still unfinished Jiemands for changes
are made in Presbyteries they aresqnt
up by the synods. They are passed
upon by the assembly, and then in
turn are submitted to the Presbyt
ries,for their action. Nothing of this
kind could happen in a Baptist
church.
Our rule of faith and practice is
the Bible. Show a Baptist church
that some clause in its creed,or some
part of its work, is unsoriptural, and
that unscriptural thing is no longer
binding on anybody. Baptists have
not always been right, but they have
abandoned their wrong doing
when shown that the Scriptures are
against them.
Baptists have no ritual except
baptism, and the Lord’s supper.
They have no marriage ceremony.
They perform that right, in accord
ance with the laws of the state.
They have no burial service. In
that they follow the suggestions of
taste. They have no prescribed
form of worship. The preacher opens
and closes as he pleases.
The second general point of depar
ture from others,is that they have
always insisted on a converted
church membership. None could
bo baptized except converted people
Therefore none could be church
members except converted people.
They therefore always insisted that
there should be no infant church
membership, no infant baptism and
no union of church and state.
When Constantino became a pro
fessed Christian, he adopted the Ro
man church. It became the church
of the empire. Every subject of
the empire became a subject of
the church. Children were submit
ted to what they called baptism, and
became good Catholics. Though
they might grow up defiled, and de
bauched by sin,and live with no kno
wledge of the grace andmercy of God.
Our religious forefathers always op
posed the union of church and state,
and in every age, from the time of
the apostles to our own time, there
have been Christians who hold that
the Scriptures alone were binding,
and that converted people only
should be church members.
The Roman Catholic church, the
Greek church, the English church,
the Presbyterian church, and the
Lutheran church have all been State
churches. The Methodist church
was born in America after the estab
lishment of the opposition sentiment
always held by Baptists. Baptists
have always stood aloof from the
Secular authorities. When a few
years after the reformation, the King
of Holland appointed a commission
of learned men to search out the
oldest and best church, that com
mission reported that the Baptist
held to pure doctrines, and had come
down from the Apostles through the
Dark ages with those doctrines. The
King offered to adopt the Baptist
as the State church. They declined
the honor, on the ground that the
church must be separate from the
world.
Thus it is true that in every age
we have insisted against all others,
that the Bible is our only’ rule of
faith, and practice, and that none
but converted people should bo
church members.
This hist doctrine, bus become
very’ popular. The good people in
all the churches rejoice in having
converted church members. This
great doctrine has elevated the reli
gious sentiment in- nil tlie churches,
it has put its mighty arms beneath
the great mass of Christianity, and
lifted it heavenward. May the time
come speedily, when it shall be the
ruling principle among all Chris
tians.
Out of these two leading points of
difference, all others spring. The
controversy we have with each and
every- church on church government,
on baptism, on the Memorial supper
must be settled by the word of God.
In the interpretation of that word
THE CHRISTIAN INDEX: THURSDAY JANUARY 26,1893.
there can be only one conclusion that
is right. There can be only one
church that is Scriptural. There
are no such things as branches of
the Christian church. The church
idea of the New Testament is a
straight stock, without branches.
That which is Scriptural is right, all
others are wrong. This position the
Baptists are compelled to maintaih.
If they cannot do that they have no
right to contend for anything.
In some succeeding discourse I
propose to point out clearly, faith
fully, and I hope kindly, the differ
ences between us and each of our
denominational neighbors. Next
Sunday night we will discuss our
relations to the Methodists.
Now may the Lord bless this dis
course and those that shall follow to
the strengthening of the Saints, the
instruction of enquirers and to the
enlightenment of those in darkness.
MISSIONARY WORK.
This is to me one of the most im
portant subjects of which I could
write.
Jesus while on earth once said to
a man he had cured of some malady
and who had desired that he might
continue with his master—“Go home
to thy friends, and tell them how
great things the Lord hath done for
thee, and hath had compassion on
thee.”
Our first thoughts after having
been brought to Christ should be to
tell others of the peace we found by
trusting in God’s only Son.
We should not only help those
around us but we should try to send
the news of this blessed Saviour of
men to the most remote bounds of
all the world.
“And ho said unto them, Go ye
into all the world and preach the
gospel to every creature;” and again,
“Blessed is that servant, whom his
lord when ho cometh shall find so
doing.”
“And whosoever doth not bear
his cross, and come after me, cannot
be my disciple.”
All of these passages plainly’ teach
us that we must help others find the
way of salvation. If not, what is
their object ?
“lii the vineyard of tho Muster,
There in work tor .<ll to do;
Work for every son and daughter,
\ et the laborers are few.
Hear the cry from o’er the water,
l*’roin the lieal hen far away,
JeHUS bi<ls you wake to (lilt V,
Bills you go and work to duy.
“There is work for hearts and willing
11 mds about on every side;
Many hearts ne’er heard the story,
Os the Lamb that bled and di •<!.
You can t dl them how he suffered,
I low he died Upon the tree,
You may w in their souls for Jesus,
Save them lor eternity.
“Stand no longer idly waiting,
Sa) ing, What am I to do’?
‘Master, w hat shall be my portion’.
When he loudly calls for you ;
Soon w ill harvest time ho over.
r , And the last sheaf gathered homo,
Then a shining crown in glory.
You shall wear beyond the tomb.
“tioand labor tor the Muster,
Goand labor for tin* Lord,
Ami a shining crown of glory.
Shall at last he your reward;
In His kingdom all the reapers
Shall, when labor lu re is done.
K -ign fori \er and forever,
Shining bright as noon day sun,
“I say unto you, that likewise joy
shall be in heaven over one sinner
th:W repenteth, more than over ninety
and nine just persons, which need
no repentance.”
“Likewise, I say unto you, there
is joy in the presence of the angels
of God over one sinner that repent
eth.” Should we not bo willing to
help a wandering soul to God? And
then how sweet it is to know that
even the angels in heaven are made
to rejoice over the salvation of one
soul.
“ 'Tis beautiful—
T«t s,«c a Ktroiitf *llllll helping the weak,
Apd making their cause Disown,
Then reaping a harvest ol grateful love
In the tiidtls where his strength was sown;
And ‘ To say a won of encouraging cheer
Io a tainting follow soul,
That lai ks but a hearty
‘Friend. < «od speed!’
To bring it homo to its goal,
‘ ’l’is beautiful—
To hope that the whole world yvt may
come.
To the feet of the Risen One,
And do the works that
He hade them do
To merit the praise
•Well done’!
’Tis a beautiful thing to hope!”
But we must not only hope for all
this to come to pass, we must be up
and doing.
“Whatsoever thy hand findeth to
do, do it with thy might.”
Os course wo cannot all go to
heathen lands as Missionaries} but
we can send others in our stead-
There are many ways in which we
can be true Missionaries.
“Christian reapers, lift your eyes,
Si-e tin* Holds already « hiio
For tlto harvest of the skies.
TH a grand and glorious sight.
“Souls are waiting seek and tiinl.
tiring them to tno Lord and say;
Jo! my Master, thus we bind
Heav'nly shout es for
Thee to day,
"Think as idly here wo stand,
Should the l.ord of hart est come.
rinding us « ith empty hand,
Would we not for shame be dumb?
isten ere tlie Lord hasconto,
tt hen Ho cal s. may we be found
iteady for His harvest hoimt:
Work all done, and sheaves all found.”
.May we all lay ourselves at Jesus’
feet and say—
“ Here am I, O Lord, send tno.”
That true friend to all suffering with colds
and coughs. Dr. Bull’, Cough Syrup, w ill al
ways help and never disappoint you, as other
co»gh remedies do,
ASKED AND ANSWERED.
„ BY C. E. W. DOBBS.
Sometime ago in answer to the
question, why Judas was chosen by
Jesus to the apostleship, you said
you did not know’, dismissing the in
quiry, it seemed to me, rather hasty.
I would like for you to say some
thing more satisfactory. Also on this
question: “Can a penitent soul be
lost? Did not Judas repent?
Lee.
We assure our esteemed friend
that no disrespect was intended in
our former reply referred to by her.
We meant just what we said, for we
did not, neither do we now, know
why Jesus chose Judas to be among
his apostles. But since our corres
pondent takes so serious a view of the
inquiry, we submit the following—
as, at least, plausible suggestions:—
When Jesus selected the twelve to
be his constant attendants, he named
them “apostles”—that is, the “sent.’:
The word came to have a destinctive
technical meaning in the early
church organization, not necessary
here to discuss. There is not suffici
ent evidence to prove that that tech
nical sense was at first in the use of
the term. Jesus had a work for the
twelve during his personal ministry
which was partly tempory; he had in
his design a grand permanent work
for them in the future. Judas was
chosen only to the temporary apos
tleship; Peter ami the rest to the
permanent also. Still we ask why
Jesus permitted so base a manto even
temporarily keep his lioly company?
In reply it may be said that prophe
cy required that a bad man should
be among the attendants of the Lord
Jesus himself refers to this in John,
13: 18! This prophecy could be ful
filled only by having such a man in
the company, or by some good man
falling to so base an act. Then the
presence of Judas afforded a strik
ing proof of Christ’s prescience, and
knowledge of the heart of his attend
ants. This also he referred to in
John 13: 19, compared with John 6;
70. Thus we see Jesus deliberately
arranging the company so that all
could be literally fulfilled, giving to
all afterwards the striking evidence
of his foreknowledge.
It may also be urged that it was
important that incontrovertible proof
should be furnished of the absolute
innocence of Jesus. Hu was charg
ed before Roman tribunal with
sedition, tut even the traitor in his
remorse was compelled to testify
th;Ct he bad betrayed “innocent
blood.” One who had been admit
ted to his secret council, and who
had doubtless sought discipleship in
hope of preferment in his “kingdom”
could say naught against the Master.
Surely our correspondent will not
say that we have hastily dismissed
the question this time.
As to the other inquiry about the
penitence of Judas, it is enough to
say that there are two Greek words
translated “repent” in our New Tes
tament. One verb describes “repent
ance unto life;” the other is the ex
pression of remorseful regret. It is
the latter which is used of Judas in
Matt., 27: o. No truly penitent soul
can be lost. In the eases of Judas
and Peter, we have a suggestive and
illustrative contrast. Both grievous
ly sinned. Judas in the bitterness of
remorse committed suicide and “went
to his own place.” Peter, when he
caught the sad eye of his Lord,
“went out and wept bitterly” the
tears of sincere penitence, and ever
afterwards was true to his prof-- ..sion
Herein behold the difference between
the true Christian and the sinner.
The former sins, for none of us are
yet perfect, but lie weeps in peni
tence, and seeks to remedy his wrong
by faithful service. The latter sins
with no conscience, or at best simp
ly “regrets” liis evil ways; sometimes
alas, plunging into the ruin and
wretchedness of hopeless remorse
and despair.
Is the Catholic population of the
United States increasing faster than
the population of the country.
E. 1.. C.
No. According to the census of
1890 there were 6, 250, 045 Roman
Catholies in the United States. The
chancellors of the different dioceses
estimate the numbers at much more
than this, and the Catholic Almanac
says that “undoubtedly the Catholic
population exceeds 10,000,000.”
The census gives only' the actual
number of “communicants” reported
by the several dioceses. Catholic
children are usually “confirmed ’’and
“take their first communion” when
about ten years of age. Careful cal
culation based on this fact would
Catholic population of be
tween eight and nine millions. The
entire population is about sixty-three
millions.
How’ am I to understand the mar
ginal note in my Bible which says
Christ was borne “B. C. 4?” Those
letters stand for “Before Christ 4 ’
and I cannot understand how his
birth could be “B. C.”
LAWRENCE.
The Christian era, or era of the
Incoanation, was devised by Diony
sius the Little, a Roman abbot, in
the sixth century. He made a mis
take in assuming that the birth of
Christ occured in the year of Rome
754. Doubtless he supposed that his
period began with the birth of Christ,
but since he lived—ho died nearly
1,300 years ago,the science of chron
ology has made advances in accura
cy, and now we know that Christ
was borne about four years earlier
than Dionysius thought he was. But
*t does not pay to meddle with an
established era; as it is, even in Brit
ish history, we have to make many
allowances and calculations to find
when events happened, and so with
the histories of other countries, so we
use the Dionysian era, simply refer
ing the actual birth of Christ to a
time four years anterior to the begin
ning of the era. Os course we know
from these facts that 1893 is really
1897 or 1898, but no practical good
could come of an attempt to re-ar
range the chronology.
THE SPIRIT OF THE LORD-
Lesson for Feb, 6th, 1893.
Scripture Lesson.—Ezra. 6:14-22.
Motto Text :—I was glad when
they said to me, let us go into the
house of the Lord.” I’s. 112: 1.
introduction.
At last the temple is finished.
The first offerings for its construction
were in great liberality, and the
work of laying the foundations was
attended by marked enthusiasm.
But difficulties soon arose, they were
oppressed by the meagerness of their
resources, their care about their own
homes increased, and for fifteen years
all work on the temple was neglec
ted. They yielded themselves to in
difference, to idleness, to selfishness.
The Lord speaks to them through his
prophets and arouses them to action.
As they stand up to obey, the bar
riers break away, their susottrccs are
augmented from unexpected sour
ces, and in four years the temple
stands complete. They bad thought
it impossible, they are now doubtless
surprised at the ease with which the
work has been accomplished. Their
hearts are filled with joy, a joy that
must have expression, that can find
full and free expression only in the
splendid services of the dedication for
which they prepare. Well might
they rejoice at such proofs of God’s
love and care, such pledges, too, of
future blessings and help. If any
note of discord could have entered
into this occasion it could have pro
ceeded only from the thought that
the work might have been complet
ed many years earlier if they had
only committed themselves to the di
rection and help of the Lord.
EXPLANATION.
V. 14. —How fruitful of profits
bio suggestion is this verse. They
prospered through the prophesying
of Haggai and Zechariah. The val
ue of faithful teachers of God's word,
holding forth its joys and its warn
ings, is seldom ever fully appreciat
ed. With such study and silent
force do they give shape and desti
ny to things right and true that but
few are at all conscious of their poxv
er. But for tho work of these pro
phets, what would have been the
fate of the temple? But for the
faithful teachings of God’s appointed
teachers, of what avail would all oth
er forces be to stay the tide of anar
chy and ruin?
The work was finished according
to the commandment of God, and
according to tho commandment of
Cyrus, and Darius, and Artexerxes.
Whence the agreement of these sev
eral commands? Is it not noteworthy
that the commands of these separate
kings are in accord with each other?,
and still more noteworthy that these
all agree with tho command of God?
How strongly in this is emphasized
the truth that “the king's heart is in
the hand of the Lord, as the rivers of
water; he turneth it whithersoever he
will.’ See I’rov. 21: 1.
V. 15.—The time from laying the
foundation to the completion of the
work was 20 years.
Vs. 16-17.—1 f the elaborate mag
nificence and richness of Solomon’s
temple bo remembered, there is a
great falling off when this one is put
iu comparison. Yet all the people
gather for the occasion with hearts
full of joy. Perhaps their joys may
be nobler and purer than if the tem
ple were grander, more in God, less
in the temple of itself. The simp
licity of the gospel is one of its chief
graces. In whatever pertains to
Christian life and service we need to
beware of such cutward adorning or
manifestation as will draw attention
to itself rather than to Christ.
For all Israil a Sin offering.
—Are not the ten tribes represented
here? And was it not only a small
part of Judah that returned from the
captivity? So if there is only a rem
nant of Judah along with a remnant
of the tribes, where is the propriety
of speaking of tho lost ten tribes
more than of the lost tribes of Ju
dah?
V. 18.—The priests and Levites
have Jieen kept distict through tho
captivity. The words of Moses are
still the law. One result of the cap
tivty has been to rescuro greater es
teem for the inspired writings.
Vs.l9-20.—The passover marked
the deliverance from Egypt. Their
is a fitness in combining with the
passover this feast of dedication,since
they have so recently had joyous
deliverance from Babylon.
The purification must keep before
them the ideal of the pure heart that
is needed? The priests must sacri
fice for themselves as well as for oth
ers.
V.2l.—Some of the people had
remained in their own land during
the captivity, mostly of the lower
classes. A part of them are found
ready to join in again with the tem
ple service in tho worship of the true
God. They had been much corrup
ted, doubtless, by tho idolatries -of
tho nations about them.
V. 22.—The Lord’s help is duly
recognized, and he is acknowledged
as the source of their success. lie
had given joy. lie had turned the
heart of the king. He had wrought
for them victory. Glad are their
shouts of praise.
SUGGESTIONS.
1. Note the hinderersin the build
ing of the temple. The Samaritans
came with friendly show, making
proffer of help. But evil was seen
in their intent, and there help was
rejected. Some of the kings hinder
ed, mainly through scheming influen
ces of the Samaritans. Then there
were the many of their own people
filled with indifference and lethargy.
Was any hinderancc greater than
this? It must be remembered that
w hatever the form or thought of our
foes, Satan is the living, personal
enemy behind all. Every form of
evil is from the Devil. Resist him
and he will flee from yon.
2. Note tile Helpers. Think of
Haggai and Zechariah who stirred
them up so faithfully! Along with
their voices think of the predictions
and promises of Isaiah, Jeremiah and
Ezekiel concerning this verv work
and the effect they must have pro
duced. Then there were the kings
who made grants and gave liberal
help. Then there are the people
from afar who send material. But
behind and above all is God. He is
our Helper,our strong arm of strength.
Let us trust him. But in trusting
God one thing is important. Re
member that God’s labors are through
earthly instruments. Prize human
helpers as means in God’s hands
Honor God as the source of all help
and strength.
AS A LAST RESORT-
Forsyth, Ga. Dec. 4th, 1892.
Allante Ei.ectropoi.se Co, Atlan
ta Ga.
Gentlemen;- I was very feeble dur
ing the first part of this-year with gen
eral debility caused from an enlarge
ment of the prostrate gland and dia
betic troubles. I was reduced in
flesh to 135 pounds and could hard
ly walk. My heart became involved
so as to give me much trouble. My
mouth and skin were dry and I was
obliged to sleep under cover during
the hot weather in June to keep
warm. I used medicines recom
mended by the doctors and my own
prescriptions without relief. Mrs.
Hardwick an old acquaintance of
mine was stopping wpth mo and ask
ed mo to try the Electropoisc- I
had no faith in its benefiting me, but
after studying the literature conclud
ed to try it. After eight nights use
of the instrument I was greatly im
proved, and lam now well, except
tho enlargement spoken of. My
weight is now IbO pounds and nit
friends all wondered wluit had made
tho change in my condition.
I have been a practicing physician
for forty years and am now
about sixty years old having
lived in this and Washington Conn
ty, where lam well known. I am
anxious to use the Eloctropoise in
my practice on cases that medicine
does not reach. If you desire you can
use any part of this letter, as I am
not prejudiced against|new treatments
when they do the work as the Elec
tropoise has done in my case.
Yours truly,
R. D. Smith, M. D,
ORIGINAL SIN IN RELATION TO
PERBuNAL_RESPONSIBILITY,
BY S. E. JONES.
We derive our sinful nature from
Adam. All [overt sin is just the fruits
of inborn depravity.
Responsibility in regard to inborn sin
is this:
.Sin is sin whether the subject of it
preceives it or not. It is just, in itself,
as offensive to God whether known to
be sin by the sinners or not. The sin
ner s want of knowledge of the sin, that
is, of its blackness does not in the least
lessen its sinfulness; but with thosinner
the responsibility depends upon his rec.
ognition of the sin, and his punishment
depends upon his education and oppor
tunities with regard to it: thus, Paul’s
sin was nothing less than heinous sin,
having in it all the destructive elements
that it would have had, had ho with
certain knowledge of his sin, that is, its
sinfulness, shut up in prison, and killed
the saints of God.
Paul's sin was punishable, but tho
punishment had been much modified
by reason of his education in regard to
his acts.
It is not believed that infants will be
punished, dying in infancy because the
nature in them does not deserve punish
ment.; but because there is related to
that nature no conscious knowledge of
that nature, no perception of the evil in
that nature.
So then sin may exist, does exist,
where there is no personal responsibility
or liability to punishment.
Again, it is perfectly evident that ono
does not have to will to do wrong be
fore he becomes a sinner, but his re
sponsibility begins when his mind is in
formed of the existence of sin already
within him.—“ Sin is a nature.”
Christ came to redeem from sin. In
the case of infants their evil nature is
taken away of more grace, and their
first consciousness will be, doubtless, of
a new life through Jesus Christ in tho
Heavenly world, having it clearly shown
them the pit whence they were taken.
There will be no one saved of what
over age or race who will ndt join in the
song of redemption.
A heathen will be judged because tho
light of nature and conscience are
around him and in him. If a heathen
can heartily repent of his sin and bo.
lieves in tho one living and true God,
then there is no reason why he shall not
be saved, but there is only one way of
access to God, viz; through Jesus Christ
so then, so far as the Bible teaches, his
case is hopeless. Heathenish dark,
ness—sin, is not only recognized by tho
heathen, but they glory in their shame.
To them their darkness by a kind of self
imposition is their boasted light.
The heathen nations, however, would
not be damned but for tho fact that
there is a consciousness of light, and
that sin in them is sin.
There can be no condemnation whera
there is no personal guilt, though sin de
rived lies deep within guilty and con
demnable.
That within us becomes personal guilt
when known to exist, and all the conse
quences of it are ours if we do not seek
to free ourselves of it.
It matters not how we come by sin, so
we find it in us, and there is away to lid
ourselves of it.
Nu man has a right to be a sinner, it
makes no difference how he came by his
sin. Sin is of the nature of a disease
spreading like a contagion, and having
in it all the elements of death.
T» refuse tho remedy provided by
infinite grace and wisdom is to despise
ones own soul and offer insult to God,
not only condeming the sin, excusing it,
but also despising infinite love.
Can one be fully conscious of the hein
ousness of sin until the Spirit of God
make the heart a new?
How helpless guilty nature lies,
Unconscious of its load!
The heart unchanged can never rise.
To happines and God,
Knoxville, Tenn., Dec. 9, 1893.
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