{"1": {"fulltext": "", "height": "3972", "width": "2688", "jp2-path": "pillarsoforthodo00boga_0001.jp2"}, "2": {"fulltext": "", "height": "3752", "width": "2528", "jp2-path": "pillarsoforthodo00boga_0002.jp2"}, "3": {"fulltext": "", "height": "3788", "width": "2316", "jp2-path": "pillarsoforthodo00boga_0003.jp2"}, "4": {"fulltext": "", "height": "3773", "width": "2343", "jp2-path": "pillarsoforthodo00boga_0004.jp2"}, "5": {"fulltext": "", "height": "3764", "width": "2376", "jp2-path": "pillarsoforthodo00boga_0005.jp2"}, "6": {"fulltext": "", "height": "3756", "width": "2488", "jp2-path": "pillarsoforthodo00boga_0006.jp2"}, "7": {"fulltext": "", "height": "3764", "width": "2436", "jp2-path": "pillarsoforthodo00boga_0007.jp2"}, "8": {"fulltext": "", "height": "3744", "width": "2512", "jp2-path": "pillarsoforthodo00boga_0008.jp2"}, "9": {"fulltext": "Pillars of Orthodoxy, or\\nDefenders of the Faith*\\nBY\\nBen flD, Boaarfc,\\nAuthor of Four Reasons Why I Am A Baptist, Christian Union, or\\nThe Problem Solved 1 Baptist Church Government,\\netc.\\nGal. 2:9.\u00e2\u0080\u0094 And when James, Cephas, and John, who seemed to be\\npillars, perceived the grace that was given unto me, they gave to me\\nand Barnabas the right hands of fellowship.\\nLOUISVILLE, KV.\\nBAPTIST BOOK CONCERN.\\n1900.", "height": "3752", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0009.jp2"}, "10": {"fulltext": "10857\\nTwo Copies Receives\\nI JUN 25 1900\\nCtpyrtgM vtoj\\na.,.\\nSt co*o c\u00c2\u00bbf v.\\nDetivtrd N\\nOROLK DIVISION,\\nJUL 5 1900\\n64806", "height": "3748", "width": "2528", "jp2-path": "pillarsoforthodo00boga_0010.jp2"}, "11": {"fulltext": "", "height": "3764", "width": "2376", "jp2-path": "pillarsoforthodo00boga_0011.jp2"}, "12": {"fulltext": "Entered according to an Act of Congress in the year L900, by\\nBEN M. BOGARD,\\nIn the office of the Librarian, Washington, D. C.", "height": "3752", "width": "2512", "jp2-path": "pillarsoforthodo00boga_0012.jp2"}, "13": {"fulltext": "DEDICATION.\\nTo Rocky Ridge Baptist Church,- Trigg County, Ky., my\\nfirst pastorate after leaving college, and all of the other\\nchurches to which I have ministered, viz., Princeton, Har-\\nmony, Fulton, and Wingo, in Kentucky; and Charleston,\\nMo., and Searcy. Ark.: together with those brethren and\\nsisters whose kindness has made it possible for me to suc-\\nceed as a preacher of the Gospel, this book is affectionately\\ndedicated.\\nThe Author.", "height": "3764", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0013.jp2"}, "14": {"fulltext": "", "height": "3756", "width": "2524", "jp2-path": "pillarsoforthodo00boga_0014.jp2"}, "15": {"fulltext": "CONTENTS,\\nCHAPTER I.\u00e2\u0080\u0094 Life of A. C. Dayton, with a sermon\\non The Existence of God. Pages 13\u00e2\u0080\u009417\\nCHAPTER II.\u00e2\u0080\u0094 Life of Richard Fuller, with a sermon\\non The Desire of All Nations. Pages 30\u00e2\u0080\u009436\\nCHAPTER III.\u00e2\u0080\u0094 Life of William Vaughan, with an\\nessay on The Law and The Gospel. Pages 64 70\\nCHAPTER IV.\u00e2\u0080\u0094 Life of A. P. Williams, with an essay\\non Regeneration. Pages 82 87\\nCHAPTER V.\u00e2\u0080\u0094 Life of James P. Boyce, with a dis-\\ncussion of Divine Decrees. Pages 92\u00e2\u0080\u0094100\\nCHAPTER VI.\u00e2\u0080\u0094 Life of W. E. Penn, with a sermon\\non The Divinity of Christ. Pages 118\u00e2\u0080\u0094123\\nCHAPTER VII.\u00e2\u0080\u0094 Life of J. B. Moody, with an essay\\non Conditions of Receiving the Holy Spirit for\\nService. Pages 113\u00e2\u0080\u0094147\\nCHAPTER VIII.\u00e2\u0080\u0094 Life of T. T. Eaton, with a discus-\\nsion of Baptism, and an editorial on The\\nPhiladelphia Confession of Faith. Pages 172\u00e2\u0080\u0094176\u00e2\u0080\u0094194\\nCHAPTER IX.\u00e2\u0080\u0094 Life of J. R. Graves, with a sermon\\non Effects of Baptism. Pages 198\u00e2\u0080\u0094210\\nCHAPTER X.\u00e2\u0080\u0094 Life of J. B. Jeter, with an editorial\\non Communion. Pages 224 227", "height": "3764", "width": "2376", "jp2-path": "pillarsoforthodo00boga_0015.jp2"}, "16": {"fulltext": "8 Contents.\\nCHAPTER XI.\u00e2\u0080\u0094 Life of S. H. Ford, with an essay on\\nthe Invisible Church Theory. Pages. .234\u00e2\u0080\u0094239\u00e2\u0080\u0094249\\nCHAPTER XII.\u00e2\u0080\u0094 Life of J. M. Pendleton, with his\\nfamous tract on An Old Landmark Reset.\\nPages 253\u00e2\u0080\u0094266\\nCHAPTER XIII.\u00e2\u0080\u0094 Life of John A. Broadus, with a\\nsermon on Glad Giving. Pages 312 317\\nCHAPTER XIV.\u00e2\u0080\u0094 Life of J. S. Coleman, with a ser-\\nmon on The Work of Baptists an Urgent Work.\\nPages 333\u00e2\u0080\u0094346\\nCHAPTER XV.\u00e2\u0080\u0094 Life of J. T. Christian, with essay\\non What Baptists Have Done for the World.\\nPages 377\u00e2\u0080\u0094381\\nCHAPTER XVI.\u00e2\u0080\u0094 Life of W. P. Harvey, with a ser-\\nmon on Baptists in History. Pages 404 406\\nCHAPTER XVII.\u00e2\u0080\u0094 Life of J. N. Hall, with speech on\\nThe State of the Dead. Pages 441\u00e2\u0080\u0094448", "height": "3760", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0016.jp2"}, "17": {"fulltext": "INTRODUCTION.\\nThis book is a history, an album, and a collection\\nof the choicest sermons and essays. It is a history\\nof our great leaders who have fought hard and long\\nfor Bible principles and doctrines, and by their con-\\nsecrated, and, in some instances, heroic lives, have\\nshown themselves to be worthy of the title: Pil-\\nlars of Orthodoxy.\\nThe arrangement of the book is such that the\\nreader can study separately the lives of each of\\nthese great men and read the specimen sermon or\\nessay without reference to any of the others. Each\\nlife sketch is complete in itself, and no one chapter\\nis dependent on another. The life sketch of Rich-\\nard Fuller, and his great sermon on the Desire of\\nAll Nations, for instance, is a complete chapter\\nto itself, without reference to anything else in the\\nbook. This feature enables the busy reader to read\\na chapter at a time, and there is nothing lost by the\\nlong intervals between his opportunities to read.\\nIn a book where one chapter is directly connected\\nwith another, much is lost by failing to read straight\\nthrough. The last chapter can be read first in this\\nbook and nothing will be lost by it.\\nIt is always a pleasure to look into the face of\\na great man. There is something elevating about\\nit. The pictures of these men, who seem to be\\n(9)", "height": "3764", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0017.jp2"}, "18": {"fulltext": "10 Introduction.\\npillars (Gal. 2:9), are the very best that can be\\nobtained. The reader, therefore, while he studies\\nthe life, may look into the faces of these men who\\nhave made so much glorious history. By that\\nmeans these pillars of orthodoxy will seem to be old\\nfriends, and it will make their life work seem more\\nreal.\\nIt can be safely assumed that the sermons and\\nessays, published as specimens in this book, are the\\nbest that have ever been published. Some of them\\nare published here for the first time, while others\\nhave been published and have become famous. It\\nis a pleasure to present to the public a volume con-\\ntaining the very cream of the best thought from the\\nstrongest men in the Baptist denomination.\\nThere is J. B. Moody s great essay on Condi-\\ntions of Receiving the Holy Spirit for Service,\\nwhich is published here for the first time. It alone\\nis worth the price of the book. There is J. T.\\nChristian s strong essay on What Baptists Have\\nDone for the World, which is published for the\\nfirst time. Then there are other sermons and essays\\nof great value that can be found only in this vol-\\nume.\\nThe published sermons and essays that are here\\nreissued are, without exception, such as should be\\npreserved, and will be valuable additions to any\\none s library.\\nBesides the aforementioned merits, may be men-\\ntioned the fact that the discussion of Scripture doc-\\ntrines are such that the book, as a whole, becomes", "height": "3772", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0018.jp2"}, "19": {"fulltext": "Introduction. 11.\\nalmost a complete embodiment of the theology of\\nthe New Testament.\\nIt begins with Dr. Dayton s sermon on the Exist-\\nence of a God and Christ the Savior, by Fuller;\\nthen there is discussed, by Wm. Yaughan, the\\nRelation of the Law and the Gospel; then Re-\\ngeneration^ by A. P. Williams; Baptism, by\\nT. T. Eaton; The Holy Spirit, by J. B. Moody;\\nThe Divinity of Christ by W. E. Penn, and so\\non to the practical subjects, such as Glad Gimng\\nby J. A. Broadus; The Work of Baptists An\\nUrgent Work, by that prince of preachers,\\nJ. S. Coleman; and the book closes with J. N.\\nHalls discussion of the State of the Bead.\\nOther great articles by S. H. Ford, J. M. Pendle-\\nton, J. R. Graves and others might have special\\nmention. In fact it is hard to decide which one is\\nthe best, because all are of the very best, and they\\nwill have to be rated by the individual taste of the\\nreader.\\nIf, by sending out this book, I may be the instru-\\nment of doing good, of preserving the names and\\ndeeds of these noble men, and of helping in estab-\\nlishing my brethren in the faith, and of leading\\nsome wandering soul from darkness to light, I shall\\nbe well paid for the unusual labor put into its prep-\\naration. Very truly yours,\\nBen M. Bogard.", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0019.jp2"}, "20": {"fulltext": "", "height": "3764", "width": "2452", "jp2-path": "pillarsoforthodo00boga_0020.jp2"}, "21": {"fulltext": "PILLARS OF ORTHODOXY, OR\\nDEFENDERS OF THE FAITH.\\nCHAPTER I.\\nA Sketch of the Life and Labors of\\nDr. A. C. Dayton.*\\nAmos Cooper Dayton, the author of Theodosia\\nErnest and the Infidel s Daughter, was the sec-\\nond son of Jonathan and Phoebe Dayton, and born\\nin Plainfield, New Jersey, September 4, 1813.\\nHis life up to his sixteenth year was spent on his\\nfathers farm in plain living and high thinking.\\nBefore he was seven years old he showed a passion-\\nate love for books, and the first money he ever\\nearned, by hauling a load of nuts to the village mar-\\nket, was at once invested in a grammar and arith-\\nmetic. Our choices are our destiny. Nothing is\\nours that our choices have not made ours.\\nThe little lad chose learning and a useful life,\\nshaping his future toward those ends.\\nAt twelve years of age he joined the Presbyte-\\nrian church, of which his parents were members.\\nWhen sixteen he was forced to leave school on ac-\\ncount of an accident that came near destroying his\\neyesight. He worked his way, however, through\\nthe medical college in New York after this misfor-\\nNo picture of Dr. Dayton could be secured.\\n(13)", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0021.jp2"}, "22": {"fulltext": "14 Pillars of Orthodoxy, or Defenders of the Faith.\\ntune, and received his diploma in the twenty-second\\nyear of his age.\\nWhen traveling for his health in the Southern\\nStates he met, and after a brief courtship, married\\nLucy Harrison, third daughter of Capt. R. P. and\\nMrs. Eliza Harrison, of Shelbyville, Tenn.\\nThe wedded pair left at once for Florida, where\\nthe young physician meant to practice his profes-\\nsion, and, if possible, regain his health. It was\\nalready feared that he had consumption.\\nIn 1852 Dr. Dayton became a Baptist. How he\\nwas led to make this change he tells in full in his\\nlast diary, kept from 52 to 64; and the painful\\nstruggles through which Theodosia passed were\\nnot creations of his imagination, but were a recital\\nof his own experiences.\\nIt was at this time, during a long and serious\\nillness, that he resolved to preach the Gospel of\\nOhrist.\\nIn his journal he writes:\\nIt was the fondly cherished hope of my parents\\nthat my life should be devoted to the great work of\\nthe ministry. They intended, on account of this,\\nto give me the benefit of a liberal education, and\\nfailed to carry out their design only because I lost\\nhealth and eyesight at such an early age.\\nWhen I was under such deep conviction in 42\\nthis was one of the great wrongs which I felt I had\\ndone. I had not employed my time and talents in\\nspreading the truths of God s Word, but had\\nwasted my life in other and comparatively useless\\nlabors.", "height": "3772", "width": "2448", "jp2-path": "pillarsoforthodo00boga_0022.jp2"}, "23": {"fulltext": "A Sketch of the Life and Labors of Dr. A. C. Dayton. 15\\nId September, 52, on the Sabbath following his\\nbaptism, he preached his first sermon in the little\\nBaptist church at Shelbyville, Tenn. His theme\\nwas The Love of God. Singularly enough, this\\nfirst sermon was also his last.\\nOnly two Sabbaths before he went home he se-\\nlected it from a collection of sermons where it had\\nlain for years, and once more told with almost\\nheavenly inspiration of the love of Christ that\\npasseth knowledge.\\nIn 1855 he removed from Shelbyville to Nash-\\nville, Tenn., upon being offered the office of Corre-\\nsponding Secretary of the Bible Board of the\\nSouthern Baptist Convention. A few years later\\nthis was given up, and the duties of the associate\\neditor of the Tennessee Baptist and of an author\\nabsorbed much of his time. He served several\\nchurches as monthly pastor as well.\\nIt was now that Theodosia Ernest was pub-\\nlished that brought him fame for all time.\\nThe Infidel s Daughter followed, and various\\nsmaller works on denominational subjects.\\nIn 59 he had a terrible illness, and from this he\\nnever fully recovered.\\nIn 62 I find this record in his journal:\\n1 can walk once more. Oh, what a blessing to\\ne able to walk to stand up to preach Once 1\\nhad to sit in my chair. God has indeed done great\\nthings for me, and I try to give him thanks.\\nIn 61 the horrors of the civil war drove him\\nfrom home. In the spring of 63 he was offered", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0023.jp2"}, "24": {"fulltext": "16 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe presidency of Houston Female College, in the\\nthriving town of Perry, Ga., and here his last days\\nwere spent in teaching and preaching.\\nHe died in great peace on June 11, 1865, and\\nwas buried in the cemetery at this place. His\\nfuneral discourse was preached by his dearly-\\nbeloved brother in the ministry, Rev. B. F. Tharpe,\\nwho died in the year 1899. They sleep together\\nnow under the Southern pines, whose mournful\\nmusic is their requiem.\\nDr. Dayton left behind him at the time of his\\ndeath a large and helpless family, an invalid wife,\\nfive daughters and three sons. One son, Robert\\nH., and a daughter, Mary Hand, have followed him\\nto the better land in the last few years.\\nThe oldest daughter, Laura, well known as the\\nwriter of a number of popular Sunday-school books,\\nand as the consecrated leader of the Baptist and\\nReflector s, Young South, is now the widow of\\nAlbert Eakin and lives in Chattanooga.\\nThe next in age, Lucie, is also a writer, and has\\nbeen a contributor of stories to nearly all our Bap-\\ntist papers for twenty years. Her last book,\\nThread of Gold, has added much to her reputation.\\nShe is the wife of Rev. J. M. Phillips, D. D., pas-\\ntor of the Baptist church at Mossy Creek, Tenn.,\\nfor the past four years. The other two daughters\\nare Mrs. T. S. Stock, of Mississippi, and Mrs. W.\\nW. Kannon, of Tennessee.\\nOf the two sons, John is a prosperous merchant\\nof Chattanooga; Lawson a highly thought-of lawyer\\nof Shelbyville.", "height": "3772", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0024.jp2"}, "25": {"fulltext": "THE EXISTENCE OF GOD.\\nBY DR. A. C. DAYTON.\\nSome years ago a lawyer who professed to be an\\ninfidel came one day into the office of a professional\\nman, and seeing a tract lying upon his table, he\\npicked it up and read aloud its title, The Life of a\\nChristian, and laying it down again immediately,\\nadded, Otherwise the life of a fool.^\\nSome young gentlemen who were present laughed\\nat this and thought it very witty. Witty perhaps\\nit was, but was it true f\\nWho is the fool\\nEven supposing Christianity is false and the Bible\\nan imposture, that there is no God and death is an\\neternal sleep, it would by no means follow that all\\nwho hold the contrary are fools, for it has some-\\ntimes happened that the wisest men have been de-\\nceived, and besides, one may be allowed to think\\nthat the evidence that was sufficient to enlist the\\nfaith of such men as Locke and Newton, Milton\\nand Bacon and others of their stamp, men who, in\\npower of reasoning intellect, in rigid, clear analy-\\nsis and logical deduction, stand among our modern\\nwould-be philosophers like giants among pigmies\\nthe evidence, I say, which was sufficient to convince\\nsuch men might reasonably be thought sufficient to\\n2 (17)", "height": "3752", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0025.jp2"}, "26": {"fulltext": "13 Pillars of Orthodoxy, or Defenders of the Faith.\\njustify a common mind in giving its assent without\\nincurring the charge of either silliness or insanity.\\nNo one can prove that there is no God. No one\\ncan prove that Christianity is not true. It is impos-\\nsible in the very nature of things to prove such a\\nnegative. All that can by possibility be truly said\\nis that we have not evidence enough to prove its\\ntruth. Let us grant this. Its truth is still possible.\\nIt may be even probable. Who then is the fool?\\nLet us examine.\\nSorrow is in the world; disappointment, distress\\nand grief of heart will come upon us here. This is\\ntrue whether the Bible be true or false. Now who\\nis best prepared to struggle with this sea of trou-\\nbles, he who sees in the events of life the blind,\\nunguided, objectless impulses of ungoverned chance,\\nor he who looks confidingly to Heaven, and hears\\n\u00c2\u00abven in the whirlwind and the storm of sorrow his\\nFather s voice, exclaiming, All things shall work\\ntogether for the good of those who love me\\nDeath is in the world. Alas, he often strikes the\\nloveliest and the dearest the friends of our child-\\nhood, the companions of our youth. But is there\\nbow such proof? Are any men such fools\\nGo out\\n\u00e2\u0080\u00a2when night with starry wings\\nO ershadows all the earth and skies,\\nLike some bright, beauteous bird whose wings\\nAre sparkling with unnumbered eyes.\\nLook up to the broad blue expanse of Heaven.\\nCount the stars; observe their order; study their", "height": "3764", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0026.jp2"}, "27": {"fulltext": "The Existence of God. 19\\nmotions. Take witli you the astronomer whose\\npatient study has determined beyond all doubt or\\ncavil that each of these glittering points in the infini-\\ntude of space is a vast globe like the mighty sun\\nthat shines upon our earth. Let him instruct you\\nin the fact that countless millions more of these\\nwondrous orbs of light lie still beyond the range of\\nmortal sight; that each of these is probably like\\nour own sun, the center of a vast system of worlds,\\nrevolving round it with their ponderous mass un-\\njarringly and ever in their own appointed track age\\nafter age. Then while you look and while you\\nthink say if there is no God, if all this came by\\nchance, if all by chance continues. Surely he is\\na fool who says there is no God.\\nLook abroad over the earth we dwell on. How\\nadmirably it is fitted for the habitation and the sus-\\ntenance of the thousands of living things that\\nswarm upon its surface, which soar in the air above\\nit and float in the waters beneath it. Each is fitted\\nfor the place and the condition in which we find it,\\nand all the arrangements of light and shade, of\\nnight and day, of seedtime and harvest, of cold\\nand heat, rain and sunshine, evince the working of\\na wise, beneficent and all-controlling mind. All\\nthat we see in a careless glance, all that we learn by\\nthe most careful study of the works of nature shows\\nan intelligent and infinite designer. The world is\\nfull of God. God looks down upon us from the\\nwondrous stars. God blows upon us with his\\nmighty winds and breathes upon us with the balmy", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0027.jp2"}, "28": {"fulltext": "20 Pillars of Orthodoxy, or Defenders of the Faith.\\nbreeze. God shines upon us in his glorious sun.\\nGod thunders in the storm and rains upon us in the\\nshower. God giveth life and breath to every living\\nthing, and he must be indeed a fool who says there\\nis no God.\\nLet man but look within himself. Let him con-\\nsider all the evidences of wise, benevolent designs\\nwhich his own frame exhibits, and if his mind be\\nright he can not help but feel that such a wondrous\\nstructure was not the work of chance.\\nWas it by chance that the brain and other organs,\\na slight injury of which would seriously affect the\\nwhole economy of life, are so carefully protected by\\ntheir bony coverings Was it by chance that the\\narteries which bear to distant parts the lifeblood\\nfrom the heart are placed in such positions as will\\nexpose them least to any injury Is it by chance\\nthat in those parts where they must be exposed, as\\nin the forearm and the hands and feet, they are so\\nmultiplied, divided and intermingled, communicat-\\ning so with one another, the destruction of a part\\nfrom any accident will not endanger the life of the\\npart\\nWas it by chance that the framework of bone was\\nmade so as to give the greatest strength in the\\nsmallest space\\nWas it by chance that those wonderful con-\\ntrivances, the muscles and tendons and joints, were\\nso arranged as to give him the freest and most per-\\nfect control of all his motions with the least ex-\\npenditure of strength", "height": "3764", "width": "2476", "jp2-path": "pillarsoforthodo00boga_0028.jp2"}, "29": {"fulltext": "The Existence of God. 21\\nWas it by chance that his eye was arranged with\\nsuch consummate knowledge of the laws of light\\nthat it infinitely surpasses, as a mere optical instru-\\nment, anything which all the skill and science of\\nthe philosopher has been able to suggest I\\nWas it by chance that the organs of all his other\\nsenses are so admirably adapted to the objects of\\nwhich they are intended to take cognizance\\nGod shows himself in man. God speaks in every\\nbreath. God moves in every motion. God beats\\nin every bounding pulse. The man himself is in a\\nthousand ways a constant living evidence of an oil-\\nwise, all-kind and powerful creator. And he is\\nsurely a fool who says there is no God.\\nThere is another thought. Man s body is not all\\nof man. He has a mind. He observes. He thinks.\\nHe feels. His actions show and his own conscious-\\nness declares that his mind is endowed with certain\\nfaculties or powers. First among these, exerting\\nover the race of man a more extensive and control-\\nling influence than any other, is his instinctive pro-\\npensity to worship. His nature is such that he\\nmust have a God. In all times and among all peo-\\nple this is a striking and a most wonderful truth.\\nThe remains which tell us of the power and opu-\\nlence of the nations of the olden times are mostly\\nthe ruins of their temples. Time has passed along\\nand with his iron heel ground out from the face of\\nthe earth every other vestige of their power. Their\\ncommerce has left behind no token. Their military\\nprowess has left no fortress where once embattled", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0029.jp2"}, "30": {"fulltext": "22 Pillars of Orthodoxy, or Defenders of the Faith.\\nhosts engaged in maddening conflict. Their kingly\\npomp is gone. The palaces or the nobles have\\ncrumbled into dust. But there stand still in soli-\\ntary grandeur the mighty ruins of the temples which\\nthey built in honor of what they called God.\\nI grant you that this instinct to worship is a blind\\nand darkened instinct. But if there be no God to\\nworship whence is this power of the human mind\\nNature hath made no otherwhere such blundering\\nwork. If she have given us eyes it is because there\\nis also light by which we may see with our eyes. If\\nshe have given us ears it is because there are things\\nto hear. If we have love of friends it is because\\nwe live in society. If we have conscience it is be-\\ncause there is a right and wrong in human conduct.\\nSo if we have the instinct to worship, it is itself a\\nproof that he is a fool who says there is no God for\\nus to worship.\\nIf it be said that it was nature that unrolled the\\nstar-bestudded sky; that it was nature that formed\\nthe million suns and rolls forever round them their\\nponderous worlds; that it is nature that controls the\\never-varying seasons and endues all living things as\\nbest befits their place and object in the universe;\\nthat it is nature that formed us as we are, so fear-\\nfully and wonderfully made; that it is nature\\nteaches us to look above ourselves and search for\\nthe superior power that we may worship it I grant\\nit, if you choose; but tell me now, I pray you, what\\nis nature f\\nIf nature is the cause of all these marvelous", "height": "3772", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0030.jp2"}, "31": {"fulltext": "The Existence of God. 23\\nthings, then nature is intelligent, for these things in\\nthemselves give evidence of an intelligent first\\ncause; nay, of an infinite intelligence, which sees\\nthe end from the beginning and is ignorant of noth-\\ning.\\nIf nature is the cause of all these things, then is\\nnature all-powerful, for these things show evidence\\nin themselves that the power which made, continues\\nand controls them is almighty.\\nIf nature is the cause of all these things, then\\nnature is benevolent, for there is evidence in all the\\narrangements which we can fully understand that\\nthe author of them was kind, as it was wise and\\npowerful.\\nIf nature then be infinitely wise and powerful\\nand good, nature is God, and tell me now why-\\nshould we take the laws by which God manages the\\nuniverse, the laws which we familiarly call the laws\\nof nature, and weave with them a veil to hang be-\\nfore our vision and hide from our view that God\\nwho is the author and the executor of those laws\\nNature is nothing but the manifestation of the power\\nand wisdom and benevolence of God. The laws of\\nnature are only the rules by which God works in\\ncarrying out his plans. Nature is but the working-\\nof nature s mighty God, and he is but a fool who\\nputs the visible effect in place of the almighty Great\\nFirst Cause.\\nBut there are others to whom we may with strict\\npropriety apply this term. They grant there is a\\nGod, wise, powerful and kind, and that he has", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0031.jp2"}, "32": {"fulltext": "24 Pillars of Orthodoxy, or Defenders of the Faith.\\nplaced us here, but has made to us no revelation of\\nhis character or will, or of our origin or destiny.\\nHe has created us and all the wondrous things\\nabove us and about us, and given us, with other quali-\\nties of mind, the instinct which forces us to feel\\nthere is a God worthy of our worship and requiring\\nour adoration, but left us in utter darkness as to his\\nnature and our relations with him.\\nThese men assert (as Christians do) that God is\\nwise and kind and cares for the welfare of his chil-\\ndren. They say as Christians do) that the whole\\nface of nature abounds with the evidence of his\\ngoodness. They see it in the loaded tree, the teem-\\ning earth, the fruitful shower and the balmy breeze.\\nThey see it in the grassy carpet of the earth. They\\nsee it in the beautiful flowers that deck the fields.\\nThey see it in the vast variety of hill and dale, of\\nfountain and fresh shade with which he has adorned\\nthe earth to render it delightful as the dwelling\\nplace of men. They see that he has provided not\\nonly for his necessities, but for his pleasures; not\\nonly for the continuance of life, but for its enjoy-\\nments. They say that God is good. Why then\\nshould he not gratify the reasonable desires of his\\nchildren While he provides so bountifully for\\ntheir physical comfort and delight, why should he\\ndeprive them of the food of the soul Why keep\\nthem in ignorance of what concerns them more\\nthan all things else to know\\nAm I to live hereafter, or when I lie down in the\\ngrave is that the end of all my joys and sorrows, of\\nall my hopes and fears", "height": "3780", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0032.jp2"}, "33": {"fulltext": "The Existence of God. 25\\nIf I am to live hereafter in what condition will it\\nbe And will my conduct now from day to day\\neffect my coming destiny\\nWhat kind of conduct does my God approve and\\nwhat does lie dislike, or is he indifferent as to\\nwhat I do I\\nIf I have offended him how can I regain his favor\\nand regard Will he forgive me If he will,\\nupon what terms If not. what is to be the conse-\\nquence of his anger\\nThese questions and such as these greatly con-\\ncern the sons of men. It will hardly be pretended\\nthat God could not answer them if he would. He\\nmight, in many ways we can conceive of, make\\nknown to us the truth.\\nIs he not then a fool who, while he owns that\\nGod is good, denies that he would make a revela-\\ntion of his will\\nBut if he say he has virtually made such a reve-\\nlation, but not that which is contained in the Bible\\nof the Christian; that reason is the celestial lamp\\nhnng out by the hand of the Almighty to guide us\\nto the truth, reason itself will answer that he is a\\nfool, for all experience shows that reason has never\\nyet been able to illuminate the darkness which, on\\nsubjects such as these, covers the human mind. The\\nlamp of reason is too dim; its light is too faint. It\\nrequired the full splendor of the glorious sun of\\nrighteousness to dissipate the mists and clouds that\\nhung about the character of God and the destiny of\\nman.", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0033.jp2"}, "34": {"fulltext": "26 Pillars of Orthodoxy, or Defenders of the Fault.\\nEven the first great truth which all admit, That\\nthe maker of all things is good; 1 this fact which\\nno one, Christian or infidel, would in this land now\\nventure to deny; this fact which seems so plainly\\ntaught in every page of nature that reason could\\nnot fail to read it; even this simple truth reason\\ndid not discover. The nations on whom the sun-\\nlight of the Bible never shone have never worshiped\\nsuch a God as ours. Their Gods were the embodi-\\nment of power, cruelty, revenge and lust. This was\\ntrue of the most polished nations of the ancient\\ntimes. In all their wealth of intellectual lore they\\nnever conceived of any such God. He was to them\\nindeed the unknown God till Paul declared him\\nunto them. And it is equally true now. Go to the\\nnations in Asia, in Africa, or in America, who have\\nnot learned the character of God directly or indi-\\nrectly from the Bible, who are still in all the dark-\\nness of reason, and ask ten thousand of their wisest\\nmen the character of God, and you will not learn as\\nmuch of truth concerning it as from any little\\ncompany of poor, unlettered Christians in the land\\nof Bibles. Reason never has taught it, reason\\ncould not find it out, and he who trusts to reason\\nonly for instruction on these subjects of eternal and\\noverwhelming interest may well be called a fool.\\nIf, then, there is good cause to believe that God\\nwould make a revelation of himself, and reason is\\nproved to be an insufficient guide, he is a fool who\\ndoes not take the Bible as the revelation which it\\nclaims to be. There is no other pretended revela-", "height": "3768", "width": "2452", "jp2-path": "pillarsoforthodo00boga_0034.jp2"}, "35": {"fulltext": "The Existence of God. 27\\ntion which can claim to rival it. It stands alone in\\nthe lofty purity of its morality, in the stern, un-\\nyielding strictness of its laws; in the heavenly sub-\\nlimity of its conceptions of the Deity. The excel-\\nlence which other systems have they have borrowed\\nfrom this. This is the light of the world. It is\\nhere that life and immortality are brought to light.\\nIt is here and here alone that we can learn how we\\nmay please the God who made us. This is the rev-\\nelation of his will. Here we can learn and here\\nalone how we may be forgiven for our offenses.\\nHow God can be just and yet can justify the sinner\\nwho believes and obeys the Gospel. This Bible is\\nthe word of God, and he who does not take it for\\nsuch may well be called a fool.\\nAnd, my brethren, is there not in some of us a\\nfolly which surpasseth this? We believe there is a\\nGod, holy, just and good. We take this book to be\\na revelation of his will. We believe there is a\\nHeaven. Are we living in such a way as to fit us\\nto enjoy its holy pleasures We believe there is a\\nhell. Are we not careless whether we shall ever\\nfinally escape its tortures We believe there is an\\neternity, an endless eternity of perfect joy or terri-\\nble distress awaiting us at death. Yet are not many\\nof us such fools as to live here as though we should\\nlive always here, and spend our time and employ\\nour labors in laying up treasures upon earth, while\\nwe give scarce any attention to the eternity com-\\npared to which time is but as a forgotten cir-\\ncumstance?", "height": "3764", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0035.jp2"}, "36": {"fulltext": "28 Pillars of OrtJiodoxy, or Defenders of the Faith.\\nIf we believe it, let us live as though we did be-\\nlieve it. Let us give the scoffers no room to say\\nthat we are even greater fools than they, even ad-\\nmitting our doctrine to be true.\\nMy dear impenitent and unbelieving friend, there\\nis a God and the Bible is fhe word of God, whether\\nyou helieve it or not. Your belief or disbelief will\\nnot affect the truth or its results. You may doubt,\\nyou may deny; you may even scorn and hate the\\ntruth, but it will not help you. There is a God and\\nyou can not escape from out his hand. There is a\\nGod, and if there be, and this Bible is his word,\\nhow fearful is your case.\\nHere is your folly: If 1 am wrong, if I am de-\\nceived; if my reason has been imposed upon; if\\nBacon and Locke, Newton and Butler and Paley\\nand others of their stamp, philosophers, logicians\\nand reasoners by profession if these men were im-\\nposed upon by cunningly-devised fables, and all the\\nworld of Christians are mistaken, we are at least\\nno worse off than you, since the true Christian is a\\nbetter man and a happier man for being such. He\\nhas his pleasant hopes, he has his joyful anticipa-\\ntions, while he lives and dies in the triumphant\\nhope of an eternal weight of glory. He is at\\ndeath as well off as any of you. He will be no\\nmore conscious of disappointment than you are. for\\nby your own admission he will have ceased to be.\\nThe worms that feed upon his flesh will no more\\ntorture him than you. He will feel the coldness\\nand dampness of the grave no more than you. He", "height": "3784", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0036.jp2"}, "37": {"fulltext": "The Existence of God. 29\\nloses nothing which you do not lose, and he gains\\nhis present hope and his triumphant death. But if\\nyou are wrong and it should at last turn out that\\nhe is right and remember you can not prove that\\nlie is not then where are you If it should prove\\ntrue that there is a God. how will you fare who\\nhave insulted and despised him If it should prove\\ntrue that the Bible is his word, how will you fare\\nwho have rejected and ridiculed it If Jesus was\\na Teacher come from God, how will you fare when,\\nas hs foretold, he shall come again to judgment\\nIf death should be no dreamless sleep, but only\\nthe door to a more active and never ending life; if it\\nshould prove true that there is a glorious Heaven\\nand that there is a fearful hell, how will you fare\\nwho are neglecting, ridiculing and despising the\\nonly means by which you might escape from one\\nand gain the other\\nOh, you will not call the Christian a fool then;\\nyou will not then esteem it folly to have led a godly\\nlife, a life of faith and penitence and holiness. You\\nwill not then think it folly to have secured an inter-\\nest in the atoning blood of him whom you now pro-\\nfess to regard as an impostor. Then is it not the\\npart of folly, of the most egregious folly, to live\\nand act in such a way that you may have occasion\\nto lament forever, while you might live so that the\\nchance for life and endless blessedness would be\\nyours, and the worst that could possibly happen\\nwould be no worse than what, according to your\\nown belief, must now assuredly happen?", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0037.jp2"}, "38": {"fulltext": "CHAPTER II.\\nRICHARD FULLER, D. D.\\nIn his Bible is found, in his own handwriting,\\nthis record: Richard Fuller, Born April, 1800\\nBorn Again, Aug. 27, 1832. The place of his\\ntwo births was Beaufort, S. C.\\nHis early education was conducted by Elder\\nBrantly, D. D., of Beaufort, and he afterward\\nstudied at Harvard, and in his class of eighty stu-\\ndents stood first in his studies.\\nUpon his return from Harvard he entered the\\npractice of law, and he soon became one of the\\nmost successful lawyers in the State. His success\\nalong that line is another answer to the slander that\\nmen go to preaching when they can t successfully\\ndo anything else.\\nMr. Fuller s religious experience was somewhat\\nunusual. He first united with the Episcopal church,\\nand his keen eye discovered that only immersion\\nwas baptism. He, therefore, demanded immersion\\nat the hands of the Episcopal clergyman and was\\nimmersed. However, under the preaching of Eld.\\nDaniel Barker, the famous evangelist, he was led to\\nsee that he had never been regenerated, and that he\\nwas in the gall of bitterness and bond of iniquity.\\nHe was radically converted and united with the\\nBaptist church in Beaufort, S. C, and was baptized\\n(30)", "height": "3768", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0038.jp2"}, "39": {"fulltext": "RICHARD FULLER, D.D.", "height": "3756", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0039.jp2"}, "40": {"fulltext": "", "height": "3756", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0040.jp2"}, "41": {"fulltext": "Bichard Fuller, D.D. 31\\nby the authority of that church in the year 1832.\\nHis conversion was so radical, his new life was so\\ndistinct, that he could with perfect confidence make\\nthe record in his Bible, already referred to: Rich-\\nard Fuller, Born, April, 1805 Born Again, Aug.\\n27, 1832. There might be doubt about the exact\\nday of his physical birth, and the exact day is not\\ngiven in that record, but there was perfect certainty\\nabout Aug. 27, 1832, being the exact date of his\\nspirital birth.\\nHis Episcopal immersion was not looked upon by\\nthe convert nor by the church as being valid baptism,\\nand, therefore, he was baptized by the authority of\\na Scriptural church. There could be no better\\nindex to the doctrinal character of the Beaufort\\nchurch, and of Bichard Fuller, than the fact that\\nalien immersion was not considered by them as valid\\nbaptism. If they had regarded the Episcopal\\nchurch as being a church, in the Bible sense, they\\nwould have accepted its baptism as valid, hence we\\nare forced to the conclusion that the Beaufort church\\nand Richard Fuller, at that time, regarded only\\nBaptist churches as being Scriptural churches. That\\nputs the church and the man in the list of churches\\nnow known as Land markers. He was rebaptized\\nby Eld. Wyer, then pastor of the First Baptist\\nchurch, Savannah, Ga.\\nAlmost immediately after his conversion he\\nentered the ministry and was elected pastor of the\\nchurch in Beaufort, where he preached for over\\nfourteen years; he afterward was called to the care", "height": "3760", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0041.jp2"}, "42": {"fulltext": "32 Pillars of Orthodoxy, or Defenders of the Faith.\\nof the Seventh Baptist church, Baltimore, Md.,\\nwhere he preached twenty-four years, and then he\\norganized the Eutaw Place church, in the same city,\\nand preached for it until his death five years. He,\\ntherefore, spent forty-three years with three\\nchurches, his shortest pastorate was five years and\\nhis longest twenty-four. This is a remarkable\\nrecord and is another illustration of the value of\\nlong pastorates.\\nDr. Fuller was one of the greatest pulpit orators\\nthat has ever lived. Many regarded him as being\\nthe greatest. Certainly there were not more than\\ntwo or three others that were anything near his\\nequal, and there was only one that anybody thought\\ncould surpass him the matchless J. R. Graves was\\nregarded by some as being his superior, but. it is\\nfair to say that many others thought Fuller was\\nsuperior to Graves. Perhaps the one who was\\nheard last was regarded as the greater.\\nAs a debater Dr. Fuller was invincible. His\\ngreat discussion with Bishop England, of Charles-\\nton, S. C, on the claims of the Roman Catholic\\nchurch, won for him the reputation of a most power-\\nful and skillful controversialist. His published\\ndebate on the slavery question with Dr. Francis\\nWayland is a remarkable book. His language is\\nchoice, his temper excellent, his manner graceful.\\nNotwithstanding the fact of the slavery agitation,\\nwhich had unsettled everybody and everything and\\nthreatened to disrupt the Union, he was as calm as\\na May day. Not a harsh word was spoken, not a", "height": "3772", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0042.jp2"}, "43": {"fulltext": "Richard Fuller, D.D. 33\\nthing was said of which he might be ashamed in\\nafter years. As gentle as a refined woman, as fear-\\nless as a lion, that was Richard Fuller. He did not\\nseek controversy, neither did he belong to the senti-\\nmental crowd which is opposed to debates; a mighty\\nman who stood like a great pillar of strength for\\nnearly half a century.\\nAs a writer Dr. Fuller was eminent, and his\\nwritings were saturated with the classic spirit; his\\nwell-balanced sentences and his illustrations were\\nsuperior to those of almost any other theological\\nwriter of his time. His published sermons, one of\\nwhich is published at the close of this sketch, are\\nmodels of oratorical beauty. Of course these pub-\\nlished sermons can only give the words of the great\\nman, while the flash of the eye, the gestures, the\\nexpression of the face, the general bearing in the\\npulpit, the tones of the voice, and the very pres-\\nence of the living man are all lost, and yet the\\nprinted sermons are great sermons. His work on\\nThe Terms of Baptism and Communion is a\\nbook of great worth. His articles for the religious\\nnewspapers and magazines were noted for beauty of\\ndiction, strength of argument and soundness of doc-\\ntrine.\\nIn an address at his funeral Dr. Brantly, his\\nco-laborer in Baltimore, said: To these natural\\npowers, improved by diligent culture and varied\\nreading, Grace added a love for Christ and a love\\nfor souls so intense as to pervade his whole being.\\nWhen ordinary men were indifferent, he felt; when\\n3", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0043.jp2"}, "44": {"fulltext": "34 Pillars of Orthodoxy, or Defenders of the Faith.\\nothers only felt, he glowed; and when others were\\nglowing, he was all aflame. It\\nwas this fiery working of the unseen machinery\\nwhich urged the whole man onward, right on-\\nward, to his object and made him a very prince in\\nthe pulpit/*\\nHis love for souls was shown in his work among\\nthe negroes. He often said that he would rather be\\nthe means of the conversion of one poor negro\\nthan to please ten thousand white people.\\nHe was a hard student throughout life, and this,\\nperhaps, was the great secret of his successful life.\\nHe remarked once to Dr. Brantly: I am the\\nhardest student in the State. My sermons usually\\ncost me three days of careful study, beginning in\\nthe morning and working all day. That left him\\nthree days in the week for general study, visiting\\nand literary work.\\nJust before his death he said To one in my\\ncondition the chief question is, If a man die shall\\nhe live again V The world does not believe it.\\nThe church only half believes it. But 1 know it\\nand I rejoice in it. When I am gone, go speak to\\nthe people and tell them Jesus Christ has abolished\\ndeath and brought life and immortality to light in\\nthe Gospel. A short time after that he said,\\nPut this down In a time of great trial my faith\\nis perfect. When told of the great number who\\nhad been saved under his preaching, and reminded\\nof the fact that this ought to cheer him, he said\\nPoor creature poor sinner:!^ How he felt his", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0044.jp2"}, "45": {"fulltext": "Richard Fuller, D.D. 35\\nown unworthiness The last audible words he\\nspoke were Lord Jesus, keep us near thee; make\\nus perfect, and thine shall be the glory forever and\\never, amen. Jesus had called for him and he\\nwent home, and we are reminded of the words of\\nJesus when he said Father, I will that those thou\\nhast given me be with me where I am.\\nAt his residence, 87 Park avenue, Baltimore,\\nMd., on Friday morning at 9 o clock, Oct. 20, 1874,\\nRichard Fuller fell on sleep. His funeral took\\nplace in the Eutaw Place church, and addresses\\nwere made by Dr. W. G. Brantly and Dr. J. W.\\nM. Williams. He was buried in the Greenmount\\nCemetery, and his body awaits the resurrection.\\nWell done, good and faithful servant.", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0045.jp2"}, "46": {"fulltext": "THE DESIRE OF ALL NATIONS.*\\nAnd the Desire of all nations shall come. Haggai ii :7.\\nThe text foretold a strange phenomenon. It de-\\nclared that the High and Lofty One who inhabits\\neternity would be seen among sinful men; that he\\nwho from everlasting had dwelt in light unap-\\nproachable, would assume some form, and make his\\nentrance upon this globe; that the invisible and ever-\\nglorious, whom no man had seen, or could see the\\nEternal, forever concealed behind stars and suns,\\nwould veil his effulgence, and come into the world.\\nSuch is the prophecy; and if this wonderful event,\\ndimly anticipated, could agitate and transport the\\ninmost spirit of patriarch and prophet, flooding\\nthem with rapture, what should be our emotions\\nnow now when he has come; when we have seen\\nthe Brightness of the Father s glory. come\\nforth from the Father, and come into the world;*\\nwhen he who, being in the form of God, thought\\nit not robbery to be equal with God, has made\\nhimself of no reputation, and taken upon him the\\nform of a servant, and been made in the likeness of\\nmen, and being found in fashion as a man, has\\nhumbled himself and become obedient unto death,\\neven the death of the cross; when we can say,\\nwithout controversy great is the mystery of godli-\\n*Preached before the Southern Baptist Convention, at its first aim not\\nsession, in Bichmond. June lo. 184(\\n(36)", "height": "3772", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0046.jp2"}, "47": {"fulltext": "The Desire of All Nations. 37\\nness, God was manifest in the flesh, justified in the\\nSpirit, seen of angels, preached unto the Gentiles,\\nbelieved on in the world, received up into glory;\\nwhen, with adoring confidence, each of us can ex-\\nclaim. This is a faithful saying and worthy of all\\nacceptance, that Christ Jesns came into the world\\nto save sinners, of whom I am chief?\\nOf this stupendous and overmastering deed of\\nlove, how can I worthily speak, who am a man of\\nunclean lips, and live among a people of unclean\\nlips I Well have we done, to commence from it a\\nnew era in the biography of our race. Amid the\\nwreck of past ages, that transaction stands alone by\\nitself, in unique and solitary grandeur: and stand\\nit forever shall, amid the waste of future ages, the\\ngreat epoch in the cycles of eternity, the master-\\npiece of infinite power, and wisdom, and love, to\\nabsorb our expanding souls long after this globe\\nshall have been purged by fire, and when all its\\nrecords and annals shall have been forgotten.\\nTurning, then, from the mysterious, unutterable\\nglories of this ^new thing which God has made in\\nthe earth. let us come to what we may compass by\\nour thoughts; let us confine ourselves to the very\\nsignificant title applied to the Redeemer in our text;\\nregarding the term Desire as referring to the\\nexpectation^ and the wants and the happi?iess of the\\nwhole human family.\\nI. First, then, it is a fact deserving more atten-\\ntion than has. I think, been bestowed upon it, that\\namong the nations there has ever existed a widespread.", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0047.jp2"}, "48": {"fulltext": "38 Pillars of Orthodoxy, or Defenders of the Faith.\\nif not universal expectation of a glorious person to\\nhe the renovator of mankind, and to impress a new\\ncharacter on the spirit, habits and morals of the\\nearth. A truth this, wholly inexplicable to the\\ninfidel, but quite incontestable for all that, and to\\nevery Christian admitting of an easy solution.\\nWhy, my brethren, such a catastrophe as the\\nFall who will believe that it could ever be oblit-\\nerated from the memory of man And if our ruin,\\nmuch more surely would the promise of our redemp-\\ntion be transmitted -a promise which in so peculiar\\na manner assured the guilty that the seed of the\\nwoman should bruise the serpent s head, and\\nwhich was performed when, the fullness of time\\nbeing come, God sent forth his Son, made of a\\nwoman, made under the law, to redeem them that\\nwere under the law, that we might receive the\\nadoption of sons.\\nIt is a famous question, which I shall not disturb,\\nwhether the benefits of the atonement by Jesus\\nextend to other beings besides man. The Bible\\nconveys clear intimations, that among intelligences\\npeopling other portions of God s empire, the knowl-\\nedge was dispersed, both of the degeneracy of our\\nrace and of some wonderful expedient for our\\nrescue. And if in distant provinces of creation the\\nadvent of a Saviour into the world was matter of\\nadoring study, away with the thought that God\\nwould leave the posterity of Adam in ignorance of\\na transaction so deeply affecting their destiny, and\\nof which this earth w T as to be the theater. Accord-", "height": "3772", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0048.jp2"}, "49": {"fulltext": "The Desire of All Nations. 39\\ningly we find that such a revelation was not only\\ngiven, but perpetuated. And those of you who are\\nacquainted with antiquity know that in all ages and\\namong nations most distant from each other the\\nexpectation of a deliverer has been cherished, and\\ncherished everywhere as an express communication\\nfrom heaven.\\nThe truth is that scarcely had the fall occurred\\nwhen God began to announce a retriever from the\\nruins of that fall; and in antediluvian ages we see\\nhim so busied with this great promise that, studied\\nby the light of faith, the history of the world even\\nthen will appear as the first act in the grand drama\\nof redemption. It is a touching proof of God s\\ncompassion that, before the sentence was uttered\\nagainst our guilty parents, the gospel was preached\\nto them, and its golden notes mingled tenderly with\\nthose accents of wrath which otherwise might have\\ndriven them to despair. Directly after this, sacri-\\nfices seem to have commenced an institution by\\nwhich an innocent victim was to be immolated for\\nthe sins of man, a thing so entirely above the dic-\\ntates of reason that we at once recognize in it the\\nappointment of heaven and a type of the Messiah.\\nThe offering of Cain was as choice as that of Abel;\\nthe latter, however, was an expiatory sacrifice, and\\nthe conduct of God to the two worshipers was a\\nproclamation never to be forgotten, that without the\\nshedding of blood there is no remission of sins;\\nhence, kw bv faith Abel offered a more excellent\\nsacrifice than Cain. r? In short, brief to me in-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0049.jp2"}, "50": {"fulltext": "40 Pillars of Orthodoxy, or Defenders of the Faith.\\nstructively, most affectingly brief as is the record\\nof those who lived before the flood, their cares and\\npassions, and pleasures, and pains all summed up in\\na few pages, yet the Spirit has supplied one impor-\\ntant fact. There were preachers in those days\\nwhose theme was the same Jesus we preach Enoch\\nespecially foretelling his coming and preparing the\\nworld for his reception.\\nFrom the flood to the call of Abraham we see God\\nstill occupied in consoling the earth with the prom-\\nise of its great restorer. The Scriptures, indeed,\\ndeclare that the very manner of Noah s escape was\\nemblematical of salvation by Christ. The like\\nfigure whereunto, says Peter, even baptism doth\\nalso now save us; not the putting away of the filth\\nof the flesh, but the answer of a good conscience\\ntoward God by the resurrection of Jesus Christ.\\nNo sooner is that patriarch landed than this second\\nfather of mankind, by sacrifices of blood, inculcates\\non his family, then the whole population of the\\nearth, the faith of the grand atonement. And upon\\nall of Jehovah s dispensations at this period we\\ndiscern the plain shining signatures of this illus-\\ntrious doctrine. Audience is never given to man as\\nan innocent being, but always as guilty and through\\nthe medium of sacrifices.\\nId process of time we find God adopting a singu-\\nlar measure. He separates one nation from all the\\nnations, choosing them, not because they were more\\nin number than any people, but for this peculiar\\npurpose, that they might be the depositories of the", "height": "3772", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0050.jp2"}, "51": {"fulltext": "The Desire of All Nations. 41\\nfaithful saving, and might show from afar the\\nmagnificent redemption to be one day wrought out\\nfor man. If patriarchs rejoiced it was in anticpa-\\ntion of that event -Abraham desiring to see Christ s\\nday, and gladdened by the sight; and Jacob exulting\\nover death, as he leaned upon the top of his staff\\nand turned his eye to the triumphant Shiloh. If\\nprophets were inspired, it was to confirm the faith-\\nful in their aspirations for the Messiah, so much so\\nthat the testimony of Jesus was the spirit of\\nprophecy the spirit of Christ which was in them\\ntestifying beforehand the sufferings of Christ and\\nthe glory that should follow. Amid the pomp of\\nroyalty, if monarchs pined with a longing for the\\ngratification of which they would have bartered their\\ncrowns, it was to see him who was all their desire\\nand all their salvation. Many kings have desired\\nto see those things which ye see and have not seen\\nthem, and to hear those things which ye hear and\\nhave not heard them. Types, altars, oblations and\\nall the gorgeous machinery of the temple were but\\nshadows of the promised mercy. In short, wherever\\namong the Hebrews righteous men were found,\\nthe consummation of all their desires would have\\nbeen to witness the ingress of the Prince of Peace;\\nand in every Hebrew woman s bosom, concealed but\\nglowing, there was such an ambition of the honor\\nafterward conferred upon Mary that the prophet\\ncalls the Saviour ^the desire of viomen the fond-\\nest, highest, holiest dream of the sex, terminating in\\nthe bliss of becoming; mother to that Son whom a", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0051.jp2"}, "52": {"fulltext": "42 Pillars of Orthodoxy, or Defenders of the Faith.\\nvirgin was to bear, whose name would ic be called\\nImmanuel, Wonderful, Counselor, Mighty God,\\nEverlasting Father, and of whose government of\\npeace there should be no end.\\nUp to this point, then, in all ages preceding the\\nbirth of Christ, you see how that wonderful epiph-\\nany was the engrossing theme of piety and inspira-\\ntion. And here let me repeat two important\\nremarks which have already been made, and which\\nwe should always take with us when perusing the\\nbooks of the Old Testament. The first is that\\nduring this period the expectation of a wonderful\\npersonage to change and mold the destiny of the\\nworld was not confined to the Jews, but was diffused\\nthroughout the earth. It was impersonated in\\nMelchisedec it sustained the sufferer of Idumea,\\nwho, when all was desolation around and within,\\nexclaimed, I know that my Redeemer liveth, and\\nthat he shall stand at the latter day upon the earth;-\\nit fired the lips of Balaam; it was scattered over\\nAsia, Africa, Sicily and the islands of the Archi-\\npelago, and from thence was conveyed to Rome,\\nand treasured among those Sibylline oracles which\\neven the wisest men revered as sacred, and it pre-\\nvailed, as Tacitus and Suetonius inform us, most\\nanciently, all over the East.\\nThis is one striking fact, and the other is the ex-\\nistence everywhere of sacrifices and the faith of\\nappeasing the Deity by blood, by the substitution of\\nthe innocent for the guilty. Unite now these two\\ntruths, and how incontestable is the assertion that", "height": "3772", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0052.jp2"}, "53": {"fulltext": "The Desire of All Nations. -43\\nfrom the fall to the advent of Jesus Christ there was\\na general expectation of the mighty victim of Cal-\\nvary, which justifies the application to him of this\\ntitle, the Desire of all nations.\\nWe come now to the great advent, and as the\\nnativity, and afterward the public manifestion of the\\nSaviour approach, the truth I am urging becomes\\nconfirmed on all hands, and the earth is agitated by\\npremonitions and prognostications exciting the most\\nintense concern. In the West, at Rome, the metrop-\\nolis of the earth, and only a few years before the\\nappearance of Christ, Julius Caesar seeks to subvert\\nthe liberties of his country, aspiring to a throne;\\nand by what argument is his claim supported i His\\nfriends appeal to an oracle in the temple predicting\\na king to arise at that time, whose reign should be\\nwithout bounds, and whose government should secure\\nthe happiness of mankind. And in a work almost\\ncontemporaneous with the birth at Bethlehem the\\nmost celebrated of the Latin poets rehearses this\\noracle, declaring it was now about to be accom-\\nplished, and employing, as to the wonderful off-\\nspring, almost the very images and language of\\nIsaiah himself. In the East, the light to enlighten\\nthe Gentiles is not only seen from afar, but shines\\nso clearly that the sages leave their homes and\\nstudies and repair to the birthplace, doing homage\\nto the kingly Star of Jacob.\\nAbove all, in Judea, and at the scene of this\\namazing mystery, how is everything in commotion,,\\nand from every quarter what notes of preparation I", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0053.jp2"}, "54": {"fulltext": "44 Pillars of Orthodoxy, or Defenders of the Faith.\\nDoes the Hebrew enter the temple or walk the\\nstreets of Jerusalem, he sees the most devout and\\nvenerable of his nation bending with years, yet\\nrejoicing that even their fading eyes should behold\\nthe consolation of Israel. Does he leave the city,\\namong the hills and buried in cells upon the mount-\\nains he finds those holy hermits of whom Josephus\\nspeaks absorbed with the immediate coming of\\nMessiah, waiting to form his escort, and vindicating\\ntheir sublime hope by prophecies not to be mistaken.\\nFrom out the dreary depths of the wilderness, and\\nalong the verdant banks of the Jordan, resounds\\nperpetually the voice of a most extraordinary man,\\nan austere herald, who has drawn all eyes upon him\\nas a prophet with the spirit and power of Elias,\\nand who still utters the startling cry, Prepare ye\\nthe way of the Lord; make straight in the desert a\\nhighway for our God. In fine, my brethren, so\\neager and universal was the expectation* of a great\\ndeliverer that as soon as John appeared multitudes\\nflocked and crowded about him, and the inquiry,\\nArt thou he? art thou he a question never before\\nproposed to any of the prophets, now breaks from\\ntheir impatient lips, and if they surrender their con-\\nvictions it is most reluctantly, and only when the.\\nBaptist confesses and denies not, but confesses that\\nhe is not the Christ, but merely his harbinger, and\\nnot worthy to perform even the most menial office,\\nsuch as unloosing his sandals for that exalted per-\\n*Luke, iii. 15 And as the people were in expectation, and al\\nmsed in their hearts of John, whether he were the Christ, etc.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0054.jp2"}, "55": {"fulltext": "The Desire of All Nations. 45\\nNor, my brethren (though it is out of place to\\nmake the remark here), was the sensation felt by the\\ninhabitants of this earth alone. Other and very\\ndifferent orders of intelligences were moved at the\\nastonishing phenomenon. On the night when the\\nSaviour was born, hell, I make no doubt, stood\\naghast and marshaled all its forces, and commenced\\nin Herod and the massacre of the children, that\\ninfernal conspiracy which pursued the Redeemer\\nthrough his life, and seemed to triumph, but was\\nmost gloriously discomfited at the cross. And all\\nheaven, we are expressly informed, was filled with\\na sympathy most thrilling and ecstatic. Man those\\nglorious beings had known in Eden, and had loved\\nwith the love of a brother for a younger sister.\\nThe dismal hour of man s fall they had witnessed;\\nnor can any tell their emotions when, amid the\\nbowers of Paradise, there ran that shriek, Death,\\ndeath is in the world And now, when the Bright-\\nness of the Father s glory stoops to that world, and\\non such an errand, what wonder and rapture seize\\ntheir adoring thoughts. All along their radiant,\\ncountless files roll anthems of high exultation, and\\nthen, wheeling down, they pour upon the listening\\nears of Palestine the music of the skies.\\nYes, my brethren, not only on this scene of his\\nlove and grief, but in other and distant places were\\nfelt the communications of unutterable interest when\\nthe Dayspring from on high visited us. And if,\\nwhen he came, the world knew him not, and hon-\\nored him not, he was not without honor, such as no", "height": "3752", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0055.jp2"}, "56": {"fulltext": "46 Pillar* of Orthodoxy, or Defenders of the Faith.\\nmere creature can receive. True, no star formed\\nby mortal hands would ever glitter upon his breast,\\nfor lie was to be despised and rejected of men; but\\na star made by eternal hands moves along the\\nheavens, and, stopping iu reverence, showers its\\nlustre upon his cradle. No illuminated capital nor\\npalace hails his approach, for he comes at midnight\\nand in an humble village; but the glory of the\\nLord shines around/ and beams from the Shekinah\\nirradiate the earth. No troops of admiring courtiers\\nwelcome the incarnate God O no low lies his\\nhead in a manger, and among the herds of the stall;\\nbut a retinue of strong and immortal cherubim and\\nseraphim adore the Lord of glory, and shake the\\nnight air of Galilee with praises for that birth which\\nwould give glory to God in the highest and on\\nearth peace, good will toward men.\\nThe Expectation of all nations shall come. You\\nnow perceive, my brethren, with what propriety, in\\nthis view, the Saviour is called the Desire of all\\nnations. As in those regions where the sun is hid\\nfor months, all console themselves with anticipations\\nof his light, and turn instinctively to the point where\\nhe will appear, and, when the dawn approaches,\\nabandon their pursuits and dress themselves in their\\nrichest garments, and climb the highest hills to greet\\nhis first rays, so was it with the Son of Righteous-\\nness. The expectation of a deliverer cheered the\\nearth in its gloomiest darkness. As the fullness of\\ntime drew near, the gaze of all settled upon that quar-\\nter where the Luminary was to arise, the pious and", "height": "3768", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0056.jp2"}, "57": {"fulltext": "The Desire of All Nations. 47\\nthe wise secluded themselves from all their avoca-\\ntions, and, in the sublimest faith and loftiest con-\\ntemplations, watched for that morning which was to\\nknow no night, but forever give light to them who\\nsat in darkness and the shadow of death, and guide\\nthe wretched in the way of peace.\\nBut it is time to pass to our second article, and to\\nconsider this title of the Saviour in another view,\\nand with reference to the wants of mankind; for, as\\nregards these also, he is emphatically the Desire of\\nall nations.\\nII. The words rendered ki the Desire of all na-\\ntions mean, in fact, the want, the good needed,\\nthe grand desideratum of all the people of the earth.\\nNor, were this the place, would it be difficult to vin-\\ndicate the text thus considered, both politically and\\nsocially, and to prove that those nations upon whom\\nthe gospel shines occupy summits gilded and glad-\\ndened by the orb of day. while all others are still in\\nthe deep valleys not yet penetrated by his rays.\\nWhy, my brethren, look abroad upon the govern-\\nments of the earth. Who need be told that right-\\neousness exalteth a nation, that Christianity alone\\ncan inbreed and nourish true patriotism, and that\\nwhatever be the form of civil polity, it will prove\\na blessing or a scourge, just as rulers obey or violate\\nthe precepts of the gospel And so, too, as to the\\narts and sciences, as to liberty and order, as to every\\nvirtue which adorns a people (and woe, above all\\nlands, to this Republic when such virtues come to be\\nworn only with a loose and disheveled decency), in", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0057.jp2"}, "58": {"fulltext": "48 Pillars of Orthodoxy, or Defenders of the Faith.\\nall these respects, while it is true that each age and\\nnation hath its peculiar character, how unequivocal\\nis the testimony of history that the characters of all\\ndepend upon the infusion or rejection of the princi-\\nples of the gospel.\\nI am not, however, a politician or a philosopher,\\nbut a preacher. It is not my design to speak of po-\\nlitical or ethical defects, but of wants far more pro-\\nfound and pressing the wants of the soul, the ne-\\ncessities of the immortal spirit, exigencies which no\\nearthly scheme of polity, or philosophy, or religion,\\nhas ever even recognized, but which the gospel both\\nreaches and abundantly satisfies. The entire system\\nof the Bible, indeed, and every j3rovision of the gos-\\npel, has this great peculiarity; it addresses man as\\ncarrying within him the consciousness of wants over-\\nlooked by all teachers except Jesus Christ wants\\nwhich make him poor, and blind, and naked, and\\nmiserable, while he pretends to be rich and in-\\ncreased in goods. Christianity takes for granted a\\nguilt and ruin such as no human expedient could\\nmeet. It is precisely on this account it is because\\nof its exact adaptation to all the dreadful emergen-\\ncies of our conditions that the great salvation has\\ntriumphed and must triumph; that Jesus must reign\\ntill he hath put all enemies under his feet; that\\nChrist lifted up will draw all men unto him; that all\\nnations shall call him blessed, and that unto him\\nshall the gathering of the people be. And if you do\\nnot already feel all the force of this truth, suffer me\\nto explain it to you.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0058.jp2"}, "59": {"fulltext": "The Desire of All Nations. 49\\nIn the first place, then, wherever a human being\\nis found, there will be found a conscience a moral;\\nsense; ignorant perhaps, perhaps stupefied, but still\\nasserting, at least periodically, its mysterious power,\\nand reverberating through all the chambers of the^\\nsoul those thunders which awe and terrify the guilty.\\nThis is the curse which goeth forth over the face of\\nthe whole earth, and secretly appalls the proudest,\\nand flashes in upon the hardest, through all their\\nsteel and adamant, convictions that cleave, and agi-\\ntate, and shake the soul with terror; nor from this\\npressure of unpardoned sin has man ever found, nor\\nwill man ever find deliverance but by the blood of\\nChrist. Let men affect to despise the gospel, and\\nseek to persecute its ministers and stifle its light;\\nthat gospel has in their bosoms a ministry they cannot\\nresist, a radiance they cannot extinguish; and while\\ntheir hands are reeking with persecution, the fell\\nmurderers of Christ, the ruthless, ferocious Saul,\\nthe cruel jailer, ask what they must do to be saved.\\nLet men plunge into excesses, and seek in vice andl\\nrevelry to drown the inward forebodings, the fear-\\nful looking-for of judgment Though they dig into*\\nhell, saith God, by his prophet, thence shall my\\nhand take them though they bury themselves in\\nthe bottom of the sea, I will command the serpent\\nto sting them there; and Belshazzar, amid his de-\\nlirious carousals, and Felix, triumphant in all his\\nschemes of rapine and voluptuousness, find their\\nfaces gathering paleness and their frames shivering\\nwith terrors they cannot conceal. In a word, let.\\n4", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0059.jp2"}, "60": {"fulltext": "50 Pillars of Orthodoxy, or Defenders of the Faith.\\nmen seek by mere repentance to atone for guilt it\\nis in vain. Everywhere the imploring cry is heard\\nfor some medium, some mediator between God and\\nman. Wherever humanity is diffused there the\\ndeep, earnest, imploring exclamation is, Where-\\nwith shall I come before the Lord, and bow myself\\nbefore the high God; shall I come before him with\\nburnt offerings, with calves of a year old; will the\\nLord be pleased with thousands of rams, or with\\nten thousands of rivers of oil shall I give my first-\\nborn for my transgression, the fruit of my body for\\nthe sin of my soul?- and blood, blood flowing in\\nevery land, altars groaning with victims, heca-\\ntombs smoking with gore, lacerating hooks and\\ntorturing pilgrimages, the reddened axles of Jug-\\ngernaut, and the wail of anguished women on the\\nGanges, attest the inefficacy of repentance to give\\npeace to the conscience. No, my brethren, the\\ngreat want of a guilty world is the atonement of\\nCalvary. It is the Lamb of God alone who taketh\\naway the sin of the world. To him John, the great\\npreacher and impersonation of repentance, pointed;\\nin him there is a redundancy of merit for the vilest;\\nfrom his cross there floats down a voice, saying,\\nLook unto me and be saved, all ye ends of the\\nearth And in this view how truly is the Saviour\\n4 the Desire of all nations, bringing peace to\\nthem that are nigh and to them that are afar off.\\nGuilt. To the want produced by guilt add now\\nthat created by the corruption which sin hath shed\\nthrough our nature, blinding the mind, perverting", "height": "3756", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0060.jp2"}, "61": {"fulltext": "The Desire of All Nations. 51\\nthe will, and not only encasing the heart in obdu-\\nracy, but filling it with enmity to God; a corruption\\nso entire and universal and self-propagating that the\\nBible employs, in portraying it, the most frightful\\nimage, and pronounces all men not only without life,\\nbut dead meaning by death not merely the ab-\\nsence but the opposite of life; death as a principle, a\\npower so active, so terrific in its destructive energy,\\nthat in a few hours it reduces to a mass of disgust-\\ning putrefaction all the vigor and beauty which the.\\nmore sluggish element of life had been for years\\nmaturing and perfecting. All, say the Scrip-\\ntures, are dead, dead in trespasses and sins.\\nSuch is the natural condition of the whole world,\\nand were men left to themselves this corruption,\\nthis virus, this leprous essence would forever work,\\nand spread, and forever feed the deathless worm\\nand the quenchless fire. And as most gloriously\\nthe life of the world, as he who has come that\\nwe may have life, and have it more abundantly\\nthan by the first infusion; that the Spirit may\\nquicken, and purify, and renovate, and pour into the\\nimperishable fabric the elixir of immortal strength\\nand vigor in this view how truly is Jesus the\\nDesire of all nations.\\nIn fine, take but one thought more the just anger\\nof God that wrath which hangs in unmitigated\\nblackness over a guilty world, and from which there\\nis no refuge but at the cross of Christ. The wrath\\nof God is a calamity without a name a calamity\\nwhich none can comprehend- which it will require", "height": "3756", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0061.jp2"}, "62": {"fulltext": "52 Pillars of Orthodoxy, or Defenders of the Faith.\\neternity to comprehend and deplore; and even the\\npossibility of incurring it must fill a reflecting mind,\\nwith unspeakable concern and alarm. In heaven it\\nonce burned a little, and, promptly as the peal fol-\\nlows the flash, came the crisis upon the crime.\\nForthwith, without any waiting for a second offense,\\nwithout hope or respite, angels were weeded out of\\ntheir first estate. Radiant cherubim and sera-\\nphim, the choice and prime of all the celestial hier-\\narchy, withered into devils, and sank all flaming into\\nhell, flung from eternal splendors down to bottom-\\nless perdition, where they now lie, reserved in\\neverlasting chains, under darkness, unto the judg-\\nment of the great day. And not only are all the\\nchildren of Adam children of wrath, but all hear\\nthe premonition, all hear that cry, Flee from the\\nwrath to come. All know that the consciousness\\nof guilt is the prophecy of vengeance, and until\\nsheltered in Jesus all stand helpless and hopeless,,\\nexposed to the lurid cloud which is only suspended\\nfor a while only waits till it shall have been charged\\nand burdened with storms, and fires, and every\\ndeadly material, when it will break and beat forever\\non their heads, and pour a deluge of eternal wrath\\nupon their souls. And in this view is not Christ\\nthat Jesus who hath delivered us from the wrath\\nto come O is he not the Desire of ail nations?\\nIt would be easy to multiply details on this arti-\\ncle, but I must not. It were easy to show that, in\\nreference to the most profound and pressing neces-\\nsities of man, the gospel is the great desideratum", "height": "3768", "width": "2448", "jp2-path": "pillarsoforthodo00boga_0062.jp2"}, "63": {"fulltext": "The Desire of All Nations. 53\\nliterally the one thing needful. The spirital wants\\nof every age and clime and class declare how worthy\\nof all acceptation is the faithful saying, and the\\nassertion would not be at all extravagant should I\\nuse the image of the Apostle and say that where\\nChrist is not known the earnest expectation of the\\n\u00e2\u0080\u00a2creature waiteth for his manifestation, and the whole\\n\u00e2\u0080\u00a2creation groaneth and travaileth in pain together for\\na deliverance he alone can bestow. Justice pursues,\\nvengeance thunders, conscience shoots its clear and\\nghastly flashes, Satan sways his baleful sceptre,\\ndeath reigns over all, trampling the nations under\\nthe hoofs of that terrible pale horse, and after death\\nhell follows. Such is the state of man; nor is\\nthere any hope for him but in the Redeemer. Until\\nthat Sun of eternity arise a canopy of perdition and\\ndespair envelops him, clouds and ever-during dark\\nsurround him; he turns on every side\\nEyes that roll in vain,\\nTo find the piercing ray, and find no dawn.\\nIII. Our last article requires scarcely a word from\\nme. Here I had proposed to consider the epithet\\nDesire as synonymous with happiness, but it\\n-cannot be necessary to prove that the happiness of\\nall must be found in Christ. Not that all feel this,\\nfor men, alas ignorant on all subjects, are most\\nignorant as to what constitutes their true felicity,\\n.and thus call that good which they love, and reject\\nand hate the gospel which condemns their sins. Yet\\nit is not less true that only Jesus can confer true", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0063.jp2"}, "64": {"fulltext": "54 Pillars of Orthodoxy, or Defenders of the Faith.\\nhappiness; he alone can say, Come unto me all ye-\\nthat labor and are heavy laden, and I will give you\\nrest.\\nHappiness, because the mind of man can rejoice\\nonly in truth, and Christ is the truth. Without\\nhim we grope darkling in mazes of error, and are\\nperplexed and wretched amid doubts and specula-\\ntions as to all it most concerns us to know. Hap-\\npiness, because the heart of man can only be satisfied\\nwith objects worthy of it, and Christ alone proposes\\nthose objects objects which fix the heart, but with-\\nout which the passions wander in unrest and pining\\nthrough creation, fretting themselves with things\\ngross and sensual, whose possession only stings us\\ninto a consciousness of our immortality, and whose\\nbest gifts are only a pleasing degradation. Hap-\\npiness, lastly, because God is the life of the soul,\\nand Christ alone reveals this Being, and reinstates-\\nus in his favor and love. To be without Christ, say\\nthe Scriptures, is to be without God, and to be with-\\nout God is to be severed from the supreme good, to\\nbe cut off from the source of all joy, to have our\\nsouls cursed and blasted now, and dying thus, they\\nmust become forever most desolate and wretched\u00e2\u0080\u0094\\nthe orphans of the universe, the outcasts of eter-\\nnity. But, as I said, a word here will suffice.\\nThe subject, my brethren, on which you have\\nbeen addressed is one very dear to me, not only for\\nits interest, but as the common joy and glory of all\\nChristians. It is because the disciples of Jesus\\nwander from the cross that they are separated, and", "height": "3772", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0064.jp2"}, "65": {"fulltext": "The Desire of All Nations. 55\\nwalk over hidden fires forever flaming up in contro-\\nversy. As they gather around this sacred altar, one\\nheart glows in every breast, and all the elements of\\nstrife are melted and fused into one monopolizing\\nlove for God and for each other.\\nAnd now, in applying this discourse, what shall I\\nsay Why, the very entrance of such a Being into\\nthis world, and the mission of which this earth was\\nthe theater, how astonishing and absorbing. There\\nare times in the lives of all men when we feel that\\nwe are not all matter; when our thoughts wander far\\naway from the finite and mutable, and become fa-\\nmiliar with eternity; when our souls are agitated\\nwith the mystery of that eternal Spirit by which\\nthey are encompassed are athirst for God and\\nascending to the perfect and ever-glorious, ex-\\nclaim, in the language of Philip, Show us the\\nFather, and it sufficeth us.*\\nMy brethren, that God, that eternal Spirit has\\nrent the veil and shown himself in our midst. The\\nWord which in the beginning was with God, and\\nwas God, was made flesh and dwelt among us.*\\nChrist Jesus has come into the world.- 7 And, now,\\nwhat movement should stir our minds In Christ,\\nGod was manifest in the flesh. He is the image\\nof the invisible God, the brightness of the Fa-\\nther s glory and express image of his person. He\\nthat hath seen me hath seen the Father. In his\\ntemper the character of the Deity was imperson-\\nated; in his life the attributes of the Deity were em-\\nbodied; in his cross the very heart of the Deity is", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0065.jp2"}, "66": {"fulltext": "56 Pillars of Orthodoxy, or Defenders of the Faith.\\ndisclosed to our love. What a Being Search\\ncreation through, explore the universe, scale all\\nheights, fathom all depths no such object can be\\nfound for the admiring, adoring contemplations of\\nthe mind, the imagination, the heart.\\nHaving gazed upon this wonderful Being, think\\nnext of the enterprise on which he came and the\\ncost at which that enterprise was achieved. The\\n-enterprise, think of that it was the salvation of\\nman. The devils saw him and exclaimed, What\\nhave we to do with thee? As if they had said,\\nThou hast not come to save us. No, they had\\nnothing to do with him; but we have everything to\\ndo with him, since he came for us men and our sal-\\nvation. O, when the Invisible steps forth upon this\\nscene of visible things, on such a mission and in\\nsuch a form, must not our hearts yield, melt, love,\\nworship, adore\\nThe enterprise and then the cost. From ever-\\nlasting there he sat, the princely majesty of the\\nuniverse, amid admiring, adoring thrones, and prin-\\ncipalities, and powers, who drank in love and bless-\\nedness from his smiling countenance, and forever\\ncaused the golden atmosphere to re-echo his praises.\\nBut he left all.\\nHe abdicated all k the throne and equipage of\\nGod s almightiness. There was something sweeter\\nto his heart than all the harmonies and ecstasies of\\nheaven. It was mercy it was pity for our wretch-\\nedness and he came, he flew, he stooped and took\\nour nature in its meanest and most mournful condi-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0066.jp2"}, "67": {"fulltext": "The Desire of All Nations. 57\\ntions. And, in this nature, what sufferings did he\\nnot endure sufferings which destroyed his life,\\nthough they could not destroy his love. Think of\\nthese, and how are you affected? Christ.** says\\nPeter, hath once suffered for sins, the just for the\\nunjust;* but in that once what sufferings were not\\nconcentrated. Ah, miserable sinner, from eternity\\nhad the only-begotten reposed in the bosom of the\\nFather, and now see him leaving that bosom and\\ntaking the form of a servant for you. From eternity\\nhad the fairest among ten thousand, and the one\\naltogether lovely, been rich in the glories and\\nhosannas of the skies, and now see him becoming\\npoor for you so poor that, living, he had not where\\nto lay his head; and dying, he would have been\\nburied, but for charity, like a common malefactor,\\nby the highway side. Follow the adorable Jesus\\nfrom scene to scene of ever-deepening insult and\\nsorrow, tracked everywhere by spies hunting for the\\nprecious blood. Behold his sacred face swollen\\nwith tears and stripes. And, last of all, ascend\\nMount Calvary and view there the amazing specta-\\ncle; earth and hell gloating on the gashed form of\\nthe Lord of Glory; men and devils glutting their\\nmalice in the agony of the Prince of Life; and all\\nthe scattered rays of vengeance which would have\\nconsumed our guilty race, converging and beating in\\nfocal intensity upon him of whom the Eternal twice\\nexclaimed, in a voice from heaven, This is my be-\\nloved Son, in whom I am well pleased. After\\nthis what are our emotions Can we ever be cold", "height": "3756", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0067.jp2"}, "68": {"fulltext": "58 Pillars of Orthodoxy, or Defenders of the Faith.\\nor faithless No, my brethren, it is impossible,,\\nunless we forget this Saviour and lose sight of that\\ncross on which he poured out his soul for us.\\nThat is an affecting passage in Roman history\\nwhich records the death of Manlius. At night, and\\non the Capitol, fighting hand to hand, had he re-\\npelled the Gauls and saved the city when all seemed\\nlost. Afterward he was accused, but the Capitol\\ntowered in sight of the Forum, where he was tried,\\nand, as he was about to be condemned, he stretched\\nout his hands and pointed, weeping, to that arena\\nof his triumph. At this the people burst into tears,\\nand the judges could not pronounce sentence. Again\\nthe trial proceeded, but was again defeated; nor\\ncould he be convicted until they had removed him:\\nto a low spot, from which the Capitol was invisible.\\nAnd behold, my brethren, what I am saying. While\\nthe cross is in view vainly will earth and sin seek to\\nshake the Christian s loyalty and devotion one\\nlook at that purple monument of a love which alone,\\nand when all was dark and lost, interposed for our\\nrescue and their efforts will be baffled. Low must\\nwe sink, and blotted from our hearts must be the\\nmemory of that deed before we can become faithless\\nto the Redeemer s cause and perfidious to his glory.\\nBut this thought has carried me beyond all\\nbounds. I return and with a single reflection more\\nI finish. That reflection regards our duties and\\nthe solemn responsibilities which the subject charges\\nhome upon us all.\\nMy impenitent hearer, how loudly does the text", "height": "3772", "width": "2440", "jp2-path": "pillarsoforthodo00boga_0068.jp2"}, "69": {"fulltext": "The Desire of All Nations. 59\\nspeak to you; and I cannot sit down without asking\\nyou, What think you of Christ How are you treat-\\ning him who came and who seeks to save you You\\nhave heard that he is the desire of all nations; tell\\nme, is he your desire or aversion Will you re-\\nceive and obey him or are you resolved still to say,\\nNot this man, but Barabbas Recollect, with-\\nout him you can have no peace now your deepest,\\nstrongest wants must be unsatisfied the whole cre-\\nation cannot make you happy. Recollect, you will\\nsoon have nothing to do but to die; then the desire\\nof the wicked shall perish, and what will become\\nof you? Soon the Saviour will come again, and\\nvery differently. Behold he cometh with clouds,\\nand every eye shall see him, and they also which\\npierced him, and all kindreds of the earth shall wail\\nbecause of him. And then, when you call upon\\nmountains to cover you, and abysses to shelter you,\\nhow will your present conduct appear? And what\\na wail will be yours when, shattering the air, and\\nshattering your soul, that sentence shall be pro-\\nnounced, Depart, accursed, into everlasting fire,\\nprepared for the devil and his angels\\nIt is, however, to us Christians that the applica-\\ntion of the text especially belongs at this time, and\\nin our bosoms how many thoughts ought it to\\nawaken. True (O blessed be God for this,) Jesus\\nChrist is all our desire and all our salvation. We\\nknow him as such, and our souls do magnify the\\nLord. But, with the possession of this blessing,\\nw T hat responsibilities devolve upon us", "height": "3768", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0069.jp2"}, "70": {"fulltext": "60 Pillars of Orthodoxy, or Defenders of the Faith.\\nMy very dear brethren, is Christ the Desire of all\\nnations f Then why are there so many nations still ig-\\nnorant of Christ The angel declared that the tidings\\nshould be to all people why, then, have so many\\nnot heard those tidings The Saviour s command\\nis, Go ye into all the world, and preach the gospel\\nto every creature why, then, have not the heralds\\nof the gospel traversed the earth The answer to\\nthese questions I blush to give; it is (shame on our\\ncovetousness the reproach of our country and of\\nour churches) that Christians have not done, and will\\nnot do, their duty.\\nAh, my brethren, my brethren, just now, as I\\nsurveyed the cross, I pronounced it almost impossi-\\nble for us to be faithless to Christ; but alas when I\\nturn from the cross to the conduct of Christians, I\\nhave most painfully to confess my mistake. Where\\nis the spirit of Christ among us Upon whom has\\nhis mantle fallen, all wetted with tears for the per-\\nishing When he saw the multitudes he was\\nmoved with compassion on them, because they\\nfainted and were scattered abroad, as sheep having\\nno shepherd; how few are affected with such a\\nsight now. Five hundred millions of souls, ex-\\nclaimed a missionary, are represented as being\\nunenlightened. I cannot, if I would, give up the\\nidea of being a missionary while I reflect upon this\\nvast number of my fellow-sinners who are perishing\\nfor lack of knowledge. Five hundred millions in-\\ntrudes itself upon my mind wherever 1 go and how-\\never 1 am employed. When I go to bed it is the", "height": "3772", "width": "2472", "jp2-path": "pillarsoforthodo00boga_0070.jp2"}, "71": {"fulltext": "The Desire of All Nations. 61\\nlast thing that occurs to my memory; if I awake in\\nthe night it is to meditate on it alone, and in the\\nmorning it is generally the first thing that occupies\\nmy thoughts. Nor is it only the heathen at a dis-\\ntance; among ourselves how many thousands of the\\nsons of Ethiopia are stretching out their hands, and\\nhow have they been neglected. My brethren, let\\nus awake to our responsibility ere the wrath of God\\nwake us up to sleep no more, and the cry which\\ngoeth up into the ears of the Lord of Sabaoth at-\\ntract his righteous indignation.\\nIs Christ the Desire of all nations Then, my\\nbrethren, let us preach Christ, and let our mission-\\naries preach Christ. We do not want philosophers,\\nnor metaphysicians, nor even theologians, but\\npreachers of Christ and him crucified. Nor let\\nus fear that God will not open a great and effectual\\ndoor for us if we are willing to be co-workers with\\nhim. What am I saying How wide a door is\\nalready open; and if, instead of indolently crying,\\nThere are yet four months and then cometh har-\\nvest, we would only lift up our eyes and look on\\nthe fields, upon every side we would see them\\nwhite and ready to harvest.\\nLastly, is Christ the Desire of all nations Then\\nhow sure is our success. True, we must expect\\ndifficulties, and it is not improbable that, before the\\ngospel conquers the earth, there will be many con-\\nflicts and convulsions. But when we consider what\\nGod has promised and done, how intent and busy is\\nthe whole Trinity in the grand scheme of salvation,", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0071.jp2"}, "72": {"fulltext": "62 Pillars of Orthodoxy, or Defenders of the Faith.\\nwhat difficulty can move us Who can doubt that\\nall events shall conspire to secure Immanuel s tri-\\numph, and even the passions of the world become\\nministers in its conversion to God Many of us\\ndeprecated and deplored the disruption which lately\\ndivided our churches, but the man has blind eyes\\nwho sees not already the hand of God in this; and\\nhe, among us, has a cold heart who has not felt a\\nglow at the noble conduct of our brethren at the\\nNorth and is not fired with holy emulation. And\\nthus shall it ever be; the truth shall yet bind kings\\nin chains and nobles in fetters of iron; the wheels\\nof the Redeemer s chariot move not back, but shall\\nroll on until the Desire shall become the Delight\\nof all nations, and shall reign over them in right-\\neousness. All the resources of the universe are in\\nthe hands of the ascended Jesus. To him the\\nFather hath said, Thy throne, O God, is forever and\\never; and the hour hastens on when the whole\\nearth shall become a temple, and that temple be\\nfilled with the glory of the Lord and echo with the\\nhallelujahs of\\nAn assembly such as earth\\nSaw never, such as heaven stoops down to see.\\nWelcome the glorious consummation O months,\\nand seasons, and years speed your tardy flight and\\nusher in the blissful period; that day when, from\\nevery hill and valley, shall ascend clouds of incense,\\nto return in sparkling showers of mercy; when from\\nevery human heart shall swell the angelic hymn,", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0072.jp2"}, "73": {"fulltext": "The Desire of All Nations. 63\\nGlory to God in the highest, on earth peace and\\ngood will to men; when the pealing chorus of a\\nrenovated world shall answer back the thundering\\nacclamations of the skies, and every creature which\\nis in heaven and on the earth, and such as are in the\\nsea, and all that are in them shall say, Alleluia\\nthe Lord God omniponent reigneth; Worthy is the\\nLamb that was slain; Blessing and honor and glory\\nand power be unto him that sitteth upon the throne,\\nand unto the Lamb forever and ever. Amen", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0073.jp2"}, "74": {"fulltext": "CHAPTEK III.\\nELD. WM. VAUGHAN.\\nWilliam Yaughan was born February 22, 1785 r\\nin Westmoreland county, Pa. He was of Welch\\nextraction. His father moved to Kentucky and\\nsettled in Scott county when William was only three\\nyears old.\\nHe had in his almost wilderness home but very\\nfew educational advantages, and what he learned\\nwas due to his native ability more than any outside\\nencouragement. He, however, became a proficient\\nscholar before he reached middle life, and used his\\nacquirements to good advantage in his long minis-\\nterial career.\\nHe displayed his inclination to preach when a\\nsmall boy, age eight years. The sermon he preached\\nwas to a number of his playmates and was as fol-\\nlows Boys, if you break the Sabbath, or tell.\\nstories, or swear, or don t mind your mammy and\\ndaddy, or don t mind your books and be good boys,\\nyou will die and go to hell a lake of blue blazes,\\nburning with fire and brimstone. And when you\\nask for water the devil will melt lead in a ladle and\\npour it down your throat. Of course he was not\\nconverted to Christ at that time, but it was an indi-\\ncation of the predisposition of the child, and his de-\\nveloping into a great preacher is not to be wondered\\n(64)", "height": "3780", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0074.jp2"}, "75": {"fulltext": "WILLIAM VAUGHAN, D.D.", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0075.jp2"}, "76": {"fulltext": "", "height": "3772", "width": "2452", "jp2-path": "pillarsoforthodo00boga_0076.jp2"}, "77": {"fulltext": "Eld. Wm. Vaughan. 65\\nat. For this sermon, however, the brutal teacher\\ngave him a whipping, and the whipping was so se-\\nvere that he carried the marks twelve months. Let\\nus thank God that we have a more humane class of\\nschool teachers in this generation.\\nIn early life Mr. Yaughan learned the trade of\\ntailor, and for several years he made an honest liv-\\ning with his needle. During this time, by reading\\nPaine s Age of Reason he became skeptical\\nalmost an infidel. For a time he belonged to an in-\\nfidel club, yet he said, on one occasion, to Elder\\nJ. H. Spencer, I never expected to die in that\\nfaith.\\nThe influence of literature cannot be estimated.\\nHow many have been led to ruin by reading bad\\nbooks Let Christian people be diligent in circu-\\nlating good books, and, as far as possible, counter-\\nact the pernicious influence of the trainloads of\\ncheap and ruinous stuff now being scattered among\\nthe people.\\nUpon visiting a ricli friend who was wicked, pro-\\nfane and skeptical, and who was on his deathbed,\\nMr. Yaughan was made to reflect seriously upon his\\nown lost and ruined condition. He there and then\\nresolved to seek the salvation of his soul, but he felt\\nlike he would be disgraced if he should make a pro-\\nfession of religion all of his infidel friends would\\nderide him and turn against him. In this condition\\nhe resolved to become a Christian and live a right-\\neous life and prepare for Heaven and not let any one\\nknow it. Of course, upon reading the Bible, he\\n6", "height": "3744", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0077.jp2"}, "78": {"fulltext": "66 Pillars of Orthodoxy, or Defenders of the Faith.\\nfound this was folly. His trouble deepened, and\\nthe fact of his wickedness became oppressive. He\\nsaid to himself, How wicked I have been to sin\\nagainst so good a God.\\nWhile in this state of mind he attended a little log\\nmeeting-house where a preacher by the name of\\nLeathers preached, and after he preached he was\\nfollowed by Eld. Geo. Eve, preaching from the text,\\nYe must be born again, and after he sat down\\nEld. James Quisenberry concluded the services by\\npreaching from the text, The great day of his wrath\\nis come and who shall be able to stand\\nThis was truly a primitive meeting three long\\nsermons at one sitting but it mightily aroused Wm.\\nVaughan, who was soon converted and made a pub-\\nlic profession of his faith in Christ. Let us hear\\nhim tell how he accepted Christ It seemed to me\\nthat I cried every breath Lord be merciful to me.\\nThis continued a half hour. Suddenly the thought\\noccurred What a great change has come over me.\\nSix weeks ago I could not utter a sentence without\\nan oath now every breath is a prayer for mercy.\\nThen this text occurred to me Ye have received\\nthe spirit of adoption whereby ye cry Abba, Father.\\nIn a moment it seemed to me that the blood of\\nChrist overwhelmed me, and I felt that my burden\\nand distress were gone. I felt such a love for Jesus\\nChrist that 1 thought if he was on earth and I could\\nget hold of his feet I would press them to my bosom.\\nSuch was the conversion of Wm. Vaughan. When\\nGod raises up a man to stay the onward march of", "height": "3784", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0078.jp2"}, "79": {"fulltext": "Eld. Wm. Vaughan. 67\\nheresy he gives that man unmistakable evidence of\\nhis acceptance with God. A powerful conversion\\nwas meet for Wm. Yaughan since he was the chosen\\none to frustrate the pernicious work of Campbellism.\\nHe had a clear insight into the doctrines of Grace\\nby experience, and his earnest and persistent study\\nof the Holy Scriptures confirmed that rich experi-\\nence.\\nHe was licensed to preach February, 1811, by\\nFriendship Church, Ky. He made some dismal\\nfailures at the beginning, but he increased in power\\nas he continued to try, and no other man in Ken-\\ntucky ever became so great a preacher as he. Tes-\\ntimonies from various sources could be quoted, but\\nsuffice it to say that all accord to Wm. Yaughan the\\nfirst place as a great preacher of all who lived dur-\\ning the first half of the nineteenth century. Others\\nhave risen up who have perhaps been as great, but\\nnone equaled him in his day.\\nHe was at various times pastor of a number o\u00c2\u00a3\\ncountry and village churches, and traveled exten-\\nsively as missionary and evangelist, and thousands\\nwere converted and baptized under his ministry. He\\nlabored untiringly, and braved the cold and the heat,\\nand went under all circumstances k everywhere\\npreaching the word.\\nThe greatest work of his life, however, was his\\nfight with Campbellism. He met the leaders of the\\nCampbellite movement in debate and always admin-\\nistered a crushing defeat to his opponent. Besides\\nthis he confirmed the churches and the ministry.", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0079.jp2"}, "80": {"fulltext": "68 Pillars of Orthodoxy, or Defenders of the Faith.\\nHad it not been for his powerful preaching whole\\nchurches and associations, that are now among the\\nstrongest in Kentucky, would have gone with Alex-\\nander Campbell. Such men as Wm. Warder and\\nJeremiah Yardeman, and several other lesser lights,\\nwere saved from the errors of Campbell by his influ-\\nence.\\nThe Baptists will never know until eternity re-\\nveals the facts how much they owe to Wm. Vaughan.\\nAmong the mighty defenders of the faith stands as a\\npillar of strength this remarkable man. He gave\\na son to the ministry who made a strong, useful\\npreacher. He gave solidity to Kentucky Baptists, and\\nthey have ever since been noted for their orthodoxy.\\nHis greatest debate was with Alexander Campbell.\\nIn this debate he dissected Mr. Campbell s system\\nwith a masterly hand, drew the line between it and\\nthe doctrine of the Baptists, and made open war on\\nthe new theory. (Spencer s History Ky. Baptists,\\npage 226.)\\nIn 1868 Elder Yaughan fell and crushed his hip.\\nBeing in his eighty-fourth year he was permanently\\ndisabled, but he had preached constantly up to that\\ntime. His remarkable activity at that great age,\\nand his powerful preaching for the twenty-five years\\npreceding, proves that the fad of laying on the\\nshelf all preachers at the age of sixty is superlative\\nnonsense. A preacher is really not at his best until\\nhe reaches fifty, and for twenty years after that he\\nshould do, and generally does, his best work. After\\nthe age of seventy we may look for a decline, but many", "height": "3772", "width": "2492", "jp2-path": "pillarsoforthodo00boga_0080.jp2"}, "81": {"fulltext": "Eld. Wm. Vaughan. 69\\nremain effective and strong to eighty or ninety years\\nof age. For instance, there is the subject of this\\nsketch and Dr. A. D. Sears, who in his ninety-sixth\\nyear preached every Sunday acceptably for the\\nchurch in Clarksville, Tenn. and there is S. H. Ford,\\nwho at the age of eighty-one preaches with great\\npower. J. JVI. Pendleton did the best year s work\\nof his life, judging from the results, when he was\\nseventy-one years old. It was his last year at Up-\\nland, Penn. The author calls attention to this be-\\ncause of the pernicious idea that our old men should\\nstep aside just when they are strongest mentally and\\nspiritually and give place to young men with but\\nlittle to commend them besides their energy. The\\nauthor is himself a young man, just thirty-one years\\nold, but he hereby enters a protest against the mis-\\nchievous practice of pushing out of the ministry our\\nstrongest and most experienced preachers.\\nDuring the last years of his life he lived with his\\nson, Eld. T. M. Yaughan. He was a student to the\\nlast, and occasionally preached a sermon while he\\nsat in his easy arm-chair, being unable to stand. On\\nFebruary 25, 1877, at the advanced age of ninety-\\nthree years, he preached his last sermon in the\\nchurch house at Danville, Ky. On the 31st day of\\nMarch, a few days over a month thereafter, he fell\\nasleep in Jesus, and was laid to rest in the Bloom-\\nfield (Ky.) cemetery, near the pulpit where he had\\npreached for over thirty years.\\nKnow ye not that there is a prince and a great\\nman fallen this day in Israel II. Sam. 3:38.", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0081.jp2"}, "82": {"fulltext": "THE LAW AND THE GOSPEL.\\nBY ELD. WILLIAM VAUGHAN, BLOOMFIELD, KT.\\nMan, as a depraved creature, has no realizing\\n--sense of his dependence upon God, or the claims of\\nhis Maker upon him. He lives to himself and loses\\nsight of his accountabilitv to the author of his being.\\nHe passes on to the judgment seat of Christ ignorant\\n-of his relation to God, never investigating the nature,\\nspirituality or extent of the law which he is under,\\nor, what is still worse, and possible, calling in ques-\\ntion its very existence.\\n1 proceed, in the first place, to show that man is\\nnaturally and necessarily under the law to God.\\nThis results from the character and perfections of the\\nDivine nature, and from the immutable relation that\\nexists between God and man. The one is the Crea-\\ntor, the other his creature. From God, man has re-\\nceived his existence. All his intellectual and moral\\npowers are a gratuitous bestowment from the Al-\\nmighty; and consequently he is placed in a state of\\ndependence upon God, and subjection to his will.\\nAnd as man was created an intelligent being, en-\\ndowed with liberty of action as a free moral agent,\\nand capable of moral government, this proves that\\nhe is under law to his Creator. He was created ca-\\npable of knowing, loving and obeying God, and it is\\nfit and proper that he should do so; indeed, I con-\\n(70)", "height": "3768", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0082.jp2"}, "83": {"fulltext": "The Law and the Gospet. 71\\naider it impossible, in the very nature and fitness of\\nthings, for an intelligent being to exist without being\\nunder law to God. This is what theological writers\\ncall the law of nature and the moral law. The angels\\nin heaven are under such a law. This is evident\\nfrom the fact that a part of them sinned, and are\\nnow suffering the punishment merited on account of\\nsin, for sin is the transgression of law; but where\\nthere is no law there is no transgression. Man, in\\nParadise, was under such a law; and its principal\\narticles are, to some extent, enstamped upon the\\nhearts of all men. For the Gentiles, who have not\\nthe written law, are a law unto themselves, which\\nshow the works of the law written in their hearts.\\nWhy is it that even among the heathen there is a\\ncatalogue of sins universally forbidden, and of vir-\\ntues everywhere acknowledged as binding upon man-\\nkind We answer, because man is placed, by his\\nMaker, under a moral constitution which forbids the\\ncommission of crime, and requires the practice of\\nevery holy duty.\\nIt is also evident that man was under law to God\\nprior to the giving of the law to Israel on Mount\\nSinai; for death, the penalty of the law, reigned\\nwith uncontrolled dominion from Adam to Moses\\nover those who had not sinned, after the similitude\\nof Adam s transgression. Paul represents the\\nGalatians, who were Gentiles, as being under the\\ncurse of the law before the gospel was revealed to\\nthem; they were kept under the law, shut up to the\\nfaith, which should afterward be revealed. Now", "height": "3764", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0083.jp2"}, "84": {"fulltext": "72 Pillars of Orthodoxy, or Defenders of the Faith.\\nwe know that what thing soever the law saith, it\\nsaith to them who are under the law, that every\\nmouth may be stopped and all the world may be-\\ncome guilty before God. Conscience, the inward\\nmonitor, admonishes all men of their accountability\\nto God. Why is it that the impenitent sinner\\ndreads to appear before his Maker Just because\\nhe is conscious of guilt, contracted by the violation\\nof the law he is under, and of punishment, deserved\\nin proportion to the degree of guilt he is the sub-\\nject of.\\nIn the second place, we proceed to notice the\\ngoodness of the moral law, as a correct idea of the-\\npurity of the law unfolds to the mind the exceeding\\nsinfulness of sin, and the need of the atonement of\\nChrist to magnify the law and expiate the guilt of\\ntransgressors.\\nThe purity of the law must be admitted by all,\\nwho acknowledge God to be the author of it, as holi-\\nness is essential to his nature, and constitutes his\\nglory and loveliness. Pure streams flow from un-\\ntainted fountains. It expresses the sentiments of\\nhis heart in reference to all moral beings; it secures\\nto the Creator the claims of his government, and\\nbinds all holy intelligences to his throne, and is the\\nvery transcript of his nature. It enjoins all that is\\ndue from man to his Maker, and all that is due from\\none moral being to another. It prescribes all that\\nis morally good, and forbids all that is morally evil.\\nMen, as lawgivers, require their subjects to live vir-\\ntuously; not because they are themselves the lovers", "height": "3780", "width": "2452", "jp2-path": "pillarsoforthodo00boga_0084.jp2"}, "85": {"fulltext": "The Law and the Gospel. 73\\nof virtue, but merely because virtue promotes the\\nwell-being of the social compact. But the law of\\n(rod prescribes virtue or holiness because of its in-\\ntrinsic excellence, and condemns vice on account of\\nits intrinsic evil.\\nHuman laws take notice only of the outward acts\\nof men, but the divine law sits in judgment upon\\nevery volition of the mind; upon the thoughts, de-\\nsires and affections of the heart. And no act is\\npure in the eye of God unless it proceeds from a\\nprinciple of love to the great Lawgiver. The com-\\nmandment, says David, is exceedingly broad.\\nPaul declares that the law is spiritual, and the\\ncommandment is holy, just and good. It is a law\\nnever to be abrogated, set aside. Were it unholy it\\nnever would have been given or perpetuated. Its\\npurity is manifest from the awful sanction annexed\\nto prevent man from transgressing it, and the judg-\\nments inflicted on men on account of their rebellion.\\nThe curse of God fell upon the earth for the sin of\\nman. He was driven from Paradise and a cheru-\\nbim and flaming sword stationed to guard the tree\\nof life; the old world drowned, the cities of the plain\\nburned with Are. Now, all these inflictions of\\ndivine wrath proclaim the holiness of the law of\\nGod. Some apology may be offered for the viola-\\ntion of an oppressive law, but none whatever for the\\ntransgression of a law that is holy, just and good.\\nOnce more we remark that the strongest evidence\\nof the holiness of the law is seen in the cross of\\nChrist. For it would have been inconsistent with the", "height": "3756", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0085.jp2"}, "86": {"fulltext": "74 Pillars of Orthodoxy, or Defenders of the Faith.\\ncharacter and perfections of God to have placed\\nman under an unholy law, oppressive in its nature\\nand not adapted to his capacity as the subject of his\\nmoral government, and then give his own Son to die\\nthe painful death of the cross to magnify it. Thus\\nwe see that, in the judgment of God, the law was\\nworthy of being honored by the active and passive\\nobedience of Christ; and there is no glory in the\\ngospel but upon the supposition that the law is\\nglorious.\\nAnd it is worthy of notice that almost every error\\nimbibed by men in reference to the plan of salva-\\ntion results from wrong views of the nature and ex-\\ncellency of the moral law. We have said that God\\nis the giver of the law. The following occurrence\\nwe mention to prove the truth of this declaration\\nSome years since there lived in one of the North-\\nern States an infidel lawyer, of strong and culti-\\nvated mind, who felt a desire to examine the claims\\nof the Bible to inspiration by the Almighty. After\\nreading the twentieth chapter of Exodus, he said to\\na pious friend, I have been reading the moral law.\\nWell, what do you think of it? asked his friend.\\nI will tell you what I used to think, answered the\\ninfidel; I supposed that Moses was the leader of a\\nband of banditti, and that, having a strong mind,\\nhe acquired great influence over a superstitious peo-\\nple, and that on Mount Sinai he played off some\\nsort of fireworks, to the amazement of his ignorant\\nfollowers, who imagined, in their mingled fear and\\nsuperstition, that the exhibition was supernatural.", "height": "3784", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0086.jp2"}, "87": {"fulltext": "The Law and the Gospel. 75\\nBut what do you think now f inquired his friend.\\nI have been looking, said the infidel, into the\\nnature of that law. I have been trying to see\\nwhether I can add anything to it, or take anything\\nfrom it, so as to make it better. Sir, I cannot. It\\nis perfect. The first commandment, continued he,\\ndirects us to make the Creator the object of our\\nsupreme love. That is right; if he be our creator,\\npreserver and supreme benefactor we ought to treat\\nhim, and none other, as such. The second forbids\\nidolatry. That certainly is right. The third for-\\nbids profaneness. The fourth fixes a time for reli-\\ngious worship. If there is a God he ought surely\\nto be worshiped. The fifth defines the peculiar\\nduties arising from the family relations. Injuries\\nto our neighbors are then classified by the moral law.\\nThey are divided into offenses against life, chastity,\\nproperty and character. And, said he, applying\\na legal idea with great acuteness, I notice that the\\ngreatest offense in each class is especially forbidden.\\nThus, the greatest injury to life is murder; to chas-\\ntity, adultery; to property, theft; to character, per-\\njury. Now, the greater offense must include the\\nless of the same kind. Murder must include every\\ninjury to life; adultery, every injury to purity; and\\nso of the rest. And the moral code is closed and\\nperfected by a command forbidding every improper\\ndesire in regard to our neighbors. I have been\\nthinking, where did Moses get that law f I have\\nread history. The Egyptians, and the adjacent na-\\ntions, were idolaters; so were the Greeks and Ro-", "height": "3760", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0087.jp2"}, "88": {"fulltext": "76 Pillars of Orthodoxy, or Defenders of the Faith.\\nmans; and the wisest and best Greeks or Romans\\nnever gave a code of morals like this. Where did\\nMoses get this law, which surpasses the wisdom and\\nphilosophy of the most enlightened ages? He lived\\nat a period comparatively barbarous; but he has\\ngiven a law in which the learning and sagacity of\\nall subsequent time can detect no flaw. Where did\\nhe get this law f He could not have soared so far\\nabove his age as to have devised it himself. I am\\nsatisfied where he obtained it. It must have come\\nfrom heaven. I am convinced of the truth of the\\nreligion.\\nThe infidel was infidel no longer, but remained, to\\nhis death, a firm believer in the truth of Christianity.\\nThe great Lawgiver is doubtless disposed to pre-\\nvent transgression, and to secure the obedience of\\nhis creatures, and to impress upon their minds a\\nsense of the holiness of his law. This is evident\\nfrom the awful but righteous penalty annexed to it.\\nIts language is, The soul that sinneth shall die,\\nand like law in general, it cannot tolerate the trans-\\ngression of itself. Such an idea is a burlesque upon\\nevery principle of legislation, human or divine.\\nAnd all who expect to obtain salvation by works\\nimbibe the idea that the law is relaxed in its strict-\\nness, and that God has adapted it to the condition\\nof man in his present lapsed estate. Hence it is\\noften said that if God were to punish his erring\\ncreatures for every sin committed, he would be un-\\njust and tyrannical in the extreme. Now, if this be\\nso, God has given to man a law by which he cannot", "height": "3780", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0088.jp2"}, "89": {"fulltext": "The Law and the Gospel. 77\\nabide without incurring the charge of injustice and\\ncruelty. But the language of Scripture is, Cursed\\nis every one that continueth not in all things which\\nare written in the book of the law to do them.\\nAnd can it be supposed that the law, which requires\\nus to love God with all our heart, and our neighbor\\nas ourself, has ceased to be holy, just and good be-\\ncause of man s indisposition to obey it? And we\\nknow that the want of a disposition to obey the law\\ncannot set aside its claims upon us.\\nAgain what does the best obedience of a sinner,\\nout of Christ, amount to It proceeds from a heart\\ntotally depraved; and the heart is the source of\\nmoral action; and if the fountain be impure, so are\\nthe works flowing from it. The ploughing of the\\nwicked, says the wise man, is sin. And assur-\\nedly impure acts must be the poorest materials im-\\naginable out of which to produce a righteousness\\ncommensurate with the demands of God s pure and\\nholy law.\\nBut further. Can the advocates of a mitigated\\nlaw tell us how far it is relaxed And if not, all is\\nthrown loose, and involved in uncertainty, and no\\ninfallible rule is given by which the conduct of man\\nis regulated or governed. Surely, such a sentiment\\nis a reflection upon the omniscient and immutable\\nwisdom of the divine Lawgiver. It is saying that\\nGod originally gave to man a law, which he learned\\nby experience was not suited to his nature as the\\nsubject of law; and, therefore, he lowered it down,\\nto suit his moral taste as a sinner, that he might ren-", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0089.jp2"}, "90": {"fulltext": "78 Pillars of Orthodoxy, or Defenders of the Faith.\\nder such an amount of obedience to it as would atone\\nfor his sins and thus obtain salvation. What a re-\\nproach to the Holy One of Israel does such an idea\\nconvey.\\nThe impossibility of salvation by works will fur-\\nther appear if we reflect upon the impossibility of\\nhuman merit. Had man, in his state of innocence,\\nobeyed the law perfectly, he would only have done\\nhis duty and been an unprofitable servant. Ac-\\ncording to this teaching of the Saviour, obedience\\nto God is a debt. And who ever dreamed of re-\\nwarding a debtor for discharging his just debts\\nNo one.\\nAgain. Suppose a sinner were invested with\\npower to obey the law perfectly, and were to do so\\neven after committing his first sin even that would\\navail him nothing as an atonement for the sin com-\\nmitted, simply because his present and future obe-\\ndience could not have a retrospective effect so as to\\natone for the sin committed prior to the exercise of\\nholy obedience. The fact is, that present obedience\\ncan no more atone for past sins than it can for sins\\ncommitted in the future. The claims of the law\\nare, at all times, obligatory, and we cannot render\\nmore obedience than will release us from present\\nobligation. Present duties cannot annihilate the\\npast. And is not this in exact accordance with the\\nteachings of the Bible? Therefore, by the deeds\\nof the law there shall no flesh be justified in his\\nsight. Christ hath redeemed us from the curse\\nof the law, being made a curse for us.", "height": "3768", "width": "2464", "jp2-path": "pillarsoforthodo00boga_0090.jp2"}, "91": {"fulltext": "The Laic and the Gospel. 79\\nAgain. The experience of every renewed sinner\\naccords with these statements. In his most serious\\nmoments his heart assures him that his works are\\ntainted with sin; that he has no claim upon God\\nwhatever; and that salvation is by grace, pure and\\nunmerited.\\nI proceed to another idea, advanced by many, by\\nwhich they suppose that they are not shut up to the\\nfaith or at all dependent upon Christ for exemption\\nfrom the consequences of transgression. The per-\\nsons to whom I allude attach great importance to re-\\npentance; so much so that, in their judgment, it\\nsecures to the sinner the pardon of his sins. Now,\\nwe feel certain that, without the interposition of\\nChrist, repentance is an utter impossibility, inas-\\nmuch as the natural tendency of sin is to harden the\\nheart and deaden all the moral feelings of the soul.\\nAnd the longer man continues under the influence,\\nthe farther he wanders from God, the more insensi-\\nble is he of his condition. And without the influ-\\nence of divine grace to counteract the effects of sin,\\nhe will become daily and hourly more and more\\nhardened in sin, and less disposed to turn from his\\nevil course, to repent of his wickedness, and to seek\\nthe favor of God. And were God, from this hour,\\nto determine to withhold all divine influence from\\nthe hearts of men by fastening guilt upon the con-\\nscience, there never would be, on God s footstool,\\nanother broken-hearted sinner. And be it remem-\\nbered that man, by his rebellion, shut up every\\navenue through which the grace of God could, con-", "height": "3772", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0091.jp2"}, "92": {"fulltext": "80 Pillars of Orthodoxy, or Defenders of the Faith.\\nsistently with the requirements of law and justice,\\nbe bestowed upon our fallen race. But Christ has,\\nby his mediatorial office and work, opened up a new\\nand living way through the rent veil of his flesh.\\nWe have now access, through him, to the Father,\\nwho is the giver of every good and perfect gift.\\nHim hath God exalted with his right hand, to be\\na Prince and a Saviour; to give repentance to Israel\\nand forgiveness of sins.\\nBut suppose men were morally capable of exer-\\ncising unfeigned repentance, uninfluenced by the\\ngrace of the Redeemer, would that render them ca-\\npable of pardon Before maintaining a principle\\nof this sort the individual should know if there are\\nnot reasons for making the punishment of sin nec-\\nessary in the government of God; and then he\\nshould know the effect the dispensing of these rea-\\nsons would have on the different intelligent beings\\ngoverned by the Almighty. But the divine govern-\\nment is such a mysterious and complicated affair,\\nand so far beyond the grasp of the human mind,\\nthat no man living can answer such a question.\\nBesides, we well know that when a man violates the\\nlaws of his country, and subjects himself to the pen-\\nalty thereof, and repents of his transgression, he is\\nnot released from the punishment incurred, nor is\\nthe chief magistrate of the State justifiable in par-\\ndoning the penitent convict. The punishment of\\nthe guilty is necessary as a terror to evil-doers, and\\nto deter others from the commission of similar of-\\nfenses. Even in this life penitence does not re-", "height": "3772", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0092.jp2"}, "93": {"fulltext": "The Law and the Gosjiel 81\\nmove the guilt of a vicious course. If a man, by\\nvice, ruins his health, character or fortune, he does\\nnot find, upon repentance, that he is placed in the\\ncondition he occupied prior to his violating the laws\\nof God and man. How, then, can any one prove\\nthat repentance removes the awful consequences\\nwhich God has annexed to sin in the life to come\\nIn the judgment of those who thus reason it is more\\nimportant to maintain inviolate the claims of the\\nhuman governments than the claims of the divine\\ngovernment. Here, again, we see that the sinner\\nis shut up to the faith/ and that there is no way\\nof escaping the penalty of transgression but by the\\ncross of Christ. It is worthy of notice that, after\\na sinner is soundly converted to God, and repents of\\nhis sins, and believes in Christ, he still deserves,,\\nwhen compared with the law, the wrath of God as\\nmuch as he ever did. His present righteousness\\ndoes not, in the least degree, atone for his former\\nwickedness. In a word, there is no hope whatever\\nfor the salvation of the most devoutly penitent man\\nthat lives but through the grace of our Lord Jesus\\nChrist. No Christian lives to God until he is dead\\nto the law. Says Paul, I, through the law, am\\ndead to the law, that I might live unto God.\\nGo, ye that vest upon the law\\nAnd toil, and seek salvation there\\nLook to the names that Moses saw,\\nAnd shrink, and tremble, and despair.\\nI ll retire beneath the cross\\nJesus, at thy dear feet I lie,\\nAnd the keen sword, that Justice draws,\\nFlaming and red, shall pass me by.", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0093.jp2"}, "94": {"fulltext": "CHAPTER IV.\\nELD. A. P. WILLIAMS, D.D.\\nA. P. Williams was born in St. Louis county,\\nHo., March 13, 1813. He was a son of Lewis\\nWilliams, who was a preacher of great power. He\\nalso had three brothers who were preachers of\\nability, viz Perry I). Williams, I. T. Williams\\nand M. F. Williams. His nephew, Eld. J. D.\\nMurphy, D. D., is also a preacher of decided abil-\\nity, and has through a long ministry met with good\\nsuccess.\\nEld. A. P. Williams was a self-made scholar.\\nHe was proficient in Greek and Hebrew, as well as\\nan excellent scholar in his mother tongue. He was\\na master of the English language, as those who\\nhave heard him preach and those who have read his\\nbooks will testify.\\nAs a theologian he was without a superior in his\\nday. He was looked upon by those who knew him\\nbest as a second Andrew Fuller. He could repeat\\n^whole chapters of the Bible from memory, and if\\nthe Bible had been utterly destroyed, it is said that\\nhe could have reproduced nearly all of it, exactly as\\nit is written, while he could have reproduced the\\nsubstance of all of it.\\nAs a result of his wonderful knowledge of the\\nScriptures his preaching was pre-eminently scriptur-\\n(82)", "height": "3764", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0094.jp2"}, "95": {"fulltext": "A. P. WILLIAMS, D.D.", "height": "3760", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0095.jp2"}, "96": {"fulltext": "", "height": "3760", "width": "2472", "jp2-path": "pillarsoforthodo00boga_0096.jp2"}, "97": {"fulltext": "Eld. A. P. Williams, B.J). 83\\nal. He literally preached the Word he was\\nmighty in the Scriptures. He knew philosophy,\\nand he knew full well that philosophy is not able to\\nsave, and he, therefore, preached the preaching\\nthat the Lord bid him to preach. O that his\\nmantle might fall on ten thousand of the rising\\nministry.\\nDr. Williams gave his whole time to study,\\npreaching, writing and pastoral duties. There were\\nnear four thousand conversions and baptisms under\\nhis preaching. He never took a rest, but rode on\\nhorseback, or walked, with an occasional steamboat\\nride, from place to place, and preached day and\\nnight for months at a time. As a preacher he was\\neminent. His eloquence, pathos and earnestness\\nwould set all his sermons on fire and move and\\nmelt the people. To this may be added a wonder-\\nful gift of exhortation, power of appeal, and a cer-\\ntain winsomeness of manner which is now seldom\\n\u00e2\u0080\u00a2seen.\\nHe was pastor at Lexington, Richmond, St. Jo-\\nseph, Miami, Bethel, Rehoboth, Good Hope and\\nGlasgow churches, all in Missouri. These churches\\nprospered under his ministry, and there are many\\nstill living who bear loving testimony to his worth\\nas a preacher and pastor.\\nThe title of Doctor of Divinity was conferred on\\nhim twice, once by Georgetown College and after-\\nward by Bethel College, of Kentucky.\\nHe died in Glasgow, Mo., Nov. 9, 1868, while\\nyet a young man fifty-five and while in the midst", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0097.jp2"}, "98": {"fulltext": "84 Pillars of Orthodoxy, or Defenders of the Faith.\\nof a successful pastorate at Glasgow. His death\\nmoved almost every Baptist heart in Missouri, as\\nwell as thousands in other States. Truly a great\\nman and a prince in Israel had fallen.\\nHe left to the world a good name, which is more\\nvaluable than riches, an impress for good upon thou-\\nsands of characters which, by his preaching and\\nwriting, he had helped to form, and he published\\nthree books which are still blessing the world; one\\non Baptism, another on Communion, and still an-\\nother on Campbellism Exposed. This last book is\\ndecidedly the best that has ever been written on that\\nsubject, and no one has ever had the temerity to at-\\ntempt to answer it.\\nDr. Williams was a debater of great skill. He\\nhad numerous discussions, both oral and written,\\nbut the details and incidents of these debates are\\nlost to the world. It is to be regretted that all of\\nhis notes and memoranda have been destroyed, and\\nthe author is indebted to the Baptist Encyclopedia\\nand to his nephew, Dr. J. D. Murphy, of Charles-\\nton, Mo., for the facts concerning this great life\\nfound in this sketch.\\nWhile we are not able to learn all the facts about\\nthis great man, we may be sure that all of his deeds\\nhave been recorded in a book which shall one day\\nbe laid open for all the world to read, and few other\\nmen will have a better record.\\nHe was a faithful man, and feared God above\\nmany. Neh. 7:2.", "height": "3772", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0098.jp2"}, "99": {"fulltext": "SERMON NOTES ON MATT. 5:8.\\nBY A. P. WILLIAMS, D. D.\\nBlessed are the pure in heart, for they shall see\\nGod.\\nI. Who are the pure in heart\\nII. Why are they blessed\\n1. Who are the pure in heart 1\\n(a) Sincerity is not purity of heart. Paul was\\nvery sincere while a persecutor.\\n(b) Orthodoxy is not purity of heart. Many hold\\nthe truth in unrighteousness. Rom. 1:18.\\n(c) The heart is the seat of the affections, foun-\\ntain of actions.\\n(d) Two kinds of a heart carnal or fleshly, de-\\nceitful. Jer. 17:9. Then there is the spiritual,\\nsuch as we receive in regeneration. Eze. 11:29;\\n36:36. Jesus says make the tree good and his fruit\\ngood, or make the tree corrupt and his fruit corrupt.\\n(e) How may we know that our heart is pure\\nBy their fruits ye shall know them. Paul specifies\\nthe fruits of the flesh and of the spirit in Gal.\\n5:19-23. Compare Mark 7:21-23. Remember that\\nif we live after the flesh we shall die, but if we\\nthrough the Spirit do mortify the deeds of the body\\nwe shall live. Rom. 8:14. They that are Christ s\\nhave crucified the flesh.\\nWe consider\\n(85)", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0099.jp2"}, "100": {"fulltext": "86 Pillars of Orthodoxy, or Defenders of the Faith.\\n2. Why they are blessed, (a) Shall see God.\\nSee. Enjoy. When Here especially hereafter.\\nDavid says Whom have I in Heaven but thee\\nAnd there is none upon earth I desire beside thee.\\n4 Blessed are the pure in heart.\\nThis brief outline is a fair sample of the amount\\nof manuscript he took into the pulpit with him. It\\nis a fact that the really great preachers have, almost\\nwithout exception, preached with but little or no\\nmanuscript before them in the pulpit. There are\\nFuller, Graves, Broadus, Spurgeon, Hall, Ford and\\nWilliams who were never known to preach from\\nmanuscript. There never has been a man who could\\npreach as well as any of these, who read his sermon.\\nSermon reading is not consistent with the best\\npreaching. However closely a man may write his\\nsermon, he should be able to preach it without the\\nuse of the manuscript. Read much to become full\\nof the subject; write much to be accurate in the ex-\\npression of thought, but sjjeak, speak, SPEAK,\\nwhen you enter the pulpit. Manuscript is to a ser-\\nmon what a wet blanket is to the body it has a\\ncooling effect.\\nWe publish an article of Dr. Williams on Regen-\\neration, which was written for Forces Christian Re-\\npository, April, 1866, and republished in that mag-\\nazine in December, 1899. As will be seen, it is a\\nclear and strong statement of the subject as it is\\ntaught in the Scriptures.", "height": "3772", "width": "2492", "jp2-path": "pillarsoforthodo00boga_0100.jp2"}, "101": {"fulltext": "REGENERATION.\\nBY A. P. WILLIAMS, D.D.\\nIn these days of religious inquiry and discussion,\\nmuch is said on almost every subject connected with\\nChristian Theology. Every now and then I meet\\nwith something on this subject. I had supposed\\nthat it was generally very well understood, both in\\nregard to what it is and the means by which it is\\nproduced. But it seems that in this I have been\\nmistaken. There is no uniformity in sentiment\\nhere, even among Baptists. Some of our brethren\\nconfine the term in its meaning to the very work of\\nthe Spirit in the process of conversion, while others\\nextend it so as to include the entire process. The\\nformer exclude instrumentality in the work, while\\nthe latter recognize the truth as the great instrument\\nemployed in effecting it. Now, why this diversity\\nof opinion Is it because the Bible does not afford\\nsufficient light to clear up the question Or, is it\\nbecause we receive our notions from theologians\\nwho treat this, as well as every other, subject, as a\\npart of their system, and interpret it to suit\\nIt is, perhaps, too much for me to claim that I\\nhave ascertained the truth in regard to this subject,\\nand ask the brethren to hear me as they would an\\noracle; but I will show mine opinion.\\nThe term regeneration is used but twice in the\\nNew Testament By the Saviour in Matthew 19:28.\\n(87)", "height": "3768", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0101.jp2"}, "102": {"fulltext": "88 Pillars of Orthodoxy, or Defenders of the Faith.\\nYe which have followed Me, in the regeneration\\nwhen the Son of Man shall sit upon twelve thrones\\njudging the twelve tribes of Israel. And by Paul\\nin Titus 3:5. Not by works of righteousness\\nwhich we have done, but according to His mercy\\nHe saved us, by the washing of regeneration, and\\nrenewing of the Holy Ghost.\\nIn the former of these examples it is difficult to\\ntell precisely to what the term alludes. According\\nto the punctuation in our version, it alludes to the\\nrenewing of the heavens and the earth at the com-\\ning of the day of God. But there are some who\\nthink that the comma should not be after the word\\nme, but after the word regeneration, believ-\\ning that the Saviour expressed by the term some-\\nthing in which the persons addressed already had\\nfollowed him. I incline to the sense the punctua-\\ntion gives it. If this is its sense, then the term\\ncannot be confined to the very first act in the process\\nof the renewal of the heavens and the earth; it must\\ntake into its meaning the whole process. When the\\nwork of regeneration is done the new heavens and\\nthe new earth stand out complete.\\nIn the latter passage the context sheds no light\\nupon the meaning of the word. Paul simply states\\nthat God saves us by the washing of regenera-\\ntion but we are left to study the meaning of the\\nword from its own grammatical import. Regenera-\\ntion is a compound word, made up of the word\\ngeneration and the prefix re. The word\\ngeneration is expressive of the work of produc-", "height": "3772", "width": "2472", "jp2-path": "pillarsoforthodo00boga_0102.jp2"}, "103": {"fulltext": "Eegeneration. 89\\ning or giving existence to a thing. Hence, regen-\\neration must signify the reproducing of a thing.\\nThis leads us back to the contemplation of the thing\\nfirst produced. In other words, it leads us back to\\nthe contemplation of the man as he came from the\\nhands of his Maker. Well, the testimony of the\\nBible on this subject is, God made man upright.\\n(Ecc. 7:29.) Hence, God produced man, in com-\\nmon with everything else which he made, u very\\ngood. (Gen. 1:31.) We view man then, as he\\ncame from the hands of his Maker, as a holy being\\ninnocent in life and pure in heart. But man fell.\\nIn his fall he experienced an internal as well as an\\nexternal change, and the internal preceded the ex-\\nternal, the heart and the life both became corrupt.\\nTherefore, while the Bible so abundantly testifies\\nthat man s way is perverse before God, it as\\nabundantly testifies to the corruption of the heart.\\nOf man, as he was before the flood, it says Every\\nimagination of the thoughts of his heart was only\\nevil continually. (Gen. 6:5.) Of man, since the\\nflood, it says The heart is deceitful above all\\nthings and desperately wicked. (Jer. 17:9.)\\nIt is in consequence of this that man is said to be\\ndead in trespasses and sins. With respect to the\\nheart he is destitute of love, therefore of life; for\\nlove is life (1 John, 3:14, 15). His mind is carnal,\\nenmity to God, this enmity is identical with death\\n(Kom. 8:6). With respect to his life, he is dead in\\nlaw; for it is written, Cursed is every one that\\n-continueth not in all things written in the book of", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0103.jp2"}, "104": {"fulltext": "90 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe law to do them. (Gal. 3:10.) As a con-\\ndemned criminal he is bound over to death, and is\\nobnoxious to the wrath to come.\\nHence, in his regeneration, man is made alive in.\\nevery respect in which he can be said to be dead.\\nHe is made alive with respect to his heart when the\\nlove of God is shed abroad therein by the Holy\\nGhost. (Rom. 5:5.) Hence John says, We\\nknow that we have passed from death unto life,\\nbecause we love the brethren. He is made alive\\nin law when the sentence of condemnation is re-\\nvoked. The Apostle says: If any man be in\\nChrist he is a new creature; of course, then, re-\\ngenerated; but there is no condemnation to them\\nwho are in Christ. (Rom. 1:8.) I do not see\\nanything in the Scriptures that will justify us in\\nregarding any one as regenerated who is still in his\\nsins and under condemnation. When the work of\\nregeneration is finished the new man must stand\\nout before us, and we must be able to say of the sin-\\nner, i he was dead but is alive again. Hence I am\\ninclined to the belief that regeneration includes all\\nthat God does for us in making us his children. If\\nit does, then it includes more than the mere begin-\\nning of the work more than the mere vitalizing of\\nthe affections. It includes also our deliverance from\\nthe wrath to come. The whole work is expressed in\\nthe following passages of Holy Writ I will put\\nmy law in their inward parts and write it in their\\nhearts. I will forgive their iniquity, and I\\nwill remember their sin no more. (Jer. 31:33, 34.)", "height": "3772", "width": "2476", "jp2-path": "pillarsoforthodo00boga_0104.jp2"}, "105": {"fulltext": "Regeneration. 91\\nIf the former part of this work, only, were done for\\na man, he would be alive with respect to his heart,\\nbut he would be still dead in law; for until his sins\\nare forgiven he remains bound over unto death. If\\nthe latter part, only, of this work were done for him,\\nhe would be still dead in his affections. But, thank\\nGod, these two works always go together. They are\\nthe internal and the external of regeneration. Where\\nGod creates in man a clean heart, and renews within\\nhim a right spirit, he also washes him thoroughly\\nfrom his iniquity, and cleanseth him from his sin.\\nHence Jesus, in his conversation with Nicodemus,\\nexpresses the whole work by Except a man be born\\nagain he cannot see the kingdom of God; while he\\nexpresses both parts of it by Except a man be horn\\nof abater and the Spirit.\\nViewing the subject in this light, the work of re-\\ngeneration is effected by two distinct efficient causes,\\nthe Holy Spirit and the blood of Christ. The for-\\nmer producing the internal, and the latter effecting\\nthe external while the Holy Ghost sheds abroad the\\nlove of God in the heart, the blood of Jesus Christ\\ncleanses from all sin.\\nCambridge, Mo., April, 1866.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0105.jp2"}, "106": {"fulltext": "CHAPTER V.\\nJAMES P. BOYCE, D.D., LL.D.\\nJames Petigru Boyce was born in Charleston,\\nS. C, Jan. 11, 1827. His father was a wealthy\\nbanker and planter; said to be the richest man in\\nSouth Carolina.\\nJames P. Bojce was an exception to the rule that\\nrich men s sons never amount to much. There have\\nbeen very few sons of poor men who have become\\nthe equals of Jas. P. Bojce. The rich man s boy,\\nas a rule, turns out bad, but God elected otherwise\\nin this case, and few men have labored so unselfishly\\nfor the good of mankind and the glory of God.\\nHis earliest religious impressions were received\\nunder the preaching of that excellent and powerful\\npreacher, Basil Manly, Sr., the father of Dr. Basil\\nManly, so long connected with the Seminary, and\\nfor a number of years President of Georgetown\\nCollege, Ky. Dr. Boyce s father never made a pub-\\nlic profession of faith in Christ and died out of the\\nchurch. He was never fully reconciled to his son s\\nbecoming a preacher, looking upon it as throwing\\nhimself away.\\nUnder the preaching of that wonderful preacher,\\nRichard Fuller, Boyce was converted, and on the\\n22d of April, 1846, he was baptized and became a\\nmember of the church in Charleston, S. C.\\n(92)", "height": "3772", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0106.jp2"}, "107": {"fulltext": "JAMES PETTIGRU BOYCE, D.D., LL.D.", "height": "3764", "width": "2368", "jp2-path": "pillarsoforthodo00boga_0107.jp2"}, "108": {"fulltext": "", "height": "3768", "width": "2464", "jp2-path": "pillarsoforthodo00boga_0108.jp2"}, "109": {"fulltext": "James P. Boyce. D.D., LL.D. 93\\nIt means a great deal to a man to be brought\\nunder the influence of such a man as Richard Fuller\\nat the very beginning of his religious life. It nec-\\nessarily set before Boyce a high ideal and possibly\\ninspired him with a lofty purpose. If we had more\\nFullers to preach we might have more Boyces con-\\nverted.\\nHe graduated at Brown University, September,\\n1847. Dr. Broadus, in his ^Memoir of James P.\\nBoyce says\\n1 It was a sad disappointment to Mr. Ker. Boyce\\nwhen he found that James was immova-\\nbly resolved to be a minister. Besides a natural\\nambition that his son might become distinguished as\\na lawyer, and perhaps as a statesman for both of\\nwhich pursuits the father s insight discerned in him\\npeculiar qualifications he began already to hope\\nthat James would be the man to take\\ncharge of his large estate and carry on his great\\nbusiness undertakings for the benefit of the whole\\nfamily it was hard for him to acquiesce\\nin the youth s determination to throw away all his\\npractical powers and possibilities upon the work of a\\nminister.\\nOn the 14th of September, 1847, he was author-\\nized by the church in Charleston to preach the Gos-\\npel wherever God in his providence might call\\nhim. He married Miss Lizzie L. Ficklen, Dec.\\n20, 1848, and he at once settled in his native town,\\nCharleston.\\nFor about one year he was editor of the Southern", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0109.jp2"}, "110": {"fulltext": "94 Pillars of Orthodoxy, or Defenders of the Faith.\\nBaptist, and showed his ability in a number of ex\\neel lent editorials. Dr. Broadus says of him For\\none so young, with little experience in preaching,\\nand no regular study of theology, Mr. Boyce had\\ndone remarkably well as an editor. Had he thought\\nproper to continue in this line of work, his great ad-\\nministrative talent, wide and eager reading, special\\ninterest in practical enterprises, and ra-\\npidity of composition, would sooner or later have\\nmade his editorial life a marked success.\\nDr. Boyce was a great theologian, and his work\\non Systematic Theology is one of the best books of\\nits kind. An extract from this excellent work is\\npublished at the close of this sketch. His position\\non election and predestination is hyper- Calvinistic,\\nand is somewhat extreme for a Baptist, yet no one\\nwill be willing to say that Dr. Boyce has not very\\nably defended that position, and, after all, how much\\ndifference is there between hyper-Calvinism and\\nplain Calvinism\\nFor five years Dr. Boyce was pastor at Columbia,\\nS. C. This was during the years of 1851-1855.\\nDuring this pastorate a good, substantial church\\nhouse was built, largely with Boyce s money. There\\nwas a steady growth in the membership during his\\npastorate. While in this work he gave a great deal\\nof attention to the religious welfare of the negro\\nslaves, and while all the North was agitated about\\nthe imaginary cruelty meted out to the black man of\\nthe South, such men as Broadus, Richard Fuller,\\nRobert Ryland and Boyce were earnestly looking", "height": "3780", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0110.jp2"}, "111": {"fulltext": "James P. Boyce, D.D., LL.D. 95\\nafter the negro s spiritual welfare. There were, no\\n\u00e2\u0080\u00a2doubt, many evils connected with slavery, but the\\nmalicious misrepresentations found in Harriet Beech-\\n\u00e2\u0096\u00a0er Stowe s Uncle Torres Cabin are slanders too vile\\nfor even a wretch such as the slave owner was rep-\\nresented to be. Let us rejoice that the Union of\\nStates was preserved and that people of all sections\\n\u00e2\u0080\u00a2of our great Republic willingly rally around one flag,\\nyet, in the behalf of such men as Boyce, we demand\\nthat misrepresentation cease.\\nIn November, 1854, he was elected Moderator of\\nthe historic Charleston Association, and after that\\nhe was frequently called on to preside at denomina-\\ntional gatherings. He was on several occasions\\nelected President of the Southern Baptist Conven-\\ntion. His ability as a presiding officer was excep-\\ntional.\\nHis first work as teacher of theology was in Fur-\\nman University. This position he held until he suc-\\nceeded in establishing the Southern Baptist Theolog-\\nical Seminary, which is a monument to his energy\\nand zeal. For thirty years he bent every energy of\\nhis powerful life in establishing this great school and\\nputting it on a solid basis.\\nDr. Boyce undertook to establish a seminary for\\nthe reason, to use his own words, that historians\\nwho have professed to write the history of the\\nchurch have either utterly ignored the presence of\\nthose of our faith, or classed them among fanatics\\nand heretics; or, if forced to acknowledge the preva-\\nlence of our principles and practice among the earli-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0111.jp2"}, "112": {"fulltext": "96 Pillars of Orthodoxy, or Defenders of the Faith.\\nest churches, have adopted such false theories as to\\nchurch power and the development and growth of\\nthe truth and principles of Scripture, that by all,\\nsave their most discerning readers, our pretentions\\nto an early origin and a continuous existence have\\nbeen rejected.\\nThe foregoing language is found in his address on\\n6 Three Changes In Theological Institutions. If\\nthis language means anything it means that Boyce\\nbelieved in the continuous existence of Baptists\\nfrom Christ, and that for this reason a seminary\\nshould be established to train men to defend the\\nBaptist position. This is the more clearly brought\\nout in the next few sentences of this same great ad-\\ndress. He further says\\nThe Baptists in the past have been entirely too\\nindifferent to the position they thus occupy. They\\nhave depended too much on the known strength of\\ntheir principles. We owe a change to\\nourselves as Christians, bound to show an ade-\\nquate reason for the differences between us and\\nothers; as men of even moderate scholarship, that it\\nmay appear that we have not made the gross errors\\nin philology and criticism which Ave must have made\\nif we be not right; as the successors of a glorious\\nspiritual ancestry, illustrated by heroic martyrdom,\\nby profession of noble principles, by the mainte-\\nnance of true doctrines; as a Church of Christ, which\\nhe has ever preserved as the witness for his truth,\\nby which he has illustrated his wonderful ways, and\\nshown that his promises are sure and steadfast. 1", "height": "3780", "width": "2440", "jp2-path": "pillarsoforthodo00boga_0112.jp2"}, "113": {"fulltext": "James P. Boyce, D.D., LL.D. 97\\nHis belief in the continuous existence of the\\nBaptists from Christ to the present could not have\\nbeen more unmistakably asserted. And this is one\\nof the reasons why he wanted to establish a semi-\\nnary, that men might be trained to defend that posi-\\ntion. To this end he gave his noble life, and it\\nwould be enough to well-nigh cause the grand old\\nman to turn over in his grave if he could know what\\nefforts have been made, by those in authority, to de-\\nstroy the very idea for which he gave his life, and.\\nto so change the purpose of the seminary as to make\\nit stand for the exact opposite of what he intended-\\nDr. Boyce, in numerous private conversations,\\nasserted that he got these ideas, which he gave in\\nthis remarkable address, from Pres. Francis Way-\\nland, of Brown University. (See Broadus Memoir\\nof Boyce, p. 142.) If this is true it follows that he.\\nwas not alone in his orthodox Baptist position.\\nIt has been charged that there are some things in-\\nthe Abstract of Principles of the Seminary which\\nare not altogether in harmony with these ideas.\\nWhile this has not been satisfactorily shown, yet, if\\nit be granted to be true, it does not follow that\\nDr. Boyce did not hold these avowed positions, since\\nDr. Manly wrote this Abstract of Principles, and in-\\nasmuch as it was written at a time when all Baptists\\nbelieved in the continued existence of Baptists\\nfrom Christ, it may not be as guarded in its state-\\nments on this point as it might be.\\nWhile connected with the Seminary he was pastor\\nat different times of small country churches, as was\\n7", "height": "3772", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0113.jp2"}, "114": {"fulltext": "98 Pillars of Orthodoxy, or Defenders of the Faith.\\nhis illustrious colleague, John A. Broadus. Al-\\nthough great in mental power and rich in purse, he\\nwas not above preaching the Gospel to the poor.\\nDuring the civil war Dr. Boyce was a chaplain in\\nthe Confederate army and preached to the soldiers.\\nHe was opposed to the South s seceding, but when his\\nState seceded he went with his State and cast his lot\\nwith the Confederacy. His experience in the army\\ngreatly helped his preaching, as he was forced to\\nspeak extempore when his habit had been to stick\\nclosely to his manuscript, which does not comport\\nwith the best preaching.\\nAt one time he was offered $10,000 per annum to\\naccept the presidency of a South Carolina railroad;\\nat another time he was offered the same amount to\\nbecome president of a banking company. At any\\ntime he could have commanded a handsome salary at\\nother employment, but he turned away from it all for\\nChrist s sake* This is another answer to the slander\\nthat men go to preaching when they cannot succeed\\nat anything else.\\nDr. Boyce was opposed to alien immersion (im-\\nmersion performed by others than Baptists), and had\\nDr. Williams removed from the chair of Church\\nGovernment in the Seminary, and took the place\\nhimself, because Dr. Williams believed that Baptists\\nmight receive the immersions of other denominations\\nas valid baptism. (Memoir, p. 226, by Broadus.)\\nBesides this, he publicly opposed the reception of a\\ncandidate for membership in the Louisville Broad-\\nway Baptist Church, who wanted to come in on his", "height": "3772", "width": "2436", "jp2-path": "pillarsoforthodo00boga_0114.jp2"}, "115": {"fulltext": "James P. Boyce, D.D., LL.D. 99\\nalien immersion, and his opposition was sufficient to\\nkeep the person from being received, although the\\npastor, Dr. J. L. Burrows, favored the reception of\\nthe candidate. (See Memoir, p. 284, by Broadus.)\\nDr. Boyce was a sound Baptist, a pillar of ortho-\\ndoxy, and he has left his impress on thousands who\\ncame under his influence. He went to his reward\\nfrom Pau, France, whence he had gone in search of\\nhealth, December 28, 1888. His body awaits the\\n.resurrection in Cave Hill Cemetery, Louisville, Ky.\\nofC,", "height": "3736", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0115.jp2"}, "116": {"fulltext": "THE DOCTRINE OF DIVINE DECREES,\\nBY J. P. BOYCE, D.D.\\n[Extract from Boyce s Theology.]\\nThe doctrine of the decrees of God, or, as it is\\nfrequently called, predestination, is justly considered\\none of the most difficult of all the doctrines in which\\nChristians believe. It involves some things hard to\\nbe understood, and the ignorant and unlearned have\\noften wrested the doctrine to their own destruction.\\nThe difficulty of the doctrine and its dangers are,\\nhowever, no good reason for refusing to study it.\\nLeast of all can any one afford, on this account, to\\nrefuse to accept it. The sole question with us is\\nwhether it is taught in the word of God. If so, it\\nmust be a part of our creed. For God would not\\nhave revealed it to us if he had not meant to have\\nus receive it. In considering this doctrine we will\\nfirst try to state plainly what the doctrine is. We\\nwill then present the Scripture proof for the view\\ntaken. We will then examine the objections, or\\ntheories, that are urged against the doctrine, and we\\nwill conclude our consideration with some practical\\nsuggestions concerning the manner of holding and\\nteaching the doctrine.\\nI. THE DOCTRINE STATED.\\nThe decrees of God may be defined as that pur-\\npose or plan by which, eternally and within himself^\\n(100)", "height": "3772", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0116.jp2"}, "117": {"fulltext": "The Doctrine of Divine Decrees. 101\\nGod determines all things whatsoever that come to\\npass. Let us see now just what points are involved\\nin this definition.\\n1. God s purpose or plan. These decrees are de-\\nfined to be God s purpose or plan. The term de-\\ncree is liable to some misapprehension and objec-\\ntion, because it conveys the idea of an edict, or of\\nsome compulsory determination. Purpose has\\nbeen suggested as a better word. Plan will\\nsometimes be still more suitable. The mere use of\\nthese words will remove from many some of the\\ndifficulties or prejudices which make them unwilling\\nto accept this doctrine. They perceive that in the\\ncreation, preservation and government of the world,\\nGod must have had a plan, and that that plan must\\nhave been just, wise and holy, tending both to his\\nown glory and the happiness of his creatures. They\\nrecognize that a man who has no purpose or aim,\\nespecially in important matters, and who cannot, or\\ndoes not, devise the means by which to carry out his\\npurpose, is without wisdom and capacity, and un-\\nworthy of his nature. Consequently, they readily\\nbelieve and admit that the more comprehensive, and,\\nat the same time, the more definite is the plan of\\nGod, the more worthy is it of infinite wisdom.\\nIndeed they are compelled to the conclusion that\\nGod cannot be what he is without forming such a\\npurpose or plan.\\n2. Formed eternally and within himself. Any\\nsuch plan or purpose of God must have been formed\\neternally and within himself. (1) It must have", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0117.jp2"}, "118": {"fulltext": "102 Pillars of Orthodoxy, or Defenders of the Faith.\\nbeen eternally purposed. For God s only mode of\\nexistence, as has been heretofore proved, is eternal,\\nand therefore his thoughts and purpose and plan\\nmust be eternal. The fact also that his knowledge\\nis infinite, and cannot be increased, forbids the\\nforming of plans in time, which, as they become\\nknown to him, would add to that knowledge. It is\\nalso to be remembered that the plan must precede\\nits execution, but as time began with that execution,\\nthe plan could not have been formed in time, and\\nmust be eternal. (2.) In like manner, also, was it\\nformed within himself. He needed not to go with-\\nout himself, either for the impulse which led to it, or\\nthe knowledge in which it was conceived. He had\\nall knowledge, both of the actual and the possible,\\nall wisdom as to the best end and means, all power\\nto execute what he devised in the use, or without\\nthe use, of appropriate secondary means, and free\\nwill to select, of all possible plans and means, what-\\never he himself should please; and the impulse\\nwhich moved him existed alone in that knowledge\\nand will.\\n3. Embraced all things that should come to\\npass. It is as the result of this plan, or purpose,\\nthat things come to pass. According to this doc-\\ntrine of decrees, God assumes a certain responsi-\\nbility for the universe. This, as we shall see, is the\\nmost difficult feature in the doctrine. Nevertheless\\nwe cannot hold to any real doctrine of decrees and\\ndeny this feature. We should, however, make a\\ndistinction at this point. When we say that God", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0118.jp2"}, "119": {"fulltext": "The Doctrine of Divine Decrees. 103\\ndetermines whatever comes to pass, we should dis-\\ntinguish between an efficacious determination and a\\n2?ermissive determination. Some of the things which\\ncome to pass are the outcome of an efficacious de-\\ncree on the part of God, that is, they come to pass\\nbecause God determined not only that they might\\ncome to pass, but that he himself would bring them\\nto pass. As to these things God, in decreeing them,\\ntook upon himself the responsibility of their coming\\nto pass. There are other events, however, which\\nmay be truly said to have been in the decrees of\\nGod, and yet God repudiates responsibility for their\\never coming to pass. His decree concerning these\\nis a permissive decree. These things were in his\\nplan or purpose as truly as the others. But the pur-\\npose as to these was a purpose to permit and not to\\neffect. God did not simply foreknow these events.\\nHe actually made a place for them in his plan. In\\na true sense he intended them to occur. But he did\\nnot intend to bring them about. Such, for example,\\nis the entrance of sin; such also are all sinful acts\\nthat have ever occurred.\\nThis distinction between efficacious and permissive\\ndecrees may not be altogether satisfactory. It may\\nbe difficult for us to see how God could plan to take\\nsin in and not be himself responsible. But some\\nsuch distinction we are bound to hold. For it is\\nclear that God has not taken all events into his plan\\nin just the same way and with the same sort of pur-\\npose or decree.\\nIn one or the other of these ways, however, God", "height": "3764", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0119.jp2"}, "120": {"fulltext": "104 Pillars of Orthodoxy, or Defenders of the Faith.\\nhas decreed all things whatsoever that come to pass\\nnot some things only, but all things not all things\\nin general, but each thing in particular. It is use-\\nless, we repeat, to try to evade this conclusion if we\\nhold to any real doctrine of a plan, or purpose, on\\nGod s part concerning the universe which he has\\ncreated. For so interwoven are the events of the\\nuniverse that a lack of purpose as to any one event\\nwould involve a lack of purpose as to a multitude of\\nothers also indeed as to every other event in any\\nwise connected with the one not purposed. Events\\ndo not happen without sufficient cause or causes.\\nIf, therefore, a particular event is purposed, then\\nthe antecedent event or events which caused that\\nparticular event must have been purposed also. And\\nif any particular event was not purposed, then the\\nantecedent event or events that caused this particu-\\nlar event were not purposed either.\\nTo such an extent is the force of this realized that\\nit is admitted by all that in the mechanical universe,\\nand even in the control of the lower animals, every-\\nthing that comes to pass is purposed, or decreed.\\nBut the free agency of man, and of other rational\\nand moral agents, is supposed to prevent God s pur-\\nposing, or willing, all things with reference to them.\\nIt is said that such purposing would take away that\\nfree agency and consequent responsibility.\\nThe Scriptures, however, recognize the sover-\\neignty of God and his control of man, and also the\\nfree agency and accountability of man. Conscious-\\nness also assures us of the latter. The nature of", "height": "3772", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0120.jp2"}, "121": {"fulltext": "The Doctrine of Divine Decrees. 105\\nGod, as has just been shown, proves the former.\\nThe Bible makes no attempt to reconcile the two.\\nPaul even declines to discuss the subject, saying,\\nNay but, O man, who art thou that repliest\\nagainst God? (Horn. 9:20.) The two facts are\\nplainly revealed. They cannot he contradictory, they\\nmust he reconcilable. That we cannot point out the\\nharmony hetween them is a proof only of our igno-\\nrance and limited capacity, and not that hoth are not\\ntrue. It is certain, however, that whatever may be\\nthe influences which God exercises or permits to se-\\ncure the fulfillment of his purposes, he always acts\\nin accordance with the nature, and especially with\\nthe laws of mind that he has bestowed upon man.\\nIt is equally true that his action is in full accord with\\nthat justice and benevolence which are such essential\\n.attributes of God himself.\\nII. PROOF THAT THIS DOCTRINE IS TRUE.\\n[But for the fact that this doctrine seems to lead\\nto certain consequences that are hard to explain or\\nreceive, it would very likely not have been called in\\nquestion, or at least would not have been so vio-\\nlently opposed. The difficulties connected with it,\\nhowever, and the opposition to it make it necessary\\nto marshal with special clearness and force the proof\\nin favor of it.\\n1. A REASONABLE DOCTRINE. This is, first of all,\\na reasonable doctrine in itself. If one can divest\\nliimself in his thought of the supposed hard conclu-\\nsions that follow from the doctrine, he must see that", "height": "3756", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0121.jp2"}, "122": {"fulltext": "106 Pillars of Orthodoxy, or Defenders of the Faith.\\nit is reasonable. For if God is really the eternal,\\nall-wise, omnipotent ruler of the universe, he as-\\nsuredly has had a plan concerning his universe. If\\nhe is really omniscient he must have known every-\\nthing that would come to pass. It is not possible\\nthat God could have been surprised by anything that\\nhas ever occurred. But if he foreknew that every-\\nthing would come to pass, and did not in any wise\\ninterpose to prevent, then he must at least have pur-\\nposed to permit those things to come to pass. And\\nso there is absolutely no rational way by which any-\\nthing can be thought of as not coming at least per-\\nmissively under God s decrees.\\nThis rational view is greatly strengthened when\\nwe remember that God is not simply a spectator of\\nthe universe, foreknowing what will happen, but its\\nactual ruler, and that he upholds all things by his\\npower, and that absolutely nothing can happen inde-\\npendently of him. If everything that exists draws\\nits existence and its support from God, and is able\\nto act only by reason of the fact that God upholds it\\nin its acting, how can it be that anything has ever\\ncome to pass without some kind of purpose on God s\\npart concerning it\\nThe difficulty, from a rational point of view, is\\nnot in accepting the doctrine that everything that\\never comes to pass has been always in God s plan.\\nThe real difficulty is to see how anything, even sin,\\nhas come to pass without GooVs having ~been responsi-\\nble for it. This difficulty will be solved if we ever\\nunderstand fully the nature of God s rational crea-", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0122.jp2"}, "123": {"fulltext": "The Doctrine of Divine Decrees. 107\\ntures and the element of freedom and responsibility\\nwhich God has lodged in them. But meantime\\nthere is no difficulty, from a rational point of view,\\nin holding that the plan, or purpose, of God in-\\ncludes all things whatsoever that come to pass. This\\nseems to be the only reasonable conclusion.]\\n2. Sustained by the Scriptures. This doctrine\\nis not only a reasonable doctrine, it has also the\\nclear support of the Scriptures. This scriptural\\nauthority for the doctrine will appear from the fol-\\nlowing statements and references, gathered with\\nslight modifications from Hodge s t; Outlines, pp.\\n205-213 (1) God s decrees are eternal Acts 15:18;\\nEph. 1:4; 3:11; 1 Peter 1:20; 2 Thess. 2:13; 2 Tim.\\n1:19; 1 Cor. 2:7. (2) They are immutable Ps.\\n33:11; Isa. 16:9. (3) They comprehend all events.\\na. The Scriptures assert this of the whole system\\nin general embraced in the divine decrees Dan.\\n1:31,35; Acts 17:20; Eph. 1:11. b. They affirm\\nthe same of fortuitous events Prov. 16:33; Matt.\\n10:29, 30. c. Also of the free actions of men\\nEph. 2:10, 11; Phil. 2:3. d\\\\ Even the wicked\\nactions of men Acts 2:23; 4:27, 28; 13:29; 1 Peter\\n2:S; Jude 4; Rev. 17:17. As to the history of\\nJoseph, comp. Gen. 37:28 with Gen. 45:7, 8 and\\nGen. 50:20. See also Ps. 17:13, 11; Isa. 10:5, 15.\\n(4) The decrees of God are not conditional Ps.\\n33:11; Prov: 19:21; Isa. 14:24, 27; 46:10; Rom.\\n9:11. (5) They are sovereign: Isa. 40:13, 14;\\nDan. 4:35; Matt. 11:25, 26; Rom. 9:11, 15-18;\\nEph. 1:5, 11. (6) They include the means Eph.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0123.jp2"}, "124": {"fulltext": "108 Pillars of Orthodoxy, or Defenders of the Faith.\\n1:4; 2 Thess. 2:13; 1 Peter 1:2. (7) They deter-\\nmine the free actions of men Acts 4:27, 28; Eph.\\n2:10. (8) God himself works in his people that\\nfaith and obedience which are called the conditions\\nof salvation: Eph. 2:8; Phil. 2:13; 2 Tim. 2:25.\\n(9) The decree renders the event certain Matt.\\n16:21; Luke lS:31-33; 24:46; Acts 2:23; 13:29;\\n1 Cor. 11:19. (10) While God has decreed the\\nfree acts of men, the actors have been none the less\\nresponsible Gen. 50:20; Acts 2:23; 3:18; 4:27, 28.\\nIII. OBJECTIONS TO THE DOCTRINE.\\nOwing to a belief that the purpose of God accom-\\nplishing his will in his rational creatures is incon-\\nsistent with their free agency, several classes of\\ntheologians have presented theories in opposition to\\nthe scriptural doctrine of decrees above set forth.\\n1. Theory of the Socinians. The most objec-\\ntionable theory is that of the Socinians, who deny\\nthat God can know what a free agent will choose\\nor do before he acts or wills. They maintain that\\nthe will is, at the moment of its choice, in such per-\\nfect equilibrium that there are no tendencies in any\\ndirection which prevent an absolute freedom of\\nchoice. No knowledge, therefore, of the will itself,\\nnor of the circumstances which surround its action,\\nwill enable any one to say, before it is exercised,\\nwhat will be its choice. Hence its act is entirely\\nundetermined and undeterminable until the free\\nagent wills. It cannot even be known beforehand\\nby God himself.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0124.jp2"}, "125": {"fulltext": "The Doctrine of Divine Decrees. 109 1\\nThe objections to this theory are obvious\\n(1) It is based upon a wrong conception of the\\nnature of free agency; for it supposes each act of the\\nwill to be an arbitrary choice. But such arbitrary\\nchoice is not found even in God. As regards man,\\nwe know, from consciousness and experience, that\\nhis will is influenced by motives. Indeed, so truly\\nis it governed by the nature of the man, and the at-\\ntendant influences, that even we can predict his will\\nand action in many cases, and only fail to do so per-\\nfectly in all because of our limited knowledge. The\\nomniscient God cannot fail to know everything that\\naffects the decision, and therefore what the decision\\nwill be.\\n(2) This theory is also opposed to the independ-\\nence of God. It supposes him to have made beings\\nof such a nature that his own actions and will must\\ndepend upon theirs, and that he must await their de-\\ncision, wherever it will have any influential bearings\\non anything future, before he can know or purpose\\nwhat he himself will do.\\n(3) As is also manifest from what has been said\\nunder the first objection, this theory is opposed to\\nthe omniscience of God. It expressly puts a limita-\\ntion upon that omniscience by declaring that he is\\nlimited in his knowledge, at least so far as not to\\nknow beforehand the decision of the will of his\\ncreatures. But ignorance of this would also involve\\nignorance of all things in the future with which it\\nmay be connected. This would, in a world inhab-\\nited by free agents, constitute no small part of all\\nthat will occur.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0125.jp2"}, "126": {"fulltext": "110 Pillars of Orthodoxy, or Defenders of the Faith.\\n(4) It is opposed to the many instances men-\\ntioned in Scripture of the prediction beforehand by\\nGod of even the bad actions of certain men. See as\\nto Pharaoh, Exod. 7:3, 4; Hazael, 2 Kings. 7:13;\\nJudas, Matt. 26:21; Peter, Matt. 26:34, etc.\\n2. Theory of some Arminians. Another theory\\nhas been advanced by some Arminians, who main-\\ntain that God does not know the free actions of men,\\nnot because he cannot know them, but because he\\nchooses not to do so.\\n(1) The first objection to this theory is that, were\\nit true, it would not give greater freedom to the will\\nthan does the orthodox statement.\\nThough this theory honors God more than the for-\\nmer, it is inferior to it with respect to the object for\\nwhich it is introduced. If it could be true, as the\\nfirst theory claims, that so indeterminate is the\\nfuture will of a free agent that even God cannot\\nknow it, then that future will would certainly be\\nentirely under the control of the free agent, and he\\nwould, to the utmost extreme, be free. His will\\nwould be in absolute equilibrium in the act of choos-\\ning. Neither would any motive exist to influence\\nthat choice. It would be thoroughly arbitrary, and\\nso would not be a matter of God s decree at all.\\nBut this second theory has not this advantage, for\\nit does not suppose this condition of equilibrium. In\\nclaiming that God does not choose to know what he\\nmight know if he should so choose, it admits the cer-\\ntainty of the event. For the certainty of what will\\noccur is as much fixed as it could be if actually", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0126.jp2"}, "127": {"fulltext": "The Doctrine of Divine Decrees. Ill\\nknown to God. For the supposition is that God\\ncould know it if he chose so to do. (And it is clear\\nthat even God is not able to know an event as some-\\nthing that will occur, if it were not certain that it\\nwill actually occur.\\nWe object to this theory then, first, on the ground\\nthat it has no advantage whatever over the orthodox\\ntheory. If it is said that the fact that God could\\nknow the event does not make God in any wise re-\\nsponsible for the event, it can be answered that, ac-\\ncording to the orthodox theory of God s permissive\\ndecrees, God is fully as free from responsibility for\\nthe events which he only decrees to pennit as he is,\\naccording to this theory, for the events which he is\\nsupposed to decree not to know. Moreover, this\\nArminian theory makes just as really a place for\\nGod s decree and influence in the free acts of his\\ncreatures as does the theory which we have shown\\nto be the Scripture doctrine. For this Arminian\\ntheory does not try to rule out a free exercise of in-\\nfluence on God s part to bring about any result that\\nhe desires or purposes. And so man, under the\\ndivine influence, is left not a whit more free, accord-\\ning to this theory, than he is under the theory which\\nwe have shown to be the doctrine of the Scriptures.\\n(2) A second and chief objection to this theory is\\nthat it is based upon a wrong conception of the rela-\\ntion of the will of God to his nature. That will does\\nnot confer the attributes of his nature, nor does it\\ncontrol them, but is itself influenced by them. God\\nknows all things, not because he wills to know them,", "height": "3760", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0127.jp2"}, "128": {"fulltext": "112 Pillars of Orthodoxy, or Defenders of the Faith.\\nbut because, from his nature, he has infinite knowl-\\nedge knowledge of all things possible, and knowl-\\nedge of all things certain. If by his will he could\\nrefrain from knowing, he would change his nature.\\nAs well speak of a man not choosing to see with his\\neyes open the objects presented to his sight, as of\\nGod not choosing to know anything, whether that\\nis only something which is possible or something\\nwhich in any way has been made certain.\\n3. Ordinary Arminian theory. There is, be-\\nsides the theories already referred to, the ordinary\\nArminian theory. This is that God knows all\\nthings that will come to pass, but does not decree\\nall, but only some of them. The decisions of free\\nagents are among those things which he is supposed\\nnot to decree. This theory aims to provide for the\\nlarger freedom of God s rational creatures. But\\n(1) A manifest objection to the theory is that it\\ndoes not accord with the statements of the Bible.\\nThis has already been made clear by the passages of\\nScripture which have been advanced in proof of the\\nvarious points involved in the ordinary Calvinistic\\ntheory.\\n(2) A second objection will be found in the fact\\nthat this theory does not thus secure that freedom\\nfrom certainty in the decisions of free agents, which\\nis the great reason for the objections to the decrees-\\nof God concerning them. For if God knows that\\nany event will occur, and can prevent it and does\\nnot, it is evident that he purposes that it shall exist,\\nand makes it a part of his plan. The event is as ab~", "height": "3772", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0128.jp2"}, "129": {"fulltext": "The Doctrine of Divine Decrees. 113\\nsolutely certain to occur (if God actually knows it as\\nan event that will come to pass as it could pos-\\nsibly be under any purpose that God could have to\\nbring it about. What God knows will come to\\npass is certain to come to pass. Otherwise he\\nwould know a thing as future which may not be\\nfuture. His knowledge of it would be false. He\\nwould be himself deceived.\\n(3) A third objection to this theory is that it fails\\nto accomplish another object for which it is intro-\\nduced, namely, to secure such a relation of God to\\nany free act of man as will take away all influence\\nexerted upon that act by God s decree. We have\\nseen that, so far as the permissive decree is con-\\ncerned, the knowledge of the event does indeed ren-\\nder it certain that the event is going to happen.\\nBut it is only when the decree is effective, and intro-\\nduces means for its accomplishment, that the free\\nagency is affected. As to this case also, the Armin-\\nian theory is no whit better than that of the Cal-\\nvinist.\\nThe Arminian holds as firmly as does the Cal-\\nvinist that God is sometimes directly active in his\\ngracious influences upon men. Both hold that in all\\nsuch gracious acts God is both merciful and just.\\nCalvinists extend these gracious acts or influences\\nno farther than do Arminian s, for they deny as\\nstrenuously as others that God acts effectively to\\nlead men to wicked decisions and deeds. So far as\\nthe nature of God s actions upon free agents is con-\\ncerned, both parties agree. But the Arminian", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0129.jp2"}, "130": {"fulltext": "114 Pillars of Orthodoxy, or Defenders of the Faith.\\ntheory, in asserting foreknowledge without pur-\\npose, and in alleging that the foreknowledge is all\\nthat there is in God, is contrary to the relations of\\nGod s will to his knowledge, as well as to the state-\\nments of Scripture about the decrees of God and\\nwhile it leaves the event equally certain, supposes\\nfully as much influence over the will of the creature\\nand has equal difficulty in reconciling the free agency\\nand consequent responsibility with the inevitable\\ncertainty of the event.\\n(4) Chief objection. The chief objection to the\\n\u00e2\u0080\u00a2doctrine of decrees arises from the existence of sin.\\nAccording to that doctrine sin has not occurred acci-\\ndentally, neither was it simply foreknown; it was a\\npart of the plan and purpose of God that it should\\nexist. But for this difficulty the doctrine would\\nseem a most natural one. It is not likely that any\\none would object to a doctrine of decrees such as\\nthis if it applied only to heaven, or to a realm\\nwhere there is absolutely no sin. But when it is\\nsaid that the coming and the existence of sin were,\\nin any sense, a part of the plan or purpose of God,\\nthen there is a disposition to shrink back and say it\\ncannot be so.\\nThe difficulty here is freely admitted. And in\\nthis respect the dispensation of God is surrounded\\nwith clouds and darkness.\\nThe following statements, however, may be made\\n(1) That its being a part of the purpose or plan of\\nGod renders its presence no more difficult of expla-\\nnation than that he should have foreknown its ap-", "height": "3768", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0130.jp2"}, "131": {"fulltext": "The Doctrine of Divine Decrees. 115\\npearance, and not exerted his unquestioned power\\nto prevent it. (2) That amid all the darkness we\\ncan jet see that God is so overruling sin as to cause\\nit greatly to redound to his glory and the happiness\\nof his creatures. (3) That even without any expla-\\nnation of it, we can rest in our knowledge of the\\njustice, wisdom and goodness of God. (4) That we\\ncannot see how its possible entrance into the world\\ncould have been prevented, consistently with the\\ncreation and putting upon probation of beings with\\nmoral natures, endowed with free will, and neces-\\nsarily fallible because mere creatures.* And the\\nright thus to put on probation, without such influ-\\nence as would make his creatures certainly perse-\\nvere in holiness, is one which none could justly deny\\nto God. But that which God could possibly (under\\n;any contingency) permit, cannot, if it has actual ex-\\nistence, militate against his pure and holy character.\\n(The following has been added to what Dr. Boyce\\nwrote, by Dr. F. H. Kerfoot, who revised his Theol-\\nogy. B. M.B.):\\n[In concluding this treatment of the doctrine of\\n\u00e2\u0080\u00a2decrees some practical suggestions should be made\\nThe idea that God could not have kept sin from entering the uni-\\n-verse, and have done this consistently with the putting upon probation\\nof beings with moral natures, endowed with free will, and neccesarily\\nfallible, is an idea often advanced. It seems, however, hardly tenable.\\nWith God aU things are possible. And this thing could not have\\nb een difficult. If Satan could enter Eden and, by his wiles, persuade to\\nsin, aud do this entirely consistent with man s moral nature and free\\nwill, surely God, if he had seen Jit, could have persuaded and strength-\\nened man against sin and could have done so entirely consistent with\\nman s moral nature and free will and the probation upon which man\\nwas put. As Dr. H. B. Smith has said Every explanation of sin\\n.must be false, if at the expense of God s sovereignty and omnipotence.", "height": "3736", "width": "2396", "jp2-path": "pillarsoforthodo00boga_0131.jp2"}, "132": {"fulltext": "116 Pillars of Orthodoxy, or Defenders of the Faith,\\nas to the manner of holding and teaching the doc-\\ntrine.\\n1. In so far as this doctrine is taught in God s\\nword, it is not a doctrine for the unconverted. The\\nBible addresses itself to the unconverted in the\\nfullest recognition of their personal responsibility.\\nAnd its special message to them is that God so\\nloved the world, that he gave his only begotten Son,\\nthat whosoever believeth in him should not perish,\\nbut have everlasting life. It says to all such:\\nHim that cometh unto me 1 will in no wise cast\\nout, whosoever will, let him come. It is far\\nbetter for all unconverted persons to attend first to\\nthis side of the Bible teaching. God addresses him-\\nself to them in this way just as if the doctrine of de-\\ncrees had never been given. God will take care of\\nhis decrees. We cannot. But our personal respon-\\nsibility must be attended to, or it will soon be too\\nlate.\\n2. The doctrine of decrees, or predestination, as\\na rule, does not mean very much to beginners in\\nChristian faith. As Dr. Shedd well says: This\\ndoctrine belongs to the higher ranges of Christian\\ntruth. It is high they cannot attain unto it. Let\\nthem not, however, deny that it is a truth. Let\\nthem follow on to know the Lord. But, meantime,\\nuntil the doctrine comes to have some real signifi-\\ncation to them, let them shrink from speaking or\\nthinking too confidently concerning it.\\n3. It is pre-eminently a doctrine for maturer\\nChristians. And to these it is not a doctrine for", "height": "3764", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0132.jp2"}, "133": {"fulltext": "The Doctrine of Divine Decrees. 117\\nmetaphysical hair- splitting, but a doctrine of practi-\\ncal Christian faith. Paul, the greatest and most\\nconfident proclaimer of the doctrine, nowhere un-\\ndertakes to harmonize it with the doctrine of free\\nagency and human responsibility. He left the\\nharmonizing with God, knowing that, from\\nGod s point of view, the harmonizing would be\\neasy. To the apostle, however, as a humble Chris-\\ntian man, the doctrine simply meant what he knew\\nto be true, that all things, even these little lives\\nof ours, are interwoven with God s eternal pur-\\nposes. The doctrine of decrees, or predestination,\\nwas to him like a great harbor to a storm-tossed\\nmariner, a place where he might now and then an-\\nchor in peace, sheltered from every stormy wind,\\nbathed in the sunshine of God s eternal love. In\\nthe midst of life s surging forces and uncertainties,\\nit was a comfort to fall back on the thought that\\nGod lives and reigns, and is never taken by surprise\\nor defeated in his eternal purposes, and that all\\nthings work together for good to them that love\\nGod. He fell back on this doctrine at times as on\\nthe bosom of God, persuaded that neither death,\\nnor life, nor angels, nor principalities, nor powers,\\nnor things present, nor things to come, nor height,\\nnor depth, nor any other creature, shall be able to\\nseparate us from the love of God, which is in Christ\\nJesus our Lord.", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0133.jp2"}, "134": {"fulltext": "CHAPTER VI.\\nMAJOR W. E. PENN.\\nEvangelist W. E. Penn, generally known as\\nMajor Penn, was born in Rutherford county, Tenn.,\\nAugust 11, 1832. His early life was spent with his\\nparents on a farm, and he worked with the slaves in\\nthe fields until he was almost grown.\\nHe was born again near the present town of\\nMilan, Tenn., in 1847, at the age of fifteen years.\\nThe story of his conversion can be better told in his.\\nown words as follows\\nAs he [the preacher] said these things I thought\\nhe was looking straight at me. This was the arrow\\nthat entered my heart and wrought in me the con-\\nviction that my condemnation was just and nothing\\ncould save me but the mercy of God. My heinous\\nsins rose up and testified against me; they stood like\\nmountains around me and left no way of escape;,\\nand then the sermons, prayers, tears and entreaties,\\nof friends and parents, and God s patience, long-\\nsuffering and tender mercies poured down upon me\\nlike melted lead. In agony of soul I wrestled with\\nGod until 2 o clock in the morning, then I got to\\nthe point that I could do nothing myself but turn\\nmy case over to Him, bad as I was, and when I did\\nthis He saved me for His mercy s sake. Oh, what\\na change My heart was filled with love, joy and\\n(118)", "height": "3772", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0134.jp2"}, "135": {"fulltext": "W. E. PENN.", "height": "3772", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0135.jp2"}, "136": {"fulltext": "", "height": "3772", "width": "2440", "jp2-path": "pillarsoforthodo00boga_0136.jp2"}, "137": {"fulltext": "Major W. E. Penn. lltf\\npeace; the light of the few tallow candles was all we\\nhad, but the place was as bright to me as the noon-\\nday sun. Only a few old brethren and sisters had\\nremained with me, and their faces were lighted up\\nas with the light of heaven. I had often made\\nsport of them, laughed at their singing; but that\\nnight, as they rejoiced over me and sang\\nTongue can never express\\nThe sweet comfort and peace\\nOf a soul in its earliest love,\\n1 thought this was the sweetest music I ever heard.\\nI often think that when I get to heaven, as I enter\\nthe pearly gates, I want to see Jesus first, and next\\nto him those good old Christians who watched and\\nprayed with me that night.\\nIn October of the same year he was baptized into-\\nthe fellowship of the Beachgrove Baptist church by\\nElder Griffin Wright.\\nThe preacher who preached the sermon under\\nwhich he was convicted was Eld. James Hurt, fa-\\nmiliarly known as Uncle Jimmie. He was an\\nobscure backwoods preacher. What encouragement\\nis this to brethren in the out-of-the-way places,\\nworking for nearly nothing, yet preaching the glo-\\nrious gospel of the Son of God. We owe a debt of\\ngratitude to that class of men which we shall never\\npay, but, like Paul, they have fought a good fight\\nand there is laid up for them a crown of\\nrighteousness which the Lord, the righteous Judge,\\nshall give them at that day. Many of them will\\nreceive a greater reward and stand higher in heaven", "height": "3768", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0137.jp2"}, "138": {"fulltext": "120 Pillars of Orthodoxy, or Defenders of the Faith.\\nthan any of these great men whose history is given\\nin this book.\\nMajor Penn began life for himself by reading law\\nwith the law firm of Williams Wright, Lexington,\\nTenn. When in his twentieth year he opened a law\\noffice in Lexington and began a career of successful\\npractice. After his marriage to Miss Carrilla Sayle\\nhe became somewhat of a politician and identified\\nhimself with the Whig party, and he made a great\\nmany political speeches, and opposed the secession\\nof Tennessee from the Union.\\nIt is needless to say that Tennessee failed to fol-\\nlow his advice, but when the State seceded he went\\nwith his State and raised a company and was elected\\ncaptain of it, and went into the Confederate army.\\nAfter suffering imprisonment he was exchanged, and\\nwas raised by E. Kirby Smith to the rank of Major,\\nwhich title he bore to his death.\\nAfter the war was over he moved to Jefferson,\\nTexas, and again entered the practice of law. The\\nwar had ruined him financially and he went to Jef-\\nferson without a law book of any kind, and he had\\nno money to buy any. He borrowed a copy of the\\nDigest Laws of Texas and began work. In less\\nthan two weeks he was given a case that paid him\\n$400 in gold. From that time on, as lon\u00c2\u00a3 as he\\npracticed law, he had a lucrative practice.\\nThe Baptists in Jefferson were very weak, and\\nonly had preaching once a month. Bro. Penn and\\nwife cast their lot with the little weak church, and\\nhe was soon elected Superintendent of the small", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0138.jp2"}, "139": {"fulltext": "Major W. E. Penn. 121\\nSunday-school. There were only thirty-five stu-\\ndents in the school at that time, when Jefferson had\\n-a population of ten thousand. He threw himself\\ninto the work and the next Sunday there were\\nseventy-five in the school, and,in two months time\\nthere were four hundred students the largest school\\nby far in Jefferson. What Major Penn did, he did\\nwith his might.\\nProfessional and business men may learn a lesson\\nhere. To join a little, weak, unpopular church,\\nand to engage actively in its work, will not hurt\\ntheir business. Major Penn succeeded grandly, and\\nyet he identified himself with the smallest and most\\nunpopular church in town.\\nWhile living in Jefferson he was pressed into the\\nwork of the ministry. Dr. J. H. Stribbling, pastor\\nof the church in Tyler, Texas, asked Bro. Penn to\\nconduct a prayer meeting at nine o clock one morn-\\ning. There was such an interest manifest that he\\nwas prevailed on to remain in Tyler and conduct the\\nmeeting again that night. The interest was so great\\nhe could not get away, and he stayed and held a\\nprotracted meeting. Scores were converted and\\nadded to the church, and Major Penn had become\\nan evangelist without intending it.\\nWithin two weeks he was invited to Bryan, Texas,\\nto hold another meeting; after that he went to Cal-\\nvert and then to Eavasota; afterward to Anderson,\\nthen to Waco, and so on to the end of his life. He\\nwas never idle. He held meetings in country, town\\nand city, in almost every Southern State, and be-", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0139.jp2"}, "140": {"fulltext": "122 Pillars of Orthodoxy, or Defenders of tlie Faith\\nsides that he spent several months in England and\\nScotland, where he met with good success.\\nAltogether there were about twenty thousand\\npublic professions of faith under his preaching. He\\nstrengthened the churches, held up the hands of pas-\\ntors, denounced sin and warned the sinner. A fair\\nsample of his style of preaching may be seen in the\\noutline of a sermon on the Divinity of Christ,\\nwhich is published at the close of this sketch.\\nOn Saturday, the 27th of April, 1895, he died.\\nOne thousand people attended his funeral, which\\nwas conducted May 1, 1895, at Eureka Springs,\\nArk., where he had moved some years before, and\\nhad built a beautiful and substantial stone residence,\\na picture of which may be seen on another page.\\nEld. W. P. Throgmorton, D.D., preached his funer-\\nal from the text He that goeth forth and weep-\\neth, bearing precious seed, shall doubtless come\\nagain with rejoicing, bringing his sheaves with\\nhim. Ps. 126:6.", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0140.jp2"}, "141": {"fulltext": "OUTLINE OF SERMON ON THE DIVINITY\\nOF CHRIST.\\nBY W. E. PENN.\\nWhen compared with the subject we have before\\nus to-day, all other subjects sink into utter insignifi-\\ncance. It is the one great subject upon which all\\nfuture hopes depend upon which all future happi-\\nness hangs. It is my purpose to so present this\\nsubject to-day that every man and woman who are\\nreally, truly sceptical, will be compelled, if honest,\\nto admit that I have dealt fairly and honestly with\\nthe subject.\\nThat a man called Jesus Christ and sometimes,\\nby way of reproach, Jesus of Nazareth once lived\\nupon the earth is an undisputed fact with all who\\nplace any reliance in history, either sacred or pro-\\nfane. The ground of dispute concerns divinity.\\nWas He man just such as we are, and no more\\nor was He what He claimed to be what the Bible\\ndeclares He was, the Son of God, the Saviour of the\\nworld? I assume the affirmative; that is, that He\\nwas and is just what He claimed to be the Son of\\nGod, far more than man though born of the Virgin\\nMary, and I propose to establish it in the mind (not\\nin the heart) of every man who has not come into\\ncourt with his verdict in his pocket.\\nIn speaking of things that belong to this time,\\nthe most important to which we could refer would\\n(123)", "height": "3764", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0141.jp2"}, "142": {"fulltext": "124 Pillars of Orthodoxy, or Defenders of the Faith.\\nbe a trial for life. When such a trial comes before\\nthe court, our wisest jurists and ablest law-makers\\nhave determined that, in order to give the accused\\na fair and impartial trial, a venire shall be sum-\\nmoned from the body of the county, and that each\\nman so summoned shall be sworn, in the presence\\nand hearing of the accused, that he will true an-\\nswers make to all questions asked him by the court,\\nor its authority, touching his qualifications as a juror\\nin the case of the State, or Commonwealth, as the\\ncase may be, against A. B., the defendant.\\nSomething like the following questions are asked\\nHave you expressed or formed an opinion as to\\nthe guilt or innocence of the defendant If the\\nman answers in the affirmative, a second question is\\nasked, which is Is there fixed in your mind such\\na conclusion that the same could not be removed by\\nthe hearing of the evidence and the charge of the\\nCourt? If lie answers in the affirmative, he is\\nturned aside as incompetent to do justice in the case.\\nMy hearers are the venire summoned for jurors in\\nthe trial of a case of far more importance to each\\nman and woman before me than if they were on trial\\nfor their lives, because upon the decision of this\\ncase hangs the destiny of the soul for a never-\\nending eternity.\\nIn testing your competency to sit as jurors in the\\ncase we have before us, I will not ask the first ques-\\ntion; that is, Have you formed or expressed an\\nopinion as to the truth or falsity of the doctrine of\\nthe divinity of Christ for it is but reasonable to", "height": "3780", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0142.jp2"}, "143": {"fulltext": "Divinity of Christ. 125\\nsuppose that all have done the one or the other, and\\nperhaps both, but I deem it proper and right that I\\nshould ask the second question Is there formed\\nin jour mind, from prejudice or otherwise, such a\\nconclusion that the same cannot be removed by log-\\nical reasoning and stern facts? In other words,\\nhave any of you come into court with your verdict\\nin your pocket If any shall be compelled to an-\\nswer in the affirmative, it must be admitted that\\nsuch are incompetent jurors, and should be turned\\naside as wholly incapable of rendering a correct de-\\ncision.\\nIt is but candid to admit that every unbeliever s\\nmind is more or less prejudiced, but it might be\\nvery profitable for each one to inquire as to the\\ncause of this prejudice. First, I will say that it\\ncannot be based upon the religion taught by Jesus\\nChrist and His Apostles, because every honest man\\nis bound to admit that if the whole world would\\nadmit their teachings there never would be another\\ncrime committed, but that this would become the\\nparadise of God. The only reply that skepticism\\ncan make to this is that man is wholly incapable of\\nattaining to this high estate. In this reply they\\nadmit two great gospel truths, to-wit Man s total\\ndepravity and his utter inability to extricate himself.\\nThere are two causes for real skepticism. I say\\nreal, because I believe that there are real skeptics,\\nmen and women, who are really honest.\\nA blind man put in the midst of a garden of the\\nprettiest flowers that ever grew on the earth, may", "height": "3764", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0143.jp2"}, "144": {"fulltext": "126 Pillars of Orthodoxy, or Defenders of the Faith.\\nhear his wife and his mother praising them for their\\nbeaut) 7 and sweetness, and yet, as he walks among\\nthem, he is continually being pricked by the thorns\\nhidden by the flowers, and much pain is all that he\\nfinds; and that man almost doubts the honesty of his\\nown wife and his old mother. When the natural\\nman who is spiritually blind walks into the beautiful\\ngarden of flowers the Bible\u00e2\u0080\u0094 he is continually\\npricked with the thorns\u00e2\u0080\u0094 the great truths, which re-\\nmind him that he is a sinner that he is a lost soul\\nthat he must repent of and give up all his sins, and\\nin all these things he cannot see any beauty; but\\nthese thorns of truth continually prick him, until he\\nis led to doubt whether his wife is honest or his\\nmother and his friends in their expressions of de-\\nlight in the Word. The real skeptic is always a\\nman of shallow thought on this subject, though of\\ngreat mind generally, and thoughtful on other sub-\\njects. Being accustomed to rely on his natural wis-\\ndom in all earthly matters, and knowing no other\\nsource of wisdom, he is led astray in this matter.\\nHe overlooks that passage in the word of God\\nwhich says: The natural man receiveth not the\\nthings of the spirit of God, because they are fool-\\nishness to him; neither can he know them, because\\nthey are spiritually discerned.\\nHe loses his soul in trying to reason his way to\\nGod.\\nOthers become skeptical because of the samples\\nof Christianity we too often furnish them to look at.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0144.jp2"}, "145": {"fulltext": "Divinity of Christ. 127\\nINFIDEL HYPOCRITES.\\nStrange, but true, we have what I would call In-\\nfidel Hypocrites. They are men (sometimes women)\\nwho profess to be infidels, but they are not. When-\\never you find a young man professing to be an infi-\\ndel, you will find one who will never die of brain\\nfever, but will be almost certain to die of the big-\\nhead. You will never find one such with brains\\nenough to attract the attention of any respectable\\nfever. The little fellow is trying to impress some\\nold man s girl that he has some sense that he is\\nedicated but the fact is that he could never get\\nan appointment to a lightning-bug convention.\\nAnd if by any fraudulent device he could get\\nsuch an appointment, the lightning-bugs would\\nlaugh themselves to death at his little light. The\\ncommittee on credentials would swear that he was a\\ngnat, and that his little light was fox-fire, and he\\nwould be sent home. If he ever gets married the\\nwoman he gets will wish that she had married a\\ngnat in less than a week, for she could kill the gnat\\nand not be charged with murder, but if any woman\\nshould kill such a fellow in any of the States where\\nmurder is defined to be The killing of any reasona-\\nble creature in being, I am of the opinion that she\\ncould make a good strong fight on the point that the\\nthing she killed was not a reasonable creature in\\nbeing, but only a two-legged creature in being.\\nAnother class of so-called infidels is represented\\nby the fellow who manages to get credit in the\\nINorth and East, and goes up there and buys a large", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0145.jp2"}, "146": {"fulltext": "128 Pillars of Orthodoxy, or Defenders of the Faith\\nstock of goods, wares and merchandise all om\\ncredit and brings them down to this country and\\nsells them out and gets the money and puts it in his-\\nwife s pocket, and then goes into a bankrupt court,\\nor some other court, and swears that he has been\\nswindled out of all he had, or that it was burned up\\nin the house (which he set on fire), and then he\\nmakes a settlement with his creditors, and it is not long\\nuntil he is in business in the name of his wife, or\\nsome other person; and so, when the big meetings\\ncome along, he feels his sins so much and a good\\ndeal more than any one else, except the cold-\\nblooded murderers, but knowing that a just God\\ncannot forgive his sins unless he will pay back his-\\nill-gotten money the money he stole and not\\nbeing willing to do that he must give some reason\\nfor at least not trying to become a Christian, and so\\nhe looks as wise as an owl and says, I m an in-\\nfidel. Poor fellows tries to hide under an infidel\\numbrella, which is made of a very thin article of\\nmosquito-bar goods.\\nHONEST SKEPTICS.\\nIt is to this class I will now address what I have-\\nto say. In attempting to establish the divinity of\\nChrist the custom has been to ASSUME that the\\nBible is of divine origin, and then to turn to its\\npages for proof of the position. But the honest\\nskeptic says This is taking an unfair advantage\\nof me; if I admit that the Bible is what it professes\\nto be that it is worthy of credit I will then have", "height": "3772", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0146.jp2"}, "147": {"fulltext": "Divinity of Christ. 129\\nadmitted all that could be required of me, and as the\\nBible teaches that Jesus Christ is the Son of God, I\\nwould be a fool to deny his divinity. And he fur-\\nther says I deny the divinity of the Bible; I deny\\nthe credibility of your witness. I propose to use\\nthe Bible in discussing this subject, but I propose to\\nestablish its divinity before I put it on the stand as\\na witness.\\nI will present the subject in the nature of a bill in\\nChancery. I file the bill for, and represent the\\ncomplainants those who are contending and claim-\\ning that Jesus Christ is what he professes to be\\nagainst all who deny his divinity as respondents.\\nThe only way to handle any subject fairly and\\nhonestly is to begin at the bottom; and so I will\\nbegin at the very bottom of this.\\nMy first proposition is that there is more or less.\\nuncertainty as to the authorship of every book on\\nearth, the book called the Bible alone excepted. To\\nstate the proposition in another way The Bible is\\nthe only book on earth the authorship of which can\\nbe ascertained and determined by reading its con-\\ntents.\\nFIRST.\\nIt must be admitted that this book was made by-\\nsome intelligent being, or beings, at some time, or\\ntimes, in the past of the world s history.\\nSECONDLY.\\nIt must be admitted that it was not made by any-\\nlower order of intelligence than man.", "height": "3772", "width": "2348", "jp2-path": "pillarsoforthodo00boga_0147.jp2"}, "148": {"fulltext": "130 Pillars of Orthodoxy, or Defenders of the Faith.\\nTHIRDLY.\\nIt must be admitted that there is no higher order\\nof intelligence known in the world than man. Here\\nwe find that we are irresistibly FORCED to the con-\\nclusion that this wonderful book called the Bible\\nwas\\nMADE BY MAN\\nor bj some higher order of intelligence than man, of\\nwhich we know nothing at all outside of the Bible,\\nexcept what we learn from the great Book of Nature\\n\u00e2\u0080\u00a2around us. My next proposition is that it is wholly\\nIMPOSSIBLE FOR MAN, OR MEN, TO HAVE BEEN THE\\nAUTHORS OF THE BIBLE.\\nIf I make this point then my case is gained, for\\nI will have established the divinity of the Bible, and\\nliave made it a competent witness, entitled to full\\ncredit for all that it says, whether you or I under-\\nstand it or not. If men made this book we call the\\nBible, they must have been of a much higher order\\nof intelligence than any now living, or who have\\nlived in the past 1800 years, because no one has\\nbeen found able to fathom its depths or to scale its\\nheights. If such an order of intelligence ever ex-\\nisted among men, is it not passing strange and most\\nunaccountable that they never made\\nTHEIR MARK OR LEFT THEIR IMPRESS\\nupon anything else, except to make and hand down\\nto their posterity this wonderful book the Bible\\nIs it not the strangest thing beneath the sun that", "height": "3784", "width": "2432", "jp2-path": "pillarsoforthodo00boga_0148.jp2"}, "149": {"fulltext": "Divinity of Christ. 131\\nthese great men the authors of the Bible never\\nleft any other evidence of any kind whatever of\\ntheir superior intelligence, their great learning, their\\nwonderful vision, except in making and handing\\ndown to their posterity this, the most wonderful of\\nall books now upon the whole earth? It must be\\nadmitted that nothing short of a very intelligent\\nbeing, or beings, could have been the author, or\\nauthors, of the Bible, and that an intelligent being,\\nor beings, would have had some very important end\\nin view would have had reasonable ground for be-\\nlieving that they would be remunerated, compen-\\nsated in some way, for this immense labor in thus\\nmaking or handing down to their posterity such a\\nbook as we find the Bible to be Let us go back to\\nthe age, or ages, in which the Bible must have been\\nwritten, if we place any confidence in history, either\\nsacred or profane. The art of printing not yet\\nbeing known in the world, it could not have been to\\nget gain by its sale, because they could not have\\nwritten them fast enough; and because they would\\nhave been so unpopular there would have been no\\ndemand for them.\\nIt could not have been to get unto themselves a\\ngreat name at the expense of bringing everlasting\\ninfamy and disgrace upon themselves and their pos-\\nterity, because it is recorded in the Bible that all\\nmen are conceived in sin and brought forth in in-\\niquity that all men go forth from infancy speaking\\nlies that none doeth good, no not one that all\\nhave gone astray, that the heart is deceitful above", "height": "3772", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0149.jp2"}, "150": {"fulltext": "132 Pillars of Orthodoxy, or Defenders of the Faith\\nall things and desperately wicked that the thoughts\\nof the heart are evil, and that continually that the\\ntongue is set on fire of hell that man is of his\\nfather, the devil that he is filled with all unright-\\neousness, and many other Scriptures on the same,\\nline teach that man is a cesspool of iniquity, and all\\nof which applies to and includes ALL MEN, which\\nmust of necessity include the author, or authors, of\\nthe Bible if man be its author. It is impossible to\\nbelieve that any man or men could have written thus\\nabout themselves, and their children, and their chil-\\ndren s children, without a very fair prospect of great\\ngain in some way; and as I have shown that it was\\nutterly impossible for them to have even expected\\nany remuneration whatever, it is impossible that\\nman could have been the author of the Bible.\\nGOOD OR BAD.\\nIf men were the authors of the Bible, they must\\nhave been either good or bad men. They could not\\nhave been good men, because good men could not\\nhave originated and palmed off on the credulity of\\ntheir own children and their children s children,\\nwithout any hope of being benefitted thereby, such\\na miserable fraud as the Bible must be if man be its\\nauthor. They could not have been bad men, be-\\ncause bad men men of such wicked and depraved\\nhearts as all men are declared to be in their natural\\nstate, in the book called the Bible never could have\\nconceived of such pure and exalted principles of\\nmorals as we find laid down and taught in the", "height": "3772", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0150.jp2"}, "151": {"fulltext": "Divinity of Christ. 133\\nBible so pure, upright and holy that no man can\\nbe found in all the earth who can live up to, keep\\nand observe, in letter and spirit. A bad tree cannot\\nbear good fruit. Here the most skeptical, if not\\nunder a fatal delusion, must ground their arms,\\nmust make a complete surrender, and make the\\nhonest confession that it is wholly impossible for\\nman to have been the author of the Bible.\\nIf man was the author of the Bible, it must be ad-\\nmitted that it is the basest fraud upon the whole\\nearth, and it must be also admitted that this stu-\\npendous fraud this fountain source of lies, this\\ncesspool of iniquity has remained uncovered has\\nbaffled the skill and ingenuity of thousands of the\\nwisest men that have lived in the past 1800 years,\\nbecause no man has ever professed to understand it.\\nIS THE RELIGION OF CHRIST OF MAN OR OF GOD\\nIt cannot be of man, because it is not within the\\nrange of possibility that any institution or organiza-\\ntion of man could have passed under the dark clouds\\ncould have crossed the stormy seas could have\\n\u00e2\u0080\u00a2crossed the rivers of blood could have withstood\\nthe unceasing war of its millions of enemies, among\\nwhom have been many of the most learned men in\\nall the professions and avocations of the last 1800\\nyears, and far more than this, could have survived\\nthe seemingly internal divisions and strife, often\\nending in some of the most cruel and bloody wars;\\nand, even more than this, could have survived the\\nmiserable conduct of the hosts of traitors black-", "height": "3768", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0151.jp2"}, "152": {"fulltext": "134 Pillars of Orthodoxy, or Defenders of the Faith.\\nhearted HYPOCRITES\u00e2\u0080\u0094 the religion of Jesus\\nChrist has always had within her camps, from Judas\\nIscariot down to the present time. Could that time-\\nhonored institution Free Masonry-^-have withstood\\none-hundredth part as much and still have maintained\\nits existence Every honest man must answer with\\nan emphatic NO, NO; Free Masonry would be a\\nstench in the nostrils of a thief. But in the face\\nof all these things combined, and many others I\\ncould mention, destroying, exterminating from ex-\\nistence this religion, or even lowering its standard\\nof excellency, or in any manner marring its purity,\\nit has come out from it all without the smell of any\\nor all of these terrible hot fires upon its garments;,\\nand to-day it presents a smoother surface than at\\nany age of its existence, and is the pride and admi-\\nration of the entire civilized world the few skeptics\\nalone excepted and even they do not wish to see\\nthe Bible destroyed. Gamaliel, one of the shrewd-\\nest men who lived in the Apostolic times and who\\nwas an unbeliever, a skeptic said: If this religion\\nbe of man it will come to naught; and now, if\\nGamaliel could come to life, he certainly would say\\nThis religion cannot be of man, because it has\\nstood for over 1800 years the severest tests that\\nanything on earth ever written has stood, and has a\\nfirmer hold on mankind than it has ever had.\\nYes, it is a fact that the glorious principles of this\\nreligion are falling upon the minds and hearts of the\\nheathen nations of the earth like the small rain upon\\nthe mown grass. To-day her blood-stained banner", "height": "3780", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0152.jp2"}, "153": {"fulltext": "Divinity of Christ. t35\\nis unfurled in every land beneath the sun. The re-\\nligion of Jesus Christ cannot be of man, because, ini\\nthe hour of death, all man s institutions have been\\nrenounced as insufficient to give peace, solace and\\ncomfort in that trying moment; but not one pro-\\nfessor of the religion of Jesus Christ was ever known\\nto renounce it upon a deathbed and this is the more\\nworthy of note since it is a fact that this religion has\\nhad within its camps many of the weakest minds,\\nand that many of them have endured the severest\\ntests, such as being tortured in stocks, being sawn\\nasunder, and burned at the stake, etc.\\nMy last witness is that peculiar people, scattered\\namong all the nations and tribes of the earth, called\\nIsraelites, or Jews. They once lived together as\\nother nations had their civil laws and all the para-\\nphernalia of government as other people, but some-\\nthing over two thousand years ago they were over-\\npowered by the Gentiles their land was taken from\\nthem the walls of their beautiful Jerusalem was\\nbeaten down, and they were led away captive and\\nscattered among the nations and tribes of the earth,\\nand so have they remained until this day.\\nDuring all these long years of captivity, long and\\nweary years of exile from their fatherland years to\\nuncalled-for abuse and bitter persecution, even to the\\nshedding of the blood of their wives, mothers, old\\nmen and little children, they have strictly main-\\ntained their nationality, and the same form of wor-\\nship observed by their fathers over three thousand\\nyears ago. No nation or tribe that has ever existed", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0153.jp2"}, "154": {"fulltext": "136 Pillars of Orthodoxy, or Defenders of the Faith\\nupon the earth can furnish a history like unto the\\nJews. None so remarkable, so wonderful, so very\\nmysterious. Without the Bible the history of the\\nJews presents a problem, a mystery, that no human\\nwisdom can solve. The intelligent mind knows that\\nthere must be a reason that there must be a cause\\nfor the Jews being, for more than 1800 years, in\\nthis scattered condition, and yet maintaining their\\nnationality and their religion intact. Other nations\\nhave been broken up and scattered over the earth,\\nand some have become extinct; the Jews alone are\\nthe same, whether under their king in their own\\nland, living in their gilded palaces, or homeless\\nwanderers among the nations and tribes of the earth\\nhated, despised, and often persecuted even unto\\ndeath. Can the wisdom of this world,\\nUNAIDED BY THE BIBLE,\\naccount for these things Where would human rea-\\nson begin Would you attempt to account for it\\nbecause of the ignorance of the Jews You would\\nutterly fail, because, if all the Jews were gathered\\ntogether from all the nations and tribes of the earth,\\nand colonized upon some of the islands of the sea,\\nyou would see the most intelligent nation of all the\\nearth. If you will bring me one Jew or Jewess who\\ncannot read or write, I will bring you five that can\\nspeak five different languages.\\nPOVERTY.\\nWould you say that it was because of their pov-", "height": "3780", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0154.jp2"}, "155": {"fulltext": "Divinity of Christ. 137\\nerty IV hen you colonize them let them carry with\\nthem just what belongs to them, and you will have\\nthe wealthiest nation in the world.\\nOutside of the lids of the Bible these things must\\nbe and remain a profound mystery until the death-\\nknell of time shall be sounded.\\nA BILL OF DISCOVERY.\\nIn the Chancery Court, when the opposite party\\n:are in possession of documentary evidence, or of\\nfacts that cannot be obtained from any other source,\\nthe party desiring the information, or evidence, may\\nfile what is called a Bill of Discovery, representing\\nthat the other party are in possession of the docu-\\nments, or facts, and that they cannot be had from\\nany other source, and ask that they may be required\\nto bring them into court, to be used in the trial of\\nthe case. I here file a Bill of Discovery, and ask\\nthat the Jews, who are a portion of the respondents,\\ncome into court and bring with them the Old Testa-\\nment. My request is granted and I obtain an inter-\\nlocutory order, or decree, and the Jews come into\\ncourt and bring the Old Testament; and now let me\\nread a little from it and see if we cannot have the\\nmystery explained.\\nIf in this old book we find that a correct history\\nof the Jews was written over four thousand years\\nago; that is, that God caused a man, or that a man\\nfour thousand years ago did write a correct history\\nof the Jews for four thousand years to come, will\\nnot every honest man be compelled to admit that the", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0155.jp2"}, "156": {"fulltext": "138 Pillars of Orthodoxy, or Defenders of the Faith.\\nOld Bible is not of man alone, because it would be\\nimpossible for a man to look through the dark vale\\nof the future for four thousand years and tell with\\nperfect accuracy what should occur with a nation of\\npeople during this time If we shall find that it is\\ntrue that a correct history of the Jews was foretold\\n4000 years ago, and that it is recorded in the\\nBible the Old Testament will you not, as an\\nhonest man, admit that the Old Testament is of\\ndivine origin,\\nTHAT IT IS OF GOD?\\nAnd if you are compelled to admit that the Old\\nTestament is of God, you are bound to admit that\\nthe New Testament is of God, and if you admit\\nthat the New Testament is of God, you are bound to\\nadmit that\\nJESUS CHRIST IS THE SON OF GOD,\\njust as He is represented in both the Old and New\\nTestaments. Moses said, over three thousand years\\nago, of and concerning the Jews Cursed shalt\\nthou be in the city, and cursed shalt thou be in the\\nfield; cursed shalt thou be in thy basket, and thy\\nstore; cursed shall be the fruit of thy body, and the\\nfruit of thy land; cursed shalt thou be when thou\\ncomest in, and cursed shalt thou be when thou goest\\nout. The Lord shall make the pestilence cleave unto\\nthee until He shall have consumed thee from off the\\nland whither thou goest to possess it. And thou\\nshalt grope at noonday as the blind gropeth in dark-\\nness, and thou shalt not prosper in thy ways. And", "height": "3784", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0156.jp2"}, "157": {"fulltext": "Divinity of Christ. 139\\nthou slialt be only oppressed, and spoiled ever more,\\nand no man shall save thee. And thou shalt be-\\ncome an astonishment a proverb, and a by-word\\namong all the nations whither the Lord shall lead\\nthee; and the Lord shall scatter thee among all peo-\\nple from one end of the earth, even to the other,\\nand among these nations shalt thou find no ease\\nneither shall the soul of thy foot find rest, but the\\nLord shall give thee these, a trembling heart, a fail-\\ning of eyes, and sorrow of mind; and thy life shall\\nhang in doubt before thee; and thou shalt fear, day\\nand night, and shall have none assurance of thy life.\\nIn the morning thou shalt say, would God it were\\neven, and in the evening thou shalt say, would God\\nit were morning. This being written by Moses,\\nwe know that it was written before the children of\\nIsrael the Jews about whom Moses was speaking\\nhad entered the promised land. How could Moses\\nhave known the history, the destiny of this people,\\nwhen it all lay deep hidden in the womb of time?\\nEvery intelligent being is bound to admit that noth-\\ning short of the mighty God could have known these\\nthings, and that He must have communicated them\\nto Moses. Now, if in searching this Old Testament,\\nwe shall find that not only has the history of the\\nJews been foretold with perfect accuracy, but that\\nwe have the birth, life and death of Jesus Christ\\nforetold with equal accuracy all the prominent\\nthings connected with Him, and all foretold by men\\nof God the Prophets from 487 to 400 years before.\\nHis birth, what will you then say of His divinity", "height": "3772", "width": "2344", "jp2-path": "pillarsoforthodo00boga_0157.jp2"}, "158": {"fulltext": "140 Pillars of Orthodoxy, or Defenders of the Faith\\nHEAR WHAT THE PROPHETS SAY.\\nOne of them tells us, 4000 years before his birth,\\nthat He would be born; 1921 years, the nation, tribe\\nand family He would descend from; 1689, the time\\nwhen he would be born; 1452, the place he would be\\nborn; 698, that he would be worshiped by the wise\\nmen; 606, that there would be a massacre at Bethle-\\nhem; 740, that he would be carried into Egypt; 713,\\nthat He would be known by the descent of the Holy\\nSpirit upon Him that he would work miracles\\nthat He would cast the buyers and sellers out of the\\ntemple; 712, that He would be hated and persecuted;\\n1000, that the Gentiles and Jews would conspire to\\ndestroy Him; 518, that He would ride triumphantly\\ninto Jerusalem; 487, that He would be sold for thirty\\npieces of silver; 1000, that He would be betrayed by\\none of His own familiar friends; 485, that His disci-\\nples would forsake Him; 1000, that He would be ac-\\ncused by false witnesses; 712, that He would not\\nplead upon His trial; 1000, that He would be buf-\\nfeted, insulted and spit upon; 700, that He would be\\nscourged; 1000, that He would be crucified; that they\\nwould offer Him gall and vinegar to drink; that they\\nwould part His garments, and cast lots for His vest-\\nure; that He would be mocked by His enemies; 487,\\nthat His hands, feet and sides would be pierced; 700,\\nthat He would be patient under His sufferings; 1000,\\nthat He would pray for His enemies; 713, that He\\nwould die with malefactors; 500, that there would be\\n.an earthquake, and remarkable darkness at His death;", "height": "3784", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0158.jp2"}, "159": {"fulltext": "Divinity of Christ. 141\\n700, that He would be buried with the rich; 780, that\\nHe would arise from the dead; 1000 that His be-\\ntrayer would die suddenly and miserably.\\nBORN OF A VIRGIN.\\nBy three different Prophets by one 4000 years\\nbefore His birth; by one 712, and by another 606, it\\nwas foretold that He should be born of a virgin.\\nNow, add to all this the prophesy of Jesus about the\\nJews. Just before His crucifixion He said They\\nshall fall by the edge of the sword, and shall be\\nled away captive into all nations; and Jerusalem\\nshall be trodden down by the Gentiles until the\\ntimes of the Gentiles be fulfilled. Now, is it not\\na fact that within less than forty years after he said\\nthis that the prophesy was fulfilled to the letter? Is\\nit not a fact that they have been thus scattered\\namong the nations and tribes of the earth for more\\nthan 1800 years, and that they are so scattered at\\nthis moment These are stubborn facts, which no\\nintelligent man or woman will attempt to deny, and,\\nbeing beyond refutation, will establish the divinity\\nof Christ beyond the shadow of a doubt, for no mor-\\ntal man could write the future history of a nation of\\npeople, with perfect exactness and precision, for\\nmore than 1800 years. Leaving all other points I\\nhave established, this alone establishes the fact that\\nChrist is all that he claimed to be, THE SON OF\\nGOD, THE SAVIOUR OF THE WORLD.", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0159.jp2"}, "160": {"fulltext": "142 Pillars of Orthodoxy, or Defenders of the Faith.\\nSECOND COMING.\\nChrist has told us that the Jews would remain in\\nthis scattered condition until the times of the Gen-\\ntiles be fulfilled, at which time they shall be gath-\\nered to the land God gave them, and He shall come\\nand reign over them. fie whose right it is to\\nreign shall come in clouds and great glory. Then\\nshall every eye behold him, and they also who\\npierced Him, and they shall mourn for Him as one\\nmourneth for his only son.", "height": "3772", "width": "2436", "jp2-path": "pillarsoforthodo00boga_0160.jp2"}, "161": {"fulltext": "", "height": "3756", "width": "2324", "jp2-path": "pillarsoforthodo00boga_0161.jp2"}, "162": {"fulltext": "J. B. MOODY, D.D.", "height": "3764", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0162.jp2"}, "163": {"fulltext": "CHAPTER VII.\\nELD. JOSEPH B. MOODY, D.D.\\nJ. B. Moody was born June 24, 1838, in Clarks-\\n-ville, Va. His early life was spent in Virginia and\\nKentucky. He was educated at Bethel College,\\nRussellville, Ky., and entered the ministry Septem-\\nber 17, 1876. Thus it will be seen that he was\\nthirty-eight years of age when he began preaching,\\nbut he has developed into one of the strongest men,\\nand is one of the greatest preachers and ablest de-\\nbaters that has ever lived. He is indeed a pillar of\\northodoxy.\\nHe has been a successful pastor and evangelist.\\nHe has been pastor of Pewee Valley, LaGrange,\\nOwenton, Paducah and other churches in Kentucky,\\nand of Trezevant, Martin and some smaller churches\\nin Tennessee. He was supply for the Central church,\\nMemphis, for six months. He also served churches\\nin Hot Springs, Ark., San Antonio, Texas, and\\nTampa, Florida. He is now again serving the\\nchurch at Hot Springs, Ark. These churches have\\nprospered under his ministry, being built up in the\\nfaith and strengthened for the discharge of duty.\\nHis strong denunciation of sin has often caused\\nthe churches to withdraw from the disorderly. His\\nmanner of preaching is such that it is well-nigh im-\\npossible for ease-loving sinners to remain long under\\n(143)", "height": "3756", "width": "2324", "jp2-path": "pillarsoforthodo00boga_0163.jp2"}, "164": {"fulltext": "144 Pillars of Orthodoxy, or Defenders of the Faith\\nhis preaching without either being converted or\\ndriven away. His preaching is direct, doctrinal,\\npointed and practical.\\nDr. Moody s evangelistic work has been noted for\\nits thoroughness. The immediate results have never\\nbeen great, but his work is always solid. There\\nhave been numerous conversions in his meetings,\\nbut the immediate results have been less than what\\nwould be seen in the months and years following.\\nHe assisted Eld. R. W. Mahan in a protracted\\nmeeting at Liberty church, Graves county, Ky., and\\npreached for two weeks without there being a single\\nconvert. The preachers and the church were very\\nmuch disappointed and discouraged. However,\\nBro. Mahan relates that for eight years thereafter\\nthere were frequent conversions as the result of\\nMoody s preaching. Bro. Mahan thinks it was the\\nbest meeting ever held in that church. Yet there\\nwere no visible immediate results. For eight years\\nthere were people converted who dated their convic-\\ntion for sin back to Moody s meeting. Was it a\\nfailure It was a fulfilling of the Lord s promise\\nthat his word should not return unto him void.\\nThat meeting was an extreme illustration of the\\ngeneral character of his work. Eternity alone shall\\nreveal the real life work of J. B. Moody.\\nAs a debater Dr. Moody has few equals. He has\\nmet in public debate Guilford Jones, Methodist;\\nBedinger, Presbyterian; Drs. Brents, Briney, J. A.\\nHarding, D. Lipscomb, J. S. Sweeney, S. Lucas\\nand Morgan Morgans, Campbell ites. His last de-", "height": "3764", "width": "2436", "jp2-path": "pillarsoforthodo00boga_0164.jp2"}, "165": {"fulltext": "Eld. Joseph B. Moody, D.D. 145\\nbate with Mr. Harding has been published in a book\\nof about six hundred pages. There are very few\\nmen who would now willingly meet J. B. Moody in\\ndebate. His logic is invincible and he is perfectly\\nat home in the Scriptures.\\nHe has written several books which have reached\\na large circulation. Notably his little book on\\nThe Name Christian, which has reached a circu-\\nlation of twenty-five thousand. For four years he\\nwas co-editor of the Baptist Gleaner with J. N. Hall.\\nFor three years he was co-editor with J. R. Graves\\nof The Baptist, Memphis, Tenn. and for a short\\ntime he was associate with E. E. Folk on the Bap-\\ntist and Reflector, of Nashville, Tenn. He has been\\none of the directors of the Baptist Book Concern,\\nof Louisville, Ky. His books and newspaper arti-\\ncles are always read because of the clear and strong\\npresentation of whatever subject he may be discuss-\\ning. A characteristic essay of his is published at\\nthe close of this sketch on the Conditions of Re-\\nceiving the Holy Spirit for Service.\\nHe is now sixty-one years old, but he is growing-\\nstronger as a preacher and writer as he grows older.\\nHe is good for at least fifteen years effective service\\nyet. Such a man as he never grows old in mind.\\nHis body may decay, but his mind will continue to\\nrenew its youth and grow stronger with the years.\\nBethel College, Russellville, Ky., did itself the\\nhonor of conferring on him the title of Doctor of\\nDivinity, June, 1892.\\nHe has in all things showed himself a pattern\\n10", "height": "3752", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0165.jp2"}, "166": {"fulltext": "146\\nPillars of Orthodoxy, or Defenders of the Faith.\\nof good works in doctrine showing uncorruptness,\\ngravity, sincerity, sound speech, that cannot be con-\\ndemned; that he that is of the contrary part may be\\nashamed. Titus 2:7-8.", "height": "3788", "width": "2436", "jp2-path": "pillarsoforthodo00boga_0166.jp2"}, "167": {"fulltext": "CONDITIONS OF RECEIVING THE HOLY\\nSPIRIT FOR SERVICE.\\nBY J. B. MOODY, D. D.\\nI will use the term condition, in its primary sense,\\nas denoting the states of mind and heart in which we\\nreceive the Holy Spirit, rather than works to be per-\\nformed by which we procure the Holy Spirit. Like\\nthe Son, the Holy Spirit is himself a gift, and all\\nthe qualifications he bestows are also gifts; and,\\nmore, they are free gifts, not bought with money,\\nnor the merit of human performances. True, he is\\npromised to them that ask, but asking is not the con-\\ndition. He is not given because we ask, or in con-\\nsideration of the asking, for our part of the asking is\\nnothing if not characterized by spiritual qualities be-\\nyond our capacity. Asking must be the expression\\nof those states of mind and heart which are well\\npleasing to God, and which we will now consider.\\nOf ourselves we can t ask for the Holy Spirit or any-\\nthing else as we ought. For a solution of this\\nmystery we appeal to the New Covenant, by which\\nGod purposes to prepare a people for his service by\\ncleansing them from sin; by giving them new hearts\\nand right spirits; by giving them the indwelling\\nHoly Spirit so as to cause them to walk in his stat-\\nutes and keep his ordinances, which becomes our\\nreasonable service. Thus, a people is prepared of\\n(147)", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0167.jp2"}, "168": {"fulltext": "148 Pillars of Orthodoxy, or Defenders of the Faith\\nGod, zealous of good works. The mission of\\nthese children of God is like that of their Elder\\nBrother to do the will of God. v Kesisting,\\nquenching and grieving the Holy Spirit do\\nnot properly belong to my subject, as the first is be-\\nfore, and the others after, receiving the Holy Spirit\\nfor service. Then, first, a condition of receiving\\nthe Holy Spirit for service is not simply a desire\\nfor service, but a desire that the service shall be ac-\\ncording to the will of God. In other words, a de-\\nsire to do the will of God from the heart. For\\nthis purpose the Holy Spirit was sent, and for this\\nhe must be sought. By him the Bible was inspired\\nby him we are regenerated and illuminated, and all\\nto secure our obedience, or service to God. There\\nis no direction of the Holy Spirit when our service\\nconflicts with the Bible. Any spirit that supplants,\\nsuppresses or suspends the precepts of God s word\\nis an unholy spirit. Consciousness directed by the\\nHoly Spirit never substitutes, but always substan-\\ntiates the word of God. Our subject is loaded with.\\nerror on these points. To see the importance of\\ndesire to do the will of God from the heart, look for\\na moment how the world is evil affected by the zeal\\nof a misdirected service a zeal for God, but not\\naccording to knowledge. Being ignorant of God s\\nright ways, and maybe seeking the help of the\\nHoly Spirit, they go about to establish their own\\nsupposed right ways, and will not submit to the\\nright ways of God. The Bible says much of such\\nmisdirected service of God. Not to every one", "height": "3784", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0168.jp2"}, "169": {"fulltext": "Conditions of Receiving the Holy Spirit for Service. 149\\nthat says, Lord, Lord, or that prophesies in his\\nname or in his name casts out devils, and in his\\nname does many wonderful works; not every one\\nwho knocks, saying, Lord, Lord, open unto us; not\\nthose who say. Lord, when saw we thee an hun-\\ngered or athirst, or a stranger or naked, or sick or\\nin prison, and did not minister to thee; not all who\\nseek to enter shall be able; not all who call shall be\\nheard, or who seek shall find; not those who serve\\nby casting motes out of their brother s eye while\\nthere is a beam in their own; not those who, with a\\ngood conscience, persecute the church of God, verily\\nbelieving they are doing God s service; not all who\\nteach the holy law, and contend with Godly zeal for\\nits righteous requirements; not all who have kept\\nthese commandments from their youth up; not those\\nwho teach for doctrines the commandments of men;\\nnot those who seek to profit themselves or to please\\nmen; not those of whom all men speak well; not all\\nwho speak with tongues of men and angels, and who\\nhave the gifts of prophecy, and understand all mys-\\nteries and all knowledge, and have all faith so they\\ncan remove mountains; not every one who bestows\\nall his goods to feed the poor and then gives his\\nbody to be burned; not these, nor those like them,\\nof which there are many classes, but only those who\\npossess the internal preparation provided in the\\nNew Covenant, and who seek to perform the duties\\nenjoined by the New Covenant. Christ limits it\\nthus But to those who do the will of my Father\\nwho is in heaven. Paul s capitulation when ap-", "height": "3760", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0169.jp2"}, "170": {"fulltext": "150 Pillars of Orthodoxy, or Defenders of the Faith.\\nprehended was in these words: Lord, what wilt\\nthou have me to do? He afterward wrote u Be\\nnot unwise, but understanding what the will of the\\nLord is.\\nThe Holy Spirit knows the divine mind and pur-\\nposes concerning us, and he will work in us both\\nto will and to do of God s good pleasure, which is\\nour service. But if we prefer to walk in our own\\nways and after our own devices it is vain to seek the\\nHoly Spirit for such service. When seeking the\\nHoly Spirit for service we must not presume to act\\nas his counselor to give him understanding. He has\\nno infirmities for us to help. We neither know\\nwhat to pray for as we ought, nor what to work for\\nas we ought. He must help us in both the matter\\nand manner of both prayers and performances. To\\nillustrate this error. There is danger in our churches\\nseeking the guidance of the Holy Spirit in calling a\\npastor; that they seek only his help in securing the\\nman of their own choice. True, they must call one\\nof their choice, but if their choice is not the fruit of\\nthe Holy Spirit, his help in securing him as pastor\\nis no correction of the mistake. If every member\\nshould seek the Holy Spirit in the matter of his in-\\ndividual choice, then the ballot, if sincerely com-\\nmitted to the Lord, would express the Lord s choice,\\nand this would be the work of the Holy Spirit.\\nEvery church should prefer a pastor after God s\\nheart and of God s choosing, and the ballot was or-\\ndained to do that very thing. If balloting for a.\\npastor is not serving the Lord, then what is The-", "height": "3784", "width": "2432", "jp2-path": "pillarsoforthodo00boga_0170.jp2"}, "171": {"fulltext": "Conditions of Receiving the Holy Spirit for Service. 151\\nLord knows what is lacking in every field, and who\\nwill best supply it. He never will send a man to\\nplease men by speaking smooth things, and to cry\\npeace, peace, when there should be no peace, though\\nthat is the popular demand. He will never send\\none to apologize for popular sins, whether the trans-\\ngression of the law of Moses or the commandments\\nof Christ, though that is the popular demand. He\\nwill never send one under whose ministry any class\\nof sinners as such can find comfort, nor one of whom\\nall will speak well, though that is the popular de-\\nmand. Those who take this service into their own\\nhands may seem to succeed and have a name to live\\nlike the Laodicean church, rich and wanting noth-\\ning, while they are spiritually dead. They may\\nbuild, and build, and build, but may be building on\\nthe sand for the flood, and building of wood, hay\\nand stubble for the fire. They seek the guidance of\\nthe Holy Spirit in doing their will and their way,\\nand are willing for the Lord to have his will and his\\nway, provided it agrees with their own. There is\\ndanger of deceiving ourselves and others in this\\nmatter.\\nGod does not submit his will to us for our exam-\\nination and approval before we adopt it. His will\\nneeds none of our examination and approval. We\\nare not to accept it on our judgment of it, but on\\nthe divine right to rule. Paul surrendered to it\\nfirst and then inquired what it was.\\nThis prepares the way to a deeper insight in the\\nconsideration of the second important condition of", "height": "3772", "width": "2332", "jp2-path": "pillarsoforthodo00boga_0171.jp2"}, "172": {"fulltext": "152 Pillars of Orthodoxy, or Defenders of the Faith\\nreceiving the Holy Spirit for service, namely, that\\n-we not only desire the will of the Lord in the serv-\\nice, but that we recognize the sovereignty of that\\nwill. Sovereign in choosing the servants, the serv-\\nice and the gifts for that service. A sovereignty\\nuninfluenced by us, and, if need be, contrary to us.\\nThere is so much more in this than at first appears\\nthat we must be at some pains to develop it, for this\\nlays the ax at the root of all our failures of both\\nseeking and serving. He set the member in both\\nthe natural and spiritual bodies as it pleased him,\\ndividing to every one severally as he will. Our\\nservice should be rendered according as he hath\\ndealt to every one the measure. Having then\\ngifts differing according to the grace of God. I\\ndo not say like some that there is no free and sov-\\nereign grace, but I do say there is no other kind of\\ngrace. Hence even these superlative adjectives are\\nsuperfluous unless used to enlighten the ignorant;\\nand for such, if such there be, I say that this diver-\\nsity of gifts is according to the free and sovereign\\ngrace of God. It is this that gives contentment and\\npleasure and glorying in our part of the service.\\nHe calls unto him whom he will, and sends them\\nwhere he will, and to do what he will; all such walk\\nby the Spirit. We may desire the best office, and\\ncovet the best gifts, but we must be content with the\\nservice assigned us, and diligently use the gifts be-\\nstowed for that service. If we have the gift of\\nprophecy we should not despise prophesying, but\\nprophesy, and not covet tongues or other gifts sov-", "height": "3788", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0172.jp2"}, "173": {"fulltext": "Conditions of Receiving the Holy Spirit for Service. 153\\n^reignly bestowed upon other chosen vessels of\\nmere j. Or he that has the gifts for the office of a\\ndeacon let him exercise them in deaconizing, or he\\nthat teacheth in teaching, or he that exhorteth in ex-\\nhortation, or lie that giveth in simplicity or he that\\nleadeth in diligence; and he that showeth mercy in\\ncheerfulness, to every one his own work; yet we\\nare laboring together with God, so that the most\\nimportant members should not think the feeble are\\nunnecessary, but give the more abundant honor to\\nthose who seem to lack.\\nThe apostles found out by experiment, experience\\nand inspiration that it was not right for them to\\nleave the word of God and serve tables. 1 So others\\nfilled with the Holy Spirit were chosen for that par-\\nticular work. The work of these two offices having\\nbeen made thus distinct, the Holy Spirit will not guide\\na preacher in the work of a deacon, nor the deacon,\\nas such, in the work of the ministry. This is spoken\\nof official work, but the same principle holds good\\nin every department of labor. Every one must do\\nhis own work, using his own gift, which was sover-\\neignly assigned, and therein to be content.\\nAnd here comes the test, the fiery trial that is to\\ntry us, the cross to be daily taken up, the crucifying\\nwith Christ, the dying daily, the offering of our-\\nselves as living sacrifices, holy, acceptable unto\\nGod, which is reasonable service. Let us not be\\ndeceived about this sovereign will of God. We are\\nwilling for the will of God to be done, and perhaps\\n.are willing to do it, but are we willing that that will", "height": "3772", "width": "2348", "jp2-path": "pillarsoforthodo00boga_0173.jp2"}, "174": {"fulltext": "154 Pillars of Orthodoxy, or Defenders of the Faith.\\nshall be sovereign The antithesis, Not my will,\\nbut thine be done, is not a play upon words. If it\\ntaxed or overtaxed the pleasurable will of Christ\\nfor God s purposing will to be done in his case, then\\nhow can our pleasurable wills escape when in con-\\ntact with the sovereign will of God s purpose con-\\ncerning us Is it too much to say at least of begin-\\nners in service that thy will always means not\\nmy will? Oh, his ways are not our ways, nor his\\nthoughts ours. Hence the language, Deny thy-\\nself, deny thyself, and take up thy cross daily and\\nfollow me. It may devolve on one to forsake\\nfather and mother, another to forsake wife and chil-\\ndren, another brothers and sisters, another houses\\nand lands, another to lay down his own life, another\\nall these and all else. If this or that be the will of\\nChrist we must do it or we can t be his disciples; not\\nthat he is contrary to us, but that we are contrary to\\nhim. So the Holy Spirit must lead us out of our-\\nselves, cost what it may, or we are not fit for serv-\\nice. Our flesh and our former conduct in it utterly\\nunfit us for the service of God. Now hold, while\\nthe knife of sacrifice cuts deeper, so as to take out\\nthe very roots of the evil that hinder acceptable\\nservice. We are not to forsake all that we have,\\nthat may be in our way, as a sort of exchange for\\nsomething better. The something better may be\\nallowed as an inducement and an encouragement,\\nbut it must be effectually cut out of the motive of\\nour doing. We are not to serve for the loaves and\\nfishes. When the apostles left their boats and nets,", "height": "3788", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0174.jp2"}, "175": {"fulltext": "Conditions of Receiving the Holy Spirit for Service. 155\\nthey never considered for one moment the question\\nof loss and gain. Indeed, Christ keeping nothing\\nback, said to them after they had left all to follow\\nhim I send you forth as sheep in the midst of\\nwolves; they will deliver you up to the councils, and\\nwill scourge you in their synagogues, and ye shall\\nbe hated of all men for my name s sake. When\\nthey persecute you in one city, flee to another.\\nWhat I tell you in darkness speak ye in the light,\\nand what ye hear in the ear preach ye upon the\\nhousetops, and fear not them who can kill the body.\\nThink not I am come to send peace on the earth,\\nbut a sword; and blessed is he whosoever shall not\\nbe offended in me. Does it not seem from this,\\nand especially from what we will further note, that\\nthy will means not my will/ or the Spirit wars\\nagainst the flesh Our wills would have ordained\\nthe praise of men and the friendship of the world,\\nand would have turned Godliness into gain, as we\\nsee abundantly verified around and about us. It\\nseems now that those follow Christ best who please\\nmen most and please most men. When Paul said\\nLord, what wilt thou have me to do? 7 he surren-\\ndered his will, and the answer shows that the will\\nof Paul was slain. The Lord s will could not pos-\\nsibly have been Paul s will, except by adoption, and\\nthe adoption cost him the loss of all things.\\nTo bear the name of Jesus of Nazareth, full of\\ncontempt, far hence unto the Gentiles and to\\nkings, and to suffer great things for his name s\\nsake, amounted in a very important sense to the", "height": "3772", "width": "2340", "jp2-path": "pillarsoforthodo00boga_0175.jp2"}, "176": {"fulltext": "156 Pillars of Orthodoxy, or Defenders of the Faith\\ncrucifixion of Paul with the Lord. Not my will,\\nbut thine be done. The whole life service in\\nwhich he was called was an unspeakable cross, that\\ncould not have been borne except by sovereign,\\nrecreating, sustaining power, working in him, both\\nto will and to do of God s good pleasure. Those\\nfour fiery commands contained in that heavenly\\ncall were uttered, not after Paul had done some\\ngreat thing as the performance of a condition to pro-\\ncure the Holy Spirit for a service of his own choos-\\ning, but was after he had given utterance to that\\nstate of mind and heart which recognized his sover-\\neign Lord, who had sovereignly chosen him for a\\nservice that was according to the purposes of his\\nsovereign grace. Listen! Look! Lord, what\\nwilt thou have me to do Who can say it If we\\ncan say it like Paul said it, every jot and tittle of it,\\nand mean it, then the filling of the Holy Spirit for\\nservice is nigh at hand.\\nThe offering of Isaac was a work of faith. It\\nseemed both immoral and irrational. It was God s\\nwill, not Abraham s. Abraham could not have\\nboasted of the binding, the altar, the knife or the\\nsacrificing act. Why should God command a man\\nto do that which the man desires to do The very\\nword command bespeaks coercion of some kind.\\nGod never coerces against the will, yet he exercises\\na holy coercion of the will.\\nGal. 2:S contains Paul s statement of the mystery\\nof this mighty inworking power, this recreating\\ngrace For he that wrought effectually in Peter the", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0176.jp2"}, "177": {"fulltext": "Conditions of Receiving the Holy Spirit for Service. 157\\napostleship of the circumcision, the same was mighty\\nin me toward the Gentiles. The power that\\nwrought in Peter and Paul, and must work in us\\nif we are ever fitted for any great service, must be\\nmighty to be effectual. It will help us in Paul s\\ncase to look a little at Peter s case. I can t decide\\nwhich had the greater cross in serving, Peter going\\nto the circumcision or Paul to the uncircumcision.\\nPeter was a castaway from the house of Israel, like\\nMoses from Pharoah s house, and to go to such a\\npeople, recognized as the seed of Abraham, to\\nwhom pertained the adoption and the glory of the\\ncovenants, and the giving of the law, and the prom-\\nises, and the inheritance, and unto whose covenant\\nGentiles must be grafted before they could partake\\nof the promises; to go to these recognized chosen\\npeople of God, who had the advantage much\\nevery way, chiefly in that, at that time, they\\nhad the only oracles of God, and of whom Christ\\nsaid: All therefore whatsoever they bid you ob-\\nserve, that observe and do; whose zeal for God s\\nword would lead them to compass land and sea to\\nmake one proselyte; who made long prayers and\\noft repeated them, and who loved to pray, and who\\npaid tithes of mint and annise and cummin;\\nwho made clean the outside of the cup platter;\\nwhose outward righteousness appeared indeed beau-\\ntiful to man; who built the tombs of the prophets\\nand garnished the sepulchres of the righteous, and\\nwho condemned the killing of the prophets by their\\nfathers; to go to such people, profuse in their obla-", "height": "3772", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0177.jp2"}, "178": {"fulltext": "158 Pillars of Orthodoxy, or Defenders of the Faith.\\ntions and prayers and sacrifices for sins, and tell\\nthem as he would a Gentile dog to repent, and trust\\nupon the name of Jesus of Nazareth for the remis-\\nsion of sins; the one, the Holy One, whom they\\nhad betrayed, and wicked hands had crucified and\\nslain; knowing, too, that in that service he would\\nbe hated and persecuted and beaten in their syna-\\ngogues, and tried before kings and governors; such\\na service, to such a people, with such experience,\\nknown beforehand what was it but another exam-\\nple of saying, Not my will, but thine be done,\\nand shows also in Peter that condition of mind and\\nheart which we are here considering, viz. an entire\\nsurrender of our will and our way and our all to\\nhim who deigns to call us into his service It was\\nthis that secured the filling of the Holy Spirit for\\nthe great service to which Peter was chosen.\\nPaul says that the same power that wrought\\neffectually in Peter to the circumcision was mighty\\nin him toward the Gentiles. Col. 2:29 says:\\nWhereunto I labor, striving according to his\\nworkings in me mightily. It was Paul s submis-\\nsion to the sovereign will of his Lord that was ac-\\ncompanied and followed by that inworking power\\nthat uprooted his will and brought every thought\\ninto captivity to the obedience of Christ.\\nIn further confirmation that the great service into\\nwhich the Holy Spirit will lead us is necessarily a\\ncross-bearing service, to which our hearts and minds\\nmust yield consent, let us consider briefly the exam-\\nples recorded in the Acts of the Apostles, where it\\nis said They were filled with the Holy Spirit.", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0178.jp2"}, "179": {"fulltext": "Conditions of Beceiving the Holy Spirit for Service. 159\\nI fear that many who think they desire to be filled\\nwith the Holy Spirit are seeking happiness rather\\nthan service, rest rather than labor, pleasure and not\\npain, and if such knew before what service and ex-\\nperience they would be called into, that they would\\ndecline to be filled by the Holy Spirit. Some hav-\\ning cultivated their emotions to excess, are claiming\\nto be filled with the Holy Spirit because they feel\\ngood, and make void the word of God by their tra-\\nditions, and boldly set aside the commandments of\\nChrist by their whimsical notions and their capri-\\ncious and conflicting consciousness. All such are\\ncondemned by the light of the following cases,\\nwhich contained nothing of the goody, goody expe-\\nrience, the compromising policy nor any of the char-\\nacteristics of our modern boastful cases. How faith-\\nful to truth and principle are the words and actions\\n-as recorded in these genuine New Testament cases\\nof Holy Spirit infilling. Read the faithful words of\\nPeter in Acts 2:22-24: and 36-38, with Acts 3:15-19.\\nSuch fidelity to his orders brought him a night s\\nlodging in jail. But the next day being brought to\\ntrial, Peter, filled with the Holy Spirit, uttered\\nthe courageous words recorded in Acts 4:9-12. This\\nspeech resulted in being straitly threatened,\\nu commanded and further threatened, but the\\nreply was We must serve God rather than man.\\nWe learn from this that when the service of God\\nprovokes opposition, antagonism, contention, dispu-\\ntation and strife, that we should wax strong and\\nquit us like men; that we should put on the whole", "height": "3772", "width": "2332", "jp2-path": "pillarsoforthodo00boga_0179.jp2"}, "180": {"fulltext": "160 Pillars of Chihodoxy, or Defenders of the Faith\\narmor of God, that we may be able to stand and to\\nwithstand, and having done all to stand. When\\nfilled with the Holy Spirit we will pray as they did\\nfor boldness to speak as we ought to speak, the very\\nwords that brought them to prison and to chains. I\\ndeprecate the puerile and pernicious sentiment mod-\\nernly entertained, that when one is filled with the\\nHoly Spirit he will be guided clear of all conten-\\ntions and strife that the world will fall in love with\\nhim, and the devil will make peace with him. But\\nbeing filled with the Holy Spirit makes one God-\\nlike, or Christlike, and as sure as the world hates\\nGod and his Christ so sure will those filled with the\\nHoly Spirit suffer persecution.\\nLet me say by way of parenthesis that in apos-\\ntolic time, when contentions were most furious, con-\\nversions were most numerous; howbeit many be-\\nlieved, and the number of men were about five thou-\\nsand, was written as the result of the preachers\\nbeing in jail. But the contentions were for princi-\\nples, not persons.\\nWhen these threatened and imprisoned servants\\nfound their courage failing, they reported their\\ntroubles to their own company. Then they all,\\nwith one accord, prayed for boldness to speak the\\nforbidden word. And they were all filled with\\nthe Holy Spirit, and they all spake the [forbidden]\\nword of God with boldness. Note, again, how\\nmen and women act when filled with the Holy\\nSpirit. Not doing their own will, but the will of\\nhim that sent him. In further rebuke of modern", "height": "3788", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0180.jp2"}, "181": {"fulltext": "Conditions of Beceiving the Holy Spirit for Service. 161\\nidiocy on this subject, let me say that these men,,\\nlike their master, who had the Spirit without meas-\\nure, uniformly, purposely chose controverted truths y\\nknowing that thereby they would provoke opposition.\\nBut what is opposition but opportunity for fidelity\\nand Christian manhood Are not temptations for\\nour resistance, and difficulties for our development,\\nand contentions for our courage, and strife for our\\nstrength, and persecution for our happiness Can\\nthere be victory without battle, success without op-\\nposition, or life without death The curse is for\\nthe fearful and to those who draw back, and the\\npromise is for the overcomer, but what is our\\ngeneration of Christians overcoming but their con-\\nviction of trutli and duty 1 A man filled with the\\nHoly Spirit would act like Peter, and James, and\\nJohn, and Stephen, and Paul, and not one of these\\nknows how to apologize to the opposers of truth,\\nor to capitulate for a peaceful compromise.\\nFollowing these recorded cases further, we find in\\nActs 5:17 that the opponents of the apostles were\\nfilled with indignation, resulting in another im-\\nprisonment. But the Lord sent his angel to open\\nthe prison door and say Go, stand in the temple,\\nand speak to the people all the words of this life.\\nThey were arrested again and reminded of their or-\\nders and strictures; but the answer again was: We\\nought to obey God rather than men. Fortius\\nthey were beaten and threatened again, but, daily\\nin the temple and in every house, they ceased not to\\nteach and preach the things forbidden by men.\\nu", "height": "3756", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0181.jp2"}, "182": {"fulltext": "162 Pillars of Orthodoxy, or Defenders of the Faith.\\nIn the 6th chapter of Acts we have Stephen\\nfilled with the Holy Spirit, and wisdom, and\\n4 faith, and power, and grace, and thus en-\\ndued and endowed he disputed with the libertines\\nand Syrenians and Alexandrians, and them of Silicia\\nand Asia; and these not being able to resist the\\nwisdom and spirit which he spoke, got furiously\\nmad and resorted to meanness and mendacity and\\nviolence, but the great debater s face shown like the\\nface of an angel. The spirit and manner of Stephen\\nis clearly seen in the last ten verses of chapter\\nseven, where he lost his life as the result of the\\nstrife. Being filled with the Holy Spirit he boldly\\ndelivered his message, leaving results with God.\\nAnd so would we do now if filled with the Holy\\nSpirit, and strife and loss of life are no evidence to\\nthe contrary.\\nIn chapter 9:17-22 we find Saul of Tarsus filled\\nwith the Holy Spirit, and straightway in the\\nsynagogue he preached that Jesus is the Christ, the\\nSon of God. If one should do such a thing in a\\nsynagogue in these days, knowing, as Saul did, that\\nit would give offense and stir up strife, who would\\nsay that he was filled with the Holy Spirit Yet\\nthat is exactly what one would do if so filled.\\nWhen the strife came, instead of apologizing, Saul\\nincreased the more in strength, and confounded the\\nJews, proving that Jesus is the very Christ. Then\\nthey took counsel to kill him, but he was let down\\nthe wall in a basket.\\nThese things were written for our example. We", "height": "3768", "width": "2436", "jp2-path": "pillarsoforthodo00boga_0182.jp2"}, "183": {"fulltext": "Conditions of Beceiving the Holy Spirit for Service. 163\\n.\u00e2\u0096\u00a0are sent to convert everybody to Christ, and then\\n-every convert to all things whatsoever he has\\ncommanded. So reads the commission of all\\nwhom Christ sends. Better brook opposition than\\nmake peace, and compromise and lose all. Paul\\nassaulted in season and out of season, and rarely if\\never made a failure. With every disputation and\\nstrife it is recorded that some or many believed,\\nsome of the priests, some of the chief women, and\\nof others not a few. If all Baptist preachers were\\nfilled with the Holy Spirit, they would be filled with\\nthe spirit of Christ and of the apostles, and proph-\\nets, and martyrs, and these all had the spirit of con-\\ntention, and they strove for the faith of the gospel.\\nThis would soon turn the world upside down. I in-\\nsist, and assert, that men can do thus now and be\\nChristian gentlemen, as the apostles and martyrs\\nwere. To be always and everywhere contending\\nearnestly for the faith once for all delivered to the\\nsaints is not porcupinish, nor discourteous, nor aus-\\ntere, nor ungentlemanly, nor any of those mean,\\nugly things ascribed to such by this generation.\\nPaul was a Christian gentleman, yet he gave place\\nby subjection, no not for an hour, not even to those\\nrecognized as pillars in the church, nor to Peter,\\nnor to those without, whether priests, princes or\\npotentates. In nothing was he terrified by his ad-\\nversaries, but fought a good fight, warred a good\\nwarfare, kept the faith, all of it, the least as well as\\nthe greatest of Christ s commandments. If we were\\nthus permeated and panoplied and perfected, how\\nI", "height": "3744", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0183.jp2"}, "184": {"fulltext": "164 Pillars of Orthodoxy, or Defenders of the Faith\\nlong would it take to turn the wrongness of the\\nworld upside down and its rottenness inside out\\nBut we are too afraid of contention. If the arch-\\nangel disputed with the devil about the body of\\nMoses, ought we not to contend for the living ora-\\ncles of God What are we but children playing in\\nthe market places, saying to the opponents of\\nChrist s commandments We have piped unto you\\nand ye have not danced Are we not tickling a\\ngeneration of vipers with straws Afraid of con-\\ntention of strife of the face of man and the\\nshadow of some We invert and pervert the right\\nways of the Lord when we try to be fast peaceable\\nand then pure. It is an impracticable and impossi-\\nble policy. The question that confronts every Bap-\\ntist in every age is, Shall we have peace and error,\\nor strife and truth Truth is exotic, and must con-\\nquer every inch of its territory, but tares are sowed\\nwhile men sleep. All the evil that confronts us.\\nnow, whether within or without, must be met and\\novercome. The victory would redound to God s\\nglory, even though we should lawfully strive unto\\nblood. God is glorified always and everywhere,\\nand his cause advanced by overcoming evil with\\ngood, not goody. But the evil must be overcome\\nand supplanted with good. When wolves entered\\nin not sparing the flock, Paul did not salt them, for\\nsalt is for sheep; but he slew them with the sharp\\ntwo-edged sword of truth. True, the world was\\nlooking on, but they saw men true and tried con-\\ntending for the right against the inside as well as", "height": "3772", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0184.jp2"}, "185": {"fulltext": "Conditions of Beceiving tlie Holy Spirit for Service. 165\\nthe outside. What a cleaning up and cleaning out\\nthere would be if we were all filled with the Holy\\nSpirit. Indeed, short work and effectual would be\\nmade of it. We would see that 2 Cor. 6:14-18 was\\nwritten for instruction.\\nBut the last recorded example we shall notice is\\nActs 13:9-11, where Paul was withstood by Elymas,\\nwho sought to turn the deputy from the faith. But\\nPaul, being filled with the Holy Spirit, set his eyes\\non him and said O, full of all subtilty and all\\nmischief, thou child of the devil, thou enemy of all\\nrighteousness, wilt thou not cease to pervert the\\nright ways of the Lord? Filled with the Holy\\nSpirit and talk that way Yes.\\nWe are allowing the cause to suffer by mistaken\\nnotions of the effect and fruits of the Holy Spirit s\\nfilling. There are times to be sweet, and times to\\nget sweet and keep sweet, but this is the time to be\\nmen. The Holy Spirit chooses men, and qualifies\\nthem for the service of soldiers, good soldiers, to\\nwar a good warfare, and to fight a good fight, and\\nthis does not mean to fight the air. Somebody is\\npresupposed to be on the other side. Are we not\\nsorely in need of men out of whom martyrs could be\\nmade These goody, sweety sentiments become\\nchildren and sweethearts, but they are unmanning\\nour men by emasculating their manhood, so that\\nsome pulpits are calling for feminine men, and some\\nfor masculine women. These things ought not so\\nto be.\\nNow, in conclusion. Who is willing and ready,", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0185.jp2"}, "186": {"fulltext": "166 Pillars of Orthodoxy, or Defenders of the Faith.\\nwith the conditions of mind and heart now consid-\\nered, first, do we desire to do the will of the Lord\\nfrom the heart And, second, do we desire to do\\nthe will of the Lord from the heart, when that will\\nis sovereign, even antagonistic, in everything to our\\nown will, so that nothing we have is ours, not even\\nour wills, but every desire, and thought, and pur-\\npose, and aim shall be his, brought into subjection\\nto him, at all times and in all things, so that,,\\nthrough floods and flames, if Jesus leads, we ll\\nfollow where he goes; so that, though bonds and\\nimprisonment await us, we care not; come weal,\\ncome woe, come life, come death, we are his and\\nhis forever, keeping back nothing, but offering our-\\nselves wholly for his service, and that service to be\\nsovereignly assigned us\\nWho is ready with these two conditions Verily,\\nhe shall be accepted, and prepared, and used by the\\nHoly Spirit in the service of Christ. When all shall\\nhave done this, then the kingdoms of this world\\nshall soon become the kingdom of our Lord and of\\nhis Christ, and his will will be done on earth, even\\nas it is in heaven. For which let us continue to work\\nand pray as our Lord instructed us, never forgetting\\nthat it is no prayer at all unless we include our-\\nselves in doing that will on earth as angels do it in\\nheaven. If it becomes us to pray thus, it becomes\\nus to do thus. It was none of self and all of thee\\nwhen we sought the Lord; let it be so when we serve\\nthe Lord. But all of self and none of thee, or some\\nof self and some of thee, or less of self and more of", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0186.jp2"}, "187": {"fulltext": "Conditions of Receiving the Holy Spirit for Service. 167\\nthee, does not fulfill the conditions. It must be\\nnone of self and all of thee.\\nNow a word to encourage this sacrifice of self.\\nIf God can best rule the world sovereignly, that is\\nwithout taking counsel with men, cannot he better\\nrule our individual lives thus And if to use us\\nhe must undo us and outdo us, so mote it be. Jesus\\nsaid Except a corn of wheat fall into the ground\\nand die, it abideth alone; but if it die, it bringeth\\nforth much fruit. His application of this is in the\\nnext verse. He that loveth his life shall lose it,\\nand he that hateth his life in this world shall keep it\\nunto life eternal. If any man serve me let him\\nfollow me, and him will my Father honor. John\\n12:2-\u00c2\u00b1-2G. This law of life, out of death in nature,\\nis projected into the kingdom of grace. Service\\ncomes with sacrifice. The wood of the forest is for\\nthe service of man, but it must be sacrificed. Man\\nmust do unto it as he will or it is fit for neither\\nlumber nor fuel. Even fruit-bearing is the sacrifi-\\ncial service of the wood, and the fruit is no service\\ntill sacrificed. Coal is for service, but the service\\ncomes out of the sacrifice. Out of its reduction to\\nashes comes the heat, and out of the sacrifice of oil\\ncomes light, and out of the sacrifice of animal flesh\\ncomes human life. Even the burden-bearing ani-\\nmals render a sacrificial service. If vegetable life\\nrises to the higher order of animal life it must be\\nsacrificed. If flowers are useful it is because they\\nare missionary in sending out their fragrance for the\\nservice of man. It is a poor service without sacri-", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0187.jp2"}, "188": {"fulltext": "168 Pillars of Orthodoxy, or Defenders of the Faith\\nfice. The values of different products, and different\\nqualities of the same product, are reckoned from\\nsacrifice. 16 to 1, the relative values of gold\\nand silver, refer to the amount of sacrifice required\\nin their production.\\nThe same principle holds in the service that man\\nrenders to God. If Abraham was to be the father\\nof the faithful, and the friend of God, he must leave\\nhis country and his kin and go into a country that\\nlie knew not of, and there dwell in tents, and be\\ndriven by famine into Egypt, and there for a time\\nlose his wife. But since against hope he believed\\nin hope, he was permitted to come forth with great\\nsubstance. And being not weak in faith, and con-\\nsidering his own body dead, and the deadness of\\nSarah s womb, he staggered not at the promise of\\nGod through unbelief, but judging him faithful who\\nhad promised, in due time Isaac was born. And\\nnow, if in Isaac the seed is to be called, let Isaac\\nbe offered in sacrifice on the altar.\\nThe greatest man from Adam to Christ was he\\nwho refused to be called the son of Pharaoh s\\ndaughter, choosing rather to suffer affliction with\\nthe down-trodden people of God. The man who\\ndid more for the world than perhaps all the genera-\\ntions of men from Adam to Christ was the man who\\nsacrificed the pleasures of sin in a king s house and\\nesteemed the reproach of Christ greater than the\\nriches of Egypt. By faith he forsook Egypt, not\\nfearing the wrath of the king, for he endured as\\nseeing him who is invisible.", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0188.jp2"}, "189": {"fulltext": "Conditions of Beceiving the Holy Spirit for Service. 169\\nIf the apostles would receive an hundredfold in\\nthis life, and in the age to come, thrones and crowns\\nof honor, let them forsake ail they have for Christ.\\nThe man who has done and is doing more for the\\nworld than perhaps all men from Christ till now,\\nwas the man who was more abundant in labors, in\\nstripes, in imprisonments, in deaths, in journeyings,\\nin perils, in weariness, in painfulness, in watch-\\nings, in hunger and thirst, in fastings, in cold and\\nnakedness, and in the care of all the churches.\\nThe man who profited more than his equals in the\\nJewish religion, and who had more to glory of in\\nthe flesh than any of the boasters, blameless right-\\neousness in the law, must count the things that were\\ngained him loss for Christ. Yea, doubtless he\\ncounted all things loss for the excellency of the\\nknowledge of Christ Jesus his Lord, for when he\\nsuffered the loss of all things, and counted them but\\ndung, it was that he might win Christ. When the\\nsearchlight of eternity shall fall on the pages of his-\\ntory so as to bring to light all hidden things, then\\nwill we be surprised, not at the abundant fruits of\\nPaul s labors, but the surpassing abundance over\\nand above all we had ever known or thought.\\nThe woman who has done more to encourage and\\nstimulate beneficence in the cause of Christ than all\\nothers was the woman who cast in the two mites,\\nwhich was all her living, into the treasury of the\\nLord. What would Christ be to us or to the world\\nif he had not died if he had not sacrificed himself\\nAnd what can we be to Christ if we do not die to", "height": "3772", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0189.jp2"}, "190": {"fulltext": "1 70 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe world and to self die daily a living sacrifice,\\nwilling, holy and acceptable unto God? Let us\\nyield ourselves with these conditions of mind and\\nheart, and God fill us with his Holy Spirit for serv-\\nice, and what a service that would be.\\nI believe that the baptism of the Holy Spirit is\\npast, but I believe we may and ought to be filled\\nwith the Holy Spirit. We no longer need tongues\\nand miracles and signs to confirm the word and to\\ncredit the divine mission of Christ and the church,\\nbut we do need the comfort and help of the Spirit.\\nWe all ought to live in the Spirit and to walk by the\\nSpirit, and to be filled with the Spirit. How barren\\nis our preaching and how fruitless our labor. Peter,.\\nfilled with the Holy Spirit, preached one sermon,\\nand three thousand of the saved were added to the\\nchurch, and again five thousand men besides women.\\nBut now, with all our natural and educational ad-\\nvantages, it sometimes takes three thousand ser-\\nmons to add one soul to the church. Without the\\nSpirit we can add many of the unsaved to the\\nchurch to the great detriment of the individual and\\nthe church and the cause. It is this class that do not\\nsacrifice to serve God. If the weather is good and\\nthe preacher flowery and funny and the fashions are\\nto be displayed, on Easter or a May day, they go;\\nthey go, not for sacrifice, but for show. But if\\nthere is to be a sacrifice, if the weather is to be\\nbrooked, if money is to be paid, if prayers are to be\\noffered, if principle is to be maintained, if danger is\\nto be encountered, if there is to be sacrifice, they all", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0190.jp2"}, "191": {"fulltext": "Conditions of Receiving the Holy Spirit for Service. 171\\nwith one consent begin to make excuse. Some sac-\\nrifice nothing, some sacrifice little, some sacrifice\\nmore, but who, oh who, is willing to sacrifice self\\nand all else for him who sacrificed all for us\\nLet us lay all on the altar of sacrifice. He may\\nnot in every case require it. He may say, as in the\\ncase of Isaac, It is enough, and return it. But if he\\naccept it all, so much the better for us. As we\\nsow in this field, which is the world, so will we\\ngather in the world to come. Seed sowed is seed\\nsacrificed. If we sow sparingly we shall reap\\nsparingly, if we sow (sacrifice) bountifully we shall\\nalso reap bountifully. No sacrifice, no reward, and\\nsacrifice, the measure of reward, is written in the\\nblood of the lamb. The silly saint who seeks to\\nshun sacrifice is a self-destroyer. The spiritual in-\\nscription on every altar is: Give and it shall be\\ngiven unto you. Good measure, heaped up, pressed\\ndown, shaken together and running over shall be\\ngiven into your bosoms, and the payments are\\npromised both in this life and also in the life .to\\ncome. 1 beseech you, brethren, by the mercies\\nof God, to present your bodies a living sacrifice,\\nholy, acceptable unto God, which is your reasonable\\nservice, and thus prove what is that good and\\nacceptable and perfect will of God.", "height": "3772", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0191.jp2"}, "192": {"fulltext": "CHAPTER VIII.\\nELD. T. T. EATON, D.D., LL.D.\\nT. T. Eaton was born in Murfreesboro, Tenn.,\\nNov. 16, 1845. His father, Joseph H. Eaton,\\nLL.D., was a preacher and educator, and was, for\\na time, pastor in Murfreesboro, Tenn., and Pres-\\nident of Union University, and it is to him that the\\nhonor of founding the University is due.\\nT. T. Eaton was educated in Union University,\\nand afterward studied at Madison University, New\\nYork, and at Washington College, Lexington, Vir-\\nginia. He is a ripe scholar, and is one of the very\\nfew men to whom Dr. John A. Broad us went for\\nadvice.\\nHe has been pastor at Lebanon, Chattanooga and\\nMurfreesboro, Tenn. Petersburg, Virginia, and for\\nnineteen years he has been pastor of Walnut-street\\nchurch, Louisville, Ky. His success in Louisville\\nhas been extraordinary.\\nDuring his present pastorate not less than fifteen\\nhundred have been given letters by Walnut-street\\nchurch, to go into the organization of other churches.\\nSeven hundred were granted letters in one day to\\ngo into the organization of the Twenty-second and\\nWalnut-street church, Louisville. This church, lo-\\ncated eighteen blocks away, on the same street as\\nthe mother church, has grown into a great church,\\n(172)", "height": "3772", "width": "2476", "jp2-path": "pillarsoforthodo00boga_0192.jp2"}, "193": {"fulltext": "T. T. EATON, D.D., LL.D.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0193.jp2"}, "194": {"fulltext": "", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0194.jp2"}, "195": {"fulltext": "Eld. T. T. Eaton, D.D., LL.D. 173\\nwith perhaps the largest congregation of any church\\nin the city. The Third-avenue and McFerran Me-\\nmorial churches went out from Walnut-street, and\\nare now strong churches of several hundred mem-\\nbers. Other new churches have drawn heavily on\\nthe Walnut-street membership. Notwithstanding\\nthis enormous decrease in membership, and not-\\nwithstanding the fact that there were less than\\nseven hundred members when the present pastorate\\nbegan, there are now seventeen hundred members.\\nA little study of these figures will give some idea of\\nthe great work which has been done at Walnut-\\nstreet.\\nThe great work accomplished in this church is an-\\nother proof of the value of long pastorates. No\\nman, who is capable of efficient service, can accom-\\nplish much in two or three years.\\nFor five years Dr. Eaton taught in Union Univer-\\nsity (1867-1872). For the work of teaching he is\\neminently fitted, but it would have been a pity for\\nsuch a life to have been spent in the school room.\\nHis work as teacher, however, enabled him to be-\\ncome a finished scholar, and that has greatly helped\\nhim in meeting the polite heresies which he has had\\nto fight in recent years.\\nDr. Eaton is a ready, rapid speaker. He drives\\nright at the point, and can make a speech in five\\nminutes when it would take another man a half hour\\nto say the same thing. He has been known to\\narise in the associations and conventions which he\\nfrequently attends, and make a telling speech be-", "height": "3768", "width": "2352", "jp2-path": "pillarsoforthodo00boga_0195.jp2"}, "196": {"fulltext": "174 Pillars of Orthodoxy, or Defenders of the Faith.\\nfore the Moderator could declare him out of order.\\nHaving said what he wanted to say it didn t mat-\\nter if he did have to sit down.\\nHe is a strong, pungent writer. He has written\\nseveral books, such as The Angels/ Talks on\\nGetting Married, Talks to Children, Faith of\\nthe Baptists, Conscience in Missions, etc. He\\nhas been editor of the Western Recorder for twelve\\nyears. This is one of the greatest Baptist papers\\nin the world, and its influence is felt throughout all\\nthe Southern States, and it is a paper that must be\\nreckoned with in any denominational movement.\\nDr. Eaton has given the paper its strength.\\nSince the death of J. R. Graves there has been no\\nabler defender of orthodoxy. It was to Dr. Eaton\\nthat all the South looked for defense when Whit-\\nsittism had unsettled everything. It was Dr. Eaton\\nmore than any other man who forced Wm. H.\\nWhitsitt to resign his position in the Southern Bap-\\ntist Theological Seminary. It is true that such men\\nas J. T. Christian, J. S. Coleman, J. N. Hall and\\nothers contributed largely to the great controversy.\\nS. H. Ford, the historian and scholar, also wrote\\nstrong, forceful articles on Whitsitt s vagaries, but\\nit was Dr. Eaton that Dr. Whitsitt feared, and it\\nwas he that waged the war that resulted in victory\\nfor the orthodox Baptists of the South. Thank God,\\nhe is yet a young man (54 years old), and is proba-\\nbly good for twenty-five years of service, and ortho-\\ndoxy may be sure of a pillar while he lives.\\nDr. Eaton is a popular lecturer of no mean repu-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0196.jp2"}, "197": {"fulltext": "Eld. T. T. Eaton, D.D., LL.D. 175\\ntation. He has delivered lectures on such topics as\\nPoor Kin, Women As They Are Egotism\\nIdeals u Study of the Classics Observations\\nAbroad, etc. Large audiences greet him wherever\\nhe goes.\\nHe has traveled extensively in America, Europe,\\nAsia and Africa. His quick eye saw things for\\nitself, and his observations, which he has published\\nin the Western Recorder, and which he gives in his\\nlecture on u Observations Abroad are not such as\\nare copied from guide books, as the weary public\\nis so often afflicted with, but bright, fresh, original\\ndescriptions of what he saw for himself.\\nHe received the title of D.D. from the Washing-\\nton and Lee University in 1878, and that of LL.D.\\nfrom Southwestern Baptist University in 1880.\\nA specimen of his writing is given at the close of\\nthis sketch. It is perhaps the best short presenta-\\ntion of the subject of Baptism that has ever been\\npublished. We also publish an editorial from the\\nWestern Recorder in defense of the Philadelphia\\nConfession of Faith.", "height": "3772", "width": "2344", "jp2-path": "pillarsoforthodo00boga_0197.jp2"}, "198": {"fulltext": "WHAT IS BAPTISM?\\nBY T. T. EATON.\\nBaptists affirm that New Testament baptism is the\\nimmersion in water in the name of the Trinity of a\\nbeliever on a profession of his faith by one duly set\\napart by a church for such service. Other denomi-\\nnations, while admitting this to be baptism, hold\\nthat sprinkling or pouring water upon a person is\\nalso valid baptism. But since all admit that the\\nimmersion is right, and many insist that sprinkling\\nand pouring are wrong, why cannot all agree to take\\nthe immersion Why be willing to be doubtful\\nwhen you can be certain Baptists are not trying\\nto force on others a baptism they repudiate; but\\nothers are trying to force on us a baptism we repu-\\ndiate, and often we are roundly denounced as nar-\\nrow and bigoted for objecting to this. We\\nsimply ask other denominations to practice what\\nthey themselves admit to be valid baptism. This\\ndoes not involve any surrender of conscience on\\ntheir part; while for us to accept sprinkling and\\npouring would require a surrender of our con-\\nsciences. Let no one say, therefore, that, at least\\nso far as the matter of baptism is concerned, Bap-\\ntists stand in the way of Christian union.\\nWhat is the proper act of baptism is to be deter-\\nmined by an appeal to Scripture. We must of\\n(176)", "height": "3772", "width": "2432", "jp2-path": "pillarsoforthodo00boga_0198.jp2"}, "199": {"fulltext": "What is Baptism? 177\\ncourse appeal to tnat part of the Bible which dis-\\ncusses the subject, and hence we come to the New\\nTestament, since the Old Testament has nothing\\nwhatever to say on the subject. Passages of the\\nOld Testament have, however, been cited in the\\nbaptismal controversy, one of which we mention..\\nIs. lii. 14:, 15 As many were astonished at thee;,\\n(his visage was so marred more than any man, and\\nhis form more than the sons of men:) so shall he\\nsprinkle many nations; the kings shall shut their\\nmouths at him for that which had not been told\\nthem shall they see; and that which they had not\\nheard shall they consider. It is claimed that this\\nsprinkling is a prophecy of baptism, which is to be\\nby sprinkling. Now I admit that if it had been\\nproved that sprinkling was baptism then it might be\\nargued with some plausibility that there was a\\nprophecy of baptism in Old Testament passages\\nwhich speak of sprinkling; but certainly this cannot\\nbe urged as proof that sprinkling is baptism. But\\nthe contention vanishes into thinnest air when the\\npassage is studied, and it is seen that the word\\nsprinkle is a mistranslation, marring the sense of\\nthe language. It should be astonish or startle, and\\nit is so translated in the margin of the Revised Ver-\\nsion. The Hebrew word {ixazaK) is rendered in this\\npassage by Gesenius So shall he cause many na-\\ntions to rejoice in himself; by Davies So shall\\nhe startle (or surprise) many nations. These two\\nHebrew lexicographers give as the first meanings\\nof the word (Davies), to hound, to spring, of liquid\\n12", "height": "3772", "width": "2316", "jp2-path": "pillarsoforthodo00boga_0199.jp2"}, "200": {"fulltext": "178 Pillars of Orthodoxy, or Defenders of the Faith.\\nto spurt, Hiph. to cause to leap for strong feeling, to\\nmake to start, and this passage in Isaiah is then\\ncited. (Gesenius), to leap for joy, to exult, to\\nspring. The primary idea is that of sparkling,\\nflying out Hiph. to cause to leap for joy, to\\ncause to exult, to make to rejoice, and then follows\\nthe translation above given of this passage. The\\nSeptuagint version (made by seventy learned Jews\\nin the time of the Ptolemies and used in Palestine\\nin the time of Christ, translates nazah by the Greek\\nOao/jid^a), rendering the passage odtio dau;xd 7ovrai lOvy\\nnoXXa in aura). So shall many nations be aston-\\nished at him. And this becomes even plainer\\nwhen we examine the passage in English, As many\\nwere astonished at thee, (his visage was so marred\\nmore than any man and his form more than the\\nsons of men an astonishing thing so shall he\\nastonish many nations the kings shall shut their\\nmouths at him, in wonder for that which had\\nnot been told them shall they see; and that which\\nthey had not heard shall they consider. Thus the\\npassage is made clear and intelligible, while by\\nusing the word sprinkle the meaning is ob-\\nscured.\\nBut the Old Testament has nothing whatever to\\nsay on the subject of baptism, and so we come to\\nthe New. Baptism began with John the Baptist,\\nwho was sent by God to preach and to baptize. We\\nread, Mark i. 4, 5, John did baptize in the wilder-\\nness, and preach the baptism of repentance for the\\nremission of sins. And there went out unto him all", "height": "3772", "width": "2484", "jp2-path": "pillarsoforthodo00boga_0200.jp2"}, "201": {"fulltext": "What is Baptism? 179\\nthe land of Judea, and they of Jerusalem, and were\\nall baptized of him in the river of Jordan, confess-\\ning their sins. Now the act performed by John is\\nexpressed in the word Anglicized into baptize, the\\nGreek verb pa-riXiu. Let us see what this word\\nmeans in this passage. It is an admitted principle\\nof language that the meaning of a word may be sub-\\nstituted for the word in a sentence without at all\\nchanging the sense. Let us apply this principle\\nhere. There are three English words claimed as\\ntranslations of paicriZto in this passage, viz., sprinkle,\\njpour, and immerse. Let us substitute each of these\\nin the passage and note the results. And there\\nwent out unto him all the land of Judea, and they\\n\u00e2\u0080\u00a2of Jerusalem, and were all sprinkled of him in the\\nriver of Jordan, confessing their sins. How could\\na man sprinkle people in a river He might throw\\nthem in or drive them in, but the only way he could\\nsprinkle them in would be first to reduce them to a\\nliquid or powder. We see that sprinkle in this pas-\\nsage does not make sense, and therefore it is not ad-\\nmissible to translate fio-TiZw by sprinkle here. Try\\npour. And there went out unto him all the land\\nof Judea, and they of Jerusalem, and were all poured\\nof him in the river of Jordan, confessing their sins.\\nThis is no better. John could not have poured the\\npeople in the river without first reducing them to a\\npowder or a liquid. To talk about pouring people\\nin a river is nonsense. And since the sense of the\\npassage is destroyed by the use of the ^oy^l pour, it\\nis manifest that {iar^i^oi does not here mean pour.", "height": "3760", "width": "2320", "jp2-path": "pillarsoforthodo00boga_0201.jp2"}, "202": {"fulltext": "180 Pillars of Orthodoxy, or Defenders of the Faith.\\nNow try immerse. And there went out unto him\\nall the land of Judea, and they of Jerusalem, and\\nwere all immersed of him in the river of Jordan,\\nconfessing their sins. This certainly makes sense.\\nPreachers do often immerse people in a river. I\\nhave done it many times myself. Therefore as be-\\ntween the three translations, sprinkle, pour and im-\\nmerse, in this passage, immerse alone can be taken,\\nbecause it, alone of the three, makes sense.\\nWhen men wisli to determine the meaning of a\\nword in any language they first turn to standard lex-\\nicons of that language and see what definitions are\\ngiven, and these are applied to the passages in ques-\\ntion. I might give the translations of any number\\nof lexicons, but two will suffice; and since neither of\\nthese was prepared by a Baptist, neither can be sus-\\npected of any partiality for Baptist views. The\\nstandard Greek lexicon at all universities and col-\\nleges among English-speaking people is Liddell and\\nScott s, seventh edition. This lexicon gives the\\nmeaning of iSa-rc^w as simply to dip in or under\\nwater. It gives as a secondary meaning, u to draw\\nwine by dipping. There is no hint of sprinkling\\nor pouring. At the University of Virginia, at Har-\\nvard, at Yale, at Cornell, at Princeton, at Vander-\\nbilt, etc., etc., Liddell and Scott is the standard\\nGreek lexicon. Would it not be a marvel if Messrs.\\nLiddell and Scott were ignorant of the meaning of\\npaTtriZui The other lexicon I mention is Prof.\\nThayer s, based on Grimm s Wilke s German work.\\nThis lexicon is the standard in all the theological", "height": "3772", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0202.jp2"}, "203": {"fulltext": "What is Baptism 181\\nseminaries of all th\u00c2\u00ab denominations and is a lexicon\\nof the Greek used in the New Testament. This\\ngives as meanings of fianTtZw, to dip repeatedly, to\\nimmerge, to submerge. A secondary meaning is\\ngiven, to cleanse by dipping or submerging, etc.\\nand also, to overwhelm. But this lexicon gives\\nthe following comment under this word: In the\\nNew Testament it is used particularly of the rite of\\nsacred ablution, first instituted by John the Baptist,\\nafterward by Christ s command received by Chris-\\ntians and adjusted to the nature and contents of\\ntheir religion (see jSd-rtfffia, 3), viz. an immersion in\\nwater, performed as a sign of the removal of sin,\\nand administered to those who, impelled by a desire\\nfor salvation, sought admission to the benefits of\\nMessiah s kingdom. To the ^d-rtaiia (of which\\nbaptism is the Anglicized form), this lexicon gives\\nonly two meanings, immersion, submersion, and\\nunder this word defines Christian baptism as,\\naccording to the view of the apostles, a rite of\\nsacred immersion, commanded by Christ.\\nNow if i3a-r{*w, the word chosen by the Holy\\nSpirit to describe the act of baptism, has any such\\nmeanings as sprinkle and pour, is it not passing\\nstrange that these standard lexicographers never\\nheard of it They are not Baptists, and cannot be\\ncharged with any partiality for Baptist ideas; and we\\nhave seen what they say. Can it be they are mis-\\ntaken Could anything have deceived them in this\\nmatter Why are their lexicons used as standards\\nby scholars of all denominations Either these lex-", "height": "3764", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0203.jp2"}, "204": {"fulltext": "182 Pillars of Orthodoxy, or Defenders of the Faith.\\nicographers were ignorant of the meaning of /SarWCw,\\nor else John the Baptist immersed the people of\\nJudea in the river of Jordan, and our Lord was im-\\nmersed. What Jesus Himself did for baptism He\\ncertainly meant for His disciples to do when He\\ncommanded them to be baptized; for else He\\npreached one thing and practiced another. It is\\nblasphemy to say that the preaching and practice of\\nChrist were different.\\nThe references to baptism in the New Testament\\nail fit the idea of immersion, and do not fit the no-\\ntions of sprinkling and pouring. In Mark vii.4,\\nthe word rendered wash is panzc^a, and the\\nmeaning is plain. Mark, writing primarily for the\\nRomans, stops to explain the absurd lengths to\\nwhich the Pharisees carried their cleansings. For\\nthe Pharisees, and all the Jews, except they wash\\n(oi l a vTai) their hands diligently, the Greek is,\\nwith the fist eat not, holding the tradition of the\\nelders and when they come from the market-place,\\nexcept they wash (p nzTl sw;nu^ themselves, they eat\\nnot and many other things there be, which they\\nhave received to hold, washings [pa-THTfibos) of cups,\\nand pots, and brazen vessels. w. 3 and 4. Now\\nthere would have been no point in Mark s stopping\\nto explain that the Pharisees went to the great\\nlength of sprinkling or pouring water upon them-\\nselves on returning from market, when they while at\\nhome washed diligently, or with the fist, before\\neating. That they would go to the length of im-\\nmersing themselves on returning from market,", "height": "3784", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0204.jp2"}, "205": {"fulltext": "What is Baptism 183\\nwhere Gentiles had touched them, was a remarka-\\nble thing and worth explaining to the Romans, who\\ndid not know the customs of the Pharisees and strict\\nJews. Meyer, in loco, says: In this case sav pi}\\npaTZTiffuivrai is not to be understood of loashing the\\nhands, but of immersion, which the word in classic\\nGreek and in the New Testament everywhere de-\\nnotes, i. e., in this case, according to the context to\\ntake a bath. Having come from market, where\\nthey may have contracted pollution through contact\\nwith the crowd, they eat not, without having first\\nbathed. Italics his.\\nAs for the immersing of cups, and pots, and\\nbrazen vessels, that was simply carrying out the\\nceremonial law, given in Leviticus xi. 32 And\\nupon whatsoever any of them, when they are dead,\\ndoth fall, it shall be unclean; whether it be any ves-\\nsel of wood, or raiment, or skin, or sack, whatso-\\never vessel it be, wherewith any work is done, it\\nmust be put into water, and it shall be unclean until\\nthe even; then shall it be clean. 1 The cups and\\npots were of wood, and these with the brazen ves-\\nsels w T ere to be immersed for cleansing, when they\\nbecame ceremonially unclean, while earthen vessels\\nwere to be broken. The word rendered k tables\\nin the common version (x/^a\u00c2\u00bbv) does not belong to the\\ntrue text and the revisers have very properly omit-\\nted it.\\nIt is an interesting and significant fact that in\\nafter years, copyists, not understanding the cus-\\ntoms of the Pharisees, came to this passage, and", "height": "3772", "width": "2348", "jp2-path": "pillarsoforthodo00boga_0205.jp2"}, "206": {"fulltext": "184 Pillars of Orthodoxy, or Defenders of the Faith.\\nthought the word fianzi io must be a mistake, since it\\nseemed out of the question that Pharisees should\\nactually immerse themselves when they come from\\nmarket. So these copyists ventured to strike out\\nfia--i*w and insert pavri^a i which means to sprinkle.\\nThey never suspected fiaitri^u} could mean sprinkle\\nor pour, or they would not have made the substitu-\\ntion.\\nIt is written in John iii.23, And John also was\\nbaptizing in JEnon near to Salim, because there was\\nmuch water there and they came, and were bap-\\ntized. It is said that the much water here\\nconsisted of many springs, needed for camping pur-\\nposes by the multitudes who followed John; but had\\nthis been true the passage would have read that\\nthey were encamped in ^Enon near to Salim, be-\\ncause there was much water there; but when it is\\nstated, John was baptizing in ^Enon near to\\nSalim, because there was much water there, it is\\nevident that the much water was needed for the\\nbaptizing.\\nTurning to Acts i.5, we find a figurative use of\\nj3a-T(Za For John indeed baptized with water; but\\nye shall be baptized with the Holy Ghost not many\\ndays hence. I note in passing that instead of\\nwith water and with the Holy Ghost in this\\nand all other passages, where these expressions fol-\\nlow baptize in the New Testament, the transla-\\ntion should be in water and in the Holy\\nGhost. The Greek is lv, and is the word from\\nwhich the English in is derived and of which in is", "height": "3768", "width": "2464", "jp2-path": "pillarsoforthodo00boga_0206.jp2"}, "207": {"fulltext": "Wha t is Baptism 186\\nthe translation. The Revised Version puts in in the\\nmargin, and the American revisers went on record\\nas preferring to make the text read in water and\\n4 in the Holy Ghost in all these passages. The\\nBritish revisers did not deny that this was the right\\nmeaning, but being more conservative than the\\nAmericans, they hesitated to make the correction.\\nThat the meaning is in water and in the Holy\\nGhost is not denied, so far as I know, by any lead-\\ning scholar. And, besides, those who practice im-\\nmersion, immerse with water, using no other ele-\\nment.\\nBut this prophecy of Jesus was fulfilled on the\\nlay of Pentecost when suddenly there came from\\nheaven a sound as of the rushing of a mighty wind,\\nand it filled all the house where they were sitting.\\nAnd there appeared unto them tongues parting\\nasunder, like as of fire; and it sat upon each one of\\nthem. And they were all filled with the Holy Spirit,\\nand began to speak with other tongues, as the Spirit\\ngave them utterance. Acts ii. 2- t. Here the Spirit\\nfilled the house where they were sitting and filled\\nthem, and this is spoken of figuratively as a baptism,\\nand very appropriately so. Feter in his sermon,\\nhowever, referred to this gift of the Spirit as a ful-\\nfillment of the prophecy of Joel I will pour out\\nof my Spirit upon all flesh (Acts ii. 17), and it is ar-\\ngued that baptism is therefore a pouring. The ar-\\ngument clearly stated is\\nThe gift of the Spirit at Pentecost is called a\\nbaptism.", "height": "3768", "width": "2332", "jp2-path": "pillarsoforthodo00boga_0207.jp2"}, "208": {"fulltext": "186 Pillars of Orthodoxy, or Defenders of the Faith.\\nThe same thing is called a pouring.\\nTherefore pouring is baptism.\\nThe absurdity of this argument is clearly seen the\\nmoment we apply it to other things, for example\\nChrist is called in Scripture a rock.\\nChrist is called in Scripture a vine.\\nTherefore a vine is a rock.\\nor\\nChrist is called a lamb.\\nChrist is called a lion.\\nTherefore a lion is a lamb.\\nor\\nChristians are called sheep.\\nChristians are called vine branches.\\nTherefore vine branches are sheep.\\nSpeaking of the coming down of the Holy Spirit\\nfrom above, Joel calls it pouring; while speaking of\\nthe result on the people filling the house and fill-\\ning them Jesus calls it a baptism. It was the Holy\\nSpirit which was poured, while it was the people\\nwho were baptized.\\nThe act of baptism is described in Acts viii. 36-39\\nAnd as they went on the way, they came unto a\\ncertain water; and the eunuch saith, Behold, here is\\nwater; what doth hinder me to be baptized? And\\nhe commanded the chariot to stand still and they\\nboth went down into the water, both Philip and the\\neunuch; and he baptized him. And when they came\\nup out of the water, the Spirit of the Lord caught\\naway Philip; and the eunuch saw him no more, for\\nhe went on his way rejoicing. The 37th verse,,", "height": "3780", "width": "2440", "jp2-path": "pillarsoforthodo00boga_0208.jp2"}, "209": {"fulltext": "What is Baptism f 187\\nnot belonging to the true text, is very properly\\nomitted in the Revised Version. The description of\\nthe baptism, however, could hardly be more com-\\nplete. Reader, just read over that passage again\\ncarefully and ask yourself, what was it Philip did to\\nthat eunuch? That was done in the right way.\\nUnless jou went down into the water, were then\\nbaptized, and came up out of the water, your baptism\\nwas not of the New Testament kind. I know it used\\nto be said that where Philip baptized the eunuch\\nwas a dry region without water enough for immer-\\nsion; and it also used to be said that the river Jor-\\ndan was too small a stream to allow of immersion.\\nBut since so many travelers from this country have\\nvisited Palestine, intelligent people have ceased such\\ntalk. Dr. Talmage immersed a man in the river\\nJordan, as many other American ministers have\\ndone. The river Sorek runs along where Philip\\nand the eunuch went, and Dr. W. M. Thomson,\\nauthor of The Land and the Book, describing that\\nregion, says that there is plenty of water there i; to\\nsatisfy the utmost wishes of our Baptist friends. 7\\nMany references to baptism are made in the Acts,\\nwithout any description, but since so good a descrip-\\ntion is given in the Sth chapter, it could hardly be\\nexpected that it would be repeated. In the 9th\\nchapter, for example, the baptism of Saul of Tarsus\\nis mentioned, with the simple words, And he arose\\nand was baptized. Had sprinkling or pouring been\\nemployed there had been no need of his arising,\\nsince already kneeling he was in a position to re-", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0209.jp2"}, "210": {"fulltext": "188 Pillars of Orthodoxy, or Defenders of the Faith.\\nceive the sprinkling or the pouring. And had the\\nbaptism mentioned in the 9th chapter differed from\\nthat described in the 8th chapter, the difference\\nwould certainly have been pointed out. Moreover,\\nif any man can tell us how that baptism was per-\\nformed, Paul is the man; and he writes to the Ro-\\nmans (vi. 4) We were buried therefore with him\\nthrough baptism into death: that like as Christ was\\nraised from the dead through the glory of the\\nFather, so we also might walk in newness of life.\\nConybeare and Howson render this passage With\\nHim, therefore, we were buried by the baptism\\nwherein we shared His death [when we sank be-\\nneath the waters] that even as Christ was raised up\\nfrom the dead by the glory of the Father, so we like-\\nwise might walk in newness of life. They add in\\n.a foot-note: This passage cannot be understood\\nunless it be borne in mind that the primitive bap-\\ntism was by immersion.\\nA prominent Presbyterian lawyer once said to\\nme I have heard my pastor explain Romans\\nvi. 4, and it was never clear to me before. How\\ndid he explain it 1 asked. Why, said he, he\\nshowed that Christ was not buried at all, that His\\nbody was laid on a shelf, in Joseph s sepulchre, and\\nthere being no burial in the case, this passage cannot\\nmean immersion. Whereupon I got a New Testa-\\nment and asked him to read I. Cor. xv. 3,4: For\\nI delivered unto you first of all that which also I re-\\nceived, how that Christ died for our sins according\\nto the Scriptures; and that he was buried; and that", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0210.jp2"}, "211": {"fulltext": "What is Baptism? 189\\nhe hath been raised on the third day according to the\\nScriptures. There, said I, you read that\\nChrist was buried, while you report your preacher\\nas saying he was not buried. I see; said the\\nlawyer, and I suppose my pastor did not know\\nthis passage was in the Bible. It is to be hoped\\nso, I added.\\nIt may be well to mention the baptism of the\\njailer at Philippi, recorded in Acts xvi. 29-31. Paul\\nand Silas are in the dungeon, with their feet fast\\nin the stocks. The earthquake comes and arouses\\nand alarms the sleeping jailer who would kill him-\\nself but for Paul s voice of warning. Then the jailer\\ncalled for lights, and sprang in, and, trembling\\nfor fear, fell down before Paul and Silas, and\\nbrought them out, and said, Sirs, what must I do to\\nbe saved Here it is written the jailer brought\\nthem out let us see where he led them. The\\nnarrative goes on And they said, Believe on the\\nLord Jesus and thou shalt be saved, thou and thy\\nhouse. And they spake the word of the Lord unto\\nhim and unto all that were in his house. This\\nshows he led them out of the prison into his house,\\nfor here they are preaching to all in the house. We\\nread on And he took them w T e will see later\\nwhere he took them the same hour of the night,\\nbetween twelve and one o clock and washed\\ntheir stripes; and was baptized, he and all his, im-\\nmediately. And he brought them up into his house,\\nand set meat before them, and rejoiced greatly,\\netc. They were thus taken from the prison into the:", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0211.jp2"}, "212": {"fulltext": "1 90 Pillars of Orthodoxy, or Defenders of the Faith.\\njailer s house, thence out somewhere in the night,\\nwhere he was baptized, and then he brought them\\nup into his house again. Now is it likely that\\na new convert would carry the preachers out of the\\nhouse between twelve and one o clock at night if\\nwhat he wanted was to have a little water sprinkled\\nor poured upon him and upon his household The\\nnarrative is inconsistent with the idea of sprinkling\\nor of pouring. And then, too, if this baptism had\\ndiffered from that described in the 8th chapter we\\nmay be sure Luke would have pointed out the differ-\\nence. But it could not have differed since it is writ-\\nten, One Lord, one faith, one baptism. Jesus\\nperformed but one act for baptism. He did not sub-\\nmit to sprinkling, pouring, and immersion, all three,\\nand, telling us the mode is nonessential, give us\\nour choice of the three. No He did but one thing,\\nand that, as I have shown, was immersion, and that\\nis what He commands all who love Him to do. If\\nye love me keep my commandments. Hereby\\ndo we know that we know him, if we keep his com-\\nmandments. He that saith, I know him, and keep-\\neth not his commandments, is a liar, and the truth\\nis not in him. I. John ii. 3, 4.\\nBut it is objected that 3,000 persons could not\\nhave been immersed on the day of Pentecost, and\\ntherefore sprinkling or pouring must have been used.\\nI answer. First It is not said that 3,000 were bap-\\ntized on that day. The language is that there\\nwere added unto them in that day about three thou-\\nsand souls. They may have been baptized at other", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0212.jp2"}, "213": {"fulltext": "What is Baptism? 191\\ntimes. Second It does not take any longer to im-\\nmerse a candidate than to sprinkle or to pour water\\nupon him, with the accompanying ceremony. Third\\nNot only 3,000, but several times that number could\\neasily have been immersed on the day of Pentecost.\\nThree Baptist preachers in six hours in Ongole,\\nIndia, did immerse 2,222 candidates. According\\nto this the twelve (for Mathias had taken Judas\\nplace; could have immersed 13,332 persons. But\\nthere were more than twelve administrators, for it is\\nwritten that in that upper chamber at Jerusalem\\nthere were an hundred and twenty present, and\\non the day of Pentecost they were all with one ac-\\ncord in one place/ It is evident therefore that\\nthere is no force in the objection that three thou-\\nsand could not have been immersed on the day of\\nPentecost.\\nIt is argued that John s baptism, to which Jesus\\nsubmitted, was not Christian baptism, and that our\\nLord was baptized in order to be inducted into his\\npriesthood. It is urged that since certain sprink-\\nlings were in the consecration of the Aaronic priests,\\nJohn must have sprinkled the water on Christ. It\\nis strange that the same persons should urge both\\nthese arguments since they are mutually destructive,\\nand to show this is why they are here mentioned to-\\ngether. If John s baptism was sprinkling and was\\nnot Christian baptism then sprinkling is wrong.\\nThe passage in Acts xix. 2-5, is relied upon to show\\na difference between John s baptism and Christian\\nbaptism. Those disciples at Ephesus had not so", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0213.jp2"}, "214": {"fulltext": "1 92 Pillars of Orthodoxy, or Defenders of the Faith.\\nmuch as heard whether there be any Holy Ghost, 1\\nand yet they claimed to have been baptized unto\\nJohn s baptism. They certainly had never heard\\nJohn preach, since he preached about the Holy\\nGhost (Matt. iii. 11 and Luke iii. 16). They had\\nprobably been baptized by some who had heard\\nJohn, and who did not understand the matter\\nrightly This baptism being defective was not valid\\nand these candidates must be baptized. That a man\\nhas already received an improper baptism is no\\nreason he should not be baptized rightly.\\nJohn s baptism was the only kind Jesus and the\\nApostles received, and if it were not Christian bap-\\ntism, then those who established the first churches\\nnever received Christian baptism. The very word\\nChristian is Christ-ian, and to say that what Christ\\ndid was not Christian is a contradiction. No, the\\nBible gives no warrant for drawing any distinction\\nbetween John s baptism and Christiam baptism.\\nChrist did a certain thing and called it baptism;\\nwhen he commands us to be baptized, He must have\\nintended for us to do that thing.\\nAs for Christ s being baptized in order to be in-\\nducted into his priesthood, that is a notion utterly\\nforeign to Scripture, and to the facts of the case.\\nJesus was not a priest after the order of Aaron at\\nall, but after the order of Melchisedek, and was\\nnever inducted into His priesthood, since He was\\na priest forever, having neither beginning of\\ndays nor end of life. No ceremonial consecration\\nwas in order, since He was made a priest not after", "height": "3784", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0214.jp2"}, "215": {"fulltext": "What is Baptism? 193\\na law of a carnal commandment, but after the power\\nof an endless life. Heb. vii. 16. In the seventh\\nchapter of Hebrews, Christ s priesthood is discussed\\nand the distinction between His priesthood and the\\nAaronic is emphasized. All the Aaronic priests\\nmust be of the tribe of Levi, and of the family of\\nAaron, while Christ was of the tribe of Judah.\\nFor it is evident that our Lord sprang out of\\nJudah of which tribe Moses spake nothing con-\\ncerning priesthood. Heb. vii. li. And besides,\\nin the consecration of the Aaronic priests there were\\nvarious ceremonies in addition to the ablutions,\\nshaving, being clad in special garments, etc., etc.\\nWhy were all these omitted if Jesus was baptized as\\na consecration to the priesthood I And it was no\\npart of John s business to consecrate Aaronic priests;\\nthat was the business of Caiaphas and Annas.\\nThe early version of the New Testament into\\nSyriac translates the Greek paitri**** by amad, which\\nmeans immerse. The great l Thesaurus Syriacus,\\nthe highest authority on Syriac, defines amad,\\ndescendit, m rsus est, haptizatus est 1 to descend,\\nto immerse, to baptize.\\nIn Greece, where the Greek language is still\\nspoken, only immersion is practiced for baptism,\\nand the Greeks laugh at the idea of pamrtZofa mean-\\ning sprinkle or pour. If the Greeks do not know\\nthe meaning of a Greek word who does know\\n[Extract from Dr. Eaton s book on Faith of the.\\nBaptists.^]\\n13", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0215.jp2"}, "216": {"fulltext": "DEFENSE OF THE PHILADELPHIA CONFES-\\nSION OF FAITH.\\nBY T. T. EATON.\\nThe Philadelphia Confession of Faith is not re-\\nsponsible for the wild interpretations put upon it,\\nany more than the Bible is responsible for the same\\nthing. That Confession is a venerable and, in many\\nrespects, a noble document, and we hope the wild\\ninterpretations some are seeking to put on it will\\nnot bring it into disrepute.\\nThe attempt is made to make it appear that the\\nPhiladelphia Confession declares that Christ built\\nthe universal invisible church on the Rock, which\\n,u universal invisible church should exist in all\\nages; and also that this Confession opposes the view\\nthat Baptists have existed in every age since the\\nApostles. This is a gross and a groundless misrep-\\nresentation of that venerable document. It says\\nThe Catholic or universal church which, with re-\\nspect to the internal work of the Spirit and truth of\\ngrace, may be called invisible, consists of the whole\\nnumber of the elect that have been, are, or shall be\\ngathered into one under Christ, the head thereof,\\nand is the spouse, the body, the fullness of him that\\nfillethallin all.\\nLet this language be noted. The Romanists\\nclaimed that their hierarchy was the Catholic or\\n(194)", "height": "3772", "width": "2440", "jp2-path": "pillarsoforthodo00boga_0216.jp2"}, "217": {"fulltext": "Defense of the Philadelphia Confession of Faith. 195\\nuniversal church, and these Baptists in Philadel-\\nphia contradicted that claim by declaring that only\\nthe whole number of the elect that have been, are,\\nor shall be gathered into one can rightly be called\\nthe catholic or universal church. It takes all\\nthe elect of all ages to make the catholic or uni-\\nversal church. Of course, then, the little fraction\\nof them alive at any given time cannot be called the\\nchurch. Of course, then, this church cannot exist\\nin every age, because its material, except a part of\\nit, and perhaps a very small part, had not come into\\nexistence when our Baptist fathers adopted that lan-\\nguage. If the world shall continue ten thousand\\nyears longer, the last man saved will be part of the\\nuniversal church, which this document declares\\nto be composed of the whole number of the elect\\nthat have been, are [A. D. 1742. Ed.], or shall be\\ngathered into one etc. To talk about all the elect\\nas existing through all ages, is ridiculously gro-\\ntesque. It is likely that only a small fraction of\\nthem have even yet (A. D. 1899) come into exist-\\nence; and certainly those born since 1742 could not\\nhave continued in existence before that date. What,\\n])ray, have men born in the 20th century to do with\\nresisting the gates of hell in the 10th century\\nLet it be remembered that, according to the Phila-\\ndelphia Confession, it takes all the elect of all ages\\nto make the catholic or universal church not\\nthe part of them alive in one age.\\nLet it be noted also that this Confession makes\\nnot the slightest hint that Christ meant this catho-", "height": "3744", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0217.jp2"}, "218": {"fulltext": "196 Pillars of Orthodoxy, or Defenders of the Faith.\\nlie or universal church when He said On this\\nrock 1 will build my church. Matt. 16:18, is not\\nquoted at all.\\nThis universal church is invisible only\\nwith respect to the internal work of the Spirit.\\nIt will be visible when it is gathered into one.\\nOf course, the internal work of the Spirit is invisi-\\nble.\\nThere is also in this entire Confession not the\\nslightest suggestion that there has been a day since\\nthe Apostles when there were no Baptists in the\\nworld. On the contrary, all that is said on the sub-\\nject assumes their continued existence. But since\\nthat was not then a matter of dispute, the document\\nis not very full on that point. Thomas Crosby had\\njust issued his great history in which he distinctly\\nclaimed, and argued at length to maintain the claim,\\nthat Baptists had continued in the world from the\\nApostles to his day; and these Baptists in Philadel-\\nphia took for granted that this was generally admit-\\nted among their brethren, and needed not to be\\nspecially declared. Nevertheless, this Confession\\ndoes say\\nThe purest churches under heaven are subject\\nto mixture and error, and some have so degenerated\\nas to become no churches of Christ, but synagogues\\nof Satan; nevertheless, Christ always hath had, and\\never shall have, a kingdom in this world, to the end\\nthereof, of such as believe in him and make profes-\\nsion of his name.\\nIn spite of the fact that the purest churches", "height": "3772", "width": "2448", "jp2-path": "pillarsoforthodo00boga_0218.jp2"}, "219": {"fulltext": "Defense of the Philadelphia Confession of Faith, 191\\nunder heaven are subject to mixture and error, and\\nsome have gone so far astray as to become syna-\\ngogues of Satan, yet all of the churches have not\\nthus gone astray, but Christ always hath had and\\never shall have a kingdom in this world, of such as\\nbelieve in him and make profession of his name,\\ni. e. of pure churches which do not become syna-\\ngogues of Satan.\\nAgain this Confession declares\\nA particular church, gathered and completely\\norganized according to the mind of Christ, consists\\nof officers and members; and the officers, appointed\\nby Christ to be chosen and set apart by the church\\nso called and gathered for the peculiar administra-\\ntion of ordinances and execution of power and duty\\nwhich he entrusts them with, or calls them to, to be\\ncontinued to the end of the world, are bishops, or\\nelders, and deacons.\\nThen there have been, according to this docu-\\nment, particular churches gathered and com-\\npletely organized according to the mind of Christ/\\nfor the peculiar administration of ordinances, 1\\netc., in all ages; since according to the mind of\\nChrist they were to be continued to the end of\\nthe world. And yet we are asked to believe that\\nthe Philadelphia Confession is opposed to the idea\\nof the continuity of Baptists through the ages since\\nthe Apostles", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0219.jp2"}, "220": {"fulltext": "CHAPTER IX.\\nJ. R. GRAVES, LL.D.\\nJ. R. Graves was born in Chester, Vt., April 10,\\n1820. He was left a half orphan at the age of\\nthree weeks, and his mother had but little of this\\nworld s goods to maintain her family. Being left\\nto the sole care of his mother so young in life, and\\nnever knowing a father s care, he was forced to a\\ngreater degree of self-reliance than is usual for boys,\\nand his whole after life has spoken volumes of what\\nthat rigid discipline did for him.\\nAt the age of fifteen he was converted and joined\\nthe church in North Springfield, Yt.\\nAfter teaching two years in Kingsville Academy,\\nOhio, he went to Kentucky, where he took charge\\nof the Clear Creek Academy, near Nicholas ville.\\nWhile teaching here, his church licensed him to\\npreach without his knowledge, but he at first re-\\nfused to enter the ministry, feeling his weakness\\nand un worthiness. In fact, he stated that he felt\\nhimself wholly unqualified for his great work.\\nAfter praying over the matter, and consulting\\nwith friends, he determined to prepare himself for\\nthe great work of preaching. For four years he\\ngave six hours a day to the school room, and eight\\nto study, going through a college course without a\\nteacher. Besides making the Bible his principal\\n(198)", "height": "3772", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0220.jp2"}, "221": {"fulltext": "J. R. GRAVES, LL.D.", "height": "3772", "width": "2376", "jp2-path": "pillarsoforthodo00boga_0221.jp2"}, "222": {"fulltext": "", "height": "3760", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0222.jp2"}, "223": {"fulltext": "B. Graves, LL.D- 199\\ntext book, he mastered a modern language every\\nyear, and gave due attention to science, philosophy\\nand literature.\\nIn 1845 he moved to Nashville, Tenn., where he-\\nopened a school known as the J ?ie Street Classical\\nand Jlathematical Academy. During the same year\\nhe took charge of the Second Baptist church, in that\\ncity, as pastor. This church is now known as the\\nCentral church. While pastor of this church he be-\\ncame editor of the Tennessee Baptist, in which posi-\\ntion he continued for about forty-six years.\\nDates and figures cannot estimate such a charac-\\nter as J. R. Graves. We may be able to count his\\nconverts or tell the number of sermons preached,\\nand the great debates he held, but no man can know\\nthis side of the eternal shores what great things were\\naccomplished by him. His indirect influence (what\\nhe influenced other men to do) was a hundredfold\\ngreater than all he ever did directly. One sermon,,\\nor editorial, by him would start a hundred influences\\nto work in as many different parts of the country.\\nWho can compute such a life as that\\nAs an editor, J. R. Graves set the pace for other\\nBaptist papers, and his disciples became their ed-\\nitors. Great men, like Dr. Bright, of the JVew\\nYork Examiner, were so influenced by him that\\nthey gave up cherished opinions and doctrines and\\nadopted the ideas of Dr. Graves. No other man\\nhas ever had so wide and powerful influence over the\\nBaptists of America, and in that respect he still lives.\\non.", "height": "3768", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0223.jp2"}, "224": {"fulltext": "200 Pillars of Orthodoxy, or Defenders of the Faith.\\nThe Tennessee Baptist at one time had the largest\\ncirculation of any Baptist paper in the world, and it\\nheld that honorable position for years. The matter\\nit contained was of the very best, and on every page\\nshone the spirit of the editor. To read through the\\nfiles of the old Tennessee Baptist is an education in\\nitself.\\nAs a writer of religious books Dr. Graves stands\\nin the forefront. In the midst of his great labors\\nhe found time to write and publish The Desire of\\nAll Nations, The Watchman s Reply, The\\nTrilemma, The First Baptist Church in Amer-\\nica, The Little Iron Wheel, The Great Iron\\nWheel, The Bible Doctrine of the Middle Life,\\nExposition of Modern Spiritism, Old Land-\\nmarkism; What Is It? Exposition of the Para-\\nbles, John s Baptism, Intercommunion Un-\\nscriptural, Inconsistent and Evil Only, Denom-\\ninational Sermons, etc. Besides these he compiled\\ntwo song books and brought out, reprinted and pub-\\nlished, Robinson s History of Baptism, Wall s\\nHistory of Infant Baptism, Orchard s History\\nof Baptists, Stewart on Baptism, besides numer-\\nous tracts, pamphlets, etc.\\nIn addition to all this he wrote Seven Dispensa-\\ntions one of the greatest works on Systematic\\nTheology that has ever been published. While this\\ngreat book is especially adapted to students, it will\\nbe read with interest by any intelligent reader.\\nThese books have all had a wide reading and\\ngreat influence. His Great Iron Wheel had", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0224.jp2"}, "225": {"fulltext": "J. B. Graves, LL.D. 201\\n\u00e2\u0080\u00a2such a powerful influence on Methodism that it re-\\nsulted in then- remodeling their church government\\nso that laymen could be admitted to the General\\nConference. Hundreds of Pedobaptists, overpow-\\nered by his logic and overcome by his appeals, came\\nto the Baptists and have since made useful mem-\\nbers. These books are still being circulated, and\\nnew editions will be brought out, and thus the great\\nlife work of Dr. Graves will go on.\\nAs a preacher, there was but one man in his day\\nwho ever approached him in power, and that was\\nRichard Fuller. He was pre-eminently doctrinal.\\nHe believed that men should be controlled by prin-\\nciple, and he dealt in great principles in his preach-\\ning. He placed the greatest emphasis on the great-\\nest doctrines. The doctrine of Salvation by Grace\\nwas his great theme. All else centered here.\\n1 Blood Before Water, Christ Before the Church,\\nwas his motto. His greatest sermon was on the\\nAtonement of Christ. His greatest arguments have\\nbeen those directed against the idea of church salva-\\ntion. In his sermon, published in the volume of\\nsermons entitled Denominational Sermons, on\\nThe Relation of Baptism to Salvation, he is most\\nemphatic in his declarations that baptism has noth-\\ning to do with salvation except as it symbolizes the\\nwork of grace. Grace is the substance, baptism the\\nshadow. On page 18 in this sermon he says A\\nmoral nature renewed by the Holy Spirit a birth\\nfrom above is in all cases essential to baptism, and\\nthat the rite, among other things, was appointed to", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0225.jp2"}, "226": {"fulltext": "202 Pillars of Orthodoxy, or Defenders of the Faith.\\nsymbolize this great fact; that it is the act for the\\nprofession of repentance exercised, of faith possessed\\nand regeneration enjoyed. Baptism must, while it\\nis important, stay in its place. Baptism with J. R.\\nGraves was not a saviour, but it did symbolize the\\nwork of the Saviour. He placed the emphasis where\\nit belonged. This much has been said concerning\\nthe doctrine he preached because a certain slanderer\\nhas accused him of teaching that only Baptists would\\nbe saved.\\nAs a devotional preacher, Dr. Graves had few\\nequals. He would have his audiences bathed in\\ntears in the midst of one of his great doctrinal ser-\\nmons. His power over an audience was wonderful.\\nHe has been known to cause an audience to burst\\nout in uproarious laughter, and in a moment there-\\nafter have them weeping, and that, too, with one\\nsentence. Many men have the power to bring laugh-\\nter or tears from the audience, but they do it with a\\nseries of sentences. Dr. Graves frequently did it\\nin one sentence. There was something about him\\nhere that cannot be put on paper. The writer has\\nseen him exercise matchless power. Of all the great\\norators who have ever lived no other was ever known\\nto be able to bring laughter and tears with one sen-\\ntence at one time.\\nAt Waco, Texas, during the sitting of the South-\\nern Baptist Convention, a few years ago, the house\\nwhere the convention was held was so uncomforta-\\nbly packed that it was suggested that preaching be\\nannounced for one of the neighboring meeting", "height": "3772", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0226.jp2"}, "227": {"fulltext": "B. Graves, LL.D. 203\\nhouses. It was accordingly announced that a cer-\\ntain prominent preacher would, within twenty min-\\nutes, preach at the Methodist church, just across the\\nstreet. A few went out to hear the sermon, but not\\nenough to make a congregation, and all who went\\nout soon came back. It was then announced that\\nanother brother would preach, and still but few left\\nthe convention building. At last Dr. B. H. Carroll,\\nat that time pastor of the church in Waco, an-\\nnounced that Dr. J. R. Graves would preach at\\nthe Methodist church in ten minutes. Immediately\\nthere was a rush for the doors. It seemed that\\neverybody wanted to get to that Methodist church,\\nand in five minutes time the large auditorium was\\npacked to the doors and the convention building\\npractically emptied. The president of the conven-\\ntion begged the members of the convention to re-\\nmain, but nobody could afford to miss that sermon.\\nIt was pronounced by almost all who heard it to\\nbe the greatest sermon they ever heard. He told\\nof the wonderful grace of God, and the people wept\\nand rejoiced and forgot all else. When Dr. J. B.\\nSearcy returned to his appointed home, which was\\nwith a Methodist preacher s family, he heard sup-\\npressed voices and subdued weeping in the parlor as\\nhe was about to pass by. The Methodist preacher\\ncalled him in, and, with great emotion, confessed\\nthat up to that time he had misunderstood Dr.\\nGraves, and said that he did not doubt that in the\\nnext generation Dr. Graves would be quoted as an\\nauthority on the great doctrine of Salvation by\\nGrace.", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0227.jp2"}, "228": {"fulltext": "204 Pillars of Orthodoxy, or Defenders of the Faith.\\nAs an evangelist he had few equals. Not only\\nhundreds, but thousands, were converted under his\\npreaching. Some of his notable protracted meet-\\nings were as follows At Brownsville, Tenn., in\\n1849, in which meeting more than seventy persons\\nwere converted. Before he was thirty years old\\nmore than 1,300 persons had professed faith in\\nChrist under his preaching. At Bowling Green,\\nKy., he conducted a meeting for J. M. Pendleton,\\nwhen more than seventy-five persons were baptized\\nas a result. Thus he went from place to place,\\npreaching the Word.\\nHis ability as a debater was recognized as decid-\\nedly superior to any man in his day and only one\\nman (J. N. Hall) has equaled him since. His\\ngreatest debate was with Dr. Jacob Ditzler, Metho-\\ndist, at Carrollton, Mo. This debate has been pub-\\nlished in book form and has had a wide circulation.\\nThe defeat of Dr. Ditzler was crushing, but the fact\\nof his debating with so great a man as J. R. Graves\\ngave him a reputation on which he has lived ever\\nsince.\\nIn one of his debates he wrote the ^Puzzled\\nDutchman which has since had such a wide circu-\\nlation, and read it, giving full expression to the\\nGerman brogue, at one of the hours of the debate.\\nThe confusion of his opponent and the effect on the\\naudience was so great that it won him an easy vic-\\ntory.\\nDr. Graves was never a ready speaker in conven-\\ntions or associations, hence he seldom spoke, and", "height": "3780", "width": "2452", "jp2-path": "pillarsoforthodo00boga_0228.jp2"}, "229": {"fulltext": "B. Graves, LL.D. 205\\nsometimes when he did he made a failure. It was\\nwhen he had command of the situation for a set\\nspeech or a sermon, or in the heat of debate, that\\nhe rose to the greatness which has made him famous.\\nAs a presiding officer he had good talents. He\\nwas frequently elected Moderator of his association\\nand other gatherings. He originated the first Min-\\nisters Institute. He raised, without compensation,\\nan endowment of a theological chair in Union Uni-\\nversity. He originated the Southwestern Baptist\\nPublishing House at Nashville, Tenn.\\nWhile engaged in the hard work of editor and\\nthat of going from pillar to post preaching, debat-\\ning, holding meetings, he was offered 83,000 per\\nyear to go to New Orleans and accept permanent\\nwork as pastor. The salary was enormous for that\\nday. At that time J. M. Pendleton was getting\\nonly 8-100 a year at Bowling Green, Ky., and\\nGraves himself was not making for the support of\\nhis family a thousand dollars a year. Yet the great\\nsalary did not tempt him to leave what he believed\\nwas his God-appointed work. By continuing stead-\\nfastly in his life work he exerted a powerful influ-\\nence that would have been impossible otherwise.\\nS. H. Ford said of him in The Christian Repos-\\nitory^ of December, 1899 There is no question\\nin regard to Graves influence over hundreds of\\nthousands of men and women of intelligence an in-\\nfluence which still remains, at least to a great extent.\\nThat there was a power in the man a power that\\nrallied around him such men as Pendleton, Crawford", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0229.jp2"}, "230": {"fulltext": "206 Pillars of Orthodoxy, or Defenders of the Faith.\\nand Dayton men of master minds and general\\nscholarship is admitted by those who feared him\\nwhile living and misrepresented him when dead.\\nTo measure such a heroic soul with the\\nsoft-stepping delineator of hidden virtues and\\nhuman progress and general indifference to truths\\nof the gospel to weigh such a man s words in the\\nscales of a nicely-balanced logic, and draw infer-\\nences contrary to all he believed and taught, is like\\nmeasuring the winds with a yardstick, or charging\\nsome star with the sorrows of one s destiny, or blam-\\ning the light of the moon for the failing of a potato\\ncrop.\\nPerhaps the greatest sermon he ever preached was\\nfrom the text, The veil of the temple was rent in\\ntwain from the top to the bottom. Dr. S. H. Ford\\ndescribed this great sermon in the depository Feb.\\n1900. At the time Dr. Ford heard it, it was\\npreached in the East Baptist church, Louisville,\\nKy., during the session of the Southern Baptist\\nConvention, in 1857. The description is as follows:\\nAfter describing the Holiest of all, the mercy\\nseat, the high priest s yearly entry, the veil, etc., he\\ndirected the thought to the ascent of Calvary, seen\\nfrom the temple and watched by the priests the\\ndarkened sky, the rending rocks, the earthquake\\ncausing the temple and veil to tremble and then\\nthe sudden rending of the spacious veil. It was\\nbrief, graphic and touching. He went on to show\\nthat the riven veil was a visible, ocular declaration\\nthat all priestly forms and all ceremonial impedi-", "height": "3772", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0230.jp2"}, "231": {"fulltext": "B. Graves, LL.D. 207\\nments or interventions, sacrifices and purifications,\\nwere swept away by the death of Christ. The\\nmercy seat was laid bare. Not a church, not a\\nsaint or angel, person or preacher, priest or ordi-\\nnance absolutely no one, and nothing intervened\\nbetween the contrite soul and the throne of grace\\nthe blood-sprinkled mercy seat.\\nNo notes were taken by the writer, but its effect\\nwas lasting. The only time in his recollection that\\nhis hair seemed to actually rise on his head was\\nwhen hearing that discourse. It was positively\\npowerful.\\nHe closed with a burst of eloquence. Pausing,\\nseemingly overpowered with his emotions, or want-\\ning words to express them, with uplifted hands and\\neyes, he exclaimed\\nO, thou blessed mercy seat, hidden through\\nthe ages by the cloud of sin, the veil of wrath, the\\nway to thy holy place is opened, the glory that\\ncrowns thee may be approached, and thy blessing\\nobtained. I hear the voice of the Eternal issuing\\nfrom thy mysterious recesses, saying, Come unto\\nMe not to angel or saint, or priest, or preacher, or\\nchurch, or ordinance come unto Me and be ye\\nsaved all ye ends of the earth, and O, Lamb of God,\\nI come, I come.\\nThe sermon was heard by the greatest men in the\\nconvention, such as Boyce, Jeter, Burrows, Howell,\\nManly and others, and they pronounced it the best\\nsermon ever preached in their hearing. It formed\\nthe subject for conversation for several days there-\\nafter.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0231.jp2"}, "232": {"fulltext": "208 Pillars of Orthodoxy, or Defenders of the Faith.\\nSuch was J. R. Graves, the greatest preacher, the\\nmost forcible writer, the ablest debater and strong-\\nest editor of his day. His equal has not jet arisen.\\nWhen God has need of another like him he will\\nraise him up. One man of that kind each century\\nis as much as the world deserves.\\nYet, after all that has been said, together with\\nmuch more that might be said, there is something\\nfelt by all who knew Dr. Graves that cannot be put\\nin writing. This writer well remembers how the\\nwhole current of his thought was influenced by\\nJ. R. Graves. When only a boy nineteen years\\nold he drove twenty miles in a road cart to hear\\nthe great man preach. He heard him for five days,\\nhe bought and read his books, and his faith in God\\nwas strengthened, his belief in Baptist doctrines\\nsolidified, and he has never wavered since that\\nblessed day in his belief of the great doctrines held\\nby the Baptists. This writer is proud to confess\\nhimself to be a disciple of J. R. Graves, and he\\nstrives to follow Graves as Graves followed Paul\\nand the Christ.\\nThe clear and able discussion of the Effect of\\nBaptism at the close of this sketch is commended\\nto the careful study of all who care to know the\\nteaching of the Bible on that subject. The volume\\nof Denominational Sermons from which it is\\ntaken should have a much wider reading than it has\\nhad.\\nOn the 26th of June, 1893, Dr. Graves fell asleep.\\nHis spirit is no doubt now in Paradise awaiting the", "height": "3784", "width": "2476", "jp2-path": "pillarsoforthodo00boga_0232.jp2"}, "233": {"fulltext": "J. R. Graves, LL.D. 209\\nresurrection of the body. He relied on God in life\\nand fought the good fight of faith, and while the\\nLord let him pass through the deep waters frequently,\\nhe always enabled him to triumph in the end.\\ni; Even down to old age, all my people shall prove\\nMy sovereign, eternal, unchangeable love;\\nAnd when hoary hairs shall their temples adorn,\\nLike lambs they shall still in my bosom be borne.\\nFear not, I am with thee; O be not dismayed\\nI, I am thy God, and will still give thee aid;\\nI ll strengthen thee, help thee, and cause thee to stand,\\nUpheld by my righteous, omnipotent hand.\\nThe sentiment of that great hymn was the actual\\nexperience of J. R. Graves.\\n14", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0233.jp2"}, "234": {"fulltext": "EXTRACT FROM SERMON.\\nBY J. R. GRAVES, LL. D.\\nON THE EFFECT OF BAPTISM.\\n1. Negatively, it does not procure for us the re-\\nmission of past sins.\\nChrist has not proposed two ways for this blessing\\nto be attained, nor is the way proclaimed in the New,\\ndifferent from the one taught in the Old Testament,\\n.and that was undoubtedly by faith alone, disconnected\\nwith any overt act\\nTo him gave all the prophets witness, that through his\\nname whosoever believeth on him shall receive the remis-\\nsion of sins. (Acts x:43.)\\n2. Nor by baptism do we wash our sins away, save\\nin a figure, for\\nThe blood of Jesus Christ, his Son, cleanseth from all\\nsin. (1 John i:7.)\\n3. Nor by baptism are we regenerated or born\\nagain\\nVerily, verily, I say unto you, except a man be born from\\nabove, he can not see the kingdom of God. Christ.\\n4. Nor are we made the children of God by bap-\\ntism\\nFor we are all the children of God by faith in Jesus\\n\u00e2\u0080\u00a2Christ. (Gal. iii:26.)\\n(210)", "height": "3780", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0234.jp2"}, "235": {"fulltext": "Extract from Sermon. 211\\nNor is baptism even a means or a sacrament by\\nwhich, or on account of which, we have access to\\nChrist, through whom we alone obtain every needed\\nTherefore, being justified by faith we have peace with\\nGod through our Lord Jesus Christ by whom, also, we have\\naccess by faith into this grace, wherein ye stand, and rejoice\\nin hope of the glory of God. (Rom. v:l.)\\nIt is constantly asked of Baptists, What good does\\nbaptism do if it in no ways secures you salvation\\nI answer, Much every way, and chiefly because\\n1. By submitting to the act he appointed we obey\\nChrist.\\nNo words or thought can express or conceive the\\nobligations we are under to love Christ and to obey\\nhim. The slave that is bought with the gold of the\\nmaster is under obligations to serve him, or the cap-\\ntive whose life lias been saved or redeemed by the\\nsacrifice of another is under weighty obligations to\\nlove, and to gratify the reasonable wishes of his re-\\ndeemer and saviour. The child is under the highest\\nearthly obligations to love and do the will of his\\nfather, and for it to refuse is to violate all filial obli-\\ngations. But Christ redeemed us, when captives,\\nfrom the enemy of our souls; and when he found us\\n.sold under sin he not only redeemed us by lay-\\ning down his own life for us, but through him we\\nhave been adopted into the heavenly family, and\\nmade sons and daughters of the Most High God.\\nOur obligations to obey Christ are infinite, and, as\\ncertainly as we are his children, we will desire to", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0235.jp2"}, "236": {"fulltext": "212 Pillars of Orthodoxy, or Defenders of the Faith.\\nobey, and we will love to obey; and the language of\\nour hearts will be, Lord what wilt thou have me to\\ndo? The characteristic spirit of Christ was that of\\nobedience; and the Holy Spirit saith, He that\\nhath not the mind of Christ is none of his. Bap-\\ntism is the first and most important act of obedience\\nChrist requires of his child an act without which we\\ncan not obey several other important commands of\\nChrist.\\n2. By baptism we honor Christ.\\nIt is not by our words and professions that we put\\nthe highest honor upon Christ. Indeed, if we stop\\nat words and professions he will not accept us. The\\nhighest honor we can reflect upon Christ is to cheer-\\nfully obey him in all things whatsoever he commands\\nus. He abominates mere lip service. How severe\\nthe reproof he gave this class when in the flesh\\nWhy call ye me Lord, Lord, and do not the things\\nI command you Ye hypocrites, well did Isaias\\nprophesy of you, saying, This people draweth nigh\\nunto me with their mouth, and honoreth me with\\ntheir lips but their heart is far from me. (Matt.\\nxv:7,8.)\\nWhat a privilege of being allowed by any act to\\nput honor upon Christ before men and angels A\\nchild of God will consider this his highest joy.\\n3. By obeying Christ in baptism we secure many\\nand special blessings.\\nDavid testified that in keeping the commandments\\nof his God, there was great reward, and that reward\\nis both here and hereafter. If we are a friend of", "height": "3772", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0236.jp2"}, "237": {"fulltext": "Extract from Sermon. 213\\nChrist or child of God we desire to honor him. But\\nin no way possible can we honor Christ or offer him\\nmore sincere worship than by obedience to his com-\\nmands and he has said, They that honor me will\\nmy Father honor. Who can estimate the value and\\nthe blessedness of being honored of God before men\\nhere and angels hereafter\\nIf a man love me he will keep my words, and my Father\\nwill love him, and we will come unto him, and make our\\nabode with him. (John xiv:23.)\\nYe are my friends if ye do whatsoever I command you.\\nWhat more or greater blessings for time can be de-\\nsired than are implied in the above two promises\\nAnd then when we meet him at last we hear him\\nsay\\nWell done, good and faithful servant, thou hast been\\nfaithful over a few things. I will make thee ruler over many\\nthings, enter thou into the joy of thy Lord.\\nWhat more of heaven could be expressed than is\\nimplied in these words We may assure ourselves\\nthat Christ will not tell an untruth to save any one.\\nThe willingly, no more than the willfully, disobedient\\nwill hear those words.\\nThen there is a special blessing promised that\\nnone but the truly baptized do enjoy, namely, The\\nanswer satisfaction\u00e2\u0080\u0094 of a good conscience toward\\nGod.\\nBaptism has no part in making a good conscience.\\nThe quickening of the Holy Spirit and the enlight-\\nenment of the word make a good conscience, that can\\nonly be quieted and satisfied when full obedience to", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0237.jp2"}, "238": {"fulltext": "214 Pillars of Orthodoxy, or Defenders of the Faith.\\nChrist s command has been rendered and therefore-\\nno other act for baptism but the one Christ com-\\nmands will ever satisfy a good conscience. Tens of\\nthousands have testified to this, and thousands yearly,\\nministers and members, testify that nothing but be-\\ning buried with Christ in baptism, to show forth his\\ndeath, burial and resurrection for their salvation,\\navails to satisfy their consciences.\\n4:. We profess our faith, confess our discipleship.\\nand evidence our friendship for Christ before men.\\nThese acts Christ requires of every friend,\\nHaving our hearts sprinkled from an evil conscience, and\\nour bodies bathed in pure water, let us hold fast the profes-\\nsion of our faith. (Heb. x.)\\nIf thou wilt openly confess with thy mouth, that Jesus is\\nLord, and wilt believe in thy heart that God raised him from\\nthe dead, thou shalt be saved. For with the heart man be-\\nlieveth unto righteousness, and with the mouth confession is\\nmade unto salvation. (Heb. x:9,10.)\\nFor whoever is ashamed of me and of my words, of him\\nshall the Son of Man be ashamed when he shall come in his\\nglory, etc. (Luke ix:26.)\\nAnd whosoever doth not bear his cross and come after me\\ncan not be my disciple. Ye are my friends if ye do whatso-\\never I command you. (John xv:14.)\\n5. By baptism we are introduced into a local\\nchurch, and thereby into Christ s visible kingdom\\nChrist has a kingdom on earth, and he has churches. No\\none of his churches is his kingdom, but each one is an inte-\\ngral portion of his kingdom. Dr. A. P. Williams.\\nThe visible churches, then, compose his kingdom,\\nand by entering a church we enter his kingdom. We\\nare baptized into a visible church.", "height": "3784", "width": "2412", "jp2-path": "pillarsoforthodo00boga_0238.jp2"}, "239": {"fulltext": "Extract from Sermon. 215\\nOn the day of Pentecost three thousand were added\\nto the church by baptism. They were baptized, and\\nthere is no intimation of any interfering act. Bap-\\ntism, then, according to the record, if it is full, was the\\nconsummating act. Christ said to IS icodemus, Un-\\nless a man be born of water and [added to the birth]\\nof the Spirit, he could not enter his kingdom. Paul\\nsays For in one spirit we were all baptized into one\\nbody i. e., some local church, like that at Corinth\\nand lest any one might conceive that by one body\\nhe did not mean a local church, but some one univer-\\nsal, general body, in the twenty-seventh verse, he ex-\\npressly tells them: Now ye are a body of Christ\\nand members in part, i. e., fellow-members.\\nThe oldest Articles of faith put forth by our fathers\\nare those of 1120. In the seventh article, after\\nstating that they regarded baptism as an outward sign\\nof an invisible grace, read\\nAnd by this ordinance we are received into the holy con-\\ngregation of God s people.\\nDr. Dagg says The opinion has been held, al-\\nmost as a theological axiom, that baptism is the door\\ninto the church, and we add, not by Baptists, but\\nby all denominations.\\nDr. Harvey s work on The Church, issued by the\\nAmerican Publication Society, says\\nBaptism is the rite of admission to the church, the pub-\\nlic act of separating from the world and uniting with God s\\npeople. It is the door of the house of God.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0239.jp2"}, "240": {"fulltext": "216 Pillars of Orthodoxy, or Defenders of the Faith.\\nBAPTISM, BY INITIATING US INTO A LOCAL CHURCH OF\\nCHRIST, ENTITLES US TO ALL THE PRIVILEGES AND\\nRIGHTS OF THE CHURCH, NOT LEAST AMONG THOSE IS\\nTHE LORD S SUPPER.\\nChrist has placed this sacred feast within, and\\nunder the guardianship of his local churches, and no\\none who has not been duly initiated according to the\\nappointment of Christ, can partake of the Supper\\nwithout profaning the feast and eating and drinking\\nunworthily, and thereby eating and drinking\\ndamnation to himself (1 Cor. xi).* By command-\\ning every disciple to partake of the Supper, he vir-\\ntually commanded him to qualify himself to do so,\\nby being baptized into His body one of his local\\nchurches.\\nFrom the above considerations we see that bap-\\ntism, though not a condition of salvation, is far from\\nbeing an unimportant or non-essential duty, since it\\nis essential to our obedience to Christ, and essential\\nto his public recognition by us as our Saviour and\\nKing essential to membership in his church and\\ncitizenship in his kingdom essential to our highest\\nusefulness and happiness in this life, and to receiv-\\ning the highest reward and honor in the kingdom of\\nHis glory.\\nAn unwillingness to obey in the manner he has\\nspecified, and a willingness to accept a substitute,\\nbecause suited to our tastes, feelings, and con-\\n*See Tract by the Author, entitled What is it to Eat and to Drink\\nUnworthily! Price, 10 cents.", "height": "3772", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0240.jp2"}, "241": {"fulltext": "Extract from Sermon. 217\\nshould be convincing proof that our\\nhearts are not in subjection to the Anointed One;\\nthat we have not the spirit of Christ, and are none of\\nhis.\\n1HE ADMINISTRATOR OF BAPTISM.\\nThe question is often asked, and it may be asked\\nTry the reader, To whom should I apply for\\nChristian baptism The question is an important\\none; since, if you are not baptized by the proper au-\\nthority, let the act be what it may, the act is null and\\nvoid. A foreigner seeking citizenship in this gov-\\nernment must apply to an officer of the government.\\nand the one authorized to give him his papers. He\\nmay not apply to any officer, and certainly not to an\\nofficer of another government. How. then, you\\nmay ask, can I know the proper officer to admin-\\nister Christian baptism It certainly is not by an\\nexamination of men and their credentials but it is\\nrequired of you to find a church that administers the\\n-act which Christ commanded, and for the purpose\\n:and to the subjects Christ requires, and that church\\nwill furnish the proper officer for it is the church\\nthat administers the rite and not the officer, per se\\nhe is but the hand, the servant of the church. The\\nordinances of baptism and the Supper were not in-\\ntrusted to the ministry to administer to whomsoever\\nthey deem qualified, but to the churches, to be ob-\\nserved by them as they were delivered unto\\nthem. (1 Cor. xi:2.) Every common reader of\\nthe ^sew Testament can easilv decide between the", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0241.jp2"}, "242": {"fulltext": "218 Pillars of Orthodoxy, or Defenders of the Faith.\\ndifferent religious societies claiming to be churches of\\nChrist, which one of them all administers baptism as\\nhere set forth for only one denomination does thus\\nadminister it.\\nMISCELLANEOUS MATTER.\\nFrom the overwhelming mass of proof submitted,\\nevery candid reader must conclude that immersion\\nwas the act Christ commanded, and the apostles and\\nprimitive churches observed. He can fully appre-\\nciate the statement of Prof. Moses Stuart (Pedobap-\\ntist), tc I can not see how it is possible for any\\ncandid man who has examined the subject to deny\\nthis, and he will concede that the strong assertion\\nof Prof. Paine, D.D., of the Bangor Theological\\nSeminary (Pedobaptist), is not too strong, viz., Any\\nscholar who denies that immersion was the baptism\\nof the Christian church for thirteen centuries, betrays\\nutter ignorance or sectarian blindness. This being\\nthe established and admitted fact, the following con-\\nclusions inevitably follow:\\n1. If Christ commanded his apostles to immerse\\nprofessed believers for baptism, in or into the name\\nof the Trinity, he certainly forbade them to sprinkle\\nor pour a few drops of water upon their heads in his\\nname. The commission is the express law for bap-\\ntism, and is to be construed as any other law. It is\\na fundamental principle of interpreting law that the\\nspecification is the limit of the act.\\nThis maxim is as old as the Julian Code\\nSpecificatio, unius, exclusio alterius the speci-", "height": "3772", "width": "2412", "jp2-path": "pillarsoforthodo00boga_0242.jp2"}, "243": {"fulltext": "Extract from Sermon. 219\\nfication of one thing is the prohibition of every other\\nthing.\\nIf Christ specified immersion in water in his name,\\nlie as positively forbade any other act, as sprinkling\\nof water upon the subject in the name of the Trinity,\\nwhich means by the authority of. It is a most dar-\\ning act for a Christian minister, in open violation of\\nChrist s express command, to sprinkle and pour, and\\nthen solemnly declare before God and men that he\\ndoes it by the authority of Christ! and by the au-\\nthority of God the Father! and by the authority of\\nthe Holy Spirit! I would not do it for a thousand\\nworlds!! And if it could be, worse to sprinkle\\nan infant, a non-believer, when Christ specified a\\nbeliever, thus positively and expressly forbidding\\nthe baptism of an infant, as well as sprinkling for\\nbaptism.\\nThis we are all justified in saying and, if we are\\nthe friends of Jesus we are in duty bound to say\\nthat such a human substitution for the act Christ\\ncommanded is no baptism, and far worse than no\\nbaptism.\\nBut Dr. N. L. Rice (Old School), in his work on\\nBaptism, asserts:\\n2. The second fact, that where there is no scrip-\\ntural baptism there can be no churches, no ministers,\\nand no Christian ordinances.\\nThis, then, is the conclusion from which there is\\nno escape; that Pedobaptist societies are not Chris-\\ntian or evangelical churches in any sense, and their\\npreachers, not being baptized, are not members of a", "height": "3772", "width": "2368", "jp2-path": "pillarsoforthodo00boga_0243.jp2"}, "244": {"fulltext": "220 Pillars of Orthodoxy, or Defenders of the Faith.\\nchurch of Christ, and are not ordained, and are with-\\nout the shadow of authority to baptize others, any\\nmore than any other unbaptized men.\\n3. The third fact is that all who have received the\\noffice of baptism at their hands by any act, are\\nbefore God unbaptized. This seems a hard sentence,\\nbut it is the fact, just as certainly as immersion was\\ncommanded by Christ, which no candid man will\\ndeny, and duty to the misled and faithfulness to the\\ntruth constrains me to say it. And it is a fact that\\nnot less than ten thousand a year, including ministers\\nas well as members, acknowledge the force of it, and\\ncome to Baptists for Christian immersion. It is evi-\\ndent, if Pedobaptist ministers are unbaptized them-\\nselves, they can not administer valid immersions can\\nnot give what they themselves do not possess.\\n\u00e2\u0080\u00a2i. But if Pedobaptist and Campbellite societies\\nare not churches, because unbaptized, they have, as\\nDr. Rice says, no Lord s Supper; the rite they cele-\\nbrate not being that Supper, and, therefore, it is as\\nwrong for any to partake of it as that ordinance, as\\nit would for a company of unbaptized converts to\\npresume to celebrate the Supper without a church and\\nwithout baptism. No conscientious Baptist could\\ndesire, or would presume to participate in such a\\ntransaction.\\nThe fact of those societies being unbaptized and\\nthey are as certainly as that baptizo means to dip in\\nor under water, as all scholars agree that it does, and\\nnever to sprinkle settles the whole question of in-\\ntercommunion between the members of those socie-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0244.jp2"}, "245": {"fulltext": "Extract from Sermon. 221\\nties and the Baptist churches, or the members of\\nBaptist churches and those societies. Surely to one\\ndisposed to accept and to submit to the truth, noth-\\ning more need be said on Intercommunion between\\nPedobaptists and Baptists.\\n5. But there is another thing the above facts\\nshould settle forever in the minds and conviction of\\nall Baptists, viz., the question of\\nALIEN IMMERSIONS.\\nIf Pedobaptist and Campbellite societies are not\\nchurches and they are not if Christ commanded the\\nimmersion of professedly regenerated persons in\\nwater they can no more administer valid baptism\\nthan they can a scriptural Lord s Supper; no more\\nthan could a Lodge of Masons or Odd-Fellows, if\\nevery member was a devout Christian.\\nDr. Rice says, what every Pedobaptist on earth will\\nagree to, that a body of un baptized Christians is no\\nchurch, and can not administer valid ordinances.\\nTherefore the immersions of all those societies, not\\nscriptural churches, are as null and void as their\\nsprinklings would be, and they can no more be ac-\\ncepted by Baptist churches. No rightly instructed\\nBaptist church will receive the ordinances of un bap-\\ntized societies as valid or scriptural.\\nThe Campbellites certainly immerse, but their im-\\nmersions are no better than those of the Greeks or\\nRoman Catholics, since they immerse for the self-\\nsame purpose, i. e., in order to secure the remission\\nof sins, regeneration, and the blessing of salvation,\\nas all know.", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0245.jp2"}, "246": {"fulltext": "222 Pillars of Orthodoxy, or Defenders of the Faith.\\nThe question, What does baptism introduce the\\nrecipient into? is an open question with some Bap-\\ntists, and they are principally confined to the South\\nand West. It is urged by these, contrary to the\\nuniversal practice of the denomination, and their own\\npractice, that baptism introduces into the kingdom\\nonly after which, if the subject desires to unite with\\na local church, he applies upon his certificate of bap-\\ntism, and, after examination, must be received, by a\\nunanimous vote, into the church This feature of\\nthe question is purely theoretical as yet. In forty-\\nsix years of membership, in four different Baptist\\nchurches, in as many different States, I have never\\nwitnessed or heard of an addition on this wise, save\\nsome few who were irregularly baptized by army\\nchaplains or ministers. In some places, towns and\\ncities, all received into the church by baptism, or let-\\nter, since the last communion, just before the admin-\\nistration of the Supper, are called forward by the\\npastor, and a charge delivered, and the right-hand of\\nfellowship extended by the pastor, sometimes, and it\\nshould always be, followed by all the church. This\\nis a purely formal act, not an ordinance, or the com-\\npletion of an ordinance the persons having been\\npreviously received into the church by baptism or\\nletter. If, to all these, the Articles of Faith and the\\nchurch Covenant were read, and they were called\\nupon to rise with the whole membership of the\\nchurch, to indorse the faith, and to enter into cov-\\nenant, the practice would be most commendable.\\nThis theory is grounded upon the assumption that", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0246.jp2"}, "247": {"fulltext": "Extract from Sermon. 223\\nbaptism is an ordinance of the kingdom, and not of\\nthe church, and, therefore, it inducts into the king-\\ndom, and not into the church the kingdom being\\nthe vestibule of the church (Gardner); but the\\nkingdom, as we have seen (Chapter IV), has neither\\nexecutive officers nor ordinances, and, therefore, the\\ntheory is groundless. The practical evil that is crop-\\nping out of the theory, in some quarters, to the great\\ndisturbance of the churches, is that ministers claim-\\ning to be officers of the kingdom are assuming the\\ncontrol of baptism, and baptizing whom they please,\\nand where they please, whether in a Baptist Church\\nas was the immersion of Dr. Weaver, of Louisville,\\nKy. by Prof. Jas. P. Boyce, without consulting the\\nchurch, or fifty miles away. But the unscriptural-\\nness of this is evident from the fact that the or-\\ndinances, both, or all, were delivered to the churches\\nand not to the ministry; and ministers, therefore,\\nhave no more authority to administer baptism, to\\nwhom they please, and where they please, than to\\nadminister the Supper to whom and where they please.\\nIt is a presumptuous and unscriptural assumption of\\npower that does not belong to them. Our churches\\nshould be admonished that Eternal vigilance is\\nthe price of their safety, in this regard, as well as\\nothers.", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0247.jp2"}, "248": {"fulltext": "CHAPTER X.\\nJ. B. JETER, D.D.\\nJeremiah B. Jeter was born in Bedford county,\\nVirginia, July 18, 1S02. At the age of nineteen\\nyears he joined the church, and was baptized by\\nElder William Harris.\\nAs he came up from the water he delivered a\\nspeech to the congregation, and from that start he\\ncontinued to preach all his life. His first set ser-\\nmon was about twenty days after his baptism and\\nin the same community.\\nDr. Jeter was exceptionally active throughout life,\\nand the Lord blessed his ministry in the salvation of\\nthousands of souls. During the first ten years of\\nhis ministry he baptized over a thousand converts.\\nDuring the next fourteen years he was pastor of the\\nFirst Baptist Church, Richmond, Va., and during\\nthat time he baptized nearly a thousand into its fel-\\nlowship. At the close of this eminently successful\\npastorate he became pastor of the Second Baptist\\nChurch, St. Louis, Mo., and continued in that office\\nfor three years, baptizing one hundred and fifty\\nconverts. In 1852 he returned to Richmond, Ya.,\\nand became pastor of Grace-street Church, where\\nwithin a few years he had increased the membership\\nfrom 322 to over 600. Such was the uniform suc-\\ncess which attended his ministry.\\n(224)", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0248.jp2"}, "249": {"fulltext": "JEREMIAH BELL JETER. D.D.", "height": "3764", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0249.jp2"}, "250": {"fulltext": "", "height": "3780", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0250.jp2"}, "251": {"fulltext": "J. B. Jeter, D.D. 225\\nIt was about the year 1865 that he became editor\\nof the Religious Herald. He continued in this work\\nuntil death took him away.\\nAs an editor he has had few equals, and he suc-\\nceeded in making a great paper of the Religious\\nHerald, which still stands with the very best papers\\npublished by Baptists, One of his editorials is pub-\\nlished at the close of this sketch. It is a fair speci-\\nmen of numerous strong editorials that came from\\nhis ready pen.\\nDr. Jeter was a successful writer of books, In\\n1837 he published the Life of Rev. A. W. Clop-\\nton, and in 1845 he published A Memoir of\\nMrs. Schuck, Missionary to China; in 1850 he\\ngave the world the Life of the Rev. Andrew\\nBroaddus; then followed, in 1854, Campbellism\\nExamined, which book showed him to be a skillful\\ndebater, and still later followed Campbellism Re-\\nexamined, In 1858 he published The Christian\\nMirror; in 1871, The Seal of Heaven, and,\\nduring the same year, he published The Life of\\nthe Rev. Daniel Witt.\\nBesides these eight books he published numerous\\ntracts, speeches, sermons, etc. When we consider\\nhis constant work as preacher, and later as editor,\\nwe can appreciate the immense labor it took to pro-\\nduce so many books.\\nDr. Jeter was present at the organization of the\\nGeneral Association of Virginia, and he lived to be\\nthe only survivor of the membership of that first\\nmeeting. He was the first missionary appointed by\\n15", "height": "3764", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0251.jp2"}, "252": {"fulltext": "226 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe General Association, and he was ever afterward\\na warm friend of the work of the General Associa-\\ntion, and perhaps no other man has had so much in-\\nfluence in that body as he.\\nAmong those who were converted under his min-\\nistry some have become prominent preachers. There\\nare prominent among these Dr\u00e2\u0080\u009e Garlick and Dr.\\nP. S. Henson. Dr. Jeter has continued to live in\\nthese men. In his converts Dr. Jeter still moves\\nand thinks and glorifies God. His works do follow\\nhim.\\nHe died Feb. 18, 1880, at the advanced age of\\nseventy-eight years. He no doubt triumphantly\\njoined that host that no man can number.\\nO, that with yonder sacred throng,\\nWe at his feet may fall\\nWe ll join the everlasting song,\\nAnd crown him Lord of all.", "height": "3772", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0252.jp2"}, "253": {"fulltext": "DISTINCTIVE BAPTIST PRINCIPLES.\\nBY REV. J- B. JETER, D.D.\\nINCIDENTAL POINTS PERTAINING TO CLOSE COMMUNION.\\nWe are often asked by persons, heartily accept-\\ning Baptist principles in the main, why the im-\\nmersed members of Pedobaptist churches and the\\nmembers of churches practicing immersion are not\\ninvited to commune in Baptist churches. We ad-\\nmit, say they, that baptism is a prerequisite to com-\\nmunion; but these believers have been immersed,\\nand some of them by duly qualified Baptist minis-\\nters why, then, should they not be admitted to the\\nLord s table The question is important, and de-\\nserving of candid consideration.\\nFaith and baptism are conditions precedent of a\\nparticipation of the Lord s supper; but they are not\\nthe only terms of admission to it. We have en-\\ndeavored to show that the supper is a feast within,\\nand not without, a church, designed for all .its\\nmembers, and only for its members, or for mem-\\nbers of other churches maintaining the same terms\\nof communion. The exercise of discipline and the\\nprivilege of communion are co-extensive. In the\\napostolic churches, none were permitted to com-\\nmune who were not subject to ecclesiastical disci-\\npline. Paul, in the exercise of his apostolic author-\\n(227)", "height": "3760", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0253.jp2"}, "254": {"fulltext": "228 Pillars of Orthodoxy, or Defenders of the Faith.\\nity, required the church at Corinth to put away from\\namong them the incestuous member; and afterward,\\nwhen he furnished proofs of his repentance, to re-\\nstore him to their fellowship, 1 Cor. v. 1-5; 2 Cor.\\nii. 5-8. This transgressor was, for a time, excluded\\nfrom a participation of the Lord s supper. 1 Cor.\\niv. 11. By common consent, this act of exclusion\\nfrom a church is called excommunication that is r\\nexpulsion from communion. So thoroughly is this\\ntruth embedded in the popular mind, that commun-\\nion and church membership are expressions used in-\\nterchangeably. A member of a Presbyterian or an\\nEpiscopal church is called a communicant of the\\nchurch.\\nPiety and baptism do not constitute one a mem-\\nbei\\\\of the Baptist church. He must, in order to be-\\ncome a member of it, seek admission into it, adopt\\nits essential principles, and submit to its discipline.\\nTo continue a member of it, he must walk in the\\ncommandments and ordinances of the Lord, if not\\nwithout blame, at least without gross and persistent\\ndepartures from them. Now we command you,\\nbrethren, said Paul to the church of the Thessa-\\nlonians, in the name of our Lord Jesus Christ,\\nthat ye withdraw yourselves from every brother that\\nwalketh disorderly and not after the tradition which\\nhe received of us. 2 Thess. iii. 6. To walk dis-\\norderly is to live in vice, or in willful transgres-\\nsion. By tradition the apostle meant the doc-\\ntrine or teaching which he and his associates had re-\\nceived from Christ and imparted to the Thessalo-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0254.jp2"}, "255": {"fulltext": "Distinctive Baptist Principles. 229\\nnians. To walk disorderly is, we judge, to\\nwalk not after the tradition received from the\\napostles. The latter phrase is explanatory of the\\nformer. No command can be more imperative than\\nthat laid on churches to withdraw from disorderly\\nwalkers, who respect not the teaching of the apos-\\ntles. We command you, said Paul and his com-\\npanions, not in their own names, but in the name\\nof our Lord Jesus Christ, that ye withdraw your-\\nselves from every brother that Aval keth disorderly,\\nc. This withdrawal was to extend to every\\nbrother rich or poor, high or low, kinsman or\\nstranger who walked disorderly, that is, per-\\nsistently pursuing a course contrary to the apostolic\\nteaching. No plea of friendship, ignorance or ex-\\npediency can set aside this law.\\nWe must now inquire whether the connection of\\nimmersed believers with Pedobaptist churches, or\\nwith other religious bodies, deemed unsound in doc-\\ntrine or irregular in practice, is disorderly walking\\nand contrary to apostolic teaching. In this argu-\\nment we must take for granted the truth of Baptist\\nprinciples. Conceding that churches should be\\ncomposed exclusively of immersed believers, and\\nthat communion at the Lord s table should be re-\\nstricted to church members, is the course of Baptists\\nin uniting with Pedobaptist churches, or with other\\nbodies, not sound in faith and practice, orderly and\\naccording to apostolic tradition We think not.\\nTheir course is not in harmony with the admitted\\nprinciples. They voluntarily withdraw themselves", "height": "3752", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0255.jp2"}, "256": {"fulltext": "230 Pillars of Orthodoxy, or Defenders of the Faith,\\nfrom a church scripturally organized, and give their\\ninfluence and labors to the support of principles\\nwhich they admit to be false. In principles, they\\nare Baptists; in profession and influence, they are\\nPedobaptists. Clearly it is their duty to support\\nand disseminate the principles which they admit to\\nbe true. We believe, say they, that only believers\\nare proper subjects of baptism, and nothing is bap-\\ntism but immersion but their example is at war\\nwith their convictions. In short, they concede that\\nChrist has established one order for the constitution\\nof his church, and they, for convenience or respect-\\nability, or from indifference to his authority, follow\\nanother. Such a course could not have been pur-\\nsued in the apostolic times without incurring the\\ncharge of walking disorderly, and not after the\\ntradition received by the Spirit of inspiration.\\nIt may be pleaded, in behalf of these inconsistent\\nBaptists, that they are pursuing the course dictated\\nby their consciences. We are not considering spe-\\ncially what is their duty, but what is the duty of the\\nchurches in regard to them. We do not judge these\\nirregular Baptists. We consider them in error; but\\nwhat allowance is to be made for their lack of infor-\\nmation, their temperaments, their associations, and\\ntheir peculiar circumstances, we know not. Their\\nMaster will judge them. Let them have due respect\\nfor their conscientious convictions. These may\\ngovern their own conduct; but they are no guide\\nfor the churches. They should be controlled by the\\nScriptures, honestly and intelligently interpreted", "height": "3768", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0256.jp2"}, "257": {"fulltext": "Distinctive Baptist Principles. 231\\nand faithfully applied. If these teach that com-\\nmunion should be limited to churches, that churches\\nshould withdraw from all disorderly walkers, and\\nthat those walk disorderly who abandon churches\\nscripturally constituted, to support those that are\\ndefective and irregular in their formation, then the\\nduty of Baptist churches regarding these erring\\nbrethren is clear and imperative.\\nIt is a pity that all Christians cannot commune to-\\ngether. We have no sympathy with those who be-\\nlieve that divisions among churches are good. They\\nare evil, and are fraught with incalculable mischiefs.\\nIt is certainly to be deplored that all Baptists cannot\\ncommune together, according to the inspired order.\\nTheir identity of principles, interests, and aims\\nshould draw them together; and we wish to address\\nsome remarks to Baptists unconnected with regular\\nBaptist churches.\\nThere can be no union and communion between\\nthese parties without a yielding on one side or the\\nother. The mountain must go to Mohammed, or\\nMohammed must come to the mountain. The de-\\nnomination cannot yield its principles. They are\\ngrounded in its convictions, incorporated in its liter-\\nature, and are the bond of its union. No man nor\\nset of men, no arguments nor influence, can sw T erve\\nit from its long-cherished doctrines. The mountain\\ncannot go to Mohammed. There can scarcely, how-\\never, be any insuperable obstacle to the union of\\nindividual Baptists with Baptist churches. These\\nirregular Baptists may deem it their privilege they", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0257.jp2"}, "258": {"fulltext": "232 Pillars of Orthodoxy, or Defenders of the Faith.\\ncan hardly consider it their duty to commune with\\nPedobaptists. There is no divine law requiring\\nthem to commune in churches whose baptisms they\\nconsider invalid. It is their duty to partake of the\\nLord s supper in the prescribed order; but surely\\nthere is neither precept nor example binding them\\nto commune in Pedobaptist churches. Admitting,\\nfor the sake of the argument, that it is their right to\\ndo so, still they would violate no law, sacrifice no\\nprinciple, and do no injury in declining to exercise\\nit. Mohammed can come to the mountain.\\nAs matters stand in this country, a Baptist cannot\\ncommune, however much he may desire it, in both\\nBaptist and Pedobaptist churches. He must make\\nhis election between them. Either he must unite\\nwith Pedobaptists, and give his example, influence\\nand labors, indirectly, at least, to the support of\\npedobaptism, or he must join the Baptists and enlist\\nhis energies in support of their principles. It is\\nstrange that he should hesitate for a moment in\\nmaking his choice. With Baptists he differs on a\\nsingle point the terms of admission to the Lord s\\ntable; from Pedobaptists he dissents on the condi-\\ntions of church membership and on the subjects and\\nact of Christian baptism principles deeply affecting\\nthe form and prosperity of the churches.\\nA Pedobaptist church is no home for a Baptist.\\nMany years ago, we were conversing with a minis-\\nter of another denomination, a most fiery advocate\\nof open communion. We said to him If I were\\na member of your church, holding the principles that", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0258.jp2"}, "259": {"fulltext": "Distinctive Bajjtist Principles. 233\\nI do, and deeming it my duty to maintain and make\\nproselytes to them, what would you do with me\\nHe promptly replied We should expel you.\\ntk That would be according to your discipline,* said\\nI; but should I unite with a Baptist church, and\\npropose to commune with you, would you admit me\\nto your communion He frankly answered: It\\nwould seem to be inconsistent.\\nThe truth is, no earnest Baptist can long remain\\nin a Pedobaptist church. It is only by ignoring his\\nprinciples or keeping them in abeyance that he can\\nbe received into such a church. If he is intelli-\\ngently convinced of their truth and importance, and\\ndeems it his duty as undoubtedly he should to\\ndisseminate them, he will soon find that he is an un-\\nwelcome member. The church will have no use for\\nhim, if he speaks in disparagement of infant bap-\\ntism and pleads for the immersion of believers.\\nThey would excommunicate him, as a teacher of\\nfalse doctrine and a disturber of the peace of the\\nchurch. There is but one consistent course for a\\nBaptist, and that is to be a member of a Baptist\\nchurch, and labor, lovingly and faithfully, by all\\nthe means within his power, to defend and diffuse\\nhis principles.", "height": "3768", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0259.jp2"}, "260": {"fulltext": "CHAPTER XL\\nELD. S. H. FORD, D.D., LL.D.\\nS. H. Ford was born in Bristol, England, February\\n19, 1819. He came with his parents to America\\nwhen he was a child and the family settled in Mis-\\nsouri. His father was a preacher of ability, and\\nsoon after coming to Missouri he became pastor at\\nColumbia, where he preached the gospel with good\\neffect for several years.\\nIn early life S. H. Ford was converted and called\\ninto the ministry. He entered Bonne Femme Col-\\nlege, where he graduated with distinction, and after-\\nwards studied at the State University at Columbia,\\nMo.\\nIn his senior year at the University he was called\\nto the care of the church at Jefferson City, Mo. Al-\\nthough he was only twenty-five years old, he was\\neven then a great preacher. It was here he began a\\ncareer which has not been equalled, in many respects,\\nby any other man in America. He has been pastor\\nin Memphis, Tenn., Louisville, Ky., and St. Louis,\\nMo.\\nHe was for several years editor of the Western\\nRecorder, Louisville, Ky., and for near forty-six\\nyears he has been editor of Forces Christian Repos-\\nitory.\\nHis career as editor, including his connection with.\\n(234)", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0260.jp2"}, "261": {"fulltext": "H.FORD, D.D.,LL.D.\\nIn his 81st year.", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0261.jp2"}, "262": {"fulltext": "", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0262.jp2"}, "263": {"fulltext": "Bid. S. H. Ford, D.D., LL.D. 235\\nthe Western Recorder, has been longer than that of\\nany other editor in America. Dr. J. R. Graves had\\nbeen editor of the Tennessee Baptist for forty-nine\\nyears when he went home to Heaven, but S. H. Ford\\nhas been doing the work of editor for fifty years and\\nis still wielding an able pen.\\nDr. Ford had much to do in founding William\\nJewell College, and he was the first man to sound\\nthe note of warning about the financial basis of rep-\\nresentation in associations and conventions, and at\\none time he introduced an amendment to the Consti-\\ntution of the Missouri General Association to do\\naway with that unbaptistic clause which demands the\\npayment of money before a church is entitled to ad-\\nmission.\\nHe has written two valuable histories. His Eccle-\\nsiastical History and his Brief Baptist History are\\nreliable, clear, and strong. His book on What Bap-\\ntists Baptize For is the best book of the kind which\\nis now on the market. But, perhaps, his greatest\\nwork is The Great Pyramids. This is a scientific\\nwork and manifests unusual ability.\\nThe best things he has written, however, have not\\nbeen published in book form. His strong article on\\ncurrent topics in the Christian Repository shows him\\nto be what he is ready, strong, accurate. Although\\nengaged frequently in heated discussions, he has\\nnever lost his balance, and, perhaps, no other man\\nhas been engaged so constantly in the discussion of\\ncurrent theological topics. Conservative, logical,\\nsafe, and honest, he has nearly always been found on", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0263.jp2"}, "264": {"fulltext": "236 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe side of right and truth. No man has stood more\\nconstantly and tirelessly for Baptist principles. He\\nhas stood like a great stone wall against every\\nattack on Orthodoxy. No other man has so thor-\\noughly exposed and answered this Invisible, Uni-\\nversal, Spiritual Church theory as he. His discus-\\nsion of that question, in part, is published at the\\nclose of this sketch, and the reader may judge for\\nhimself how thoroughly he has done his work.\\nNo sketch of Dr. Ford would be complete without\\nmentioning his excellent helpmeet, Sallie Rochester\\nFord. She has written a number of books which\\nhave been widely circulated. Grace Truman has\\nreached at least fifty thousand circulation and its in-\\nfluence has been great hundreds being converted\\nto Baptist views by it, besides confirming the faith of\\nmany who were wavering. The Dreamer K s Blind\\nDaughter, a beautiful story of John Bunyan s afflic-\\ntions, and other works which have had a wide circu-\\nlation, as well as her editorial work in the Repository,\\ntell of her great life work. Dr. Ford would not\\nhave been the strong man he is if it had not been for\\nthe great woman he married and with whom he has\\nlived for more than half a century.\\nDuring the civil war Dr. Ford was elected a mem-\\nber of the Confederate Congress. His gift as an\\norator and his happy knowledge of human nature\\nwould have made him a power in politics, but like\\nmany other men, he sacrificed all of that for the\\nprivilege of fighting the good fight of faith in Prince\\nImmanuel s army.", "height": "3760", "width": "2412", "jp2-path": "pillarsoforthodo00boga_0264.jp2"}, "265": {"fulltext": "Eld. S. H. Ford, D.D., LL.B. 237\\nIn his eighty-first year he is still at work, and he\\nwill die in the harness.\\nThere are many incidents in his remarkable life\\nwhich would be of interest to relate here, but one\\nof them will suffice:\\nWhile he was pastor in St. Louis, forty years ago,\\nhe heard of a sick young man and he went to see\\nhim. He found him in a room located where the\\nRepository is now published. He soon understood\\nthat the prospect of death was near, and at the\\nrequest of the sick boy he wrote to his mother, who\\nlived in New England, to come as soon as possible,\\nstating that if she came at once she might get to St.\\nLouis in time for the burial of her son.\\nIt was before the day of fast trains, and the trip\\nhad to be made by land and by steamboat. It would\\ntake at least three weeks for the letter to reach the\\nmother and enable her to reach St- Louis. The\\nprospect was that he would be dead and buried be-\\nfore the mother s arrival.\\nMeantime Dr. Ford talked with the young man\\nabout his soul and prayed with him, and the result\\nwas he became a happy believer in the Lord Jesus\\nChrist. He soon had strength to arise and be\\nbaptized and ^figuratively) wash away his sins, and\\nhe, with Pastor Ford and a number of the brethren,\\nwent to a lake situated exactly where the great\\nUnion Depot now stands, for the purpose of being\\nburied with Christ in baptism.\\nJust as Dr. Ford pronounced the words: I bap-\\ntize thee, in the name of the Father, and of the Son,", "height": "3764", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0265.jp2"}, "266": {"fulltext": "238 Pillars of Orthodoxy, or Defenders of the Faith.\\nand of the Holy Ghost, and buried the body out of\\nsight in the watery grave, a shout was heard on the\\nshore of the lake, and the first sight that greeted the\\nyoung convert s eyes was his mother, who threw her\\narms about his wet body, and said, O, my son, I\\ncame to see you buried, but I was not expecting to\\n-see you buried like this. She had arrived just in\\ntime to reach the baptizing. Perhaps there never\\nwas a more forcible illustration of the truth taught in\\nbaptism death, burial, resurrection.\\nThe grand old man will soon pass over the river,\\nbut his work will endure. When he dies it can\\ntruthfully be said of him: Blessed are the dead\\nwhich die in the Lord, from henceforth; yea, saith\\nthe Spirit, that they may rest from their labors, and\\ntheir works do follow them. Rev. 14:13.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0266.jp2"}, "267": {"fulltext": "THE UNIVERSAL CHURCH\u00e2\u0080\u0094 ITS REAL\\nMEANING.\\nBY ELD. S. H. FORD, D.D., LL.D.\\nThere is no one word in Christian literature whose\\nprimary meaning is so fully agreed upon as the term\\ntranslated church; and yet there is no word in that\\nliterature (not excepting Baptism) whose meaning\\nhas been so perverted and made the basis of subver-\\nsive error.\\nEcclesia from the Greek word exxaXiw to call to-\\ngether or convene simply means a public assembly\\nor congregation. Any one reading the account of\\nthe Ephesians gathered in the theater especially if\\nthe word had been rendered as it is when a gospel\\ncongregation is spoken of will at once see the real\\nmeaning of ecclesia; as correctly and clearly as\\nthough he or she had consulted a pile of lexicons.\\nWe read (Acts 19:32): Some therefore cried one\\nthing and some another, for the (exxXeaia) assembly\\nwas divided. Suppose it had been rendered for\\nthe church was divided (a church of maddened\\nidolators would this have been as correct as the\\ntranslation of the same word the church in thy\\nhouse or tell it to the church? Yes. It is the\\nsame word it has the same meaning and is in every\\nother case rendered church in the versions of the\\nNew Testament.\\n(239)", "height": "3768", "width": "2348", "jp2-path": "pillarsoforthodo00boga_0267.jp2"}, "268": {"fulltext": "240 Pillars of Orthodoxy, or Defenders of the Faith.\\nBut no elaborate proof of the meaning of this\\nword translated church is necessary. That its pri-\\nmary or literal meaning is an assembly, is undis-\\nputed. And it should have been so rendered wher-\\never it occurs especially when Stephen said This\\nis he who was in the (ecclesia) assembly in the wil-\\nderness, not church in the wilderness. And also\\nin the quotation from JPsalms 26:12 and 68:2: In\\nthe midst of the church will I sing praises unto Thee.\\nIn the version of the Old Testament the same word\\necclesia occurs, and in our English version this is\\nrendered in the midst of the congregation. Why\\nwas it not rendered congregation in the New Testa-\\nment? The translators were forbidden to do so for\\na purpose. The revised version puts congregation in\\nthe margin, while the American revisers insisted on\\nhaving it in the text.\\nBut, we repeat, it is settled that ecclesia means an\\nassembly, and that a gospel church is a called out\\nassembly of believers in the Lord Jesus Christ. This\\ndescription of a church is given in unmistakable\\nlanguage in the thirty-nine articles of the Church of\\nEngland: A church is an assembly of faithful\\nmen where the word of God is preached and the\\nsacraments rightly administered.\\nAnd now let it be remembered, that nowhere in\\nGod s word is such ecclesia (church) distinguished by\\nany appellation distinguishing it as a universal or\\ngeneral or local church, except the place where it as-\\nsembled. Thus is mention made of all the churches\\nof the Gentiles (Rom. 16:4) which included nearly", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0268.jp2"}, "269": {"fulltext": "The Universal Church Its Beat Meaning. 241\\nall the churches then on earth, but they are not called\\nthe universal church to distinguish them from the\\none which Paul immediately mentions Greet the\\nchurch which is in thy house.\\nBut while assembly is acknowledged to be the pri-\\nmary or literal meaning of ecclesia the question oc-\\ncurs, has it other meanings Does it mean the\\naggregate of believers or the saints of all ages a\\nuniversal, invisible assembly?\\nLet us calmly, in the light of Scripture and fact,\\nexamine and answer these questions.\\nThe language of that great philologist, William\\nCarson, in regard to the meaning of the word bap-\\ntize, will apply with double force to the meaning of\\nthe word church. He says\\nParkhurst gives six meanings to the word\\nja-TiZw. I undertake to prove it has but one; yet he\\nand 1 do not differ as to the primary meaning of this\\nword. I blame him for giving different meanings\\nwhen there is no real difference in the meanings of\\nthis word. He assigns it figurative meanings; I\\nmaintain that in figures there are no different mean-\\nings of the word. It is only a figurative application.\\nThe meaning of the word is always the same. Not\\nthat any one need to have a figurative application\\nexplained in any other way than by giving the proper\\nmeaning of the word.\\nIn other words, baptism has but one meaning. It\\nalways means dip. But it has figurative application,\\nsuch as baptized in the Holy Spirit, in which fig-\\nurative application there is a resemblance to an im-\\n16", "height": "3768", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0269.jp2"}, "270": {"fulltext": "242 Pillars of Orthodoxy, or Defenders of the Faith.\\nmersion. Now church has but one meaning an\\nassembly. But it has figurative applications, such as\\nthe church of the first-born whose names are writ-\\nten in heaven, in which figurative application there\\nis a resemblance to a church or called out assembly.\\nIt is not a church in fact, no more than the bestow-\\nment of the Holy Spirit was an immersion in fact.\\nIt is a figurative application of the word to an ideal\\ngathering of the redeemed.\\nThis will appear more evident and edifying if we\\nturn to the meaning of other words or things which\\nare figuratively applied to the aggregate of believers\\nand also to the whole number of the elect that have\\nbeen or shall be gathered in one [assembly] un-\\nder Christ (London Confess, of Faith). They are\\n-called\\nTHE BRIDE THE LAMb s WIFE.\\nWhen John the Baptist was told of the increase of\\nthe Lord s disciples he answered He that hath\\nthe bride is the bridegroom. Having direct refer-\\nence to those who believed on the Son and had ever-\\nlasting life. Paul, addressing the Corinthians,\\nwrote For I have espoused you to one husband\\nthat I may present you as a chaste virgin to Christ.\\nAnd then in Ephesians, where he uses the word\\nchurch in its figurative application more than it is\\nused in all the New Testament besides, he changes\\nthe figure abruptly (we may say) from a woman to\\nan assembly. Husbands, love your wives as\\nChrist loved the church and gave Himself for it.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0270.jp2"}, "271": {"fulltext": "The Universal Church\u00e2\u0080\u0094 Its Eeal Meaning. 243\\nHe compares the redeemed to a wife, and then to\\nan assembly, or church. He drops the personal\\nfigure, and says, that he might present it a glo-\\nrious assembly without spot or wrinkle. The basis\\nof these figures are the redeemed an ideal bride,\\nwife, assembly.\\nAnd so in Rev. 19:7 Let us be glad and re-\\njoice and give honor to Him, for the marriage of the\\nLamb is come and His wife has made herself\\nready. An ideal bride, as John A. Broadus called\\nthe invisible church, an ideal assembly of real\\nChristians.\\nNow a bride, a wife, a virgin, each means a\\nwoman, and means nothing else. Literally, that is\\nreally, believers in the aggregate, or the whole\\nnumber of the elect, are not a bride, a wife, or a\\nwoman. They are individual persons. These terms\\nhave not two meanings, the one a woman, the other\\nmeaning the believers or the elect. No; it is sim-\\nply and plainly a figurative application of the word\\nbride, just as is the figurative application of the word\\nchurch. The believers in the aggregate, the elect of\\nall ages, are no more a universal church than they\\nare a universal bride, and making this figure a fact\\nas Rome has done, using the term Mother Church,\\nand representing the imaginary thought as she with\\npersonal individual attributes and actions, is a mon-\\nstrous error. But we have just as much right and\\nwarrant to call the redeemed the universal bride or\\nwife as we have to call them the universal church.\\nThey are neither in fact, but only in figure.", "height": "3748", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0271.jp2"}, "272": {"fulltext": "244 Pillars of Orthodoxy, or Defenders of the Faith.\\nTHE REDEEMED ARE COMPARED TO A HOUSE.\\ni In whom ye also are builded for an habitation\\n[dwelling house] of God through the Spirit. Eph.\\n2:22. The imagery of a building or house runs\\nthrough the New Testament Scriptures.\\nWherever our word edify is met with, the idea of\\na building is represented. And we venture the re-\\nmark that the aggregate of believers and the\\nwhole company of the elect are more frequently\\nrepresented as a building or house, than they are as\\nan assembly, that is, church. But we know that a\\nhouse is a material structure. The redeemed or\\nbelievers are not a house in fact, they are only so by\\na figurative application of this word or thing. And\\nto build a theory or draw a distinction, or teach a\\ndoctrine on the ground that all believers or the\\nelect are called a spiritual house is a mischiev-\\nous perversion.\\nWe might go on to mention the many other figur-\\native applications of liberal terms, to the redeemed.\\nThey are called a city, as in some respects they re-\\nsemble one, with its walls, its watchmen, its gates,,\\nand its towers.\\nThey are called a garden, a flock, an army. But\\nsurely it need not be urged that they are in fact\\nnone of these. A universal garden, a universal\\nflock, a universal army, or a universal house, or\\nbride, is no more a figure of speech than is a uni-\\nversal church that is, a universal assembly. There\\nis no such thing in fact. It is a figurative applica-\\ntion.", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0272.jp2"}, "273": {"fulltext": "The Universal Church Its Heal Meaning. 245\\nIt is frequently said the church is compared to a\\nbride. We deny this, and challenge the production\\nof a single instance where the church is compared to\\nany of those objects to which the redeemed are\\nlikened. It is the saved who are compared to an\\nassembly, or ideal church, and to a bride, and to a\\nbuilding, not the church or a church. But by a\\nstrange deception, (we might say) a mental strabis-\\nmus, the redeemed are compared to an assembly, and\\nthen this figurative application of an assembly (as\\nthough it were literal) is made the basis of another\\nfigure of speech, as bride or house; that is, one\\nhighly-wrought metaphor is made the groundwork\\nof another highly-wrought metaphor. We repeat\\nit God s redeemed are figuratively likened to an\\nassembly, but that assembly is never compared to a\\nbride or a wife or a house. It is the redeemed ones\\nthemselves that are so compared; and not one figure\\ncompared to another figure.\\nAs well might we take the metaphor of a lamb as\\nfiguratively applied to the Lord Jesus, and make\\nthis the basis of like figurative application of an-\\nother. He is called the Lamb of God; but the\\nLamb is never called the door. He has these va-\\nrious figurative names the Lamb, the Lion, the\\nShepherd, the Vine. But to say that the Lamb is\\ncompared to a Lion, or a Vine, or a Door is like\\ncalling by a metaphor the redeemed a bride and\\nthen calling the bride an assembly or church, or a\\nhouse, or a garden. It is Jesus personally who is\\nfiguratively, not really, a Lamb, a Door, a Vine, is", "height": "3764", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0273.jp2"}, "274": {"fulltext": "246 Pillars of Orthodoxy, or Defenders of the Faith.\\nBread. It is the redeemed personally who are. figur-\\natively, not really, called a bride, a house, a church.\\nAnd it is misleading as it is wrong to make the\\nfigure a fact and build a theory on the perversion.\\nTHE REDEEMED ARE CALLED CHRIST s BODY.\\nThis image assumes the form or thought of a\\nreality more frequently than any of the other collat-\\neral figures by which believers are pictured to the\\nmind.\\nThis word, like all others, has but one literal or\\nground meaning a material organized substance.\\nBut it has many figurative applications, which are\\ncalled definitions. One of these is a reality as op-\\nposed to representation, as the shadows of things\\nto come, but the body is Christ.\\nNot that those shadows had a body that is, a ma-\\nterial substance by which a shadow was cast, but\\njust as a shadow must have a substance to cause it,\\nso Christ was the substance or cause of the shad-\\nows of things to come, and as literally rendered\\nbut the body is Christ.\\nBut especially is this word used to describe the re-\\ndeemed of all ages. We read in 1 Cor. 12 For\\nas the body is one [that is, of course, the physical\\nbody] and hath many members, and all the mem-\\nbers of that one body being many are one body, so\\nalso Christ is one.\\nHere is simply taught the oneness of Christ and\\nHis redeemed. The language is addressed to the\\nmembers of the church of Corinth, the sanctified", "height": "3784", "width": "2456", "jp2-path": "pillarsoforthodo00boga_0274.jp2"}, "275": {"fulltext": "The Universal Church Its Reed Meaning. 24T\\nin Christ Jesus. They were in Him and are there-\\nfore pictured as a complete body. But surely it is but\\na picture a figurative application of the word body\\nand stripped of its figurative language is simply this:\\nAll believers are one with Christ. But not a real\\nuniversal body, no more than a real universal church.\\nThe Apostle says For by one Spirit we are all\\nbaptized into one body. But first the Spirit does\\nnot literally baptize the believer; and secondly, we\\ncannot be literally immersed into a body, especially\\nas it is a human, or real body, that is figured.\\nThe body of the Lord Jesus is at the right hand of\\nGod. That glorious body is distinct from anything\\nelse in the universe. No being can become an\\nactual or real part of it. It is impossible. And\\nyet the believer is said to be a member of His\\nbody, His flesh, and His bones,* and the redeemed\\nare said to be a body of which He is (not the body\\nitself), but the head. Surely any one who will ex-\\nercise the reasoning power God has given him will\\nsee and know that the aggregate of believers, or\\nelect of all ages, are not a body, are not the\\nLord s Body that there is no such a body as that\\nin all God s universe; but it is a figurative applica-\\ntion of the word body, just as it is the figurative ap-\\nplication of the term bride, or building, or vineyard,\\nor city, or flock, or church.\\nThe term mystical applied to body or church is\\nalso misleading. It is (to use an obsolete word)\\nmystigogical. It properly means obscure, and\\nthen unrevealed, and then emblematical or figurative.\\nIt is in this last sense that it is applied to the body", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0275.jp2"}, "276": {"fulltext": "248 Pillars of Orthodoxy, or Defenders of the Faith.\\nof Christ. We speak of the mystical body of Christ,\\nwe do not (or cannot properly) mean the Lord s\\nbody really, but something else which His glorified\\nhody represents. 80 that when we use, or see used,\\nthe term mystical before body or bride or church,\\nlet us at once understand that it is a supposed or\\nfigurative body something that does not really\\nexist at all that is presented, but which is an illus-\\ntrative picture of the redeemed of all ages.\\nIn conclusion we hope to be pardoned for repeat-\\ning with all the emphasis we can give, that\\nA church, like a body, is a literal, actual\\nthing. It is a real assembly. To speak of a uni-\\nversal assembly or church having the supposed\\nfunctions or notes of it, as of a real literal\\nchurch, is just as illogical and as unwarranted as to\\nspeak of the universal body having the supposed\\nfunctions or notes of it as of a real literal body.\\nBody when applied to the redeemed is a figure, not\\na reality. Church when applied to the redeemed is\\na figure, not a reality. There never has been in\\nfact anything of the kind. A church is a company\\nof baptized believers joined together for the service\\nof God a real, actual, veritable assembly, and noth-\\ning else is a church.\\nIn view of these facts, and of the mischievous\\nerrors into which the perversion of the meaning of\\nchurch has led, surely when men of discrimination\\nteachers of the people are speaking of the aggre-\\ngate of believers, of all times and climes, and of all\\nthe elect of all ages, they should use these terms\\nand not the misused words Universal Church.", "height": "3784", "width": "2448", "jp2-path": "pillarsoforthodo00boga_0276.jp2"}, "277": {"fulltext": "IS THERE A CATHOLIC OR UNIVERSAL\\nCHURCH?\\nAs an appendix to the foregoing article we affirm\\nthat there is no such a thing in existence as a cath-\\nolic that is, universal, church. Church means\\nalways an assembly. It means nothing else. If\\nthe persons supposed to constitute it have never\\nassembled it is not an assembly or church. The\\nthing is absurd. There cannot be a meeting until\\npersons meet. There cannot be a convention till\\npersons convene or come together. There cannot\\nbe a church until (to coin a word) persons are\\nchurched, that is, assembled. There never was a\\nuniversal assembly of professed Christians, or, as\\nthe expression is, the aggregate of believers on\\nearth.\\nThe term is not found anywhere in God s word.\\nThe inspired apostles use no term that is its equiva-\\nlent. It is foreign to the New Testament. It has\\nno real meaning.\\nThe term is found in the so-called Apostle s\\ncreed. But while it is certain this was not com-\\nposed until centuries after the apostolic age, it is\\nalso true that the word catholic was inserted in it\\nlong after it appeared, and change after change oc-\\ncurred in it till at length it assumed its present form,\\nI believe in the Holy Catholic Church.\\nThe word is for the first time used, or found, in\\n(249)", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0277.jp2"}, "278": {"fulltext": "250 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe very questionable epistles of Ignatius. In his\\nsupposed epistle to the Smyrneans he says Wher-\\never the bishop (pastor) shall be seen let the people\\nalso be, as where Jesus Christ is there is the catho-\\nlic church. Here it is evident it is a real assembly,\\na local church, the one body with its pastor worship-\\ning at Smyrna, to which he refers. It was not a\\nuniversal or supposed assembly, or the churches in\\nAsia Minor, or the aggregate of believers; but the\\none real assembly or church. But it soon obtained\\na different meaning. The churches, as the apostles\\ncalled them, were made or conceived to be one\\nchurch the church; and thus received the name\\ncatholic. Words govern things, and the word\\ncatholic has been a governing, a misleading word,\\nprolific of soul-ruining error, and of terrible oppres-\\nsion.\\nThe term catholic is affixed to some of the epis-\\ntles, as Peter, John, James, and Jude. But no such\\nword is found in any of the old manuscripts; and it\\nis well known that the term was prefixed to them in\\nthe year 1549 by the famous French printer, Robert\\nStephens. It is rendered in King James version\\ngeneral before these epistles; but is omitted in\\nour revised version as unauthorized. KadoXuoq\\nmeans universal. Catholic church means a univer-\\nsal church. We repeat there is no such thing.\\nAnd the fact that the Philadelphia Confession of\\nFaith adopts this word gives it no weight. For\\nthat confession says in its 31st article We believe\\nthat laying on of hands with prayer upon baptized", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0278.jp2"}, "279": {"fulltext": "Is There a Catholic or Universal Church f 251\\nbelievers as such is an ordinance of Christ, and\\nought to be submitted to by all such persons as are\\npermitted to participate of the Lord s Supper.\\nBut Baptists never have been unanimous in regard\\nto this. Danvers, shortly after the confession was\\nissued, wrote a treatise in opposition to it. The Phil-\\nadelphia Confession adopted it. But it has been\\nalmost universally abandoned. Indeed, Baptists\\nhave no authorized confessions. But though this\\nLondon and Philadelphia Confession says, The\\ncatholic church or universal church consists of the\\nwhole number of the elect, that have been, are, or\\nshall be gathered into one in Christ, they affirm of\\nthese elect, that they are called out of the world\\nthrough the ministry of the word, and Those\\nChrist called He commanded to walk together as\\nparticular churches. The members of these partic-\\nular churches are saints by calling, u visibly mani-\\nfesting and evidencing in and by their profession,\\nu and willingly consent to walk together according\\nto the appointment of Christ.\\nSo that while, as the confession says, The cath-\\nolic or universal church the elect that ever have\\nbeen, are, or shall be only with respect to the eter-\\nnal work of the spirit and truth of grace may\\nbe called universal, these elect are commanded to\\nwalk in particular societies or churches, visibly\\nmanifesting their call by walking together in their\\nprofessed subjection to the ordinances of the gos-\\npel. Thus it is. Catholic church is all the elect;\\nthe elect are called to particular churches in subjec-", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0279.jp2"}, "280": {"fulltext": "252 Pillars of Orthodoxy, or Defenders of the Faith.\\ntion to the ordinances, and the only universality is\\nthe internal work of the spirit whose operation\\nis as the viewless wind.\\nWhat is there in this resembling a positive, a real,\\na veritable universal church an assembly which\\nnever assembled? It is the baseless fabric of a\\nvision.\\n[Published in Christian Repository, September,\\n1899.]", "height": "3784", "width": "2436", "jp2-path": "pillarsoforthodo00boga_0280.jp2"}, "281": {"fulltext": "", "height": "3768", "width": "2344", "jp2-path": "pillarsoforthodo00boga_0281.jp2"}, "282": {"fulltext": "J. M. PENDLETON, D.D.", "height": "3772", "width": "2492", "jp2-path": "pillarsoforthodo00boga_0282.jp2"}, "283": {"fulltext": "CHAPTER XII.\\nELD. J. M. PENDLETON, D.D.\\nJames Madison Pendleton was born at Twyman s\\nStore, Spottsylvania county, Virginia, November 20,\\n1811. His father was an admirer of President Mad-\\nison, hence the middle name, Madison.\\nIn the autumn of 1812 his father moved to Chris\\ntian county, Kentucky. James was just one year old\\nthe day his father reached the neighborhood which\\nwas to be his future home.\\nJames Pendleton s educational advantages in youth\\nwere limited, but notwithstanding his poor opportuni-\\nties he became a most accurate Latin and Greek\\nscholar, and his ability to write and speak pure Eng-\\nlish was marked. Few men have ever lived who\\ncould express themselves so clearly and forcibly\\nas he.\\nThe first school he attended was in a little log\\nhouse in the neighborhood, with his father as teacher.\\nHis father was well educated for his day, but his\\neducation would now be considered entirely too lim-\\nited for a school teacher. Pendleton, in his book,\\n1 Reminiscences of a Long Life, has given the fol-\\nlowing description of the school house and the\\nschool\\nIt was built of rough logs, the chinks between\\nwhich were imperfectly filled and daubed with red\\n(253)", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0283.jp2"}, "284": {"fulltext": "254 Pillars of Orthodoxy, or Defenders of the Faith.\\nclay. There were no windows worthy of the name,\\nbut parts of logs were cut out to let in the light, and\\npanes of glass were so adjusted as to keep out the\\ncold. The floor was of dirt, and the chimney had a\\nfireplace six feet wide and four feet deep. The\\nbenches were made of slabs, and those were the out-\\nside of sawed logs. There were no backs to the\\nbenches, and everything seemed to be so arranged\\nas to keep the feet of small children from reaching\\nthe floor. This, though not so designed, was the re-\\nfinement of cruelty. Not less than six hours a day\\nwere spent in school, and during that time the small\\nchildren had no support for their backs and feet. I\\nknow of no epithet that can describe the injustice of\\nthis arrangement, and will say no more about it.\\n1 think I must have been nine or ten years old\\nwhen I first went to school, though I had learned a\\nlittle at home. I was required to devote especial at-\\ntention to spelling and reading. Noah Webster s\\n4 Spelling Book was used, and when I got as far as\\nBaker I thought my progress considerable, but\\nwhen at the end of the book I was able to spell and\\ndefine from memory, Ail, to be troubled, and Ale,\\nmalt liquor, I supposed myself very near the farthest\\nlimit of scholarship. The course of reading em-\\nbraced Murray s Introduction to the English\\nReader, the Header itself, and then the Sequel\\nto it. No other book was read in the school. In\\ndue time Arithmetic, as far as the Eule of Three,\\nGeography and Grammar were studied, but not\\nthoroughly. My studies were often interrupted,", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0284.jp2"}, "285": {"fulltext": "Eld, J. M. Pendleton, D.B. 255\\nfor, when necessity required, I bad to work on the\\nfarm.\\nThis was the school and this was the manner in\\nwhich J. M. Pendleton made his start\\nJames had the care for some time, David-like, of\\nhis father s sheep. One of the ewes died, leaving a\\nlamb which was given to him, and he raised it,\\nfeeding it milk-with a spoon. When it grew up\\nhe sold it, and with the money bought a Bible, the\\nfirst purchase of any kind he ever made. This was\\nonly an incident, but it looks like a prophecy of the\\nfuture life of the man.\\nFrom earliest childhood he was taught to believe\\nas true the statements of the Bible. He states in his\\nReminiscences that he never doubted in his life any\\nof the fundamental doctrines of the Bible. Besides\\nthis, there never was a time in his memory, before\\nhis conversion, that he did not fully intend to some\\nday become a Christian. He fully resolved, at the\\nage of fifteen years, to seek the salvation of his soul.\\nHis idea of salvation was to escape Hell. It never\\noccurred to him that salvation was from Sin, not\\nfrom Hell. The sense of his sins became more and\\nmore acute until he saw he was too great a sinner to\\nmake amends for what he had done. He plainly\\nsaw that he must have help or he would be lost. He\\nthen resolved to do his best and ask the Lord to\\nsupply his deficiency. The sense of his wickedness\\ngrew on him, and from reading the Bible he found\\nthat it would be just and right for God to refuse to\\nsave him and to let him perish in Hell. He could", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0285.jp2"}, "286": {"fulltext": "256 Pillars of Orthodoxy, or Defenders of the Faith.\\nnot understand how God could justly save him. He\\ndid not want to be saved at the expense of justice.\\nHow then could he be saved Was there any way\\nby which he could satisfy justice Here I will use\\nhis own words\\nWhile in this state of mind I read a sermon by\\nRev. Samuel Davies from I. Cor. 1:22-24 For the\\nJews require a sign and the Greeks seek after wis-\\ndom but we preach Christ crucified, unto the Jews\\na stumbling block, and unto the Greeks foolishness,\\netc. This sermon, delivered in 1759, which I have\\nrecently read, is an excellent one, and Mr. Davies\\nwas an admirable sermonizer. In the discourse now\\nreferred to I was specially impressed with his re-\\nmarks on the union of mercy and justice in the sal-\\nvation of sinners through Christ crucified. This\\nwas shown to be happily possible through the aton-\\ning death of Christ, whose obedience and blood\\nmagnified the law and made it honorable. Hav-\\ning read this sermon I went into the forest to pray,\\nand while kneeling by a tree I had new views of the\\nway in which sinners could be saved. I saw that\\nmercy could be exercised consistently with justice\\nthrough Jesus Christ. I felt a lightness of heart to\\nwhich 1 had been a stranger for about two years.\\nStrange to say, the joy I felt was not on my personal\\naccount. I was glad that other sinners could be\\nsaved, but did not think of myself as a saved sinner.\\nI knew faith in Christ was indispensable to salvation,\\nbut I ignorantly thought that to believe in Christ was\\nto believe myself a Christian.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0286.jp2"}, "287": {"fulltext": "Eld, J. M. Pendleton, D.D. 257\\nConverted Saved and that through the reading\\nof a sermon What a power is the consecrated\\nprinted page Let writers of religious books take\\ncourage, and let the colporters and book agents mag-\\nnify their office. J. M. Pendleton was converted by\\nthe reading of a sermon If a soul is converted by\\nthe reading of one of the sermons in this book the\\nauthor will be well paid for his work, for there is\\njoy in the presence of the angels over one sinner that\\nrepenteth.\\nOn the second Sunday in April, 1829, at the age of\\neighteen years, he united with the Bethel Church,\\nChristian county, Kentucky, and on the 14th day of\\nthe same month was baptized in the creek near the\\nmeeting house by Eld. Jno. S. Willson. Thus he be-\\ngan his Christian life by submitting to the beauti-\\nful ordinance of baptism, which commemorates the\\nburial and resurrection of Christ, symbolizes the be-\\nliever s death to sin and his rising to a new life,\\nwhile it anticipates the resurrection of the saints at\\nthe last day.\\nIn February, 1830, at the age of nineteen years,\\nhe was licensed to preach by Bethel Church. His\\nfirst efforts were miserable failures. He tried to\\nteach a country school, and was asked to give it up\\nby the directors, and he quit teaching and went home.\\nHe attempted to preach his first sermon at West\\nUnion Church, in Christian county, near the line of\\nTrigg county, Ky. He made a failure, and was ad-\\nvised by good brethren to give it up and quit trying.\\nHis own account of his first efforts is as follows\\n17", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0287.jp2"}, "288": {"fulltext": "258 Pillars of Orthodoxy, or Defenders of the Faith.\\nDuring the years 1831 and 1832 I accompanied\\ndifferent ministers on their preaching excursions.\\nSometimes they gave me an encouraging word, and\\nat other times what they said was not complimen-\\ntary. One of them, in referring to my attempts to\\npreach, said You certainly could do better if you\\nwould try. Another said You are scarcely earn-\\ning your salt. The language of the third brother\\nwas You say some pretty good things, but your\\npreaching is neither adapted to comfort the saint nor\\n\u00e2\u0080\u00a2alarm the sinner.\\nOf course those good men, now in heaven, did\\n.not know how depressing the effect of their words\\nwas, and how my spirit was crushed.\\nThis was the start of J. M. Pendleton as a\\npreacher. But he became the strongest preacher\\nand writer, in some respects, that the Baptist de-\\nnomination has produced, and he lives on after he is\\ndead.\\nIn 1831 he sought a higher education. He en-\\ntered a private school at Russellville, Ky., and\\nstudied under Rev. Robert T. Anderson. He made\\na special effort to become proficient in Latin and\\nGreek. He was kindly assisted by the brethren\\nand sisters in Russellville as to his board, and by\\ntheir assistance was enabled to spend ten months\\nunder so able a teacher as Anderson.\\nIn 1833 he became a student in an academy at\\nHopkinsville, Ky. and prosecuted his studies under\\nJames D. Rumsey, who was a fine classical scholar.\\n.During this year he was pastor of Bethel church for", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0288.jp2"}, "289": {"fulltext": "Eld. J. M. Pendleton, D.D. 259\\nhalf time at a salary of one hundred dollars a year,\\nand he also preached for the Hopkinsville church for\\nhalf time at a salary of one hundred dollars a year.\\nThis enabled him to pay his board and buy his\\nbooks and pay tuition and keep himself well clothed\\n^vhile he sought a higher education.\\nWhile in this situation he preached every Sunday\\nand two Saturdays in the month, making ten ser-\\nmons a month, and recited his lessons five days in\\nthe week. It was more work than any man ought\\nto do, but out of such conditions come great men.\\nDuring the first year at Hopkinsville he was or-\\ndained to the full work of a gospel preacher. It\\nwas on November 2, 1833.\\nAfter spending three years in school at Hopkins-\\nville, during which time he preached every Sunday,\\nhe was called, in 1836, to the care of the church in\\nBowling Green, Ky. He began his labors in Bow-\\nling Green, Jan. 1, 1837, and continued as pastor\\nfor twenty years, with the exception of a few months\\nthat he preached in Russell ville, Ky. His salary\\nfor a number of years in Bowling Green was four\\nhundred dollars a year, and that was the largest\\nsalary paid to any preacher in all that part of the\\nState.\\nHis labors in Bowling Green were blessed in the\\nconversion of souls, and the church became one of the\\nstrongest, and continues to be one of the strongest,\\nchurches in the South. While in this pastorate he\\nhad the assistance of the celebrated J. R. Graves in\\n.a protracted meeting which stirred the whole town", "height": "3756", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0289.jp2"}, "290": {"fulltext": "260 Pillars of Orthodoxy, or Defenders of the Faith.\\nand resulted in seventy-five additions to the church\\nby baptism. At this meeting a friendship began\\nbetween Pendleton and Graves which lasted as long\\nas they lived. Pendleton became a regular contrib-\\nutor of the Tennessee Baptist, and thus began his\\ncareer as newspaper and book writer.\\nDr. Pendleton was in the organization of the first\\nGeneral Association of Kentucky in October, 183T,\\nand was made one of the secretaries of the body.\\nHe was married on March 13, 1838, to Miss Cath-\\nerine S. Garnett, and was permitted to live with this\\nexcellent woman for over fifty years, and she sur-\\nvived him. Their devotion to each other was beau-\\ntiful.\\nThe other pastorates held by Dr. Pendleton were\\nfor five years in Hamilton, Ohio, and for eighteen\\nyears in Upland, Penn. He also preached two or\\nthree years in Murfreesboro, Tenn. In every pas-\\ntorate his work was successful and he gave eminent\\nsatisfaction to his people, unless it was at Hamilton,\\nOhio, which, probably, was a comparative failure.\\nDr. Pendleton is well known as a Landmark Bap-\\ntist some even charge him with being the father of\\nLandmarkism, but that is not true, since Landmark-\\nism is as old as the Baptists, although it was not\\nnamed until Pendleton wrote his book on An Old\\nLandmark Reset. His influence was widely felt,\\nand but few men have made a more lasting or more\\nwholesome impression on the Baptists than he.\\nDr. Pendleton was a great writer, and he states\\nthat he used the greatest care in whatever he wrote", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0290.jp2"}, "291": {"fulltext": "Eld. J. M. Pendleton. D.D. 261\\nand that he never revised any of his manuscripts.\\nHe says I may have carried this thing to a greater\\nlength than most writers, for I have written nothing\\na second time. All my books have been written\\nonce and then printed. This constant care in com-\\nposition made him a powerful writer a model for\\nsimplicity and force.\\nDuring the years, beginning with January, 1S57.\\njust preceding the civil war, he was Professor of The-\\nology in Union University, now located at Jackson,\\nTenn., and known as the Southwestern Baptist Uni-\\nversity. This great school was then located at Mur-\\nfreesboro, Tenn. While he was teaching theology\\nin the school he served the Murfreesboro church as\\npastor.\\nThe war drove him to the North, as he was a\\nstrong Union man. He was not an Abolitionist, but\\nhe was an Emancipationist. The difference between\\nan Abolitionist and an Emancipationist was that the\\nAbolitionist was in favor of setting the negroes\\nfree at once, while the Emancipationist favored a\\nsystem that would gradually free the negroes. This\\nwould avoid revolution and give the people time to\\nadjust themselves to the great change. But his\\nviews were hateful to the Southern people and it was\\nnot safe for him to remain in Tennessee, and he\\ntherefore made his way to the North and that led to\\nhis pastorates in Ohio and at Upland, Penn.\\nPendleton was not noted as a revivalist. He was\\na great teacher a seed sower, while other men\\nreaped where he had sown. Yet he was blessed", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0291.jp2"}, "292": {"fulltext": "262 Pillars of Orthodoxy, or Defenders of the Faith.\\nwith the conversion of hundreds of souls under hisr\\npreaching, and a few times he held great protracted\\nmeetings.\\nThe most notable revival under his ministry was\\nin Upland, Penn. This meeting lasted two months^\\nhe preached every night in the week except Saturday\\nnight, and for nine Sundays in succession there was-\\nbaptizing in that church and there were two hundred\\nadditions to the church.\\nAt the age of seventy-one years he resigned the\\ncare of the Upland church. During the last year of\\nhis ministry there, with no ministerial assistance, he\\nbaptized over forty converts. This fact teaches u\u00c2\u00bb\\nthat an old man may be an effective preacher and\\npastor and that long pastorates are generally the\\nbest.\\nDuring his stay at Upland he did most of his\\nwork as the author of Denominational books. He\\nalso served on the Committee of Publications of the\\nAmerican Baptist Publication Society, and it was\\nhis duty to read the manuscripts submitted to the\\nSociety for publication and decide whether the man-\\nuscript was worth publishing. This work required a\\ngreat deal of his time. He says, in his Reminiscences\\nthat, I can safely say that I read ten thousand\\npages of manuscript, and I often wished that some\\npersons could write more legibly.\\nWe are indebted to Dr. Pendleton for the follow-\\ning excellent books An Old Landmark Reset,\\nwhich has reached a circulation of about sixty thou-\\nsand copies. It is a small pamphlet and is pub-", "height": "3772", "width": "2452", "jp2-path": "pillarsoforthodo00boga_0292.jp2"}, "293": {"fulltext": "Eld. J. M. Pendleton, D.D. 263\\nlished at the close of this sketch. Three Reasons\\nWhy I Am a Baptist which has reached a circula-\\ntion of about fifty thousand copies. Church Man-\\nual has become a standard Baptist work, and\\nnot less than fifty thousand have been sold. Dis-\\ntinctive Baptist Doctrines has reached a good cir-\\nculation, though not so large as it deserves. Chris-\\ntian Doctrines or a Compe?idium of Theology is\\na most valuable book and has had a wide circulation\\nand is still selling well. He lived to see eleven\\nthousand copies circulated, and since his death as\\nmany more have been sold. In 1883 he wrote a\\nbrief commentary on the New Testament, beginning\\nwith Acts. Dr. Geo. TV. Clark wrote a brief com-\\nmentary on the Gospels, and the works of the two\\nwere published in one volume by the Publication\\nSociety under the title of Brief Notes on the New\\nTestament. This is a very helpful book for Bible\\nstudents. The Atonement of Christ was written\\nin 1885 and has had only a small circulation, but it\\nis a strong book and well worth reading. In 1886-\\nthe Publication Society issued his Notes on Ser-\\nmoiw, which in fact are well arranged short ser-\\nmons. This book has had as wide a circulation as\\nsuch books usually have.\\nAfter his resignation at Upland he came South,\\nand, after visiting in Bowling Green, Ky., and at Aus-\\ntin, Tex., and in Nashville, Tenn., and then back to\\nUpland, Penn., he settled for the remainder of his\\ndays at Bowling Green, where he wrote, just three\\nmonths before his death, his Reminiscences of a", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0293.jp2"}, "294": {"fulltext": "264 Pillars of Orthodoxy, or Defenders of the Faith.\\nLong Life, which was published by the Baptist\\nBook Concern. During this time of visiting among\\nhis children at the places mentioned, he wrote con-\\nstantly for the Baptist periodicals. He was never\\nidle.\\nIn Bowling Green, Ky. he was taken sick, and\\nthe doctors pronounced his sickness unto death. He\\ntalked of death calmly. Some of his death bed tes-\\ntimony is worth preserving.\\nHe said: I just expect to go into eternity, saying,\\nLord, here I am, a poor, weak, sinful creature, hav-\\ning no claim, and the only hope of being saved is\\nthat Jesus Christ died in the place of sinners.\\nAgain: I believe what I did sixty years ago, just\\nexactly. My prayers have been that my descend-\\nants to the remotest generations may be found among\\nthe servants of God. You may say that 1 have\\nnever had the first regret that I devoted myself to\\nthe ministry. My object has been to be an ac-\\ncomplished debater, claiming nothing unjust, yield-\\ning to nothing unjust.\\nOn the fourth day of March, 1891, he closed his\\neyes in death, in his eighty- first year. He died as\\nhe had lived, a Landmark Baptist. He stated in his\\nReminiscences, page 104, that he did not think his\\nposition on that question had ever been answered,\\nand that he was of the same opinion in 1891, the\\nyear of his death, as he was in 1855, the time he\\nwrote it.\\nHe was laid to rest in the cemetery at Bowling\\nGreen, Ky., March 6; Eld. T. T. Eaton, D.D.,", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0294.jp2"}, "295": {"fulltext": "Eld. J. M. Pendleton, D.D. 265\\nconducted the funeral exercises in the Baptist Church.\\n4 Precious in the sight of the Lord is the death\\nof his saints. (Ps. 116:15.)\\nO, sweet is the season of rest,\\nWhen life s weary journey is done,\\nWhen the blush spreads over its West,\\nAnd the last lingering- rays of the sun.\\nThough dreary the empire of night,\\nI soon shall emerge from its gloom,\\nAnd see immortality s light\\nArise on the shades of the tomb.", "height": "3772", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0295.jp2"}, "296": {"fulltext": "AN OLD LANDMARK RESET.\\nOUGHT BAPTISTS TO INVITE PEDOBAPTISTS TO PREACH IN\\nTHEIR PULPITS\\nBY J. M. PENDLETON, D.D.\\nIn the discussion of this question opinions which\\nhave originated from our feelings and partialities\\nshould, as far as possible, be discarded. An hon-\\nest and an earnest desire to know the truth should\\ngain ascendency of the heart; for then there will be\\na willingness to adopt the conclusions to which the\\ntruth leads. Buy the truth and sell it not, is the\\nlanguage of reason as well as revelation. There is\\nno advantage in error. So far from it, it is mis-\\nchievous, hurtful, pernicious. A false principle in\\nscience operates injuriously until its unsoundness is\\ndetected. An error committed in laying the foun-\\ndation of a government diffuses its influence through-\\nout the superstructure reared on that foundation.\\nError can never be harmless, and even should it be\\napparently so, it is owing to the counteracting pres-\\nence and operation of truth. There is no truth so\\nimportant as that which God has revealed in his\\nword. All other truth yields to the superior value\\nof truth divine. The injunction Buy the truth\\nand sell it not is eminently wise. The truth is a\\njewel of such transcendent worth that it ought to be\\n(266)", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0296.jp2"}, "297": {"fulltext": "An Old Landmark Reset. 267\\nbought at any price and sold at no price. Let him\\nwho secures this jewel retain it. Let him not con-\\nsider its alienation from him a possible thing. Let\\nlife be surrendered rather.\\nThe question, Ought Baptists to recognize Pedo-\\nbaptist preachers as gospel ministers must re-\\nceive either an affirmative or negative answer. It\\ndoes not admit an ambiguous response. The truth\\nis in the affirmative or negative. And the writer\\nwill aim to show that truth requires the question to\\nbe answered negatively. Some, perhaps, will say\\nthere is great uncharitableness in my object, and\\nthat nothing but bigotry could prompt me to attempt\\nthe execution of such an object. Others in their\\nsudden astonishment will probably say, He is be-\\nside himself. And others still may exclaim, He\\nis throwing himself beyond the circumference of the\\nsympathies of all evangelical denominations. But\\nnone of these things move me. With me it is a\\nvery small thing that I should be judged of man s\\njudgment he that judgeth me is the Lord.\\nTo present the subject as impressively as possible,\\nand especially to propitiate Pedobaptists to a calm\\nexamination of it, I avail myself of some extracts\\nfrom the celebrated letter of Dr. Griffin on Open\\nCommunion. Dr. G. was for many years the\\ndistinguished President of Williams College. No\\nPedobaptist Rabbi of New England had a more en-\\nviable reputation. He died beloved and lamented.\\nIn his letter he savs\\nThis letter may be seen in J. G. Fuller s work on Communion, pp.\\n243-249.", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0297.jp2"}, "298": {"fulltext": "268 Pillars of Orthodoxy, or Defenders of the Faith.\\nI agree with the advocates for close communion\\nin two points 1. That baptism is the initiatory ordi-\\nnance which introduces us into the visible church;\\nof course, where there is no baptism there are no\\nvisible churches. 2. That we ought not to com-\\nmune with those who are not baptized, and, of\\n-course, are not church members, even if we regard\\nthem as Christians. Should a pious Quaker so far\\n-depart from his principles as to wish to commune\\nwith me at the Lord s table, while he yet refused to\\nbe baptized, I could not receive him; because there\\nis such a relationship established between the ordi-\\nnances that I have no right to separate them; in\\nother words, I have no right to send the sacred ele-\\nments out of the church. The only question then is,\\nwhether those associations of evangelical Christians\\nthat call themselves churches, and that practice\\nsprinkling, are real churches of Christ; in other\\nwords, whether baptism by sprinkling is valid bap-\\ntism.\\nIf nothing but immersion is baptism, there is\\nno visible church except among the Baptists. But\\ncertainly God has owned other associations of Chris-\\ntians as churches. He has poured his Spirit out\\nupon them in their assemblies, and what is more de-\\ncisive, at the table of the Lord; and has communed\\nwith them, and built them up by means of that ordi-\\nnance, which, were they not churches, it would be\\nprofanity to approach.\\nWhat is a church? It is a company of believ-\\ners, in covenant with God, essentially organized ac-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0298.jp2"}, "299": {"fulltext": "An Old Landmark Reset. 269\\ncording to the gospel, holding the essential doc-\\ntrines, and practicing the essential duties. If you\\ndemand more, you may not find a church on earth.\\nIt is seen from the foregoing that Dr. Griffin\\nfully admits that where there is no baptism there\\nare no visible churches. This is the belief of Bap-\\ntists. Indeed, the declaration may be considered a\\nscriptural axiom. We can reason from it. He\\nsays The only question then is, whether those\\nassociations of evangelical Christians that call them-\\nselves churches, and that practice sprinkling, are\\nreal churches of Christ. This is the question,\\nplain to those who wish to understand it, but Dr. G.\\ngives it a simplifying touch, and makes it too plain\\nto be misunderstood. He brings the whole matter\\ninto this narrow compass whether baptism by\\nsprinkling is valid baptism.\\nNo one who deserves the name of Baptist will\\nhesitate to answer, no. I use Dr. G. s expression,\\nfully aware of the solecism couched in the phrase,\\nbaptism by sprinkling. It is as philologically\\nobjectionable as the phrase, immersion by sprink-\\nling.\\nIt is the universal belief of Baptists that the action\\nof sprinkling or pouring, so far from being baptism,\\ndoes not bear the remotest resemblance to it. They\\ncannot imagine how any analogy can be detected\\neven with the aid of a theological microscope.\\nRobert Hall, who is considered a liberal Baptist,\\nand whose argument for mixed communion is an\\ningenious web of magnificent sophistry, endorses", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0299.jp2"}, "300": {"fulltext": "270 Pillars of Orthodoxy, or Defenders of the Faith.\\nimmersion as the only baptismal action. He com-\\nmuned with Pedobaptists with the express under-\\nstanding that he believed them un baptized. And if\\nhe so regarded them every other Baptist certainly\\ndoes.\\nThe only question, says Dr. Griffin, is, c whether\\nbaptism by sprinkling is valid baptism. It would\\nbe very easy to show that it is not, were this the\\ntime and place to enter into an investigation of the\\nmatter. However, this is unnecessary; for the ob-\\nject of the writer is not so much to convince Pedo-\\nbaptists that they are in error, as to fasten on Bap-\\ntists the conviction that they ought not to counte-\\nnance that error.\\nDr. Griffin concedes that if sjDrinkling is not\\nbaptism Pedobaptist organizations are not visible\\nchurches of Christ; for, says he, where there is no\\nbaptism there are no visible churches. From this\\npremise, laid down with admirable clearness and\\ncandor, every Baptist is irresistably and inevitably\\nled to the conclusion that there are no visible\\nchurches of Christ among Pedobaptists. To show\\nthat I do not misconceive or misrepresent Dr.\\nGriffin s view, I again quote the following: If\\nnothing but immersion is baptism, there is no visible\\nchurch except among the Baptists. Nothing but\\nimmersion is baptism, say the Baptists of Asia,\\nEurope, Africa, and the isles of the sea, while in\\nAmerica, from Maine to California, the same decla-\\nration is made beside a thousand streams, filling the\\nvalleys with its delightful echoes, and making the", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0300.jp2"}, "301": {"fulltext": "An Old Landmark Reset. 271\\nhills vocal with its triumphant reverberations. Bap-\\ntists must, therefore. Dr. G. being judge, look alone\\namong themselves for visible churches of Christ.\\nThe unwarranted substitution of sprinkling for\\nbaptism of itself invalidates the claim of Pedobap-\\ntist societies to be considered churches of Christ.\\nBut there is another fact which renders that claim\\nutterly worthless. It is the element of infant mem-\\nbership in those societies. Why is the distinctive\\nepithet Pedobaptist applied to them 1 Because they\\npractice what is called infant baptism. They seem,\\nin the judgment of Baptists, at least, to make a\\nspecific effort to subvert the foundation principles of\\nKew Testament church organization. They intro-\\nduce unconscious infants into their churches falsely\\nso-called thus practically superseding the necessity\\nof personal repentance, faith and regeneration in\\norder to membership. If it were the object of\\nPedobaptists to thwart the purposes and the plan of\\nJesus Christ in reference to the organic structure of\\nhis churches, I cannot conceive how they could do\\nso more effectually than by making infant member-\\nship the predominant element of their organizations.\\nIt is the predominant element. This arises from\\nthe well-known fact which secures an increase of\\npopulation, namely, that there are more children\\nthan parents. How then can it come within the\\nlimits of the wildest possibility for a Pedobaptist\\nsociety to be a church of Christ, when the infant\\nenters more largely than the adult element into its\\ncomposition True, the members of such a society", "height": "3772", "width": "2340", "jp2-path": "pillarsoforthodo00boga_0301.jp2"}, "302": {"fulltext": "272 Pillars of Orthodoxy, or Defenders of the Faith.\\nsay they are in favor of believers baptism. This,\\nhowever, is a mistake. It is transparent sophistry.\\nFor let the sprinkled infant become an adult and be-\\nlieve on Jesus Christ then when Baptists insist on\\nthe baptism of such a believer, behold Fedobaptists\\nwish the sprinkling of the unconscious infant to be\\nreceived instead of the baptism of the believer\\nYet, they say, they are in favor of the baptism of\\nbelievers Greatly in favor of it, truly They\\nallow the sprinkling of a babe to supersede the bap-\\ntism of an accountable agent And they know,\\ntoo, that if their principles should universally pre-\\nvail, the baptism of believers would be banished\\nfrom the world. It would become an obsolete\\nthing. There would be only a historical knowledge\\nof it.\\nPedobaptists, then, so far as an overwhelming\\nmajority of their subjects of baptism is concerned,\\nhave no baptism. They have improper subjects,\\neven if the action were right. But the action is\\nwrong. They sprinkle or pour water, refusing to\\ndo what Christ commanded. This remark applies\\nto the great body of Pedobaptists. Some of them,\\nit is true, will immerse rather than lose valuable ac-\\ncessions to their societies. But the opposition to\\nimmersion is becoming very decided. May the day\\nsoon come when Pedobaptist societies shall univer-\\nsally refuse to practice it. Then the parties in the\\nbaptismal controversy will stand in their proper\\nplaces.\\nIf Pedobaptists fail to exemplify the precepts of", "height": "3772", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0302.jp2"}, "303": {"fulltext": "An Old Landmark Beset 273\\nthe New Testament in reference to the subjects and\\nthe action of baptism, they have no churches among\\nthem. The j have their organizations, but they are\\nnot gospel organizations. It will be said that there\\nare good, pious men among Fedobaptists. This is\\ncheerfully conceded, but it proves nothing as to the\\nevangelical nature of those organizations. There\\nare good, pious men in Masonic Lodges, Bible Soci-\\neties, Temperance Societies, and Colonization Soci-\\neties; but Masonic Lodges, Bible Societies, Temper-\\nance Societies, and Colonization Societies are not\\nchurches of Christ. Nor are Pedobaptist societies.\\nIn this day of spurious liberality and false charity\\nmuch is said about evangelical denominations and\\nevangelical churches. What is an evangelical de-\\nnomination^ A denomination whose faith and prac-\\ntice correspond with the gospel. What is an evan-\\ngelical church? A church formed according to the\\nNew Testament model. Pedobaptist denominations,\\ntherefore, are not evangelical. Pedobaptist churches,\\nas they are called, are not evangelical. There is\\nsupposed to be a wonderful virtue in the epithet\\nevangelical. It is used as a balm for many a wound,\\nas a plaster for many a sore. Its application to\\na denomination is thought to bring the denomination\\nat once within the pale of respectability and fellow-\\nship. It is used with an injurious latitude of mean-\\ning. It gives currency to many doctrines and prac-\\ntices which deserve emphatic condemnation. c Evan-\\ngelical Alliances, so called, may, for aught I know,\\nhave done some good work; but there is danger lest\\n18", "height": "3764", "width": "2360", "jp2-path": "pillarsoforthodo00boga_0303.jp2"}, "304": {"fulltext": "274 Pillars of Orthodoxy, or Defenders of the Faith.\\nthey infuse greater vitality and energy into the\\nerrors of those who enter the co-partnership. The\\nreligious nomenclature of the age requires serious\\nrevision. It is high time to call things by names ex-\\npressive of their properties. The language of Ash-\\nclod should not be heard within the precincts of\\nZion. Nor should the language of Zion be employed\\nin describing what belongs to Ashdod. More, per-\\nhaps, is meant by the form of sound words than\\nmost persons imagine. But to return from this ap-\\nparent digression.\\nIf Pedobaptist societies are not churches of Christ,\\nwhence do their ministers derive their authority to\\npreach Is there any scriptural authority to preach\\nwhich does not come through a church of Christ?\\nAnd if Pedobaptist ministers are not in Christian\\nchurches, have they any right to preach That is to\\nsay, have they any authority according to the gospel f\\nThey are doubtless authorized by the forms and reg-\\nulations of their respective societies. But do they\\nact under evangelical authority It is perfectly evi-\\ndent to the writer that they do not. It would be\\nstrange indeed for them to act under a commission,\\nsome of the injunctions of which they utterly disre-\\ngard. The ordinance of baptism in its action and\\nsubject they pervert. They change the order of the\\nascending Saviour s last commission, and administer\\nwhat they call baptism to infants who give no proof\\nof discipleship, and who are naturally incapable of\\ngoing through the process of discipleship. Are we\\nat liberty to bid those men God speed 1 and aid", "height": "3772", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0304.jp2"}, "305": {"fulltext": "An Old Landmark Reset. 275\\nthem in deceiving the world, by acknowledging their\\nsocieties as churches, and themselves as veritable\\ngospel ministers, who invert the order established by\\nthe Head of the church\\nWould Pedobaptists recognize as a minister of\\nChrist a good man whom they consider unbaptized,\\nand consequently disconnected from what they\\nwould term every branch of the church They\\nwould not. They would say to such a man, We\\nwould not judge your heart we do not deny your\\npiety, etc., but we cannot countenance you as a\\npreacher as long as you remain unbaptized and sus-\\ntain no ecclesiastical relation. This is in substance\\nwhat they would say, and I ask if Baptists should\\nnot look on Pedobaptist ministers just as the latter\\nwould look on unbaptized men who might choose to\\ngo forth and preach If Pedobaptists are unwilling\\nto recognize as ministers of the gospel men who, in\\ntheir judgment, have never been baptized, why should\\nBaptists be expected to do so Consistency, so far\\nfrom requiring it, requires the very opposite. Pedo-\\nbaptists cannot reasonably complain of us, for in this\\nwe act on the principle which their practice sanc-\\ntions. Believing their preachers unbaptized, we can-\\nnot with the shadow of propriety recognize them as\\ngospel ministers. If Jesus Christ intended that his\\nministers should be the servants of the church and\\nhave the sanction of the church in their work who\\ncan be a minister of Christ, according to the gospel,\\nwithout belonging to the church No one will say\\nthat a church can send forth a man to preach who", "height": "3740", "width": "2348", "jp2-path": "pillarsoforthodo00boga_0305.jp2"}, "306": {"fulltext": "276 Pillars of Orthodoxy, or Defenders of the Faith.\\ndoes not belong to her body, and over whom she has\\nno jurisdiction. The writer does not say there are\\nnot pious, devoted men in the Pedobaptist ministry,\\nbut he denies that they have scriptural authority to\\npreach. He denies in reference to them just what\\nthey would deny in reference to a pious Quaker min-\\nister. The so-called baptism of a Pedobaptist\\npreacher is no more authority for preaching than the\\nno-baptism of a Quaker. The former is as evidently\\nout of the church as the latter. It is as well to dis-\\ncard an ordinance altogether as to pervert and cari-\\ncature it. Neither Pedobaptists nor Quakers have\\nbaptism among them, and where there is no bap-\\ntism there are no visible churches. 11\\nNow, if Pedobaptist preachers do not belong to\\nthe church of Christ, they ought not to be recognized\\nas ministers of Christ. But they are so recognized\\nwherever Baptist ministers invite them to preach or\\nexchange pulpits with them. As to calling on them\\nto pray, it is a different matter; for men ought to\\npray whether they are in the church or not.* But\\nthey ought not to preach unless they have member-\\nship in the church of Christ. To this all will agree\\nwho have scriptural baptism, as well as those who\\nsubstitute it for that which is no baptism. Baptists\\nand Pedobaptists differ materially. Their views are\\nBut to invite them into our pulpits to pray, is to recognize them before\\nthe world as gospel ministers, since custom consecrates the pulpit to ac-\\nknowledged gospel ministers, and therefore, when we act with them in\\na ministerial capacity, speak of them as gospel ministers, or receive\\ntheir acts as those of gospel ministers, we plainly and more loudly\\nthan with trumpets, proclaim them gospel ministers, and consequently\\ntheir societies as gospel churches\u00e2\u0080\u0094 and if so why not commune with them?\\n\u00e2\u0080\u0094J. R. Graves.", "height": "3768", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0306.jp2"}, "307": {"fulltext": "An Old Landmark Beset. 277\\ntotally dissimilar as to the design of baptism, the\\nelements that enter into the composition of a gospel\\nchurch, the form of government, etc. These differ-\\nences are by no means non-essential; but a recogni-\\ntion of Pedobaptist preachers as gospel ministers is\\na virtual proclamation of their non-essentiality. The\\npeople so understand it. They are ready to say that\\nthere can be no material differences between the\\nviews of ministers who exchange pulpits and per-\\nform other acts of ministerial recognition. And thus\\nthe custom of exchanging pulpits, originating, as it\\nprobably did, in the excess of an unscriptural char-\\nity, has a tendency to obliterate the line of demarca-\\ntion between truth and error. Many a man no\\ndoubt has become a Pedobaptist because Baptists\\nhave so acted as to make the impression that there is\\nno great difference between them and their oppo-\\nnents. Alas, that there are some Baptists whose dis-\\nposition to compromise with adversaries leads them\\nto act as if they were not only ashamed of their dis-\\ntinctive principles, but wished everybody else to be.\\n1 am heartily ashamed of such Baptists.\\nIf it is not absurd to suppose such a thing, let it be\\nsupposed that there were persons in the apostolic\\ntimes corresponding to modern Pedobaptists. Can\\nany Baptists believe that Paul, beholding the prac-\\ntices of such persons seeing the sprinkling of in-\\nfants substituted for the immersion of believers\\nwould recognize the ministers of such sects as min-\\nisters of Christ, acting according to the gospel\\nSurely not. Paul would have protested against such", "height": "3772", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0307.jp2"}, "308": {"fulltext": "278 Pillars of Orthodoxy, or Defenders of the Faith.\\na caricature of the Christian system. He would\\nhave said to such ministers, Will ye not cease to\\npervert the right ways of the Lord The great\\napostle would have done nothing that could have\\nbeen construed into a connivance at error. And\\nwhy should Baptists now\\nWe have reasons to thank God and take cour-\\nage that our number in the United States is now\\nover 4,000,000 members, and that it is constantly\\nincreasing. But would we not have been much\\nmore numerous than we are if we had had no more\\nreligious intercourse with Pedobaptists than in the\\ndays of the persecution in Yirginia and Massachu-\\nsetts There cannot be a rational doubt of it. All\\ncompromises with Pedobaptists have been disadvan-\\ntageous to Baptists, and they will always be. These\\ndishonorable compromises have ever involved an\\nimplied understanding that Baptists were not to\\npreach the whole truth on the subject of baptism.\\nThe teachings of the New Testament on this subject\\nare held in abeyance. No man, it is true, can preach\\nthe whole gospel and leave baptism out; but in these\\nUnion Meetings it is thought best to leave it out for\\nthe sake of harmonious co-operation. It is to be\\nhoped that the day of these Union Meetings is\\npassed away, never to return. It is time for it to be\\nunderstood that Baptists and Pedobaptists can not\\nwalk together, because they are not agreed.\\nThe impossibility of walking together without\\nagreement was recognized in the days of the\\nprophets, and why should there be a vain effort to*", "height": "3784", "width": "2412", "jp2-path": "pillarsoforthodo00boga_0308.jp2"}, "309": {"fulltext": "An Old Landmark Beset. 279\\nmake an impossibility then a possibility now f Every\\nsuch effort is unwise, and involves on the part of Bap-\\ntists a sacrifice of principle.\\nIt is often said by Pedobaptists that Baptists act\\ninconsistently in inviting their ministers to preach\\nwith them, while they fail to recognize them at the\\nLord s table. I acknowledge the inconsistency. It\\nis a flagrant inconsistency. No one ought to deny\\nit. Booth, in his Vindication of the Baptists from\\nthe charge of Bigotry in refusing to commune with\\nPedobaptists at the Lord s table, does not and can-\\nnot refute this charge of inconsistency. It defies\\nrefutation, and the only way to dispose of it is to\\ntake away the foundation on which it rests. Let\\nBaptists cease to recognize Pedobaptist preachers as\\nministers of the gospel, by inviting them to preach,\\nand the charge of inconsistency will be heard no\\nmore.\\nOur refusal to commune with Pedobaptists grows\\nout of the fact that they are unbaptized, and out of\\nthe church. We say they have no right to commune\\nas unbaptized persons. Pedobaptists, however, have\\nas much right to commune unbaptized as they have\\nto preach unbaptized. That is to say, they have no\\nright to do either. The Baptist argument on Com-\\nmunion possesses great power, but it is paralyzed\\nwhenever Pedobaptists can say, You invite our\\nministers to your pulpits, but you do not invite us to\\ncommune with you. Let Baptists repudiate the in-\\nconsistency that most of them have been guilty of\\nfor half a century, and then their Defense of Close", "height": "3772", "width": "2352", "jp2-path": "pillarsoforthodo00boga_0309.jp2"}, "310": {"fulltext": "280 Pillars of Orthodoxy, or Defenders of the Faith.\\nCommunion will be perfectly triumphant. It will\\nstand a tower of strength, against which Pedobap-\\ntists will vainly turn their artillery. No Baptist\\nwho recognizes Pedobaptist preachers as ministers\\nwill ever write a consistent Treatise on Communion.\\nIt is high time for all our brethren to know this.\\nConsistency requires that while we fail to invite\\nPedobaptists to the Lord s table, we should not main-\\ntain ministerial intercourse with their preachers.\\nAnd another thing follows: The official acts of\\nPedobaptist preachers have no validity in them.\\nTheir falsely so-called baptisms are a nullity their\\nordinances are a nullity. Immersions administered\\nby them ought to be repudiated by Baptists. How\\nis it Pedobaptist ministers are not in the visible\\nkingdom of Christ. How then can they induct\\nothers into it by baptism Can they introduce\\nothers where they have not gone themselves Would\\nit not be a violation of all governmental analogies to\\nallow those to act as officers of a kingdom who are\\nnot citizens of that kingdom It may be argued\\nthat in case of necessity an irregular act is not an in-\\nvalid act. As to immersions by Pedobaptist preach-\\ners there is no necessity, and never was. There are\\nBaptist ministers enough to administer baptism, and\\nthey love to do it. It is high time for those who\\nridicule immersion, and yet perform it rather than\\nlose a valuable member, to be discountenanced.\\nThey deserve the contempt of all honorable men.\\nThey are willing, for selfish and sectarian purposes,\\nto perform an act in the name of the Sacred Three,", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0310.jp2"}, "311": {"fulltext": "An Old Landmark Beset. 281\\nand yet make light of that act Such men I leave\\nin the hands of a merciful God.\\nI have now attempted to establish the position\\nthat Baptists ought not to recognize Pedobaptist\\npreachers as gospel ministers. Whether I have ac-\\ncomplished m y object, I leave for others to say. In\\nconclusion, I will notice some of the objections which\\nwill probably be urged against the view here pre-\\nsented. Pedobaptists will say, This doctrine repels\\nus from our Baptist brethren. The time has been\\nwhen this would have been a recommendation of,\\nrather than an objection to, the doctrine. In other\\n\u00e2\u0080\u00a2days repulsion from, was considered more desirable\\nthan attraction to, Baptist brethren. The senti-\\nment was once fearfully prevalent that Baptists were\\nmore worthy of prison, fagots and death, than of\\npulpits and communion tables. What country has\\nnot witnessed their martyr-sufferings? What soil\\nlias not been stained with their blood They have\\nbeen persecuted by Rome Pagan and by Rome\\nPapal; for the latter inherited all the cruelty of the\\nformer. Rome has ever found fire her most effectual\\nargument.\\nIn the early part of the sixteenth century the\\nlight of Luther s Reformation began to dawn on\\nEurope, and Baptists probably began to flatter them-\\nselves that the days of their persecution were ended.\\nBut this was not so. Luther was not their friend\\nZuinglius thought them worthy of death and the\\ntrue idea of religious liberty never penetrated Cal-\\nvin s mind. These eminent Reformers were in sev-", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0311.jp2"}, "312": {"fulltext": "282 Pillars of Orthodoxy, or Defenders of the Faith.\\neral respects more nearly allied to Romanists than\\nto Baptists.\\nAnd who does not know that Protestant England\\nhas had a prominent agency in the work of persecu-\\ntion Who does not remember the inhuman saying\\nof Rogers at the burning of a Baptist k Burning\\nalive, said he, was no cruel death, but easy\\nenough.\\nIt seems from testimony not to be disputed* that\\nEdward Wightman was the last person that suf-\\nfered this cruel kind of death [burning] in England;,\\nand it may be remarked that William Sawtre, the\\nfirst that suffered in that manner for his religious\\nopinions, was supposed to have denied infant bap-\\ntism; so that this sect had the honor both of leading\\nthe way, and bringing up the rear of all the martyrs\\nwho were burnt alive in England, as well as that a\\ngreat number of those who suffered this death for\\ntheir religion, in the two hundred years between,\\nwere of this denomination.\\nThis is Pedobaptist testimony, and let it speak for\\nitself.\\nWho has not read the story of Baptist suffering in\\nthe Colony of Virginia before the Revolution\\nThere are persons now alive whose ancestors\\npreached through prison grates in that renowned\\nCommonwealth. And the sterile soil of Massachu-\\nsetts has been enriched with Baptist blood. Puri-\\ntans shed it men who braved the dangers of the\\ndeep that they might enjoy religious liberty. This\\n*See the Religious World Displayed, vol. 3, p. 66. By Rev. Robert\\nAdam, Minister of the Church of England.", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0312.jp2"}, "313": {"fulltext": "An Old Landmark Beset. 283\\nis perhaps the most paradoxical fact recorded in his-\\ntory. The Revolution established the principle of\\nreligious liberty, and since then Baptists have so\\nrisen in the scale of respectability that sects, which\\nonce looked on them with disdain, now court alli-\\nance with them. Beware, Baptists, beware. Whip-\\nping and fining and imprisonment are not the only\\nmethods by which you can be injured. There is the\\nembrace of apparent love which is the embrace of\\ndeath. Error loves to ally itself with truth and the\\ninterests of truth suffer by every such alliance.\\nIt will probably be said the position of the author\\nof this treatise is in conflict with the charity of the\\ngospel. If so, i; it is a grievous fault. There is\\nno term used more frequently than charity there is\\nnone more strangely misunderstood. A man of\\ncharity is generally supposed to possess what are\\ntermed i; liberal principles, and those who have\\nthese liberal principles, in nine cases out of ten,\\nhave no fixed principles at all. Charity rejoiceth\\nin the truth. That is a spurious charity which\\ndoes not recognize truth as a jewel of priceless value.\\nIt is a misfortune that the severance of truth and\\ncharity has ever been considered a possible thing.\\nTrue charity will prompt Baptists not to connive\\nat the errors of Pedobaptists, but to protest perpet-\\nually against those errors. And this is done most\\neffectually by a decided advocacy of the truth and an\\nemphatic condemnation of whatever militates against\\nit. How can Baptists utter a consistent, sensible,\\neffective protest against the many errors of Pedo-", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0313.jp2"}, "314": {"fulltext": "284 Pillars of Orthodoxy, or Defenders of the Faith.\\nbaptism if they recognize Pedobaptist preachers as\\ngospel ministers It cannot be done. But a refu-\\nsal to recognize them in this capacity is an impres-\\nsive condemnation of their errors. True charity\\nprompts this course.\\nSome faint-hearted Baptists may say that if the\\nsentiment advocated by the writer is made practical\\nit will bring great unpopularity and odium on the\\nBaptist denomination. This objection is scarcely\\nworthy of consideration. The question refers not to\\nunpopularity and odium, but to right and truth.\\nWhat is right is the inquiry. What does a jealous\\nmaintenance of truth demand of us Popularity is\\na bauble, dependent for its existence on the capri-\\ncious direction public opinion takes. Jesus our\\nSaviour was unpopular. His doctrines were unpop-\\nular. The first Christians were unpopular. We\\nshall have illustrious predecessors in unpopularity.\\nAnd the advantage of our consistency will more\\nthan neutralize the disadvantages of unpopularity.\\nOdium What Baptist is afraid of odium If\\nour people are not yet familiarized with it they\\nought to be; for the very day Paul was taken a pris-\\noner to Rome our sect was everywhere spoken\\nagainst. There has been time enough and oppor-\\ntunity enough from then until now to learn to bear\\nodium patiently. We see the law of adaptation\\nillustrated all around us. Light is adapted to the\\n\u00c2\u00abye\u00e2\u0080\u0094 -sound to the ear -birds to the air fishes to\\nthe water and Baptists to odium. There is no cause\\nof complaint.", "height": "3772", "width": "2412", "jp2-path": "pillarsoforthodo00boga_0314.jp2"}, "315": {"fulltext": "An Old Landmark Beset. 285-\\nIt will probably be said that the tendency of these\\nviews will be to interfere with the social relations of\\nneighborhoods and communities. The writer thinks\\notherwise. Why should there be any rupture of\\nsocial ties? There is no necessity for it. I will\\nillustrate The officers of Masonic lodges are not in-\\nvited into Odd Fellows halls and vice versa. This\\nis no interference with the social relations of the two\\norders.\\nEpiscopal preachers do not recognize the preach-\\ners of other denominations as gospel ministers, nor\\ndo I know that the social relations of neighborhoods\\nare affected thereby. There is no good reason why\\nthey should be. I would have Baptists, as neigh-\\nbors and citizens, to exemplify every social virtue;\\nbut let them not do that which will inevitably be\\nconstrued into a connivance at what they deem ma-\\nterial errors. The question of questions must be,\\nWhat is right? And they must dare to do right,\\nlet consequences be as they may.\\nOf Reformers, alias Campbell ites, I have said\\nnothing, because, as they reject infant baptism,\\nthey cannot be placed in the same class with Pedo-\\nbaptists. Important arguments, conclusive against\\nthe latter, would be without force or pertinency in\\ntheir application to the former. I take it for granted\\nthat ministerial and religious intercourse between\\nBaptists and Campbellites would be utterly unjusti-\\nfiable. They differ fundamentally in their views of\\nrepentance, faith, regeneration, justification, the in-\\nfluence of the Holy Spirit, the design of baptism,,", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0315.jp2"}, "316": {"fulltext": "286 Pillars of Chihodoxy, or Defenders of the Faith.\\netc., etc. They are not agreed, and they cannot\\nwalk together. An attempt to do so would involve\\ndeep hypocrisy and a culpable sacrifice of principle,\\nIf, for the sentiments presented in this treatise,\\nthe author should be stigmatized as a bigot, while\\nthe justice of the charge is positively denied, he is\\nwilling, if need be, to wear the stigma till death\\nshall efface it.\\nAPPENDIX.\\nThe doctrine of the Old Landmark has been\\nwritten against and repudiated by able men. If the\\nmany efforts that have been made to prove it false\\nhave been unsuccessful, the fact of itself furnishes\\nprima facia evidence that it is true. This little\\ntreatise has certainly undergone a severe scrutiny.\\nBy some objectors its leading views have been em-\\nphatically condemned; by others they have been\\nvirtually sanctioned, though the author s conclusions\\nfrom those views have been disavowed. I ought,\\nperhaps, to feel myself complimented that so many\\ndistinguished Doctors have considered the Land-\\nmark worthy of their consideration. Drs. Waller,\\nBurrows, Cosssitt, Hill, Lynd and Everts have em-\\nployed their pens against it, while Prof. Farnam has\\nhad no small share in the discussion. I know of no\\ngentleman more worthy than he of the title LL.D.\\nOthers have written against the Landmark to\\nwhom I shall not refer particularly, because their\\nobjections will be met in the response to the indi-\\nviduals named, and because some of them have\\nwritten over fictitious signatures.", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0316.jp2"}, "317": {"fulltext": "An Old Landmark Beset. 287\\nIt will be remembered that the Landmark was\\nfirst published in the Tennessee Baptist, and when\\nabout to be issued in pamphlet form it was adver-\\ntised with other productions under the caption of\\nNew Issues. Nothing was meant by the phrase,\\nNew Issues, except new publications. I refer to\\nthis little matter that the reader may fully under-\\nstand the allusions of Dr. Waller in the Western\\nRecorder, September 20, 1854. Referring to the\\nviews presented in the Landmark he says\\nThese views are something new under the sun.\\nThey are published as c New Issues. They are not\\nthe sentiments of those Baptists who, in the dark\\ndays of Popery and persecution, are now regarded\\nas the witnesses of the truth, when the whole world\\nwondered after the beast. The Baptists who, in\\nEngland, when Presbyterianism had the ascendency,\\nand who were sent to dungeons and to death be-\\ncause they were Baptists, it is well known never\\ntaught such doctrine. Nor did the Baptists of New\\nEngland, nor the Baptists of Virginia, when perse-\\ncuted in every way that ingenuity could invent or\\nmalice could inflict, by Puritan and Episcopalian\\nbigotry, assert these new issues.\\nDr. W. died in about one month after writing the\\nforegoing. He never had an opportunity to explain\\nsome things which need explanation, and to enlarge\\non some points which certainly require amplification.\\nIt is useless now to conjecture what he would have\\nwritten had he lived. There can be no reasonable\\ndoubt that the work of demolishing the Land-", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0317.jp2"}, "318": {"fulltext": "288 Pillars of Orthodoxy, or Defenders of the Faith.\\nmark would have been committed chiefly to his\\nhands. His success in that work would have been\\nanother matter.\\nWhat are the views contained in the Land-\\nmark? That Pedobaptist societies are not gospel\\nchurches and that Baptists should not, therefore,\\nrecognize Pedobaptist preachers as gospel ministers.\\nIt is strange if these views were not entertained\\nby Baptists in the dark age of Popery. Were\\nthe opposite views entertained 2 Was it then be-\\nlieved that the Pedobaptist societies were gospel\\nchurches Where is the evidence Were Pedo-\\nbaptist preachers then recognized as gospel minis-\\nters Where is the proof? Had Dr. W. lived he\\nwould no doubt have sought for the proof, but\\nhe would, I imagine, have sought in vain.\\nIt is stranger still if the English Baptists when\\nPresbyterianism had the ascendency* and con-\\nsigned them to dungeons and to death because\\nthey were Baptists, were opposed to the views set\\nforth in the Landmark. Presbyterian preachers,\\nbe it known, had much to do in instigating the per-\\nsecution which drove Baptists into dungeons,\\netc., and did those Baptists recognize those preach-\\ners as gospel ministers Did they while musing in\\nprison feel reconciled to their lot because members\\nof gospel churches had decreed that lot Were\\ntheir chains less galling because fastened on them\\nby order of the members of a so-called evangelical\\nchurch? When they were sent to death because\\nthey were Baptists, (Dr. W. intimates no other", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0318.jp2"}, "319": {"fulltext": "An Old Landmark Reset. 289\\nreason) did the fires burn less severely because they\\nwere evangelically kindled Did those Baptists\\nsay the men who have instigated this persecuting\\npolicy and deem us fit for the stake simply because\\nwe are Baptists, are gospel ministers, and it miti-\\ngates the agonies of death to know that they are in-\\nflicted with the approbation of the members of gos-\\npel churches I venture to say such views as these\\nnever alleviated the excruciating pains of a Baptist\\nmartyr.\\nBut it is strangest of it all if, when Baptists of New\\nEngland and Virginia were i; persecuted in every\\nway that ingenuity could invent or malice inflict,\\nthey considered their persecutors members of gospel\\nchurches, and the most influential of them gospel\\nministers Can credulity itself believe this\\nDid those Baptists in New England who were\\nwhipped until the blood ran from their lacerated\\nbacks to the ground say that it was all done in ac-\\ncordance with the wishes of an evangelical church\\nDr. W. s grandfather preached through the grates of\\na Virginia prison. i; Episcopalian bigotry would\\nnot allow him to preach elsewhere, and was unwill-\\ning for him to preach there. Did that persecuted\\nman of God look on Episcopalians as a branch of\\nthe church of Christ No, he regarded the Epis-\\ncopal hierarchy as a part and parcel of Babylon the\\ngreat. How could the persecuted Baptists of Vir-\\nginia recognize the parsons of the ic 01d Do-\\nminion as gospel ministers? To me it is incon-\\nceivable.\\n19", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0319.jp2"}, "320": {"fulltext": "290 Pillars of Oi thodoxy, or Defenders of the Faith.\\nDr. Waller, to make out a strong case, insists\\nthat Baptists when suffering the most cruel persecu-\\ntions have recognized Pedobaptist preachers as gos-\\npel ministers have, so recognized them when those\\npreachers have had a prominent agency in the work\\nof persecution. I dissent emphatically from this\\nview, but suppose I were to concede, for argument s\\nsake, what Dr. W. contended for. What then I\\nwould urge most strenuously that such a belief on\\nthe part of Baptists would have prevented all the\\npersecutions they ever suffered from so-called evan-\\ngelical Pedobaptists.\\nWhy were they persecuted by Pedobaptists Be-\\ncause they could not conform to views and practices\\nof Pedobaptists. They were punished for non-con-\\nformity. Why could not they conform And why\\nBecause they did not consider Pedobaptist societies\\ngospel churches, and did not recognize Pedobaptist\\npreachers as gospel ministers. They saw not in\\nPedobaptist organizations the elements of which a\\nNew Testament church is composed. They saw in\\nevery such organization a departure from the teach-\\nings of Christ a departure which they could not\\nsanction, even though their blood was the price to\\nbe paid for their refusal to do so. But they could\\nliave sanctioned anything they deemed evangelical\\nthey could have fraternized with any preachers they\\nconsidered set apart to the ministry according to the\\ngospel. The very fact that Baptists have been per-\\nsecuted by Pedobaptists proves that there are mate-\\nrial and fundamental differences between them.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0320.jp2"}, "321": {"fulltext": "An Old Landmark Beset. 291\\nWould the latter have persecuted the former for dif-\\nferences considered immaterial Would the former\\nhave submitted to the persecution of the latter for\\nunimportant differences Surely not. They would\\nhave yielded all points of difference had they been\\n\u00e2\u0080\u00a2considered non-essential. On the other hand, the\\npersecuted Baptists regarded the views and practices\\nof the Fedobaptists so contrary to the gospel that\\nconformity to those views and practices was looked\\nupon as more fearful than stripes, imprisonment and\\ndeath. Hence Baptist blood was poured forth like\\nwater. Hence the numerous martyr-fires that have\\nburned so brightly in times past. Indeed, it may\\nbe said for substance, that Baptists have been per-\\nsecuted by Fedobaptists because they considered\\nthemselves and were considered by their persecutors\\nLandmark men.\\nHow to reconcile the quotation I have made from\\nDr. Waller with his article on the- Reformation,\\nas published in the first volume of the Christian Re-\\npository, I do not know. In that article he says\\nWe have shown from the Scriptures, as interpreted\\nby the Reformers themselves, that the Papism is\\nneither the church nor a branch of the church.\\nNor is this all. He refers to the Lutheran, Presby-\\nterian and Episcopal churches, so-called, as daugh-\\nters of the mother of harlots, and argues that in\\nthe evidence of Baptists (that is, those holding Bap-\\ntist views, though not always called Baptists), from\\nthe days of the Apostles, is illustrated the truth of\\nthe Saviour s declaration, And the gates of hell\\nshall not prevail against it, that is, the church.", "height": "3760", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0321.jp2"}, "322": {"fulltext": "292 Pillars of Orthodoxy, or Defenders of the Faith.\\nAgain says Dr. W., If the Romish church was\\nthe true church, then the founders of the Reformed\\nchurches were deposed and excommunicated; and if\\nshe was not, then they have no ministry, no ordi-\\nnances, no ecclesiastical existence. If she was not\\nthe Church of Christ, then they are not the churches\\nof Christ, themselves being witnesses.\\nLet it be remembered that the Papism is neither\\nthe church nor a branch of the church. Then it\\nfollows irresistibly from Dr. W. s logic that the\\nReformed Churches are not the churches of Christ.\\nAye, he says, they have no ministry, no ordi-\\nnances, no ECCLESIASTICAL EXISTENCE.\\nThis sentence is, to say the least, as sweeping and\\ndenunciatory of Pedobaptist organizations as any-\\nthing in the Landmark. How its author could\\nhave opposed the doctrine of the Landmark\\nwithout retracting this sentence (and indeed the\\nwhole of his article on the Reformation I pro-\\nfess not to understand. If Pedobaptist societies\\nhave no ministry, ought their preachers to be\\nrecognized as gospel ministers The question really\\namounts to this Ought they to be recognized as\\nbeing what they are not And the substance of\\nthis question is, Ought hypocrisy to be practiced\\nwhich everybody will answer in the negative. If\\nPedobaptists have no ordinances, are we to rec-\\nognize their ordinances, so-called, as gospel ordi-\\nnances? Surely not. Again, if they have no\\necclesiastical existence, shall Baptists recognize\\ntheir societies as churches of Christ churches or-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0322.jp2"}, "323": {"fulltext": "An Old Landmark Beset. 293\\nganized according to the gospel This would be\\nabsurd; for it would be recognizing as a fact a thing\\nthat has no existence. So much for Dr. Waller s\\nopposition to the Landmark.\\nDr. Burrows, pastor of the First Baptist Church,\\nRichmond, Virginia, and editor of the Baptist ^Me-\\nmorial* notices the Landmark in his paper of\\nFebruary, 1855. He is opposed to the doctrine it\\ninculcates, because he says, There is no necessary\\nScriptural connection between baptism and preach-\\ning. We shall adhere in this matter to the broad\\nlicense given in our authorized standard, Let him\\nthat heareth say come.\\nWhen I saw this notice of the Landmark I\\nproposed to Dr. B., through the Tennessee Baptist,\\na series of questions, to which he courteously re-\\nsponded in the March number of his paper. The\\nfirst five questions had reference to the Scriptural\\npriority of baptism to preaching. Hence Dr. Bur-\\nrows answers them together. He says: To the\\nfirst five we reply, that in all probability there were\\nno unbaptized preachers in apostolic days. There\\nwas no controversy on the manner of baptism, and\\nconsequently all who united with the churches were\\nimmersed in the name of the Father and of the Son\\nand of the Holy Spirit.*\\nIf this is not an abandonment of the position that\\nthere is no necessary Scriptural connection be-\\nI have considered it due to the interests of truth to make this refer-\\nence to the writings of Dr. WaUer. His very name is regarded by mul-\\ntitudes as a tower of strength. I think in his article on the Refor-\\nmation he appears as a Landmark Baptist.", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0323.jp2"}, "324": {"fulltext": "294 Pillars of OHhodoxy, or Defenders of the Faith.\\ntween baptism and preaching,- I do not understand\\nthe force of language. If preachers in apostolic\\ndays were baptized if all who united with the\\nchurches were immersed what Scriptural author-\\nity have unbaptized men to preach now Must not\\nthe rule which governed then govern now Or are\\nwe left without rule There is a Scriptural connec-\\ntion between baptism and preaching. Jesus was.\\nbaptized before he preached; and in this, as in other\\nrespects, he left us an example that we should fol-\\nlow his steps. I will not here enlarge on this topic,\\nfor I consider Dr. B. as having surrendered the\\npoint he first made. As to the expression, Let\\nhim that heareth say come, it is difficult for me to\\nattempt seriously to show that it contains no au-\\nthority for an unbaptized man to preach. It has no\\nmore reference to preaching than it has to praying-\\nor singing or shouting. Let the opposite view be\\ntaken, and it follows that when a wicked man, an\\nimpenitent sinner, hears, he must preach Let\\nhim [whether saint or sinner] that heareth say\\ncome. A wicked father may with propriety speak\\nto his children of the great salvation, but he\\nmust not become a preacher. Who will say that he\\nought\\nOne of my questions to Dr. B. was in these\\nwords: Had there been Pedobaptist preachers in the\\napostolic age, would Paul have recognized them as\\ngospel ministers His answer to that If Paul\\ndid rejoice when wicked men preached the gospel\\nthrough envy and strife, he would doubtless have", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0324.jp2"}, "325": {"fulltext": "An Old Landmark Beset. 29o\\nrejoiced too to know that it was preached by a godly\\nPedobaptist, if such an anomaly had been known\\nin his day.\\nThis answer does not fully meet the question.\\nPaul s rejoicing that the gospel was preached was\\none thing his recognizing those who preached it as\\ngospel ministers was another thing; otherwise he\\nmust have recognized those wicked men who\\npreached through envy and strife as gospel min-\\nisters, which is absurd.\\nDr. B. says We cover the ground of the whole\\nseries as well as the last three questions by the fol-\\nlowing lessons from the inspired word And John\\nsaid, Master, we saw one casting out devils in thy\\nname, and he followed not us. But Jesus said,\\nForbid him not, for there is no man who shall do a\\nmiracle in my name that can lightly speak evil of\\nme. For he that is not against us is on our part.\\nSome, indeed, preach Christ, even of envy and\\nstrife, and some also of good will. What then\\nNotwithstanding every way, whether in pretense or\\nin truth, Christ is preached, and I therein do rejoice,\\nyea, and will rejoice.\\nAnd what have these Scriptures to do with the\\nrecognition of Pedobaptist preachers as gospel min-\\nisters I Nothing, absolutely nothing. Dr. B. must\\nconcede this for he thinks a Pedobaptist would\\nhave been an anomaly in the apostolic age. It\\nwould be well for the editor of the Memorial,\\nwhen he writes on this subject again, to inform his\\nreaders how what would have been an anomaly", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0325.jp2"}, "326": {"fulltext": "296 Pillars of Orthodoxy, or Defenders of the Faith.\\nin the days of the apostles can be metamorphosed\\ninto a gospel minister in the present age. I think it\\nwill be generally admitted that though Dr. Burrows\\nhas made an attempt to remove the Landmark he\\nhas not succeeded. It still stands.\\nDr. Oossitt, a prominent Cumberland Presbyte-\\nrian, and a Professor of Theology in the Cumberland\\nUniversity, Lebanon, Tennessee, has been pleased to\\nemploy his pen against the Landmark. He at-\\ntempts to show that a rejection of Pedobaptist\\nministers and churches is inconsistent with the right\\nof private judgment in matters of religious belief.\\nI take pleasure in saying that, as a courteous con-\\ntroversialist, 1 know of no one who excels Dr. Cos-\\nsitt. It need not be feared that a discussion will, on\\nhis part, degenerate into those personalities which\\nare so offensive to good taste. I recognize him as an\\nelevated and a refined gentleman.\\nWhile I cheerfully say all this, and would by no\\nmeans treat Dr. C. with disrespect, I shall occupy\\nbut little space in replying to him because the prop-\\nosition he aims to establish is, as it seems to me,\\nself-evidently untenable. How can a refusal to rec-\\nognize Pedobaptist preachers as gospel ministers,\\n.and Pedobaptist societies as gospel churches, be in-\\nconsistent with the right of private judgment in\\nmatters of religious belief? 7 Inconsistent with\\nthe right of whose private judgment? That of Pedo-\\nbaptists? How so? They are left to think for them-\\nselves. There is no interference with any right of\\n-*.See Tennessee Baptist, February 17th and 34th, 1855.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0326.jp2"}, "327": {"fulltext": "An Old Landmark Reset. 297\\nprivate judgment or public action. Baptists have\\nthe right of private judgment as well as others, and\\nif, in the exercise of that right, they come to the\\nconclusion that they ought not to recognize Pedo-\\nbaptist preachers as gospel ministers, must they not\\n-act out their convictions? How can they as honest,\\nChristian men do otherwise? They have the right\\nof interpreting the Scriptures for themselves, and\\nthis right involves the kindred right of acting in ac-\\ncordance with their interpretations.\\nHow the sentiment of the Landmark is in-\\nconsistent with the right of private judgment, c,\\nutterly defies my comprehension. If it interferes in\\nthe least with the right of private judgment in Bap-\\ntists or Fedobaptists, it is to me strangely inconceiv-\\nable.\\nAs to the effort of Dr. C. to construe my repu-\\ndiating sentiment (as he pleased to term it) into a\\npersecution of Fedobaptists, I have only to say it is\\nsingular persecution! Do we persecute men by let-\\nting them alone O that the millions of Baptist\\nmartyrs had only been persecuted in this way\\nby being let alone Dr. C. does not consider him-\\nself a persecutor of Unitarians, Universalists, etc.,\\nbecause he has no religious intercourse with them.\\nAnd he is not. How then can he make me a perse-\\ncutor because I do not recognize Pedobaptist preach-\\ners as gospel ministers? Will he say Unitarians,\\nUniversalists, etc. are errorists So I say of Pres-\\nbyterians, Methodists, etc. I do not believe that the\\nerrors of Presbyterians, Methodists, etc., are so seri-", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0327.jp2"}, "328": {"fulltext": "298 Pillars of Orthodoxy, or Defenders of the Faith.\\nous as those of Unitarians, etc. There are gradua-\\ntions in error. But as to the principle involved\\nthere is no difference. Dr. C. refuses to recognize a\\nUnitarian preacher as a gospel minister. Why\\nBecause in the exercise of the rights of private\\njudgment he decides that the errors of such a\\npreacher require and justify the refusal. This is\\ntrue of me in regard to Presbyterian preachers. Dr.\\nC. remonstrates against this, but in so doing he only\\ncondemns in me what he allows in himself. And in\\ncondemning me he ought to take care lest he in-\\nfringe on the right of private judgment, of which\\nhe is so jealous.\\nThe truth is, there is no room for controversy be-\\ntween Dr. C. and myself, except on the baptismal\\nquestion. We both believe that baptism is a pre-\\nrequisite to membership in a visible church of Christ.\\nWe also believe that church membership is a pre-\\nrequisite to a scriptural consecration to the work of\\nthe ministry. Wherein, then, do we differ? As to\\nthe question, What is baptism and who are entitled\\nto it With his views he supposes persons baptized\\nand in the church whom I regard unbaptized and out of\\nthe church. He therefore considers those eligible to\\nthe ministry of the gospel who in my judgment are\\nscripturally ineligible. The difference between us\\nis about baptism, and as this is not the place for\\na discussion of this topic, I take a most respectful\\nleave of Dr. Cossitt.\\nDr. Hill, editor of the Presbyterian Herald, Louis-\\nville, Ky., has expressed his opposition to the Land-", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0328.jp2"}, "329": {"fulltext": "An Old Landmark Beset. 299\\nmark. He admits, however, that the position ad-\\nvocated is consistent with Baptist principles that\\nthe logic is with what he terms the Baptist High\\nChurch party that the error of Landmark\\nmen is not in their conclusions, but in their prem-\\nises the same premises which lead to close com-\\nmunion, etc. I can but be gratified that a gentleman\\nof Dr. Hill s learning and intelligence makes these\\nadmissions. As I have addressed a letter to Dr. H.,\\nwhich will be found in Appendix Xo. 3, I say no\\nmore of him in this connection.\\nDr. Lynd, President of the Western Theological\\nInstitute, and one of the leading Baptist ministers of\\nKentucky, has identified himself with the opponents\\nof the Landmark. He has expressed his regret\\nthat the little treatise was ever written, and seems to\\nthink its author will regret it too. Dr. Lynd s de-\\ncided opposition to the Landmark is very re-\\nmarkable in view of the following facts\\nIn the Cross and Baptist Journal** of April 15,\\n1836, he expresses himself thus: I assume the\\nposition that Baptists and Fedobaptists differ on\\nessential points, essential to the honor of Jesus\\nChrist and the future prosperity of the churches.\\nAnd I would have the community understand it.\\nHave Baptists forgotten the ground which they\\noccupy? Have they forgot that the difference in-\\nvolves the constitution and government of gospel\\nchurches Again, I have feared for some time\\nthat the union of Baptists with other denominations\\nwould prove to be an alliance of much ultimate\\nevil.", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0329.jp2"}, "330": {"fulltext": "300 Pillars of Orthodoxy, or Defenders of the Faith.\\nWho would have thought that after writing thus\\nDr. L. would oppose such a separation between Bap-\\ntists and Pedobaptists as the Landmark recom-\\nmends But this is not all.\\nIn the Western Recorder of January 10, 1855, Dr.\\nLynd uses the following language: The constitu-\\nents of a church, according to primitive model, are\\nsuch persons as have been baptized upon a credible\\nprofession of repentance towards God, and faith in\\nthe Lord Jesus Christ. In the same paper of April\\n25, 1855, he says Churches organized, according\\nto primitive usage, are those in which the constitu-\\nents are immersed believers, called the saved and the\\nsanctified. Ministers of the gospel were appointed\\nby the churches, and recognized, fellowshipped, and\\nset apart to full official authority, by the elders of the\\nchurches.\\nFrom this definition of a gospel church, it follows\\nirresistibly that Pedobaptist societies are not gospel\\nchurches. They are not composed of such persons\\nas have been baptized upon a credible profession of\\nrepentance towards God, and faith in the Lord Jesus\\nChrist. The constituents of these societies are\\nnot immersed believers. From the premises of\\nDr. Lynd, as well as those of Dr. Waller, the con-\\nclusion is inevitable that Pedobaptists can lay no\\nvalid claim to ecclesiastical existence. This is\\nthe doctrine of the Landmark, and why is it\\nworse in me to publish it than in Drs. Lynd and\\nWaller\\nBut, says Dr. L., Ministers of the gospel were", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0330.jp2"}, "331": {"fulltext": "An Old Landmark Beset. 301\\nappointed by the churches, etc. The persons ap-\\npointed were of course members of the churches, or\\notherwise the churches would have no jurisdiction\\nover them. If they were members of the churches,\\nthey were, according to Dr. L. s definition of a\\nchurch, immersed believers. So be it. Then it.\\nfollows that in apostolic times none were appointed\\nministers of the gospel who were not church\\nmembers, and consequently immersed believers.\\nAnd here the perplexing question arises Can men\\nnow be ministers of the gospel who are not members\\nof churches formed according to the gospel I say\\nthey cannot and, therefore, they ought not to be\\nso recognized. This is the position of the Land-\\nmark.\\nSome, however, have made a distinction between\\na minister of the gospel and a preacher of the gos-\\npel. They say a minister must belong to a gospel\\nchurch, having been immersed on a profession of\\nfaith, but that a preacher does not of necessity be-\\nlong to a gospel church, and that immersion on\\na profession of faith is not a prerequisite to preach-\\ning. But can it be shown that unbaptized men\\nand consequently sustaining no church relation\\n-were, in primitive times, permitted to preach\\nWas there a class of men analogous to modern\\nPedobaptist preachers who were not recognized as\\nministers of the gospel, but were considered preach-\\ners, and invited to preach, and allowed to immerse,\\nthough never immersed themselves The truth is,\\nthere is no scriptural authority for making a distinc-", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0331.jp2"}, "332": {"fulltext": "302 Pillars of Orthodoxy, or Defenders of the Faith.\\ntion between a minister of the gospel and a preacher\\nof the gospel. Paul speaks of himself as a minis-\\nter and a preacher,* and sajs to Timothy,\\nPreach the word, and in the same chapter,\\nMake full proof of thy ministry. Dr. L. says\\nthat ministers of the gospel were appointed by the\\nchurches. I ask if preachers preached without\\nsuch appointment To suppose they did is an ab-\\nsurdity. We have only to read the Acts of the\\nApostles to see the priority of church-membership to\\npreaching the gospel.\\nAfter reading the preceding extracts from Dr.\\nLynd, the reader will be surprised to know that in\\nthe Western Recorder of May 16, 1855, he says:\\nI have never denied that Pedobaptist societies\\nare churches, or that their elders are gospel minis-\\nters. I hope I never shall, be it orthodox or heter-\\nodox. Dr. L. had lost his usual equanimity when\\nhe wrote this. For him to hope never to make a cer-\\ntain denial, though it be heterodox not to make it, is\\ndoing injustice both to his head and heart.\\nHow Pedobaptist elders are gospel minis-\\nters, when, in apostolic times, ministers were ap-\\npointed by the churches, and the churches were\\ncomposed of immersed believers, is too much for\\nmortal comprehension. I could as easily understand\\nhow two and four make twenty. Dr. L. however,\\nkindly prophesies in the Recorder of June 6, 1855,\\nthat when I shall have taken a wider theological\\nrange I will change my position. Alas, that so\\nmany take a theological range wider than the", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0332.jp2"}, "333": {"fulltext": "An Old Landmark Beset. 303\\n!New Testament If I reason from premises that\\nDr. L. has laid down I must conclude that the doc-\\ntrine of the Landmark is true; if I conclude\\nthat it is false, I must first repudiate his premises,\\nand then take a theological range beyond the\\nlimits of truth. From taking such a range I\\nmust be excused. I protest most earnestly and sol-\\nemnly against it.*\\nDr. Eyerts, pastor of the Walnut-street Baptist\\nChurch, Louisyille, Kentucky, has perhaps written\\nat greater length against the Old Landmark than\\nany other individual. His views may be seen in the\\nChristian Repository for January, April and May,\\n1355. In the January number Dr. E. thus ex-\\npresses himself In its Scriptural and primary dis-\\ntinction, a church is an assembly of believers, called\\nout of the world. Then it follows that baptized\\ninfants constitute no part of the church of Christ.\\nThey do not enter into its composition at all. Pedo-\\nbaptists, however, say they do. Dr. E. then must\\nof necessity admit that Pedobaptist organizations\\nare churches in a sense which they themselves do\\nnot recognize. For we shall see that he concedes\\nthese organizations to be churches. Again, says\\nDr. E., As believers they are naturally combined\\nunder some form of discipline and ordinances.\\nWhat form of discipline and ordinances? I ask.\\nMust it not be the form which the Scriptures en-\\njoin Believers, in their regeneration, are called\\nTo understand fully the references to Dr. Lynd the reader will re-\\nmember that several communications from him and the author of the\\nLandmark have been published in the Western Recorder.", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0333.jp2"}, "334": {"fulltext": "304 Pillars of Orthodoxy, or Defenders of the Faith.\\nout from the world in one sense, and in the most\\nimportant sense, too. God looks upon them as sep-\\narate from the world. But then there is to be a\\nvisible separation from the world. There is to be\\nthe combination to which Dr. E. refers. How is\\nthe visible separation to take place How is the\\ncombination to be effected Is it not by baptism\\nAnd if so, can there be a church organization with-\\nout baptism Let all the Doctors of Divinity in\\nChristendom answer. Dr. Griffin said truly, Where\\nthere is no baptism there are no visible churches.\\nBut, says Dr. E., the regimen or discipline-\\ndoes not enter into the essence of the church.\\nWithout these they [believers] may be saved, or be-\\nlong to the church universal. Yes, but the discus-\\nsion is not about the church universal, but about\\nvisible churches of Christ. There is no universal\\nvisible church; and if the universal invisible church,\\ncomposed of all the saved, has what Dr. E. calls\\nform, it is impossible to know what it is. We\\nhave no idea of form apart from visibility.\\nOf Pedobaptist societies Dr. E. says: They are\\nchurches, but churches imperfectly organized and\\ndisciplined; churches in partial error and disobe-\\ndience; churches irregular and unscriptural in their\\nordinances and polity. What shall I say to this\\nWe can learn from the Scriptures alone what a\\nchurch is, for the Scriptures alone prescribe the ma-\\nterials of which it is composed, its form of organiza-\\ntion, etc. How then there can be churches un\\\\\\nscriptural in their ordinances and polity I cannot", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0334.jp2"}, "335": {"fulltext": "An Old Landmark Beset. 305\\nconceive. To say that the Scriptures provided for\\nthe existence of unscriptural churches is an absurd-\\nity. Dr. E. first speaks of Pedobaptist communi-\\nties as churches imperfectly organized and disci-\\nplined then as churches in partial error and\\ndisobedience and lastly, as churches irregular\\nand unscriptural in their ordinances and polity.\\nThus he ends the sentence, but it is incomplete, and\\nalways will be, till he adds that unscriptural\\nchurches are not churches at all. A visible church\\nwithout baptism. How can this be The various\\nsects of Pedobaptists themselves say it cannot be.\\nBaptists once said, whatever they may say now, that\\na church is composed of persons baptized upon a.\\ncredible profession of faith in Christ. The day\\nhas been when Baptists had never heard or thought\\nof a visible church without baptism nor had Pedo-\\nbaptists. The times are now changed, and Baptists\\nmay be found who are determined on having Pedo-\\nbaptists in the visible churches of Christ without\\nbaptism a thing that Pedobaptists themselves con-\\nsider impossible.\\nDr. E. says again Though we look for visible-\\nchurches only where there is baptism, or intended\\nbaptism, etc. I need not quote further. This is-\\nthe first time I have known a Baptist minister to\\nmake intended baptism answer the purpose\\nwhich baptism answers Tell it not in Gath\\nlest Presbyterians rejoice and Methodists triumph\\nWhat is this intended baptism? It is of course\\nnot baptism. It is intended as baptism. What\\n20", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0335.jp2"}, "336": {"fulltext": "306 Pillars of Orthodoxy, or Defenders of the Faith.\\ndoes the intention amount to If Christ commands\\nbelievers to be immersed, as he certainly does, and\\nthey intend ever so sincerely to obey him by sub-\\nmitting to the sprinkling of water, do they obey\\nhim This is the question. In other words, does\\nsincerity of intention in doing a thing make it right\\nIf so, Saul of Tarsus did right in doing many things\\ncontrary to the name of Jesus of Nazareth.\\nAfter all, Dr. Everts conceptions of a church\\nseem to be confused; for in the May number of the\\ndepository he speaks of Pedobaptist communities\\nas in a scriptural sense Christian congregations or\\nchurches, and yet he says, We do not regard\\nPedobaptist communities churches organized accord-\\ning to the gospel. To reconcile these two declara-\\ntions is a task I have no capacity to perform. How\\ncommunities not organized according to the gos-\\npel can be, in a scriptural sense, Christian con-\\ngregations or churches, is more than I ever expect\\nto know. The thing being impossible, cannot be\\nknown.\\nDr. E. does me injustice unintentionally no\\n\u00e2\u0080\u00a2doubt by representing me as making a distinction\\nbetween churches of Christ, and churches or-\\nganized according to the gospel. I make no such\\ndistinction. I use the phrases as synonymous.\\nIndeed, where Dr. E. quotes from me I use no\\nphrase as explanatory of the other, which shows\\nthat I regard them as equivalent. The effort of\\nDr. E. to prove Pedobaptist societies churches of\\nChrist is generally regarded among Baptists (so", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0336.jp2"}, "337": {"fulltext": "An Old Landmark Beset. 307\\n\u00e2\u0096\u00a0far as I have learned) as a signal failure. This\\nbeing the fact, 1 shall not enlarge on the topic.\\nThere is another point made by Dr. E., namely,\\nthat preaching the gospel is not exclusively an\\nofficial act; but as I shall have occasion to notice\\nthis in meeting Prof. Farnam s objections, I here\\ntake leave of the pastor of the Walnut-street Church.\\nProf. Farnam is, in some respects, superior to all\\nthe opponents of the Landmark who have yet\\ntaken part in the discussion. He has a deeper pen-\\netration and superior logical acumen. He thinks\\nmore closely. This, at least, is my opinion. It\\nwould be very difficult to have his professorship in\\nthe Georgetown College more ably filled.\\nAs to the discussion on the Landmark ques-\\ntion between Prof. F. and myself in the Tennessee\\nBaptist, I shall not now refer to all the points\\ndirectly and indirectly presented. Nor is it neces-\\nsary for Prof. F. in the Baptist of August 18, 1855,\\n(which contains his last article) says: I have\\nargued this question with him on the hypothesis that\\nPedobaptist societies are not gospel churches.\\nAgain, referring to me, he says: The proposition\\nwhich he ought to have proven in the outset is,\\nTHAT NO UNORDAINED CHRISTIAN HAS I HE RIGHT TO\\npreach! I marvel at this from so acute a logician.\\nWhat makes it my duty to prove a negative Men\\nmay, if they choose, attempt the proof of a nega-\\ntive, as I did in writing the Landmark, but the\\nlaws of logic do not demand it of them. Why did\\nriot Prof. F. prove that private Christians have a", "height": "3760", "width": "2360", "jp2-path": "pillarsoforthodo00boga_0337.jp2"}, "338": {"fulltext": "308 Pillars of Orthodoxy, or Defenders of the Faith.\\nright to preach He is in the affirmative, and if he\\ncan establish this proposition the Landmark fall?\\naye, more than this it will follow that our\\nchurches, from the days of the apostles, have per-\\nformed a work of supererogation in setting men\\napart to the ministry. It is important in this discus-\\nsion to have a definite conception of the word\\npreach. There are not less than six terms in the\\noriginal Greek of the Acts of the Apostles which are\\ntranslated preach. This word preach must be a re-\\nmarkable one if it conveys all the ideas expressed by\\nsix Greek terms. One of these terms means to\\nPREACH TO PROCLAIM PUBLICLY TO CRY AS A HERALD;\\nand there is but one that does. A second term\\nmeans to communicate good tidings, and it may be\\ndone publicly or privately. A third term simply\\nmeans to declare, a fourth to reason, a fifth to\\nspeak, and the sixth to speak boldly. Yet they are\\nall translated preach. I am concerned in this con-\\ntroversy with the first two of the six terms. The\\nfirst of the two is used, Mark xvi. 15, Luke xxiv. 47:\\nPreach the gospel to every creature that re-\\npentance and remission of sins should be preached,\\netc. The word here certainly means to proclaim\\npublicly. It is used Acts viii. 5: Philip went\\ndown to the city of Samaria and preached Christ\\nunto them. But it is not used in the fourth verse\\nof the same chapter, where it is said, they that\\nwere scattered abroad went everywhere preaching the\\nword; nor is it used in the 35th verse of the chap-\\nter where Philip is said to have preached Jesus", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0338.jp2"}, "339": {"fulltext": "An Old Landmark Reset. 309\\nto the Ethiopian. In these two verses the second\\nGreek term is employed which means to communi-\\noate good tidings. The first of these terms is\\nkerusso, the second euangelizo.\\nIt will throw some light on the subject to ascer-\\ntain how the first of these terms is used in the Greek\\nversion of the Old Testament. It is employed Gen-\\nesis xli. 43, And they cried before him, Bow the\\nknee, etc. It is used Jonah i. 2, Arise, go to\\nNineveh, that great city, and cry against it, etc.;\\nalso iii. 2,5,7: Preach unto it the preaching that\\nI bid thee. And he cried and said, etc. So\\nthe people of Nineveh believed God and proclaimed\\na fast. And he caused it to be proclaimed, etc.\\nHere we have the terms cry, preach and proclaim,\\nbut in the Greek version one term, and that the one\\nemployed by Christ, Markxvi. 15. It is evident, there-\\nfore, that the wordin the Septuagint means to proclaim\\npublicly. And that it has the same meaning in the\\nNew Testament, may be seen from a variety of pas-\\nsages in which it is translated to preach, and from\\nRev. v. 2, And I saw a strange angel proclaiming\\nwith a loud voice, etc. This word in the New Tes-\\ntament is first applied to John the Baptist, Matt,\\niii. 1. It is used also Matt. iv. 17, From that time\\nJesus began to preach, etc. And this passage, as\\nElder J. S. Baker has argued, shows very clearly the\\ndistinction between talking, conversing on divine\\nthings and preaching. Jesus had talked on divine\\nthings, to say the least, from the time he was twelve\\nyears old, but he began to preach after he was bap-", "height": "3772", "width": "2368", "jp2-path": "pillarsoforthodo00boga_0339.jp2"}, "340": {"fulltext": "310 Pillars of Orthodoxy, or Defenders of the Faith.\\ntized. And this is a very significant fact. If Jesus\\ndid not begin to preach till he was baptized, what\\nauthority does the New Testament give any unbap-\\ntized man to preach\\nMy position is that, according to the gospel,\\nauthority to preach must, under God, emanate from\\na visible church of Christ. Hence members of a\\nvisible church alone are eligible to the work of the=\\nministry; for a church has no control of those who\\ndo not belong to it. But Pedobaptist societies are\\nnot visible churches of Christ. How then can they\\nconfer gospel authority to preach Prof. Farnam,.\\nhowever, argues the Landmark question on the\\nhypothesis that Pedobaptist societies are not gospeL\\nchurches, and lie refers to illustrious Pedobaptists\\nwho, he has no doubt, were called of God to preach.\\nThis presents no difficulty; for God s call must, ac-\\ncording to the gospel, be succeeded by a church s\\ncall, and recognized in the credentials given by that\\nchurch to the individual called. I go farther and\\nsay, that if God were, with an audible voice, as loud\\nas heaven s mightiest thunder, to call a Pedobaptist\\nto preach, we would not be justified in departing\\nfrom the Scriptures, unless we were divinely told the\\nutterances of that voice were intended to supersede\\nthe teachings of the New Testament. Such informa-\\ntion would intimate the beginning of a new economy,\\nand I am writing of the present dispensation.\\nI need not enlarge. Prof. F., to maintain his\\nposition, must not only show that the lay-members\\nof a visible church have the right to preach, but he=", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0340.jp2"}, "341": {"fulltext": "An Old Landmark Beset. 311\\nmust show that unbaptized persons and consequently\\nin no scriptural sense, members of a visible church\\nof Christ) have the same right. This, I am sure, he\\ncan never do, and because he cannot do it, the Land-\\nmark stands, and is, I think, likely to stand.\\nI have now noticed the most prominent objections\\nthat have been made to my little Tract; and though\\nsome of them at first view may appear plausible,\\nyet when analyzed, not one of them, as it seems to\\nme, is valid.", "height": "3772", "width": "2348", "jp2-path": "pillarsoforthodo00boga_0341.jp2"}, "342": {"fulltext": "CHAPTER XIII.\\nJOHN A. BROADUS, D.D., LL.D.\\nJohn Albert Broadus was born in Culpeper\\n^county, Virginia, January 24, 1827. He was of\\nWelch descent, and the name was once spelled\\nBroadhurst, and later Broaddus, and with John A.\\nit began to be spelled in its present form.\\nHis father was a member of the Virginia Legisla-\\nture for a number of years, and was held in high\\nesteem among his people.\\nJohn A. Broadus was educated at the University\\n\u00e2\u0080\u00a2of Virginia, and that institution conferred on him\\nthe degree of Master of Arts in 1850. He was, in\\n.some respects, the best scholar in the South, and\\nliis knowledge of Greek was as thorough as that of\\n;any man who has lived since the language was a\\nspoken language.\\nIn 1851 he was elected Assistant Professor of\\nLatin and Greek in the University of Virginia,\\nwhich position he held for two years. He was\\nduring the same time pastor of the church in Char-\\nlottesville, Va., and continued as pastor of that\\nchurch until 1855, when he was elected Chaplain of\\nthe University, which position he held two years,\\nand then returned to the pastorate of the Charlottes-\\nville church. He continued in that capacity for two\\nyears, making seven years as pastor of the church\\n(312)", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0342.jp2"}, "343": {"fulltext": "JOHN A. BROADUS. D.D., LL.D.", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0343.jp2"}, "344": {"fulltext": "", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0344.jp2"}, "345": {"fulltext": "John A. Broadus, D.D., LL.D. 313\\nand two years as Chaplain of the University, and\\nnine years in all of public religious work in that\\ntown.\\nIn 1859 he was elected Professor of Homiletics\\nand New Testament Interpretation in the Southern\\nBaptist Theological Seminary, which position he\\nheld until his death, except for two years during\\nthe civil war, when he preached, as missionary in\\nGeneral Robert E. Lee s army, with great success.\\nDr. Broadus was one of the truest and safest of\\nmen. His judgment was mature, and his advice\\nwas eagerly sought. It was the confidence the peo-\\nple had in Drs. Broadus and Boyce that gave the\\nSeminary its standing and influence. Orthodox,\\nsafe and sensible, the people relied on him.\\nHe was a Baptist in the true sense. He was op-\\nposed to alien immersion (Immersions performed by\\nothers than Baptists), and so expressed himself in a\\nletter written to a brother who had asked for advice,\\nand this letter was widely published in the denomi-\\nnational papers. In a lecture to his class on one\\noccasion, at least (perhaps on other occasions also),\\nhe announced that he was not in favor of pulpit\\naffiliation (inviting preachers of other denominations\\ninto Baptist pulpits). This lecture was quoted and\\nthe quotations published in the denominational pa-\\npers.\\nHowever, he was not offensive in the advocacy of\\nhis Baptist views. He never engaged in debate;\\nperhaps he was not by nature a debater, but he did\\nteach sound Baptist doctrine to the students who sat\\nunder him in the Seminary,", "height": "3768", "width": "2348", "jp2-path": "pillarsoforthodo00boga_0345.jp2"}, "346": {"fulltext": "314 Pillars of Orthodoxy, or Defenders of the Faith..\\nDr. Broadus was a preacher of the front rant.\\nWherever he preached the house was packed, fre-\\nquently hundreds being turned away at the doors.\\nOnly one other man in his day could draw so large\\ncrowds as he, and that was that prince of theolo-\\ngians and orator, J. R. Graves. His language was-\\nsimple, so simple that a child could readily under-\\nstand; his thought was deep, so deep that a wise-\\nman would need to think a strange and rare com-\\nbination. His sermons, like the words of Scripture,\\nwere so simple that the wayfaring man, though a\\nfool, need not err therein, and yet there was depth,\\nsufficient for the most thoughtful.\\nDuring his connection with the Seminary he was\\nat different times pastor of several small country\\nchurches near Louisville, Ky., and he took as much\\ndelight in preaching the gospel to those plain coun-\\ntry people as he would when standing before a great\\naudience in Louisville, New York or Boston.\\nAt one time when the Southern Baptist Conven-\\ntion met near his boyhood home, he was appointed\\nto preach in one of the large city churches, but de-\\nclined in order to have the pleasure of going out\\ninto the country to his childhood home and preach-\\ning to the plain farmers, many of whom knew him\\nwhen he was a boy. The brother who went with\\nhim to that country church declared that it was the\\ngreatest sermon that Dr. Broadus ever preached.\\nDr. Broadus wrote a number of helpful books.\\nHe published a volume of sermons, and wrote a\\nCommentary on Matthew, which have had a wide", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0346.jp2"}, "347": {"fulltext": "John A. Broadus, D.D., LL.D. 315-\\ncirculation. He wrote the Preparation and Deliv-\\nery of Sermons, which has had the widest circulation\\nof any book of the kind ever published. It is used\\nas a text-book in nearly all the Baptist theological\\nschools, and is adopted by the Methodists and its\\nstudy made compulsory on all Methodist preachers.\\nIt is used as a text-book by the Campbellites in their\\ntheological school at Lexington, Ky. It is an able,\\nclear and helpful book. It is a sacred rhetoric and\\nwould be helpful to literary students of whatever\\nclass. He has also published a number of smaller\\nbooks, viz History of Preaching, Shall Women\\nSpeak in Mixed Religious Assemhlies f Immersion\\nIs Christian Baptism, Glad Giving, etc. We pub-\\nlish his tract on Glad Giving at the close of this\\nsketch. He also wrote a Memoir of J. P. Boyce.\\nGiving is a Baptist doctrine, and it is announced\\nas a Baptist doctrine in our Confessions of Faith\\nand Church Covenants, and no other man has made\\nso plain a statement of that Baptist doctrine as Dr.\\nBroadus. For that reason we publish it in this con-\\nnection.\\nDr. Broadus died of pneumonia in Louisville,\\nKy., March 16, 1895. His mantle did not seem to\\nfall on any other man. There was only one of him,\\nand until we shall see him in Heaven we do not ex-\\npect to look upon his like again.\\nThe picture published in this connection is as good\\nas any he ever had. He did not take a good pic-\\nture. Yet this picture gives an idea of how he ap-\\npeared in his strongest days.", "height": "3768", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0347.jp2"}, "348": {"fulltext": "316 Pillars of Orthodoxy, or Defenders of the Faith.\\nDr. Broadus was gentle unto all men, apt to\\nteach, patient, in meekness instructing those that\\noppose themselves; if God peradventure will give\\nthem repentance to the acknowledging of the truth.\\n2 Tim. 2:24-25.\\nThe Louisville Times said of him as he lay at the\\npoint of death\\nu As gentle Izaak Walton said of the strawberry,\\nit may truthfully be said of Dr. John A. Broadus,\\nwho is now being gathered as one of Reaper Death s\\nrichest sheaves, that the good Lord might in His\\nomnipotence have made a better, greater man, but\\nit is by no means assured that he ever did. Meek\\n;as Moses, wise as Solomon, patient as Job, daunt-\\nless and eloquent as Saul of Tarsus, lovable as John,\\nthe beloved disciple, upon him every god doth seem\\nto have his seal to give the world assurance of a\\nman. After he shall have been gathered to his\\nfathers it will be long before his church, his city,\\nhis country shall again look upon his like. Gentler\\nthan a woman, braver than a lion, more learned\\nthan Erasmus, he walked the straight path with head\\nbent in humble obeisance to his God, but lowered\\nhis crest to no mortal man. That a light so lumin-\\nous, so radiant, so mellifluous must go out in the\\ndeepening of the shadows of Time, and be swal-\\nlowed up in the effulgence of Eternity, can but over-\\nwhelm the finite mind with questions to which come\\nno replies, with sorrows for which there is no earthly\\nsolace.", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0348.jp2"}, "349": {"fulltext": "GLAD GIVING.\\nGod loveth a cheerful giver. II. Cor. 9:7.\\nOne of the greatest privileges of human life\\non earth, is to give. Who has not felt the jojr\\nof giving It may be personal attention that you\\ngave, or instruction and counsel, or property, or the\\nmost convenient form of property for giving, money.\\nTo give is a far pleasanter thing than to receive.\\nWe have all found it gratifying to receive gifts of\\npersonal help, or pecuniary aid, when we really\\nneeded it, but more delightful still to give to others.\\nYou need not raise any objection to this position of\\nmine, because I can support it by the highest author-\\nity. Did you ever notice that there is a striking\\nsaying of the Founder of Christianity, which is not\\nrecorded in the gospels The Apostle Paul, at the\\nend of the twentieth chapter of Acts, says to the\\nChristians whom he is addressing, that they must\\nremember the words of the Lord Jesus, how he\\nhimself said, It is more blessed to give than to re-\\nceive. Literally translated, this would be, .it is a\\nhappier thing to give than to receive. Now I am\\nquite sure, friends, that many of you have found\\nthis true in your experience from childhood until\\nnow. But our social usages and our Christian labors\\ninvolve a great variety of occasions for giving. Many\\ngood men and women, interested in pushing some\\n(317)", "height": "3772", "width": "2348", "jp2-path": "pillarsoforthodo00boga_0349.jp2"}, "350": {"fulltext": "318 Pillars of Orthodoxy, or Defenders of the Faith.\\nparticular benevolent enterprise, besiege their friends\\nand acquaintances with frequent entreaties to give.\\nOur churches take many contributions for many ob-\\njects. And so you will hear some persons say, I\\ndon t like to go to such and such a church, they talk\\ntoo much there about giving.* Now my dear friend,\\nplease don t say that any more, because you remem-\\nber that the Saviour said, He himself said, It\\nis a happier thing to give than to receive.\\nWhen the Western or Latin Christians began the\\npractice of observing a certain day in commemora-\\ntion of the Saviour s birth, a thing which we first\\nfind mentioned about two centuries after that event,\\nand had settled upon the last week of the year for\\nthat purpose, they very naturally transferred to this\\n\u00e2\u0080\u00a2celebration some old Roman customs which had for\\nmany centuries attached to the feast called the\\nSaturnalia, observed by the Romans in connection\\nwith the winter solstice. And none of the r other\\n\u00e2\u0080\u00a2customs which gradually became connected, in differ-\\nent countries, with this celebration have proved\\nmore agreeable. The practice of lighting many can-\\ndles was borrowed from a Jewish feast held about\\nthat time. The Yule log, or Christmas log, some\\nof you older gentlemen remember what a happy ado\\nwe used to make over the Christmas log when we\\nwere boys on the plantation, this came from the\\nScandinavian tree-worship. But from the Roman\\nfeast they took at the beginning the practice of al-\\nlowing holiday to slaves and school children, and\\nthat families and friends should make gifts to each", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0350.jp2"}, "351": {"fulltext": "Glad Giving. 319\\nother. And so this has come down to you and me,\\n-and your children and mine, as a delightful custom.\\nPerhaps I may suggest about it, in passing, that\\nwhen money is scarce and there are so many other\\nthings to be done with it, we may compensate for\\nmaking the gifts less expensive than usual by taking\\nmore than ordinary pains in the way of adapting them\\nto the particular persons. The loving care we thus\\nshow may give more pleasure than would be given\\nby greater financial cost.\\nSince giving is so delightful and every way so\\ndesirable a thing, we are not surprised to find\\nmuch about it in the Bible. The Old Testament\\nspeaks often of giving to the poor. The Saviour\\nespecially urged giving. And here in the 8th and\\n9th chapters of II. Corinthians we find reference to\\na quite remarkable transaction. It had long been\\nthe custom for wealthy and generous Jews living in\\nforeign countries to send contributions to Jerusalem\\nfor the support of poor Jews who lived there, many\\nof whom had themselves come from foreign coun-\\ntries to spend their last years and find their graves at\\nthe holy city. Now when any of these poor Jews\\nbecame Christians, they were at once cut off from all\\nshare in such contributions. And that was one occa-\\nsion of the magnificent outburst of Christian gener-\\nosity which occurred in the first years at Jerusalem,\\nwhen the brethren regarded their property as held\\nby them for each other s benefit and would not say\\nthat it was their own, and some of them even sold\\nreal estate and brought the money for the support of", "height": "3772", "width": "2368", "jp2-path": "pillarsoforthodo00boga_0351.jp2"}, "352": {"fulltext": "320 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe needy. Such a plan as this was of course a tem-\\nporary thing. But as Christianity became diffused in\\nforeign countries, and a good many Gentiles became\\nChristians, the idea very naturally arose, that these\\nGentile churches might send contributions to Jerusa-\\nlem for the support of the Christian poor, as the Jews\\nhad been wont to do for the Jewish poor. Soon\\nafter the Apostle Paul s first great missionary jour-\\nney, when a conference was held at Jerusalem about\\nthe relations of the Gentile and Jewish Christians,\\nsome of the other apostles suggested to Paul that his\\nchurches ought to remember the poor, meaning the\\npoor Christians at Jerusalem, and the Apostle says\\nthat he himself was also forward to do so. Now a\\nfew years later, we learn from these chapters of II.\\nCorinthians that he has not merely been doing this\\non a small scale, but has for a year or more been or-\\nganizing a general contribution among the churches\\nwhich he and his associates had founded in three or\\nfour great provinces of the Roman Empire, \u00e2\u0080\u0094cer-\\ntainly in Galatia, which was in the center of what\\nwe call Asia Minor, and in Macedonia, which in-\\ncluded the northern part of what we call Greece, and\\nin Achaia, which was the southern part of Greece,\\nand probably also in what the New Testament calls\\nAsia, the district of which Ephesus was the capital,\\nhe had been making personal appeals and sending\\nrepresentatives, and he refers to the subject in sev-\\neral of his inspired letters. We can see that great\\nmoral benefit came from this wide-spread contribu-\\ntion, apart from the immediate practical help given", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0352.jp2"}, "353": {"fulltext": "Glad Giving. 321\\nto the community. This large and general gift of\\nGentile Christians for the benefit of Jewish Chris-\\ntians at Jerusalem, served to show that these Gen-\\ntiles had real Christian love, and to break down the\\nJewish prejudice. Besides, the independent and\\nscattered churches in these great Roman provinces\\nwere thus brought into active co-operation for an ob-\\nject of common interest. What a blessed thing it\\nwould have been if in the growing centuries Chris-\\ntians had only left all this where the Apostle placed\\nit, independent churches, but gladly co-operating\\nand thus maintaining the sense of free Christian\\nunity\\nNow as to the various means of promoting this\\ngreat collection, we find the Apostle devoting a por-\\ntion of his second epistle to the Corinthians to that\\nsubject. He gives a variety of reasons why the\\nChristians in Achaia, of which Corinth was the cap-\\nital, should gladly contribute for this great object.\\nHe does not say anything about their furnishing\\nmoney to support their own worship. You may\\nhave noticed that there is nothing on that subject in\\nthe New Testament. I suppose that was merely\\ntaken for granted. Of course people would support\\ntheir own worship the meetings of their own\\nchurch. The Jews were familiar with this idea in\\ntheir synagogues, for which they erected buildings\\nand supported officials, and the Greeks and Romans\\nhad a great variety of societies, educational or lit-\\nerary, social or religious, and were familiar with the\\nidea of contributing for the support of any such or-\\n21", "height": "3764", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0353.jp2"}, "354": {"fulltext": "322 Pillars of Orthodoxy, or Defenders of the Faith.\\nganization to which a person belonged. So that\\nmight be taken for granted. And reasons why they\\nshould give for objects far away would apply at the\\nsame time to the propriety of gladly contributing for\\nthe support of their own church.\\nNow I wish to gather out of these chapters viii.\\nand ix., first, a number of reasons for giving; and\\nthen some directions as to the manner of giving.\\nI. Reasons for giving.\\n(1) It is a very notable thing to observe how\\npromptly the Apostle states one of the great reasons\\nfor glad giving, namely, imitation of Christ. Ye\\nknow the grace of our Lord Jesus Christ, that,\\nthough he was rich, yet for your sakes he became\\npoor, that ye through his poverty might become\\nrich. 1 My Christian hearers, do you not feel\\nmoved by the thought of imitating Christ At a\\nbookstore, yesterday, while anxiously searching for\\nbooks I could afford to buy and give to friends, I\\nobserved, as I have often done in past years, what\\na great number of copies they had in different size\\nand binding, of the famous little book called The\\nImitation of Christ. The very name of the book\\nattracts attention and awakens interest. What a\\nprivilege to have such an example What a duty\\nto walk in his steps But sometimes people are\\ndiscouraged at the very elevation and perfection of\\nthe example. They say How can I hope to imi-\\ntate the Divine Redeemer in, all his unspeakable\\nThis was no doubt said for the purpose of awakening gratitude, as\\nwell as of exciting to imitation. The former topic will be introduced\\nfurther on.", "height": "3756", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0354.jp2"}, "355": {"fulltext": "Glad Giving. 323\\nsacrifice, in all that he gave up, and all that he en-\\ndured to accomplish the salvation of men Well,\\nwe are often stirred by notable examples of persons\\nin very different circumstances from our own.\\nEvery college lad. when he makes his speech, likes\\nto quote\\nLives of great men all remind us\\nWe can make our lives sublime.\\nEvery generous youthful spirit is stirred by that\\nthought, yet they do not expect to be all conquerors,\\nor sovereigns, or philosophers, or inventors. A\\ngreat example standing high on a lofty pedestal does\\nnot dishearten us by its elevation. And oh shall\\nwe not arouse our souls and earnestly strive to imi-\\ntate our Saviour to imitate him in many ways,\\nand among them, to imitate him in self-sacrificing\\ngenerosity for the benefit of others Though he\\nwas rich, oh how rich yet for your sakes he be-\\ncame poor, oh so poor that ye through his poverty\\nmight become rich.\\ni 2) We ought to give through love to our fellow-\\nmen, and especially to our fellow-Christians. One\\nof the great leading ideas of the Christian religion\\nis love. The Old Testament enjoined it. Thou\\nshalt love thy neighbor as thyself/ But there was\\nroom for a quibble as to what was meant by neigh-\\nbor, and we find that the Jewish teachers had be-\\ncome accustomed to limit the term. They would\\nsay: ;i An enemy is not my neighbor. A hateful\\nSamaritan, a dog of a Gentile, is no neighbor of\\nmine.* And so they were accustomed to quote this", "height": "3756", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0355.jp2"}, "356": {"fulltext": "324 Pillars of Orthodoxy, or Defenders of the Faith.\\ngreat precept with an addition of their own. Our\\nLord refers to this in his sermon on the Mount.\\nYe have heard the saying, Thou shalt love thy\\nneighbor, and hate thine enemy. The last was\\nstuck on, and he at once tears up their distinction\\nby the roots but I say to you, love your ene-\\nmies. An enemy too is a neighbor, in the sense of\\nthe law. On a later occasion, when a man was\\nthinking of the same Jewish distinction a sharp\\nlawyer he was and said to Jesus: Ah, but who\\nis my neighbor? the Saviour told a beautiful and\\ntouching story of a good Samaritan who showed\\nhimself neighbor to a Jew that was in trouble. He\\nthereby pointed out that even a Samaritan was a\\nneighbor in the sense of the divine precept. Thus\\nthe Saviour broadened out the Old Testament teach-\\ning into a yet wider universal application. We must\\nlove our fellow-men. At the same time he taught\\nhis disciples that they ought to have a peculiar love\\nfor one another, declaring this to be a new com-\\nmandment which he gave them, and that all men\\nwould know them to be his disciples by their mutual\\nChristian love. So then the Apostle appeals to\\nthose sentiments of Christian love, and at the close\\nof the eighth chapter bids the Corinthians to give\\nthe proof of their love by gladly contributing for\\nthe benefit of their brethren. Thus we have seen\\ntwo of the reasons for giving which he presents.\\nNow notice two others.\\n(3) They must give in emulation of other givers.\\nWhen he first introduces the subject, at the begin-", "height": "3768", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0356.jp2"}, "357": {"fulltext": "Glad Giving. 325\\nning of the eighth chapter, he tells the Corinthians\\nabout the zealous liberality of these Macedonian\\nChristians among whom he is staying at the time of\\nwriting. We make known to you, brethren, the\\ngrace of God which has been given in the churches\\nof Macedonia you see it is not mere human good-\\nness, it is the fruit of God s grace that in a great\\ntrial of affliction, the abundance of their joy and\\ntheir deep poverty abounded or overflowed unto\\nthe riches of their liberality. By this example he\\nwould stir the Corinthians to like zeal in giving.\\nAnd, notice, it is the example of the poov. The\\nMacedonian Christians were comparatively poor, and\\ntheir generosity was on that account all the more im-\\npressive an example. Ah, if all Christian people\\nwould only be stirred by Christian love, to give\\nThe example of the poor would often cause those\\nwho are rich, or who are going to become rich, to\\ngive, and thus some gift very small in itself might\\nbecome the occasion hereafter of great and mighty\\ngifts. Let not the poor stand back. Let them do\\ntheir duty and enjoy their privilege as a personal\\nmatter, and remember also that their example may\\nhave great power. The Apostle wishes those whom\\nhe addresses to emulate these Christians around him.\\nEmulation is a very powerful tendency in human\\nnature, easily corrupted into envy, but in itself a\\nhealthful and useful tendency. Whenever we see\\nother people doing some handsome thing, it ought to\\nawaken in us a desire to do likewise. This is natural,\\nand we ought to encourage and control so helpful a", "height": "3760", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0357.jp2"}, "358": {"fulltext": "326 Pillars of Orthodoxy, or Defenders of the Faith.\\ndisposition. There are many known to us who\\ngive generously, some who are rich, and some who\\nare poor. Let us gladly emulate their noble ex-\\nample.\\n(4) On the other hand, we ought to give out of\\nself-respect, knowing that other people have a right\\nto expect it of us. In the beginning of the ninth\\nchapter, the Apostle says that he had stirred up\\nthese Macedonians by telling them that the brethren\\nin Achaia and Corinth had long before been zealous\\nin this matter; and this example had been quite\\nhelpful in Macedonia. Now then he says, I thought\\nit necessary to exhort the brethren, that they may go\\nand have your contribution all ready sure enough,\\naccording to the good account I gave of you: for other-\\nwise, if I come, and some of these Macedonians with\\nme, and it appears that after all you are not ready,\\nI don t say that you will be ashamed, but I know\\nthat I shall. Well, well, says some Christian\\nhearer, is it possible that the inspired Apostle ap-\\npeals to such motives as these I thought we ought\\nto give simply and alone from a sense of duty, and\\nthat to think about emulation, and pride, and shame,\\nwould be all wrong. Yet you see the inspired\\nApostle does appeal to these motives, to emulation\\non the one hand, and to self-respect on the other\\nhand. These are not the highest motives, but they\\nare real and powerful, and, rightly used, they are\\nvaluable. Human nature is a complex affair. I\\nwonder if any person ever performs any action from\\nonly a single motive! Usually, beyond question, we", "height": "3788", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0358.jp2"}, "359": {"fulltext": "Glad Giving. 327\\nact from a variety of motives, and if the greater\\nmotives are only in their dne supremacy, then these\\nother considerations will be helpful. Christianity\\nproposes to take hold of the entire man, with all his\\ncomplex constitution, and to subordinate and conse-\\ncrate his whole being to the benefit of mankind and\\nto the glory of Christ.\\n(5) Two other reasons for giving remain to be\\nmentioned, as presented by the Apostle. One is the\\nhope of divine reward. Notice this: He that sow-\\neth sparingly shall reap also sparingly; and he that\\nsoweth bountifully shall reap also bountifully. He\\npromises that God will reward them for generous\\ngiving in behalf of their needy brethren. Now if a\\nman were to give simply for the sake of such a re-\\nward, he would not get it; just as we all know if a\\nman makes happiness the exclusive object of his\\nefforts, he will not get happiness. But if his atten-\\ntion is turned mainly to duty, and he tries to do his\\nduty, the happiness comes along unsought. And so\\nif we are influenced in giving mainly by other con-\\nsiderations, it is not wrong to remember, it is a com-\\nfort to remember, that we shall be rewarded. We\\nshall be rewarded in this life. What a comfort it is\\nto know that we have been able to help others. And\\nwe shall be rewarded amid the great and blessed and\\nperfect rewards of the life eternal.\\n(6) And now conies the last and greatest of all\\nthese reasons for giving, with which the Apostle\\ncloses and completes all that he has to say on this\\nsubject, Thanks be unto God for his unspeakable", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0359.jp2"}, "360": {"fulltext": "328 Pillars of Orthodoxy, or Defenders of the Faith.\\ngift. 1 What an impressive conclusion to all these\\nexhortations We are called on to give, and to give\\ngladly, and the highest of all motives for so doing is\\ngratitude for God s unspeakable gift. I suppose\\nthere can be no doubt as to what gift is here referred\\nto. We have many things to thank God for, many\\ngifts of his providence, many yet richer gifts of his\\ngrace, and when we are tempted to repine at the ills of\\nlife we cannot remedy, at the burdens we are called\\nto bear, better occupy ourselves with thanking God\\nfor all his many mercies. But when the Apostle\\nsays, Thanks be unto God for his unspeakable\\ngift, you know what he must mean. God so\\nloved the world that he gave, that he gave, Oh,\\nwhat did he give? Oh, heaven and earth! do je\\nknow Oh, time and eternity can ye ever fully\\ntell? God so loved the world, that he gave his\\nonly begotten Son, that whosoever believeth in him\\nmight not perish, but might have eternal life. Let\\nthis great gift lift up our souls to look upon all\\nChristian giving as a privilege and a delight.\\nII. Now we turn to what the Apostle says in this\\nsame passage about the manner of our giving.\\n(1) We must give according to our ability, and\\nsometimes more. Observe what the Apostle says\\nat the beginning of the eighth chapter, about the\\nway the Macedonians are giving: For according\\nto their power, yea, and beyond their power.\\nNow people ought always to give up to their ability.\\nThey ought not usually to give beyond their ability.\\nThat would not be prudent, and would soon cut off", "height": "3784", "width": "2412", "jp2-path": "pillarsoforthodo00boga_0360.jp2"}, "361": {"fulltext": "Glad Giving. 329\\ntheir opportunity of giving largely. But sometimes\\nit is commendable to give beyond one s ability, and\\nthe Apostle does warmly commend these Christians\\nfor so doing. There is a still more notable exam-\\nple. Only yesterday I was reading with my class\\nthe story of the poor widow, who, as Jesus de-\\nclared, put in more than all the rich people. It was\\nbut two little coins, the size of a fish-scale, and the\\nGreek word used in Mark signifies fish-scale coin.\\nThe two together amounted to much less than half\\nof a cent in our money, but they would have bought\\nsomething there and this was all she had to live\\non. It would not be right, as a rule, for people to\\ngive all they have to live on. but sacred enthusiasm\\nmight sometimes make this justifiable, and the\\nSaviour commends her for it. Look at her as she\\ndraws near to the contribution box See the glow\\non her face, of devout zeal. She is very poor, she\\ncan t do much, but she wants to do all she can.\\nDear old woman she doesn t know who is looking\\nat her. Ah how little she imagines that one is\\nlooking on who knows the depths of her heart and\\nthe whole story of her life, and appreciates her love\\nand enthusiasm She does not know who is looking\\nat her one more than mortal, more than man, more\\nthan the high angels. 1 wonder if he does not look\\nnow at people who make contributions. He has not\\nchanged. He is the same yesterday, and to-day,\\nand forever. He must look on now with like in-\\nterest and like understanding, as to the relation of\\nour gifts to our means, of our actions to our motives.", "height": "3784", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0361.jp2"}, "362": {"fulltext": "330 Pillars of Orthodoxy, or Defenders of the Faith.\\nDear old woman she does not know that all the\\nworld will hear of her, that her story will go down\\nembalmed to the coming ages. Better, doubtless,\\nthat she does not know. Leave her alone in her\\nsimplicity and sincerity, and let us lay to heart the\\nlesson which through her the Great Teacher has\\ntaught to us all. It is sometimes right, in a holy\\nenthusiasm, to give what would generally be sheer\\nimprudence.\\n(2) We must give systematically, yet sometimes\\nmake an extra gift outside of the system. In his\\nprevious epistle to the Corinthians, near the end of\\nit, the Apostle expressly enjoined on them that they\\nshould systematically lay up money for the purposes\\nof this contribution. Upon the first day of the\\nweek let every one of you lay by him in store.\\nThis was the day on which the Christians had begun\\nto worship, the first day of the week, on which their\\nSaviour arose from the dead; and on this day of\\nworship and gratitude they should lay by something,\\nthus once a week making a contribution. This is\\nnot directly an injunction to contribute money at\\nchurch on the day of worship, for in this case it was\\nto be a fund laid up in the man s own charge, and\\ngradually accumulating until the Apostle came.\\nBut it involves the principle of systematic giving,\\nand obviously suggests the propriety of giving\\nweekly on the first day. Let us beware of thinking\\nthat we shall do our duty by mere occasional and\\nimpulsive giving, when some strong feeling sweeps\\nus away. Let us have system in our giving, and, in", "height": "3772", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0362.jp2"}, "363": {"fulltext": "Glad Giving. 33r\\nthe good sense, make a business of giving. But\\nthen when system is established and the habit as-\\nsured, it will sometimes be proper to give outside of\\nthe system, just as it is about praying. I hope that\\neach one of you has regular times for prayer, and\\nwhen the time comes, then you must pray, whether\\nyou feel like it or not. If you feel like praying, it\\nis of course proper that you should do so; and if you\\ndo not then feel like praying, it is all the more im-\\nportant that you should pray, beginning with the\\nconfession that you do not feel as you ought to, and\\nasking that you may be enabled by divine grace\\nto feel your need. So then pray when the time\\ncomes, and be regular and systematic about it. But\\nbesides that, whenever any special occasion arises\\nfor prayer at some other time, or any strong impulse\\nstirs your soul, making prayer necessary or natural,\\nthen do not wait for the time to come, but pray at\\nonce. Now just so as to giving. Have your sys-\\ntem about giving, and follow your system, but be\\nwilling to give sometimes outside of your system,\\nwhen you see special need or feel any special in-\\nterest.\\n(3) We must give cheerfully, for God loveth a\\ncheerful giver. Let us tutor ourselves to regard\\ngiving as not simply a duty, but a high privilege.\\nLet us remember that all the reasons for giving at all\\nare reasons for giving gladly. Let us think how we\\nowe all things to God, and that what we give to\\nothers is in the highest sense giving to God. Let\\nus remember how the Saviour will sav on the great", "height": "3780", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0363.jp2"}, "364": {"fulltext": "332 Pillars of Orthodoxy, or Defenders of the Faith.\\nday. Inasmuch as ye did it unto one of the least of\\nthese, ye did it unto me. Let us not be -satisfied\\nto give grudgingly, but educate ourselves into giv-\\ning cheerfully. Some people pervert this saying. I\\nonce heard a man say: God loveth a cheerful\\ngiver. I can t give this cheerfully, and so I had\\nas well not give it at all. Suppose a boy should try\\nthat. His father, as he leaves in the morning, tells\\nJohn of certain work he wants him to do. After he\\nhas gone, John dawdles and frets, and his mother\\nsays John, you ought to do this work cheerfully,\\nto please your father. Y our father doesn t want you\\nto work with fretful complaining; he wants you to\\nwork cheerfully. Suppose the boy seizes on that,\\nand says, Well, I can t work cheerfully, as father\\nwants me to do, and so I reckon I had as well not do\\nit at all. Wouldn t he catch it that evening when\\nfather comes home He ought to catch it, but boys\\nnowadays don t always catch it as often as might\\nbe good for them. Ah, fellow-Christians, children\\nof the great and loving Father, shall we thus trifle\\nwith him? Shall we not recognize the duty and the\\ndear privilege of giving, as in his sight and in his\\nservice Shall we not rebuke ourselves if ever\\ntempted to neglect this privilege, or to perform it\\ngrudgingly? Shall we not learn to give gladly, and\\nalways remember with grateful hearts that God\\nloveth a cheerful giver?", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0364.jp2"}, "365": {"fulltext": "", "height": "3784", "width": "2356", "jp2-path": "pillarsoforthodo00boga_0365.jp2"}, "366": {"fulltext": "J. S. COLEMAN, D.D., Ph.D.", "height": "3772", "width": "2412", "jp2-path": "pillarsoforthodo00boga_0366.jp2"}, "367": {"fulltext": "CHAPTER XIV.\\nELD. JAS. S. COLEMAN, D.D., Ph.D.\\nDuring the excitement preceding the Revolution-\\nary war a young German and his new wife sailed\\nfor America, where he hoped to have for his own a\\nthousand acres of land. He first settled in Pennsyl-\\nvania, near Lancaster. Not being able to secure the\\nthousand acres in Pennsylvania he started out again\\nin search of a home. He, in a rude craft, dropped\\ndown the Ohio river, and after making numerous at-\\ntempts to land, and being prevented by Indians, he\\nfinally made a safe landing near where Owensboro,\\nKy. now is.\\nThe young couple, with a few cooking utensils and\\na small camping outfit, made their way through the\\nwilderness to a little fort, on a little stream called\\nthe Rough, about fifteen miles from where it runs\\ninto Green river. Here he found the coveted one\\nthousand acres, and he built a log cabin and began\\nto make a home.\\nThe country was full of wild animals, and the\\nbeaver was so plentiful that they had built a dam\\nacross the little river, and the place was, therefore,\\nnamed Beaver Dam.\\nA son was born and he was called Heinrich\\n(Henry), and der Jdeiner Heinrich (the little\\nHenry) was the pet of the settlement. In this son\\nwas embodied the hope of the fond parents, and as\\n(333)", "height": "3772", "width": "2344", "jp2-path": "pillarsoforthodo00boga_0367.jp2"}, "368": {"fulltext": "334 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe sequel will show they were not disappointed in\\nhim.\\nWhen the young couple started from Germany,\\nsome one gave them a copy of Luther s translation\\nof the Bible in German, and the young frau\\n(wife) found time to read it in her wilderness home,\\nand it brought her to Christ. Her surrender was\\ncomplete and she, therefore, desired to obey all of\\nthe commandments. She understood what the Ger-\\nman word, ^taufen, with which Luther translated\\nthe Greek word baptizo, meant, but just how she\\ncould be getaufen (baptized) was a hard question,\\nas there was not a preacher in all that country.\\nThe command was so plain and unmistakable that\\nshe felt that she must obey, and she went to the\\nstream near her door and dipped herself in the\\nname of the Father, and of the Son, and of the\\nHoly Ghost.\\nThe news of this strange act spread, not only in\\nthat settlement, but it reached other settlements as\\nwell, until it came to the ears of Eld. Benjamin\\nTalbott, and he saddled his horse and started in\\nsearch of the woman who had baptized herself. He\\nhunted from settlement to settlement until he came\\nto Beaver Dam and in front of her very door. He\\ntold her his business, and with a bounding heart she\\ndispatched little Henry and others in every direction\\nand sent out the announcement that a preacher was\\nat her house and would preach there. A large con-\\ngregation almost everybody in the settlement\\ngathered, and a meeting was held, and a number of", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0368.jp2"}, "369": {"fulltext": "Eld. Jas. S. Coleman. D.B., Ph.D. 335\\nconverts were baptized, and among others the woman\\nwho had baptized herself. Eld. Talbott had ex-\\nplained to her that such a baptism was not valid,\\nalthough her intentions were the best, and she with\\nlittle Henry and her husband were baptized. This\\nwas the beginning of the Beaver Dam church, which\\nis still serving the Lord, and this church is the\\nmother of all the rest in that part of Kentucky.\\nThe name of this interesting family was Kohl-\\nmann, and is now spelled Coleman, and the woman\\nw T ho baptized herself is the great-grandmother and\\nlittle Henry the grandfather of the subject of this\\nsketch, Eld. J. S. Coleman, D.D., Ph.D.\\nJames Smith Coleman was born at Beaver Dam,\\nKy., Feb. 23, 1827, and is now in his seventy-third\\nyear. He is affectionately spoken of as the Old\\nWar Horse.\\nEarly in the year 1838 he was awakened to a\\nsense of his sinful condition by reading Watts old\\nhymn, t; That awful day will surely come, etc.\\nHis conviction was so deep and strong that, after\\nwrestling for two or three days, he proposed to God\\nthat if he would let him serve God in Hell that he\\nwould give up all hope of Heaven and cheerfully go\\nthere. The surrender being complete, he was in-\\nstantly made to rejoice with a sense of acceptance.\\nHe was baptized into the fellowship of Beaver Dam\\nchurch, March 10, 1838, age eleven years.\\nHe soon felt that he was called to preach the gos-\\npel, and in his attempt to throw off that impression\\nlie became careless and left off secret prayer and his", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0369.jp2"}, "370": {"fulltext": "336 Pillars of Orthodoxy, or Defenders of the Faith.\\nhabitual Bible reading and plunged into a career of\\nworldliness from which only the grace of God could\\ndeliver him.\\nAt this point in his life he sought an education to\\nfit himself for a political career. After alternating\\nfor some years between teaching and going to school,\\nhe married Miss Rachel Chapman, who proved to be\\nan excellent helpmeet.\\nAfter marriage he plunged deeper into worldly\\nmatters, and he prospered in these things beyond\\nexpectation. Everything he touched turned into\\ngold. He became a candidate for Sheriff of his\\ncounty and was elected by a big majority, although\\nhis party (the Democratic) was not as strong in that\\ncounty as the Whig, against which he ran. He\\nserved two terms as Sheriff, succeeded well, made\\nmoney and grew in favor of the people.\\nUnder the then existing military laws he was\\nelected Brigadier General of the Second Congres-\\nsional district, and in this capacity he was offered,\\nby his party, the nomination for a seat in Congress,\\nwhich was equivalent to an election. But just here\\nthe whole current of his life was changed.\\nOn a matter of business he attended a service in\\na revival meeting in a neighboring church. When\\nhe went into the community he had no thought of\\nattending church, and his going was a mere acci-\\ndent, so far as the human side of the matter was\\nconcerned, but God used it to powerfully stir up the\\nformer impressions to preach the Gospel. So great\\nwere these impressions that he forgot the business", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0370.jp2"}, "371": {"fulltext": "Eld. Jas. S. Coleman, D.D., Ph.D. 337\\nhe came to transact and went home swearing eternal\\nsubmission to the Lord s will, and on the next Sun-\\nday night he preached in the old home church,\\nBeaver Dam, his first sermon, and he continued to\\npreach from church to church and from house to\\nhouse. From his first effort there were conversions\\nevery time and everywhere. He gave up his office\\nto his deputies and at the next church meeting he\\nwas licensed to preach, and a short time after was\\nordained and made missionary of the Gasper River\\nAssociation, and within four years time he had bap-\\ntized about one thousand persons.\\nHis entering the ministry was like a clap of thun-\\nder in a clear sky to the great majority of people.\\nSome smiled, some scorned, some cursed, some said\\nhe was crazy, and others shouted the praises of God.\\nHis entering the ministry is an answer to those\\nwho sneer at the ministry and say that men be-\\ncome preachers when they find they can t do any-\\nthing else. When such men as J. S. Coleman,\\nMajor W. E. Fenn, J. B. Moody. J. X. Hall and\\nhundreds of others who have been pre-eminently\\nsuccessful in politics and business, enter the min-\\nistry, it is proof that to be a successful preacher a\\nman must be able to do almost anything else.\\nDr. Coleman is one of the first orators in the minis-\\ntry. His style is peculiar, but it has a power scarcely\\nequaled by any other man. Some excel him in grace\\nand culture, some excel him in diction, some may have\\na more melodious voice, but in that mysterious thing\\ncalled jiovje/ he scarcely has an equal.\\n22", "height": "3784", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0371.jp2"}, "372": {"fulltext": "338 Pillars of Orthodoxy, or Defenders of the Faith.\\nPerhaps no man has done more in distributing\\nBaptist literature than he. He has been a book\\nagent all his life. When he holds a meeting he\\nleaves as many books and papers behind as possible,\\nand their silent work goes on through the years.\\nHe has a colportage work now, all his own, and his\\nagents are selling Baptist literature in several coun-\\nties of Kentucky.\\nThe man to whom Dr. Coleman owes more, per-\\nhaps, than to any other man is the late Dr. J. M.\\nPendleton. To Pendleton he went for instruction\\nand advice, and he could not have gone to a grander\\nor better man. Would to God that all our preach-\\ners had such a counselor. The chairs of theology in\\nour seminaries are now largely filled with boys\\nwhose theological setting is somewhat uncertain,\\nand it is to be feared that few such men as J. S.\\nColeman will be turned out by those schools.\\nTo use Dr. Coleman s own words, he is an old\\nLandmark successionist, denying the claims of all\\nother churches. His unparalleled success in pas-\\ntoral and evangelistic work proves that holding these\\nrigid Baptist doctrines does not interfere in the least\\nwith soul-winning. Whenever an anti-landmarker\\ncan show anything like such success for his work as\\ncan be shown for Coleman s work, then it will be\\ntime to cry down landmarkism as hurting the useful-\\nness of those who hold to it.\\nDr. Coleman is living with his second wife, who\\nis a worthy woman and a true helpmeet. They\\nhave been living together for twenty years, and in", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0372.jp2"}, "373": {"fulltext": "Eld. Jas. S. Coleman, D.I)., Ph.D. 339\\ntheir old age are serving the Lord as husband and\\nwife in a way that is beautiful to behold.\\nThe churches he has served as pastor have been\\nas a rule small country churches. He was invited\\nto the Walnut-street Church, Louisville, Ky., with a\\nview to the pastorate, but declined. He was called\\nto Sacramento, California, and declined. His supe-\\nrior ability would have secured him almost any\\nchurch, but he preferred to remain in the Green\\nriver country and work with the small country\\nchurches. He has never lived over thirty miles\\nfrom Beaver Dam, and he is now living on a part of\\nthat thousand acres which his great-grandfather pur-\\nchased, and near the place in the stream where the\\nwoman baptized herself.\\nHe organized the church in Greenville and served\\nit for a part of his time for thirty years. He was\\npastor for one year of the First Church, Owensboro,\\nKy., during which time there were two hundred and\\nfifty additions, and the Walnut-street Church was\\nplanted that year, which has become a strong, ag-\\ngressive church. He held a meeting in the Walnut-\\nstreet Church and there were three hundred and\\nfifty professions of faith. At the end of this meet-\\ning he was paralyzed and was not able to preach for\\na year, and hence he gave up his great work in\\nOwensboro. After he recovered from his paralysis\\nhe returned to the Walnut-street Church and served\\nit about four years, during which time there was\\nbuilt an elegant brick house.\\nAt Whitesville, Daviess county, he served for a", "height": "3764", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0373.jp2"}, "374": {"fulltext": "340 Pillars of Orthodoxy, or Defenders of the Faith.\\npart of his time for thirteen years, and he held one\\nprotracted meeting in which there were one hun-\\ndred and thirty-two additions to the church, and in\\nanother, one hundred and five, still another, seventy-\\nfive additions. No other pastor in Kentucky has\\nhad so great success in evangelistic work.\\nHe organized Hartford Church in 1869, and\\npreached for that church for half time for fifteen\\nyears. In 1886 he held a meeting there which re-\\nsulted in over one hundred conversions.\\nHe organized the church in Madison ville, Ky. in\\n1870, while acting as State Evangelist for the Gen-\\neral Association, and he has served that church since\\nthat time one year, 1898.,\\nIn every pastorate he has filled the congregations\\nhave steadily increased, and the capacity of the\\nhouse has frequently limited the number of hearers.\\nThese churches have been built up in number and\\nefficiency. The smallest number he ever baptized\\nas a result of a meeting was twelve. The average\\npreacher is generally satisfied if he can baptize so\\nmany at any time, but as God does not make all\\ntrees or rivers the same size, neither does he make\\nall men great alike. By the grace of God we are\\nall what we are.\\nDr. Coleman is a doctrinal preacher. He con-\\nstantly emphasizes the peculiarities of the Baptist\\nfaith, and as a result he has baptized, in round num-\\nbers, one thousand from other denominations.\\nThose who are opposed to doctrinal preaching may\\nlearn a lesson here. He hardly ever preached a set", "height": "3756", "width": "2476", "jp2-path": "pillarsoforthodo00boga_0374.jp2"}, "375": {"fulltext": "Eld. Jas. S. Coleman, D.D., Ph.D. 341\\nsermon on Baptist peculiarities, but he has woven it\\ninto almost every sermon. A fair sample of his\\npreaching may be seen in the sermon at the close of\\nthis sketch on The Work of Baptists An Urgent\\nWork.\\nHe has preached, in round numbers, fourteen\\nthousand sermons, witnessed, under these sermons,\\nten thousand professions of faith, and has baptized\\nexactly five thousand and twelve converts. The ma-\\njority of the other converts were baptized by other\\npastors, and some went to other denominations.\\nWhenever some liberalist, who decries Landmark-\\nism, can meet that record, then, and not till then,\\nwill it be even considered possible for liberalism,\\npulpit affiliationism, and such like, to be as effective\\nas uncompromising Baptist doctrines.\\nHe has assisted in organizing fifty churches, and\\nhas laid hands on fifty-five preachers, dedicated\\nseventy-seven meeting houses, solemnized the rites\\nof marriage two thousand times and preached two\\nthousand funerals. He has made special addresses\\non temperance, education and denominational en-\\nterprises about one thousand. He has baptized over\\ntwo thousand persons when ice had to be removed\\nfrom the surface of the water; he has forded streams\\nand waded through mud roads, enduring hardness\\nas a good soldier of Jesus Christ.\\nDr. Coleman has been a great debater. His\\ngreatest victory in debate was with Wm. L. Caskey,\\nMethodist, at Calhoun, McLean county, Ky.\\nHaving studied effectiveness all his life, he set", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0375.jp2"}, "376": {"fulltext": "342 Pillars of Orthodoxy, or Defenders of the Faith.\\nabout preparing the best possible answer to the\\nhousehold baptism argument always used by Pedo-\\nbaptists in debate. He knew that by the next day\\nCaskey would undertake to prove infant baptism by\\nthe household baptisms spoken of in the New Testa-\\nment. He carefully read the account of each of\\nthese household baptisms, and he discovered that no\\ninfant was mentioned, and he knew plainly that the\\nwhole argument was based on inference. So he\\nconcluded to meet inference with inference. He\\nset about to see what he could infer to offset\\nCaskey s inferences, and that he succeeded grandly\\nwill appear as follows.\\nCaskey made his speech as Dr. Coleman expected,\\nand argued that since households were baptized by\\nthe Apostles, and that it is reasonable to infer\\nthat infants were in these households, that infant\\nbaptism was scriptural. That was the sum of his\\nspeech.\\nDr. Coleman, in his reply, spoke as follows k, I\\nam surprised at Bro. Caskey s limited information\\nconcerning Lydia s household. He has inferred\\nthat Lydia had children, under the age of accounta-\\nbility, and that, therefore, these children were bap-\\ntized. I am surprised, sir, that you do not know\\nthat Lydia was a widow, and a traveling cloth mer-\\nchant, and that she never had but one child, and\\nthat was a daughter, who had married a red-headed,\\none-eyed shoemaker, and had moved off to Damas-\\ncus, and had not been at home for years, and that\\nher household at that time consisted of herself and", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0376.jp2"}, "377": {"fulltext": "Eld. Jas. S. Coleman, D.D., Ph.D. 343\\nservants, who assisted her in her business. I am\\nsurprised, sir, that you did not know this.\\nCaskey, in his confusion, spoke out and said\\nDr. Coleman, how do know what you have just\\nsaid?\\nIn a lionlike voice the reply came\\nI inferred it, sir, just like you inferred that\\nthere were children in the household.\\nThis was too much for the audience, which broke\\nout in uproarious laughter and applause. When\\nCaskey arose to speak the very sight of him would\\nbe enough, and the laughing, half-suppressed, would\\nbe so continual that it was with great difficulty he\\ncould proceed, and every time he would make the\\nslightest reference to household baptisms the vision\\nof that u red-headed, one-eyed shoemaker would\\ncome into mind and the audience would break out in\\nuncontrollable laughter, which could not be sup-\\npressed by the Moderator. Caskey gave it up as a\\nbad job and cut the debate short one day and left.\\nA Methodist class leader by the name of Yeaman\\nwas converted to the faith of the Baptists by this\\ndebate, and he has since become one of the leading\\npreachers of the West. That class leader is now\\nEld. W. Pope Yeaman, D.D., LL.D., Ph.D., twenty\\nyears Moderator of the General Association of Mis-\\nsouri, and he has been pastor of some of the great-\\nest churches in the West.\\nDr. Coleman has for thirty-seven years served the\\nDaviess County Association as Moderator, and for\\nnineteen years he has been Moderator of the Gen-", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0377.jp2"}, "378": {"fulltext": "344 Pillars of Orthodoxy, or Defenders of the Faith.\\neral Association of Kentucky. He is getting old,\\nand as his picture, published in connection with this\\nsketch, will show, he is feeble, but his energy will\\nnot let him rest. He is serving two weak, strug-\\ngling churches, Grand Rivers and Morgantown,\\nKy., and when he falls it will be with the harness\\non.\\nHe can truly say I have fought a good fight, I\\nhave kept the faith, and with equal truth we can\\nsay for him that a crown of righteousness awaits\\nhim. 2 Tim. 4:7,8.\\nBethel College conferred on him the title of D.D.,\\nand Hartford College that of Ph.D. He edited and\\npublished the Green River Baptist during the civil\\nwar, and he was at one time connected with the\\nWestern Recorder.\\nIt was Dr. Coleman who introduced the first reso-\\nlution in the Southern Baptist Convention suggest-\\ning that the Whitsitt matter be looked into, and he\\nwas made chairman of the investigating committee.\\nIt was he who offered in the General Association of\\nKentucky that memorable resolution which brought\\non that great discussion, on the floor of the Associa-\\ntion, that gave Whitsitt his death blow, and in a few\\ndays thereafter the notorious Professor resigned.\\nDr. Coleman was dreaded by Dr. Whitsitt and his\\nfollowers as but few men were.\\nBrethren, while we sojourn here.\\nFight we must, but should not fear;\\nFoes we have, but we ve a friend,\\nOne that loves us to the end,", "height": "3760", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0378.jp2"}, "379": {"fulltext": "Eld. Jas. S. Coleman, D.D., Ph.D. 345\\nForward, then, with courage go,\\nLong we shall not dwell below:\\nSoon the joyful news will come,\\nChild, your Father calls, come home.", "height": "3760", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0379.jp2"}, "380": {"fulltext": "THE WORK OF THE BAPTISTS AN URGENT\\nWORK.\\n[Sermon delivered before the Daviess County Baptist Association by\\nEld. J. S. Coleman, D.D., of Hartford, Ky., Aug. 14. 1888.]\\nThe King s Business Required Haste. I. Saml. 21 :8.\\nNotwithstanding their distinguishing independ-\\nent, democratic form of church government, their\\npersonal liberty and freedom of soul, yet Baptists\\nare not free in the sense that they have a right to do\\nas they please, unless they please to act in conform-\\nity to the will of their King, for they have a King;\\nbut they have but one King. He is a living and a\\nreigning King l The Lord of Lords and the King\\nof Kings, possessing an inalienable right to reign\\nand rule over His servants, whom He has purchased\\nby the shedding of His own blood.\\nYes, Baptists are the subjects of one Master, one-\\nLord, one King, who is their only authoritative law-\\ngiver and exemplar, and to whom they acknowl-\\nedge supreme allegiance; and as the first qualifica-\\ntion of a loyal subject is obedience to the King s\\nauthority, Baptists should constantly illustrate their\\nfealty to Christ by their unswerving fidelity to His\\ngovernment.\\nI. Our high calling as Baptists is to attend to our\\nKing s business.\\nWe are not our own. We are bought with a\\nprice, that price having been been paid by our King.\\n(346)", "height": "3772", "width": "2452", "jp2-path": "pillarsoforthodo00boga_0380.jp2"}, "381": {"fulltext": "The Work of the Baptists an Urgent Work. 34T\\nHence our first and paramount concern in life\\nshould be to do His bidding, by consecrating all our\\npowers and all our resources to the promotion of\\nHis Kingdom among men.\\n1. Whatever brought our King into the world,\\nalso sends us out into the world, The Son of Man\\ncame to seek and to save that which was lost. Our\\nbusiness, as his servants, is to seek and to save the\\nlost, in the use of the agencies and instrumentalities\\nthat he puts within our reach. Each should employ\\nhis abilities, as God has endowed him, to their utter-\\nmost for the accomplishment of the object of Christ s\\nmission to this world.\\n2. Our King came into the world to bring the\\nworld back to his Father. The whole world had\\ngone away from God, insomuch there were none\\nthat Sought after God, none that did good, no,\\nnot one, all had become unprofitable.\\nOur business is to bring the world, even the whole\\nworld, to Christ the Son of God, that He may, ac-\\ncording to the covenant made before the world was,\\nbring the world back to His Father again. What a\\ngrand mission is ours To work with Christ to\\nbring a lost world to God, li that the world through\\nHim might be saved. Does it not invoke and de-\\nserve the consecration and devotion of all our ran-\\nsomed powers And shall any of us prove recreant\\nto our high calling by employing anything less than\\nthe full measure of our several abilities in our en-\\ndeavors to achieve the purposes of our King, in his\\nmission to this sin-cursed earth of ours? She", "height": "3780", "width": "2352", "jp2-path": "pillarsoforthodo00boga_0381.jp2"}, "382": {"fulltext": "348 Pillars of Orthodoxy, or Defenders of the Faith.\\nhath done what she could was the grandest enco-\\nmium ever pronounced by Divinity upon humanity,\\nand yet it only expresses the true boundary of\\nChristian obligation and duty. What we possess\\nability to do, we can do, and what we can do, the\\nlaw of Christ makes it our duty to do, that the world\\nthrough Him may be saved. How exalted and how\\nsublime is our high calling.\\nII. Our King proposes to save this world through\\nthe agency of organizations which lie denominates\\nHis Churches, and Ijy the instrumentality of the\\npeople of whom lie has been pleased to compose His\\nChurches.\\n1. The first of these churches was organized by\\nour King himself, and to that church, through His\\nApostles, was the law given teaching them how to\\ninstitute or organize other churches. This law we\\ndenominate The Great Commission, which is\\nmore fully quoted by Matthew than by any of the\\nEvangelists. (See Matthew 20:18-20.) This stat-\\nute of our King contains and confers all the power,\\nall the authority and all the prerogatives necessary\\nto be employed by His people, in all time to come,\\nfor the fulfillment and consummation of His and\\ntheir mission in the world. Xo need of any further\\nlegislation, by way of amendments, changes, substi-\\ntutions or otherwise; it being the simple duty of all\\nchurch builders, in all the ages to come, to strictly\\nadhere to the pattern here given, by executing the\\nplan and exercising the authority herein conferred.\\n2. To this people, thus called, qualified and sane-", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0382.jp2"}, "383": {"fulltext": "The Work of the Baptists an Urgent Work. 349\\ntitled, and their successors, who shall possess simi-\\nlar endowments, both spiritual and ceremonial, is\\nthis great statutory law given, by the King, and to\\nnone others. It is not the right of every ecclesias-\\ntical adventurer, or every church cub bier, who may\\nchoose to experiment in holy things, to come along\\nand assume to institute organizations under the au-\\nthority of this law. and dignify them by calling them\\nChurches. Such authority belongs only to such\\npeople as possess such qualifications as distinguished\\nthose to whom it was first given.\\nIf this world is ever evangelized, and saved from\\nthe pollution and guilt of sin, and the thraldom of\\nreligious superstition and error, it must be done\\nthrough the agency of such organizations as the first\\nchurch, and the labors of such people as those who\\ncomposed the first church. The task enjoined in\\nthis commission is such an one that no other institu-\\ntion or people can hope to accomplish.\\n3. But the question arises in the mind of some\\n(not in ours where are such organizations and such\\na people to be found in this age I\\nWe answer without doubt, wavering or equivoca-\\ntion that such organizations and such a people can\\nalone be found among the Baptist churches and\\nBaptist people of the present age. If proof is de-\\nmanded, here it is (1) This is a commission which\\nenjoys first the making of disciples. (2) The bap-\\ntizing of those who are made disciples. (3) Their\\ninstruction in all the subsequent duties pertaining to\\ntheir profession.", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0383.jp2"}, "384": {"fulltext": "350 Pillars of Orthodoxy, or Defenders of the Faith.\\nFrom this brief analysis of the commission it must\\nbe seen that the Baptists are the only people whose\\npractice is in accord with its requirements, and hence\\nthey are the only people who can execute it without\\nthe destruction of their own theory and practice. If\\nthis is a commission to baptize believers or the re-\\ngenerated only, which seems to be clear, then it fol-\\nlows inevitably that those who baptize in order to\\nthe remission of past sins, and those who baptize\\nunconscious infants, cannot be the people who are\\nauthorized to act under this commission, nor can\\nthey execute it in harmony with their views of the\\nsubject and design of gospel baptism. Moreover,\\nif the baptism enjoined in this law is immersion, as\\nwe unqualifiedly hold, then it follows that no people\\nwho hold that baptism is rightly administered by\\nsprinkling, or pouring, can be the people to whom\\nChrist has entrusted the responsibility of converting\\nthis world under the provisions of this law.\\nFor these reasons, and many others that we might\\nmention, we hold, and believe, that the commission\\nto evangelize this world was given by the Lord Jesus\\nChrist to an organization and a people, who are now\\nonly rightly represented by Baptist churches and\\nBaptist people.\\nIn taking this position we are not to be under-\\nstood as either holding or saying that there are no\\nChristians outside of Baptist churches. We cannot\\nif we would hold such a position, since we insist\\nthat every one must first be made a Christian before\\nhe can scripturally receive baptism, or become a", "height": "3788", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0384.jp2"}, "385": {"fulltext": "Tlie Work of the Baptists an Urgent Work. 351\\nchurch member; hence we are the last people under\\nthe sun to be accused of unchristianizing any one\\nbecause he is not a Baptist, since we hold that none\\nare fit to become Baptists who are not first made\\nChristians. Therefore we recognize the claims of\\nall who profess to be Christians, especially if they\\nillustrate the fact in their lives, and for them we cul-\\ntivate Christian fellowship, but we do not admit their\\nclaim as constituting gospel churches, or as possess-\\ning the right or scriptural authority to administer\\nunder the commission, whose provisions and require-\\nments they both ignore and contradict; nor do we\\nbelieve that such institutions or societies can ever\\nsucceed in the world s conversion. With what aw-\\nful and solemn responsibility are we as Baptists in-\\nvested, if it be true that to us the great King has\\nintrusted the great enterprise of bringing a lost and\\nruined world back to God and eternal salvation.\\nAnd yet it is upon this ground that we are compelled\\nto stand, by the very force of the doctrines that we\\nhold and teach. May the Lord make us sufficient\\nfor these things.\\nIII. The King supplies His people a?id His\\nchurches with all the means necessary to the accom-\\nplishment of His busi?iess.\\n1. Are numbers necessary to success While we\\nneed not insist that our strength consists in num-\\nbers, for our King can make the few and the weak\\nequal to any task He may assign them, yet we must\\nnot ignore the fact that there is a degree of power in\\nnumbers. Well, these we have in ample sufficiency;", "height": "3772", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0385.jp2"}, "386": {"fulltext": "352 Pillars of Orthodoxy, or Defenders of the Faith.\\nif the j were only properly and earnestly consecrated\\nto their work, what might we under God achieve\\nHere in our own beloved District Association we\\nhave nearly six thousand communicants, where\\nforty-eight years ago a few feeble churches, with\\nonly about six hundred members, associated them-\\nselves under the name of the Daviess County Baptist\\nAssociation. What hath God wrought in our\\nvery midst\\nWe have here in our own boundary numbers suffi-\\ncient to occupy every inch of our territory with Bap-\\ntist preaching, Baptist Sunday-schools, and Baptist\\nchurches, were we only devoted to our Master s\\nbusiness as we should be.\\nBut how is it in our old beloved and honored\\nCommonwealth The same may be said of our own\\nassociation. From only about thirty-five thousand\\nfifty years a^o we have increased to 1,818 churches\\nand 202,264 communicants, while we baptized in the\\nlast year in Kentucky alone 12,426. With this\\nmighty force we should occupy every valley and\\nhilltop, while the praises of our King should sweep\\nand sway the mountains of Eastern Kentucky like a\\nbreath from Heaven, and every desert and solitary\\nplace be made to bud and bloom like a rose.\\nThen extend your survey to our Southern sunny\\nland, and see two millions and a quarter of our\\nbrethren and sisters composing 14,874 white\\nchurches, with a net increase last year of 528\\nchurches, and a net increase of membership of\\n50,105; while the total number of churches, white", "height": "3760", "width": "2424", "jp2-path": "pillarsoforthodo00boga_0386.jp2"}, "387": {"fulltext": "The Work of the Baptists an Urgent Work. 353\\nand colored, in the South, is 24,205, and the total\\nnumber of baptisms last year 121,578.\\nNow extend the width of your observation and\\nembrace the United States and we find 31,891\\nchurches aggregate nearly three millions member-\\nship.\\nThen widen your view and take in the world and\\nlearn that we have 37,354 churches, comprising a\\nmembership of almost four millions, constituting by\\nfar the largest converted membership of any sect or\\ndenomination on the face of the earth. :f\\n2. Are learning, gifts, talents and genius necessary\\nto enable us to accomplish the business of our King?\\nThese we have now in full proportion to our num-\\nbers. Once in this country we were branded with\\nsuch epithets as low. ignorant and vulgar\\nby the aristocrats of the State establishment, who\\narrested us, and imprisoned and whipped and fined\\nand banished us, adjudging us far more worthy of\\nsuch treatment than of church privileges and com-\\nmunion tables, but now the complaint is that we will\\nnot recognize their churches and ordinances and\\ncommune with them. What a change has come over\\nthe spirit of their dreams.\\nNow we have not less than 125 chartered institu-\\ntions of learning in this country, with property\\nvalued at more than twenty-five millions. We have\\nalso in this country not less than one hundred reli-\\ngious and denominational newspapers and periodi-\\nThese figures have been greatly increased since this sermon was\\npreached. There are now full 5.000,000 Baptists in the world.\\n23", "height": "3768", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0387.jp2"}, "388": {"fulltext": "354 Pillars of Orthodoxy, or Defenders of the Faith.\\ncals, read, it is estimated, by nearly or quite half of\\nthe entire population, while the attainments of our\\nscholars, and the gifts, talents and genius of our\\norators and ministers would lose nothing in compar-\\nison with the most polished and gifted sons of this\\ncontinent.\\n3. Is wealth necessary to the world s conversion\\nWe have it also in full proportion to our numbers.\\nBaptists own more acres in the bounds of the Da-\\nviess County Association than any other people.\\nThey possess greater wealth than any other denomi-\\nnation in the State, while in the whole South there\\nis no other sect that can compare with us in the ex-\\ntent of our worldly possessions. What we want is\\nnot more wealth, but a higher, deeper and stronger\\nconsecration to our King s business, in a more lib-\\neral use of the means that He has given us.\\n4. Is it necessary that our principles and practices\\nbe universally admitted by other religious sects in\\norder that we lead a fallen world to Christ 2 This\\nwe enjoy in a measure, and to a degree that no other\\nparty in religion can boast. What is it that we hold\\nand teach in religion that is positively denied by any\\nof the so-called evangelical sects\\nCan you call to mind just one of our denomina-\\ntional peculiarities which is not admitted to be true\\nby any of our sectarian adversaries When we\\naffirm our doctrines and practices, who is it that says\\nwe are wrong Let us recall just a few of our most\\nprominent peculiarities in teaching and practice,\\nthat we may see how the case stands.", "height": "3772", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0388.jp2"}, "389": {"fulltext": "The Work of the Baptists an Urgent Work. 355\\nWhat is it more than anything else divides the so-\\ncalled orthodox sects i It is the question of baptism\\nas it relates to the subject and action. What do\\nBaptists affirm, or rather what are they required to\\naffirm on these points Certainly nothing more\\nthan what they believe and do. Well, what do they\\nbelieve touching the subject of baptism They\\naffirm that a true and penitent believer in the Lord\\nJesus Christ is a scriptural subject of Christian bap-\\ntism. Who says they are not Not one, since all\\nagree that a believer ought to be baptized according\\nto the Scriptures, and hence all religious sects which\\npractice water baptism baptize believers whenever\\nand wherever they have the opportunity.\\nTake next the action of baptism, upon which Bap-\\ntists are objected to because of the narrowness of\\ntheir opinions. What do they affirm concerning the\\nmode or action of baptism Why, simply that im-\\nmersion in water is scriptural baptism. Where is\\none to be found, whose opinion is worth a farthing,\\nwho does not admit the truth of what we affirm?\\nHe that would negative this proposition is either\\nignorant or dishonest; hence in either case his opin-\\nion would not be entitled to respect. In confirma-\\ntion of our positions on the subject and action of\\nbaptism we might quote a volume of the admissions\\nof those who baptize infants and substitute sprink-\\nling and pouring for baptism, but neither time nor\\nspace will allow. Suffice it to say, however, that\\nour religious adversaries do not object to what we\\nbelieve and do in these matters, but rather to", "height": "3768", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0389.jp2"}, "390": {"fulltext": "356 Pillars of Orthodoxy, or Defenders of the Faith.\\nwhat we do not believe, and to what we do not\\npractice. Therefore, in all controversies with\\nFedobaptist sects we have never jet found one suffi-\\nciently presumptuous to negative what we affirm on\\nthese questions. Hence we sees f he high advantage\\nground occupied by the Baptists, made doubly strong\\nby the universal admissions of our opponents.\\nThese admissions greatly facilitate our work in\\nbringing the religious world back to correct reli-\\ngious opinions and practices.\\n5. Is a united Christian sentiment necessary to the\\naccomplishment of our King s business in the world?\\nWe answer frankly that such seems to be the em-\\nphatic teachings of the Word. Our Lord s great in-\\ntercessory prayer, as we have it in the 17th chapter\\nof John s gospel, is full of this sentiment; hence\\nsuch petitions as the following abound in that pray-\\ner Holy Father, keep through thine own name\\nthose whom thou hast given me, that they may be\\none, as we are John 17:11. That they all may\\nbe one, even as thou, Father, art in me, and I in\\nthee, that they also may be one in us, that the world\\nmay believe that thou hast sent me, And the\\nglory which thou hast given me 1 have given them,\\nthat they may be one, even as we are one; I in\\nthem, and thou in me, that they may be made per-\\nfect in one, and that the world may know that thou\\nhast sent me \u00e2\u0080\u0094John 17:21,22,23.\\nFrom these passages it is easily inferred that it is\\nthe great desire of the heart of our King that His\\npeople shall be one, and that He conceived such", "height": "3780", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0390.jp2"}, "391": {"fulltext": "The Work of the Baptists an Urgent Work. 357\\nunity among His people would facilitate the world s\\nconversion. Hence the subject of our present in-\\nquiry is eminently pertinent, which is a unified\\nChristian sentiment necessary to the accomplishment\\nof our King s business. Now, in view of what has\\nbeen said in the preceding arguments, and in order\\nto obviate the necessity of a protracted argument\\nhere, we will simply affirm, and leave the reader to\\nmake the application and the investigation, that the\\nBaptists are the only people on the face of the earth\\nwho hold such principles of faith and practice in re-\\nligion as enable them to present such terms of union\\nto all true Christians as all can accept, and that, too,\\nwithout the least sacrifice of principle or conscience.\\nHere we might illustrate elaborately, but content\\nourselves by simply asking what sacrifice has a\\ntrue Christian to make in accepting and doing that\\nwhich he already admits is true and right In ask-\\ning others to become Baptists we are only suggest-\\ning that they take such a step toward the unification\\nof the Christian world, as they already declare to be\\nright, and therefore cannot involve themselves in\\nthe slightest sacrifice of principle. Baptists are\\naccused of great bigotry and selfishness, in that they\\nare opposed to all Christians communing together.\\nWe are not opposed to the communion of all Chris-\\ntians, but we first desire the union of all Christians\\nin principle and practice, and then there would be a\\nscriptural consistency in our communion at the\\nLord s table; wi for how can two walk together ex-\\ncept they be agreed So far from our being op-", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0391.jp2"}, "392": {"fulltext": "358 Pillars of Orthodoxy, or Defenders of the Faith.\\nposed to the union of all true Christians, we will\\nmake a proposition looking to a universal union of\\nall God s children, which no other denomination\\nwill dare make, which is, that if all the Pedobaptist\\nsects will only agree among themselves upon two\\nquestions, and that said agreement shall be reached\\nwithout a solitary dissenting voice, then the Baptists\\nwill pledge their sacred honor to accept the agree-\\nment thus reached by Pedobaptists themselves as\\nthe basis of union among all Christians for all time\\nto come. The two questions which they must settle,\\nand that as a unit, and which, when once agreed\\nupon, will insure a perfect and consistent union among\\nall Christians, are these (1) Who ought to be bap-\\ntized (2) HOW SHOULD THEY BE BAPTIZED Let\\nthe Pedobaptist world agree upon these two ques-\\ntions and the Baptist shall not ask a question, but\\nsimply accept the situation.\\nAnd now if Pedobaptists refuse to accept and act\\nupon this proposition, we shall have just grounds\\nupon which to doubt their sincerity in so frequently\\ninsisting upon uniting in communion. Now we\\nserve notice upon all Pedobaptists that they must\\neither accept our proposition for union, which all\\nmust admit is most reasonable and liberal, or they\\nmust forever hereafter close their lips and hush their\\npretentious howl against Baptists about close com-\\nmunion. Now let us have peace either in one way\\nor the other. We shall see what we shall see, and\\nif we see anything, we shall see all true, consistent\\nand unprejudiced Christians coming into the Baptist", "height": "3788", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0392.jp2"}, "393": {"fulltext": "The Work of the Baptists an Urgent Work. 359\\nchurches, since it will be found to be a moral and\\nutter impossibility for Pedobaptists ever to agree\\nupon the two questions propounded, among them-\\nselves, without being forced upon Baptist ground.\\nPedobaptists are not agreed upon these two ques-\\ntions, nor have they ever been, nor can they ever\\nbe, without becoming Baptists.\\n6. Is access to the nations of the world necessary\\nto success\\nOnly a few years ago most of the nations in\\nheathen lands were locked up against the gospel,\\nwhile only partial protection was enjoyed by our\\nmissionaries in any of the foreign fields.\\nWe asked God to unlock the doors of the heathen\\nin distant lands, and he has done it. There is now\\nscarcely a nation under the sun to which our mis-\\nsionaries cannot go. and enter and dwell there with\\nreasonable and comparative security so far as the\\ngovernments and rulers are concerned. Of course\\nthere are yet difficulties to encounter after legal ob-\\nstructions have been removed, arising from the ig-\\nnorance, superstition and barbarism of the people,\\nbut the nations are now accessible to the herald of\\nsalvation, so that many of the trials and sufferings\\nencountered and endured by Carey and Judson are\\nnow unknown. What hath God wrought in answer\\nto our prayers\\nNow nation after nation is wheeling into line and\\nbecoming the intelligent and loyal subjects of our\\nKing, while still other kindreds and tribes are\\nstretching forth their hands unto God. crying,", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0393.jp2"}, "394": {"fulltext": "360 Pillars of Orthodoxy, or ITefenders of the Faith.\\nu Come over and help us. And while God has\\nopened wide the doors to the nations, by His special\\nprovidences, and in the exercise of His discrimi-\\nnating grace and power, He is beckoning and bid-\\nding us to enter. How certainly is God making\\nus to feel that His business requires haste. How\\nthankful we should be that our King has given us\\naccess to the nations.\\n7. Are educated, pious, consecrated, willing,\\nGod-fearing and soul-loving young men necessary\\nboth at home and abroad, in order to the success of\\nour King s business in the world\\nHow deeply we felt this need in the early years\\nof our missionary operations, both in this land and\\nin heathen fields. How fervent and earnest were\\nthe prayers of our people only a few years ago to the\\nGod of the harvest that He would send more and\\nbetter qualified laborers into His harvest, but espe-\\ncially that He would put it into the hearts of young\\nmen and women to enter the fields that were already\\nwhite to the harvest; and how wonderfully has He\\nalso answered our prayers by inflaming the hearts\\nof so many pious young people with burning desires\\nto go forth bearing the precious seeds of the gospel.\\nHundreds of such are saying, in the language of\\nyoung Samuel, Here am I, send me. Instead\\nof our having to hunt and seek diligently to find\\na suitable one to send here, there, or elsewhere,\\nnow many noble young men and women, with souls\\naflame with a holy zeal for God and humanity, are\\nvoluntarily offering themselves for the numerous", "height": "3780", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0394.jp2"}, "395": {"fulltext": "The Work of the Baptists an Urgent Work. 361\\nfields which God, in His providence, has thrown\\nopen before them. All that now prevents us from\\nsending a missionary into every open door is the\\nlack of more consecrated Baptist pocket-books and\\nBaptist property. O that the King may open the\\nhearts of His subjects in this country as He has the\\n\u00e2\u0096\u00a0doors of the nations and the hearts of our young\\npeople.\\nIY. Baptists have the strongest assurances of Di-\\nvine favor to encourage them in the conviction that it\\nis the King s fixed purpose that they shall take the\\nlead in every grand movement that shall ultimately\\nresidt in this world s evangelization.\\nLet it not be thought that this proposition an-\\nnunciates merely a vain or fulsome declaration, in\\nthe absence of well-grounded reasons to sustain it.\\nWe are not mad, but speak the words of truth\\nand soberness. From the first dawn of the gospel\\nera, and from the first day of the introduction of\\nthe gospel dispensation, we have full and incontro-\\nvertible proof of this purpose upon the part of the\\nGreat Founder of our faith.\\n1. The first gospel preacher the world ever saw\\nwas a Baptist missionary; a Baptist not only in\\nname, but also in profession, faith and practice.\\nThe evidences of this fact are sufficient to carry con-\\nviction to all unprejudiced minds. His preaching\\nwas Baptistic, requiring those who received his bap-\\ntism first to give evidence of conversion in such\\npenitence as indicated the genuineness of their re-\\npentance. Ko others were baptized by him. When", "height": "3772", "width": "2360", "jp2-path": "pillarsoforthodo00boga_0395.jp2"}, "396": {"fulltext": "362 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe proud and self-righteous Pharisee and the self-\\nimportant Sadducee came clamorously demanding\\nbaptism at his hands, founding their claim to the\\nordinance upon flesh and blood qualifications, they\\nwere promptly rejected, and unqualifiedly denounced\\nas a generation of poisonous reptiles, seeking\\ningress into a spiritual kingdom upon the ground of\\nnatural descent.\\nIt must be clear to every one that the Baptist\\nharbinger did not baptize his subjects in order to\\nthe remission of their sins, nor did he administer\\nthe sacred ordinance to unconscious infants.\\nNow of all the church builders that have suc-\\nceeded him through the centuries, where can one be\\nfound steadfastly adhering to John s example, save\\nthe Baptist This being a fact of fundamental\\nvalue, ought to be sufficient in itself to establish\\nthe truth of my proposition, but other proofs of the\\nsame fact are not wanting in a still further investi-\\ngation of John s ministry. The places whither he\\nresorted for the purpose of administering baptism,\\nand his actions, and that of those who received bap-\\ntism at his hands, seem to indicate that he must\\nhave been a Baptist. His resort for the adminis-\\ntration of baptism was the Jordan, a flowing river,\\nand to Enon near to Salim, because there was\\nmuch water there/ Rivers and places where there\\nwas much water have, through the ages, been the\\nfavorite resorts for Baptists. Why go out into the\\nwilderness, and not only to the river, but down into\\nboth the river and the water that w T as in the river,", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0396.jp2"}, "397": {"fulltext": "The Work of the Baptists an Urgent Work. 363\\nas our King must have done, for He came up out\\nof the water, if baptism could have been properly\\nadministered by either pouring or sprinkling a few\\ndrops upon the forehead Who can believe that\\nJohn baptized in any other way than in the way\\nBaptists now baptize Well, if he preached like\\nBaptists preach, and required the same qualifications\\nfor baptism that Baptists require, and then baptized\\nhis converts as Baptists now baptize their converts,\\nwhy was he not a Baptist And if he was a Bap-\\ntist, then it is a thing made out that God designed\\nthat Baptists should lead in the great enterprise of\\nconverting the world. If this was His purpose then,\\nit is His purpose yet; hence it is vain for others to\\nundertake a work that God intends shall be done by\\nthe Baptists.\\nMoreover, Jesus Christ, the founder of the Bap-\\ntist denomination, was also a Baptist missionary, as\\nis evidenced by his preaching, by the character of\\nthose baptized in connection with his ministry (for\\nthey were first made disciples by the manner in\\nwhich he himself was baptized, and finally by the\\ngreat commission he gave for the government of his\\npeople in all their movements in the great affair of\\nbringing a lost world to salvation. That commis-\\nsion is the strongest Baptist document, and the most\\nthorough digest of Baptist polity that the w^orld\\never saw. The whole of this law of the New Testa-\\nment is but a divine enunciation of Baptist princi-\\nples and practices.\\n2. The first revival at pentecost, after the giving", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0397.jp2"}, "398": {"fulltext": "36-4 Pillars of Orthodoxy, or Defenders of the Faith.\\nof the commission, was simply a Baptist missionary\\nmeeting, held in Jerusalem only ten days after the\\nascension of our King from the top of one of the\\nhigh mountains of Galilee, as is easily inferable\\nfrom the transactions of that memorable occasion.\\nSee Acts 2, chap. For proofs of the truth of this\\nstatement we need only to compare the transactions\\nof that occasion with the manner in which Baptists\\nusually conduct their meetings. (a) The public\\nservices were introduced by the preaching of the\\ngospel, (b) By the power of the gospel thus\\npreached, and attended by the Holy Spirit, those\\nwho heard were convicted of sin, and anxiously\\nasked What shall we do? v (c) Then they were\\ninstructed, just as we now instruct the convicted\\nsinner, that was, to repent, confess, obtain the re-\\nmission of sins, and then be baptized in testimony\\nof the fact that their sins had been washed away by\\nthe blood of Jesus, (d) That such only were bap-\\ntized on that occasion as gladly received the\\nword is further proof of the character of the meet-\\ning; that is, none were baptized who did not or\\ncould not receive the gospel gladly; hence they\\nwere not baptized in order to the remission of sins,\\nnor were there any unconscious infants baptized.\\n{e) That there was not a word uttered about the\\nLord s Supper until after the converts were bap-\\ntized, added to the church, had enjoyed her fellow-\\nship, and exhibited their steadfastness in the faith.\\nIf this was not a Baptist meeting, then pray tell\\nus what sort of a meeting was it And if it was a", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0398.jp2"}, "399": {"fulltext": "The Work of the Baptists an Urgent Work. 365\\nBaptist meeting, then it supports our claim ;i that it\\nis God s fixed purpose that we shall take the lead in\\nthe propagation of the gospel.\\n3. As another proof of this same fact it is most\\ncertainly worthy of mention that God sent an angel\\nby night and liberated Peter and John from the\\ncommon prison and brought them forth and said,\\nGo stand and speak in the temple to the people all\\nthe words of this life. \u00e2\u0080\u0094Acts 5:18,19,20. Let it\\nbe remembered that Peter and John were two of the\\nBaptist preachers who were engaged in the pente-\\ncostal meeting.\\n1. By visions and revelations one of these Bap-\\ntist preachers is compelled to go and introduce\\nfirst the gospel among the Gentile heathen. Acts\\n10:1-18.\\nHere we have another proof of the divine pur-\\npose in- compelling his chosen ministers and people\\nto take the lead in disseminating the gospel among\\nthe nations, insomuch we shall hereinafter see how\\nGod has compelled the Baptists to go forth, when\\nthey have hesitated to go under the broad commis-\\nsion, the first word of which is Go. This fact is\\nearly illustrated in the divine dealing with the first\\nBaptist church at Jerusalem. It is more than prob-\\nable that that church would have been content to\\nhave reposed upon her grand achievements in her\\nfirst great revival, and continued to have luxuriated\\nupon the grand victory she had won in a single day,\\nwithout making any further sacrifices for the further\\nspread of the gospel, but God intended that they", "height": "3772", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0399.jp2"}, "400": {"fulltext": "366 Pillars of Orthodoxy, or Defenders of the Faith.\\nshould be missionaries, that they should go, and\\ntherefore He sent down upon them such a persecu-\\ntion that they were scattered abroad, and it is said\\nwith emphasis they went everywhere preaching\\nthe word, but devout men had already carried\\nStephen to his burial, as the first fruits of the perse-\\ncution that made all the church at Jerusalem mis-\\nsionaries. Acts 7:54-60; 8:2-4.\\nThen Philip went clown to the city of Samaria\\nand preached Christ unto them, and it is said, as a\\nresult of his preaching there, that there was great\\njoy in that city, for the reason that the people\\nwith one accord gave heed unto those things that\\nPhilip spake/ Acts 8:5-8. Truly it may be said,\\nin the language of old Watts, God moves in a\\nmysterious way, His wonders to perform. His\\npurposes cannot fail; His people must bear the news\\nof salvation to all nations. But we must take a\\nfew examples from God s dealings with the Baptists\\nin more modern times.\\n5. When in the wisdom of God the time had\\nfully come that He would more directly engage the\\nEnglish speaking race in the spread of the gospel,\\nand his providence contemplated the inauguration of\\nmodern missions in foreign heathen lands, he began\\nby first converting William Carey from the errors of\\npedobaptism to the faith of the Baptists, notwith-\\nstanding he had been reared and educated to regard\\nBaptists with supreme and sovereign contempt.\\nBeing endowed with superior intellectual powers,\\nand a most wonderful capacity for mastering the", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0400.jp2"}, "401": {"fulltext": "The Work of the Baptists an Urgent Worlc. 367\\nlanguages, and with a soul aflame with the mission-\\nary spirit, God saw fit to pass by all the crowned\\nheads, mitred brows, of all the thrones and king-\\ndoms of earth, and enter the humble shoe cobbler s\\ndomicile and call William Carey to stand in the fore-\\nfront and preach the unsearchable riches of Christ\\nto a heathen world. For many long and weary\\nmonths he sat upon his shoe bench with the map of\\nthe world before him, estimating the vast fields of\\nheathenish night, and the immeasurable extent of\\nsuperstitious darkness, while his bosom heaved with\\nanxious solicitude, and his heart palpitated with fer-\\nvent love, while his streaming eyes wet with their\\ntears his hand and hammer as he plied his daily vo-\\ncation. But he could not remain in that shop. God\\nhad another for him. He could not any longer en-\\ndure the unutterable tortures of a perturbed soul and\\nconscience, while myriads of heathen souls were an-\\nnually going down to woe. He could contain him-\\nself no longer; he must doff his shoemaker s apron\\nand throw down the hammer and last, and appeal to\\nthe English-speaking children of God to come to the\\nrescue and save a sinking world.\\nIt was at a meeting of the Nottingham Associa-\\ntion on the 30th day of May, 1792, when preaching\\nfrom the text, Enlarge the place of thy tent, and\\nlet them stretch forth the curtains of thine habita-\\ntion; spare not, lengthen thy cords, and strengthen\\nthy stakes Is. 54:2, that he divided his subject\\ninto the two following heads, which have made his\\nname immortal: 1. Ci Expect great things from", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0401.jp2"}, "402": {"fulltext": "368 Pillars of Orthodoxy, or Defenders of the Faith.\\nGod;* 2. Attempt great things for God. With\\nthese as his motto and with victory for our King or\\ndeath upon his banner, he stirred the British Empire\\nfrom center to circumference, and ultimately lifted\\nthe standard of the cross amid the unbroken dark-\\nness of the East Indies, and illuminated the Burman\\nEmpire with the light of the Star of Bethlehem.\\nWho, with these facts before them, will dare say\\nthat the God of Missions was indifferent as to the\\nfaith of the instrument he would at first employ to\\nbreak the long night of heathenish darkness Why\\nwas it that Carey was not sent without first being\\nmade a Baptist\\n6. Take another example When God would\\nawaken American Baptists and engage them actively\\nin the great work of missions, He did it in the most\\nunlooked-for manner by converting two Pedobaptist\\nmissionaries to Baptist principles as they were cross-\\ning the vast deep on their voyage to the land of\\nheathendom. The reference is to Adoniram Judson\\nand Luther Rice, who having received a most thor-\\nough equipment in a finished education, were sent\\nout by the American Board of Commissioners for\\nForeign Missions, which was a Congregational Pres-\\nbyterian organization, originated for the express\\npurpose of sending out these young men, whose\\nsouls were fired with a holy zeal for the heathen.\\nKnowing that Wm. Carey and a number of co-\\nlaborers were already in the field whither they were\\ngoing, and knowing that they were Baptists, and\\nanticipating that they would be likely to encounter", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0402.jp2"}, "403": {"fulltext": "The Work of the Baptists an Urgent Work. 369\\ntheir peculiar views on baptism, Judson and Rice\\ndeemed it wise to post up on the subject, and hence\\nthey made the baptismal question the subject of spe-\\ncial study on their protracted voyage. The result\\nwas their sound conversion to the faith of the Bap-\\ntists; insomuch, that upon landing in the heathen\\nfield, they made haste to hunt Wm. Carey and his\\nfriends and ask baptism at their hands. Mr. Judson\\nreceived baptism at the hands of Mr. Carey on the\\n6th of September, 1812, while Mr. Rice received,\\nbaptism at the hands of Mr. Ward, who was a help-\\ner to Mr. Carey, on the 1st of November, 1812.\\nTheir change of denominations left them in a foreign\\nland and on hostile shores without support. Ameri-\\ncan Baptists at the time had no foreign missionary\\norganization, but the action of these two heroic\\nyoung men set on flame the great heart of American\\nBaptists, and the American Baptist Missionary\\nUnion was called into existence, while Judson\\nsoon received assurances of support from his newly-\\nmade friends. That was a dark and sad hour when,\\nafter Judson and Rice had received gospel baptism\\non a far distant shore, they sat down to consult as to\\nwhat they should attempt to do. After much medi-\\ntation and prayer, Judson said to Rice, i; I will go\\ndown into the well if you will hold the rope, which\\nmeant that he would stay there and take all the\\nrisks if Rice would return to this country and en-\\ndeavor to arouse the American Baptists on missions.\\nHe came, and, like a comet, with a lighted torch in\\nhis hand, he flew over the States of the nation like", "height": "3784", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0403.jp2"}, "404": {"fulltext": "370 Pillars of Orthodoxy, or Defenders of the Faith.\\none having the everlasting gospel to preach, and\\ntruly the Baptist churches in the United States were\\nset on fire with an all-consuming zeal for the cause\\nof foreign missions. But we can pursue this thrill-\\ning story no further at present, but simply haste to\\ndraw some practical conclusions from this marvelous\\nrecord. Who can consider these facts and not see\\nthe hand of God in the change of their religious\\nviews by Judson and Rice Is it asking too much\\nof our readers that they shall believe that divine\\nprovidence did interfere to prevent the errors of\\nPedobaptists from being propagated in the land\\nwhither these missionaries were going What\\nstronger proof have we need of to satisfy the most\\nskeptical of its being the King s pleasure that the\\nBaptists shall take the lead in all the great move-\\nments having for their object the world s evangeliza-\\ntion Indeed, such a conclusion seems to be inev-\\nitable.\\n8. But the most wonderful exhibition that the\\nworld has ever seen of God s fixed purpose that the\\nBaptists shall have the lead in all the moral and reli-\\ngious revolutions of the age is. to be seen in the\\nmiraculous conversion, together with all that led to\\nit, and in the subsequent career of Alberto J. Diaz,\\nof Cuba. Where is there anything like it, either in\\nthe history of ancient or modern times To hear\\nthe facts sounds like the recital of a fanciful ro-\\nmance. We can scarcely believe what seems so\\nmarvelous, notwithstanding we have the testimony\\nof the most unimpeachable witnesses, who have been", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0404.jp2"}, "405": {"fulltext": "The Work of the Baptists an Urgent Work. 371\\nto Cuba and seen the things whereof they affirm. It\\nis truly marvelous in our eves how this young Cuban\\ndrifted into the army of the Insurgents;* was about\\nto be captured, to avoid which lie, with other com-\\nrades, sought to evade his pursuers by committing\\nhimself to the gulf current, floating on fragments of\\ntimber, but being drifted out seaward was thus a\\nday and a night in the deep, but being observed by\\na passing vessel he was taken aboard, and the ves-\\nsel being bound to New York, he was landed in\\nthat city; and having hitherto studied medicine, he\\nconcluded to make the study of the eye a specialty,\\nbut soon fell sick in a private boarding-house in\\nBrooklyn, and being kindly cared for by Miss Alice\\nTucker, who becoming interested in him when death\\nseemed to be at the door, and being a pious young\\nmember of a Baptist church, she frequently read\\nfrom a certain book, and prayed aloud for him, but\\nby whose judicious nursing the crisis was passed,\\nand convalescing he asked what book it was she\\nread, when she talked to herself, as he called it; be-\\ning told that it was the Bible, and that she had been\\npraying for him, he very much desired to know\\nmore about that book, and the meaning of prayer.\\nFinally a copy in the Spanish language was given\\nhim, and by it he was led to Christ, and feeling the\\nlove of G-od in his heart, after diligent investigation,,\\nwas led to seek membership in the Baptist church\\npresided over by Dr. McArthur, and was by him\\nbaptized; and now finding his soul stirred within\\nThis refers to the Cuban rebellion twenty years ago.", "height": "3768", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0405.jp2"}, "406": {"fulltext": "372 Pillars of Orthodoxy, or Defenders; of the Faith.\\nhim for the salvation of his kinsmen and brethren\\nafter the flesh, he returns to Cuba to tell them what\\na dear Saviour he has found surprised at their\\nblindness of mind and stupidity of soul, he is ready\\nto despair, but urged on by his own convictions and\\nexperience, he would again face his difficulties, and\\nso persisted through the most formidable discourage-\\nments, until under God lie has unlocked the doors of\\nCuba to the gospel, his family has been converted,\\nseveral Baptist churches organized, hundreds of con-\\nverts baptized, and now more than eight thousand\\nmembership the galling yoke of Catholic tyranny\\nbadly broken while it is estimated that more than\\none-half of the inhabitants of the island are under\\nBaptist influence. Now consider that Episcopal-\\nians, Presbyterians and Methodists had before this\\nsignally failed to secure a footing in Cuba after large\\nexpenditures of money and manj self-denying la-\\nbors, does it not appear that the position taken in\\nthis discourse is true; which is, that our King in-\\ntends that the Baptists shall lead this world to him-\\nself The indications in Cuba at the present time\\nare that in a very short period Cuba is destined to\\nbecome a Baptist nation. The Lord hath done\\ngreat things for us, whereof we are glad.\\nV. The final thought suggested by the text is, that\\nour work as Baptists requires haste. If the positions\\nnow assumed in this discourse are well taken, what in-\\ndustry, liberality, self -denial and urgency should char-\\nacterize our efforts to x ossess this world for our Master.\\nSurely our work is an urgent business.", "height": "3768", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0406.jp2"}, "407": {"fulltext": "The Work of the Baptists an Urgent Work. 373\\n1. Because our work is far reaching in its conse-\\nquences, and so vastly important as it relates to the\\nfuture religious interests and destinies of mankind.\\nWhat we believe and do are the powers that must\\ndetermine the final religious status of universal hu-\\nmanity. If this world is to be enlightened, elevated,\\nliberated and saved, to say the least, Baptists must\\nperform the most conspicuous part. Indeed, it is\\neven questionable whether or not we are being facil-\\nitated in our work by what others are doing. How\\nresponsible our positions, how solemn our vast under-\\ntaking.\\n2. We should be in haste because the Master\\nseems to be in a heavenly hurry. See how his great\\nand strange providences are wheeling the nations\\ninto line. How mysterious are the wonder-working\\nways of the Almighty God whom we profess to love.\\nWhat a grand and awful thing it is to live in the\\npresent age, an age on ages telling.\\n3. We should make haste because the great oppor-\\ntunities and possibilities that now environ us will\\nsoon glide away forever. What our hands find to\\ndo let us do with our might. ;t Work while it is\\nday. for the night cometh when no man can work.\\nThere are doors now opened before us by God s own\\nhand, that may soon be closed to us forever. Why\\nstand here all the day idle Why not thrust in the\\nsickle and reap a sheaf for the Master s use in\\neternity\\n4. We should make haste because the wicked one,\\ntogether with all his subalterns are making haste to", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0407.jp2"}, "408": {"fulltext": "374 Pillars of Orthodoxy, or Defenders of the Faith.\\nmislead, deceive and destroy. The devil never\\nsleeps, he is always alert, watchful and vigilant,\\nseeking whom he may devour. While we sleep he\\nworks. While we stand idle he plies all his hellish\\ningenuity to embarrass and hinder our work. While\\nwe forsake the assembling of ourselves together, as\\nthe manner of so many of our modem Baptists is.\\nthe devil holds high carnival in every city, town and\\ncross-roads, aiding and abetting the grossest and\\nmost flagrant violations of the sanctity of the Holy\\nSabbath, by running ponderous trains over almost\\nall the railroads of the country, and by encouraging\\nbase ball sports, which is the abomination of des-\\nolation to the morals of the community, while the\\nlaws of the land are impotent to protect good people\\nin the pursuit of happiness, even on the. day made\\nholy by Divine command. How long shall the\\nChristian people of this country repose in indolence,\\nwhile such outrages are being perpetrated against the\\npeace and good order of religious society, and the\\ndignity and sanctity of our boasted civilization\\nWhen shall our King reign in righteousness, and\\nour Princes rule in judgment? Awake, awake;\\nput on thy strength, O Zion, put on thy beautiful\\ngarments, O Jerusalem, the holy city; for henceforth\\nthere shall no more come into thee the uncircumcised\\nand the unclean.\\n5. We should make haste because every form and\\nshape of religious errorists are making haste to prop-\\nagate and plant their pernicious principles and doc-\\ntrines in every community in the length and breadth", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0408.jp2"}, "409": {"fulltext": "The Work of the Baptists an Urgent Work.. 375\\nof the laud. Their success is our failure; their\\ntriumphs our defeats. Though a man be soundly\\nconverted in spirit, yet if he fall a victim of the mis-\\nrule of false religious teaching, his second conver-\\nsion is only made the more difficult, for men are not\\nrightly nor scriptural ly converted until they are ready\\nand willing to render unqualified and implicit obedi-\\nence to our King. How important that we enter and\\noccupy every field. Now the doors to many neigh-\\nborhoods and villages within the boundary of our\\nown beloved Association are standing ajar for the\\nentrance of our principles and faith, while the devo-\\ntees of religious error are putting forth every effort\\nto pre-occupy these places. What an incentive for\\nus to do with our might what our hands find to do.\\n6. We should make haste because the time in\\nwhich we can work is so exceedingly short. Already\\nthe day is far spent, and the night comes on. Many\\nof our comrades and co-laborers are falling victims\\nto the last enemy, which is death. Look back on\\nthe events of the year just ending and see how the\\nmighty have fallen. Where is Baker, and Taylor,\\nand our own beloved Peay Twelve months ago they\\nstood shoulder to shoulder with us in the service of\\nour King, but now they rest from their labors, and may\\nGod grant that their works may follow them. Many\\nof us are standing upon the brink while the hoarse\\nwaves of the Jordan murmur at our feet. O, my\\nbrethren, what mean these numerous frosted heads\\nbefore me to-day Ah these are the blossoms of\\neternity just lingering on the shores of time, waiting", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0409.jp2"}, "410": {"fulltext": "1*76 Pillars of Orthodoxy, or Defenders of the Faith.\\nto be transplanted into the better land. O my\\nbrethren, let us awake out of sleep, for now is our\\nsalvation nearer than when we believed. Let us\\nremember that the King s business requires haste.\\nMay the God of all grace be with you all. Amen.\\n[This sermon has been published in tract form and\\nhas had a good circulation.]", "height": "3764", "width": "2440", "jp2-path": "pillarsoforthodo00boga_0410.jp2"}, "411": {"fulltext": "", "height": "3768", "width": "2376", "jp2-path": "pillarsoforthodo00boga_0411.jp2"}, "412": {"fulltext": "JOHN T. CHRISTIAN, D.D., LL.D.", "height": "3772", "width": "2448", "jp2-path": "pillarsoforthodo00boga_0412.jp2"}, "413": {"fulltext": "CHAPTER XV.\\nELD. JOHN T. CHRISTIAN, D.D., LL.D.\\nJohn T. Christian was born, December 14, 1854,\\nnear Lexington, Ky. His family moved to Henry\\ncounty, Ky., when he was six years old, and there\\nhe grew to manhood.\\nHe professed faith in Christ and joined the Camp-\\nbellsburg church at the age of sixteen, under the\\npreaching of Elder J. H. Spencer, that remarkable\\nman and great preacher, who was loved and honored\\nby Kentucky Baptists for over thirty years.\\nThe stalwart orthodoxy of John T. Christian may be\\npartially accounted for by his coming under the in-\\nfluence, at the very beginning of his religious life,\\nof such a man as J. H. Spencer. Spencer s numer-\\nous protracted meetings were Baptist meetings. He\\n4 shunned not to declare all of the counsel of God,\\nand his converts nearly all joined the church and\\nbecame useful Baptists.\\nDr. Christian was educated at Bethel College,\\nRussellville, Ky., and learned his theology, partially\\nat least, under Dr. W. W. Gardner, than whom a\\nsafer, sounder Baptist has not lived in the South.\\nIn June, 1876, he graduated from that college\\nwith the Bachelor s Degree, and in 1880 the same\\ninstitution conferred on him the degree of Master of\\nArts, and in 1888 the title of Doctor of Divinity.\\n(377)", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0413.jp2"}, "414": {"fulltext": "378 Pillars of Orthodoxy, or Defenders of the Faith.\\nAll of these titles he richly deserves. Keachie Col-\\nlege, La., in 1898, pronounced Dr. Christian a LL.D.\\nNot only have the colleges recognized his ability,\\nbut the whole Baptist denomination has been influ-\\nenced by his ready and powerful pen, and by his\\nskill as a debater. Nobody thinks of Dr. Christian\\nas an ordinary man.\\nHe was licensed to preach by the church at Camp-\\nbellsburg, Ky. in July, 1876. He became pastor\\nin Tupelo, Miss., beginning in 1877, and served that\\nchurch two years. He was afterward pastor of Sar-\\ndis Church, in the same State, and went from there\\nto the First Baptist Church, Chattanooga, Tenn., be-\\nginning there March, 1883. Here he preached for\\nthree years, and then became Secretary of Missions for\\nMississippi. In 1893, beginning June 1, he accepted\\nthe care of the historic East Church, Louisville, Ky.,\\nwhere he has since preached with great acceptance.\\nDr. Christian is a man sought after by the churches,\\nand those who sit under his preaching become stronger\\nBaptists and more aggressive soldiers of the cross.\\nAs an author he has but few equals. His book,\\nentitled, Immersion, The Act of Christian Bap-\\ntism^ has gone through twelve editions, and is with-\\nout an equal in that class of books. As a companion\\nvolume is his Close Communion which has gone\\nthrough six editions, and still finds a ready sale.\\nAmericanism or Romanism, Which? is a vigorous\\nattack on Romanism, which has had a wide circula-\\ntion, and it clearly and forcibly shows the danger\\nAmerican institutions are in from that source. Did", "height": "3772", "width": "2448", "jp2-path": "pillarsoforthodo00boga_0414.jp2"}, "415": {"fulltext": "Eld. John T. Christian. D.D..LL.D. 379\\nThey Dip t is a discussion of the practice of Eng-\\nlish Baptists with regard to baptism prior to the year\\n1641. This is a valuable addition to Baptist history.\\nil Four Theories of Church Government, a neat\\npamphlet and an able discussion of the theories men-\\ntioned. Heathen and Infidel Testimonies to Jesus\\nChrist, and Blood of Jesus, are well prepared\\npamphlets of wide circulation. His latest book is\\nentitled Baptist History Vindicated. This is the\\nmost valuable history published in recent years.\\nFacts, hitherto unknown, or imperfectly known, are\\nbrought to light in this able work. It has an Ap-\\npendix, entitled, Testimony of Living Scholars of\\nthe Church of England to Immersion. This is a\\nvaluable book and should be studied by all who care\\nto know the facts discussed.\\nNo doubt many other books will be written by\\nDr. Christian during the many years which he shall\\nprobably yet live. He is only forty-five, and, if the\\nLord spares him for thirty or forty years of active\\nservice in the future, what may he not accomplish i\\nThe greatest service Dr. Christian has ever ren-\\ndered to the denomination was his able defence of\\nthe Baptists against the attacks of Dr. William H.\\nWhitsitt. The theories and vagaries of Dr.Whitsitt\\nwere met, and that without mercy. In that great\\ndiscussion, Dr. Christian displayed greater famili-\\narity with the facts of history than any other man\\nwho took up his pen to write. He seemed to have\\nalready investigated every part of the subject, and\\nthe ease and strength manifested were a surprise to", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0415.jp2"}, "416": {"fulltext": "380 Pillars of Orthodoxy, or Defenders of the Faith.\\nall. To read what he had to say was to be convinced\\nthat he had been thoroughly over the ground before\\nthe question was raised.\\nHis able defence of the Baptists at this most trying\\ntime won for him a place in this book and entitled\\nhim to the appellation of a pillar of orthodoxy.\\nHis able article following this sketch, on What\\nBaptists Have Done for the World is worth the\\nprice of this volume.", "height": "3752", "width": "2468", "jp2-path": "pillarsoforthodo00boga_0416.jp2"}, "417": {"fulltext": "WHAT BAPTISTS HAVE DONE FOR\\nTHE WORLD.\\nBY JOHN T. CHRISTIAN, D.J).\\nThis subject is presented for the purpose, if pos-\\nsible, to stimulate our people to loftier devotion and\\nto nobler deeds of usefulness. I honor every man\\nwho has been true to God and labors for the up-\\nbuilding of our race. I especially love the history\\nand traditions of Baptist people. I shall not in this\\npaper undertake to say anything of the origin and\\nhistory of the Baptist churches. As interesting and\\ninstructive as this would be I prefer to discuss an-\\nother question. Have the people called Baptists been\\nof any service to the world Have they been bear-\\ners of fruit One hour of service is worth an age of\\nbeing.\\nI would have our young people, and our older\\nones too, to know something of the thrilling deeds\\nof our fathers. The world has always been inter-\\nested in history, and men are better when they hear\\nof good deeds. The Iliad of Homer is but a re-\\ncounting of the deeds of Grecian heroes. The books\\nof Joshua and Judges are records of the martial\\ndeeds of the Jews. Full many a time an old sol-\\ndier sits down, draws around him his children and\\ngrandchildren, and fights over his battles again.\\nThe outlines of the story which is set before you,\\n(381)", "height": "3792", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0417.jp2"}, "418": {"fulltext": "382 Pillars of Orthodoxy, or Defenders of the Faith.\\nif studied in fullness and detail, would be of the\\nsublimest interest to all. What have the Bap-\\ntists done for the world I answer\\n1. Baptists have stood for the supreme authority\\nof the Word of God. They do not acknowledge the\\nbinding authority of creeds. Their Confessions,\\nfrom that of Schleitheim to the New Hampshire, are\\nvaluable as literature and as a historical statement\\nof truth. They do not recognize as authoritative\\nthe historic practices of the church nor appeal to the\\ndecrees of the councils. The sayings of the fathers\\nare no more than historical statements. Their ap-\\npeal is not to the fathers, but to Jesus Christ and\\nthe Apostles. Their sole recognized authority is the\\nwritten word of the eternal God. All a Baptist de-\\nsires to know upon any point of faith is, is it taught\\nin the New Testament, and when God s mind is\\nknown on a point nothing more is needed. They\\nthink the Bible is a plain book, designed for com-\\nmon people, and may be understood by all. They\\ndo not think that it requires commentaries and an\\ninfallible Pope in order to understand Christian du-\\nties. They think the Bible is the impregnable Rock\\nof Ages and stands four square against every wind\\nthat blows; and, to use the words of another, We\\ncongratulate ourselves that our campaign document\\nis the most widely-circulated book in the world.\\nThe Baptists have translated the Bible into more\\nlanguages than any other body of Christians. More\\nthan half the inhabitants of the globe are dependent\\nupon Baptist translations for their knowledge of the", "height": "3768", "width": "2436", "jp2-path": "pillarsoforthodo00boga_0418.jp2"}, "419": {"fulltext": "What Baptists Have Bone for the World. 383\\nWord of God. William Carey translated the New\\nTestament into Bengali, and a similar blessing was\\nconferred on China by Joshua Marshman, on Bur-\\nmah by Adoniram Judson, on the Karens by Francis\\nMason, on the Assamese by Nathan Brown, and on\\nthe Telegas by Lyman Jewett. I am persuaded that\\nDoctors Cone, Conant, Armitage, Wycoff, Everts,\\nHackett and others, through the Baptist Union,\\nand the more recent agitations among Baptists,\\nwere largely influential in giving to the English-\\nspeaking people the Canterbury revision of the\\nScriptures. Thus the Baptists have made no small\\nshowing in Bible revision and translation.\\nBaptists have done equally well in the promotion\\nof the circulation of the Scriptures. Joseph Hughes,\\na Baptist preacher, from Wales, originated the plan\\nof giving the Bible to the world. He founded,\\noriginated, fostered and named the British Foreign\\nBible Society. Some one has quaintly said that\\n\u00e2\u0080\u00a2*he was the hands and feet, as he had been the\\nhead of the institution. The missionary work of\\nCarey had given a wonderful impetus to Bible circu-\\nhition. He and his coadjutors, Ward and Marsh-\\nman, made great progress in the translation of the\\nWord of God. English Christians became much in-\\nterested in these translations and large sums of\\nmoney were contributed for their publication and\\ncirculation. This led to the foundation of a Bible\\nSociety for the world.\\nDr. Christopher Anderson, of Edinburgh, while\\ntracing the influences which led to the formation of", "height": "3784", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0419.jp2"}, "420": {"fulltext": "384 Pillars of Orthodoxy, or Defenders of the Faith.\\nthe British Foreign Bible Society, says Such an\\nenterprise (as that of Carey s), so warmly supported\\nfrom home, could not possibly fail to have a power-\\nful reflective influence on the mother country, and\\nmore especially on the healthiest minds throughout\\nBritain, who grounded their chief hope of permanent\\ngood on the sacred volume alone. Dr. Thomas\\nScott, the son of the great Bible expositor, in his me-\\nmoir of his father, says of Dr. Carey He is per-\\nhaps better entitled than any other individual to the\\npraise of having the first impulse to the extraordi-\\nnary exertions of the present age for the propagation\\nof Christianity in the world.* It is then to these\\nfour Baptist ministers, Dr. Carey, the Oriental\\nPolyglot, and Tindal of our times; Dr. Marsh-\\nman, the accurate and pioneer translator of the\\nwhole Bible into the Chinese; William Ward, the\\nfinished printer in twenty oriental languages, and\\nJoseph Hughes, the founder of the Bible Society,\\nthat this mighty work of Bible distribution, in for-\\neign lands, has been accomplished.\\nThe Baptists w T ere also the early promoters of the\\nAmerican Bible Society. In a few months after its\\norganization they contributed no less than $170,000\\nto that society. And they only withdrew from it\\nbecause the society adopted what Baptists regarded\\nas a narrow and sectarian policy, which was in\\ndirect violation of the plain principles of its organi-\\nzation.\\n2. Baptists have done a great thing for the world\\nin preserving pure the ordinances of the gospel.", "height": "3784", "width": "2448", "jp2-path": "pillarsoforthodo00boga_0420.jp2"}, "421": {"fulltext": "What Baptists Have Done for the World. 385\\nThis may not 1)e the greatest achievement of the\\nBaptists, but it is greatly worth the doing. They\\nhave constantly called a forgetting world back to\\nthe Word of God. The Baptists have retained in the\\nwestern world, what the Greeks have done in the\\neastern, the act of Christian baptism. I shall per-\\nmit a few scholars to testify on this point\\nDr. John F. Hurst, the leading Bishop of the\\nMethodist Episcopal Church, says With respect\\nto the mode of baptism, on which there has been\\nmuch discussion, there can be no doubt in the age\\nimmediately succeeding the apostolic, immersion in\\nwater was nearly, if not quite, the universal cus-\\ntom. (Short History of the Christian Church.)\\nIn the Douay Bible, with Hay dock s Notes, which\\nreceived the official indorsement of Pope Pius IX.,\\nand is therefore the highest possible Roman Catholic\\nauthority, is the following comment on Matt. 3:6:\\n44 Baptized. The word baptism signifies a washing,\\nparticularly when it is done by immersion or by dip-\\nping or plunging a thing under water, which was for-\\nmerly the ordinary way of administering the sacrament\\nof baptism. But the Church, which cannot change\\nthe least article of Christian faith, is not so tied up\\nin matters of discipline and ceremony. Not only the\\nCatholic Church, but also the pretended reformed\\nchurches, have altered the primitive custom in giv-\\ning the sacrament of baptism, and now allow of bap-\\ntism by sprinkling or pouring water upon the person\\nbaptized; nay, many of their ministers do it nowa-\\ndays by filliping a wet finger and thumb over the\\n25", "height": "3772", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0421.jp2"}, "422": {"fulltext": "386 Pillars of Orthodoxy, or Defenders of the Faith.\\nchild s head, which it is hard enough to call a bap-\\ntizing in any sense.\\nAll the Jewish rabbis and Hebrew scholars admit\\nthat baptism is an immersion. This is the declara-\\ntion of Rabbi Wise, of Cincinnati; Felsenthal, of\\nChicago; and Moses, of Louisville. Rabbi Moses\\nsays There is no doubt that the Baptists are right\\non that point. Prof. Franz Delitzsch, the re-\\nnowned professor of Leipzig, wrote me just before\\nhis death that baptizo signifies to immerse.\\nProf. S. R. Driver, perhaps the foremost Hebrew\\nscholar in England, says of the word It is ren-\\ndered to plunge, and this is the meaning recog-\\nnized by all authorities. The word does not mean\\nto pour or to sprinkle.\\nAll of the late Greek critical scholarship is favor-\\nable to the Baptists. The professors in all colleges,\\nin this country and Great Britain, of every denomi-\\nnation, recognize the seventh edition of Liddell and\\nScott as the best classical lexicon, and Thayer s New\\nTestament lexicon as the best on the Scriptures.\\nDr. Gross Alexander, Yanderbilt University, com-\\nmends Liddell and Scott and Thayer. Dr. Hodge,\\nPrinceton, says The best classical Greek lexicon\\nis Liddell and Scott s. The best New Testament\\nlexicon is Thayer s edition of Grimm. Prof. A. S.\\nWilkins, LL.D., Owens College, England, says\\nYou may fully trust the account you find in\\nThayer. Prof. G. E. Marmdin, Esq., M.A., Ex-\\naminer of Greek in the London University, says\\nI think you will find a perfectly correct account of", "height": "3772", "width": "2440", "jp2-path": "pillarsoforthodo00boga_0422.jp2"}, "423": {"fulltext": "What Baptists Have Done for the World. 387\\nthe classical use of haptizo in Liddell and Scott s lex-\\nicon.\\nNow these two dictionaries, which are regarded\\nas the standards by all scholars of all denominations,\\nshould satisfy all honest inquirers. Liddell and\\nScott define haptizo to dip in or under water.\\nThayer s definition is Boptizo, to dip repeatedly,\\nto immerse, to submerge. In the ISew Testament\\nit is used particularly of the rite of sacred ablution,\\nfirst instituted by John the Baptist, afterward by\\nChrist s command received by Christians and ad-\\njusted to the nature and contents of their religion,\\nviz. an immersion in water.\\nBut does not some other good lexicon define hap-\\ntizo 4 to sprinkle or to pour This is a natural\\nand pertinent question, since many persons are\\nknown to practice sprinkling and pouring, which is\\ncalled baptism. Can it be that such practices are\\nwithout the support of one authoritative lexicon I\\nhave abundant material at hand to answer this ques-\\ntion. The following question was asked of a num-\\nber of Professors of Greek in this country and in\\nEngland: Is there an authoritative Greek-English\\nlexicon which defines the word to sprinkle or to\\npour V\\nAmerican answers were as follows\\nProf. H. W. Humphreys, then of Yanderbilt,\\nnow of the University of Virginia, says There\\nis no standard Greek-English lexicon that gives\\nsprinkle or pour as one of the meanings of the\\nGreek word haptizo.", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0423.jp2"}, "424": {"fulltext": "388 Pillars of Orthodoxy, or Defenders of the Faith.\\nProf. W. S. Tyler, Amherst College, says: I\\ndo not know of any good lexicon which gives sprink-\\nling as a rendering of baptize.\\nProf. D Ooge, University of Michigan, says\\nThere is no standard Greek-English lexicon that\\ngives either sprinkle or pour as one of the meanings\\nof the Greek verb baptizo.\\nProf. Flagg, Cornell University, says: I know\\nof no lexicons which give the meanings which vou\\nspeak of for baptizo, not even the lexicons of the\\nRoman and Byzantian periods.\\nThe English were as follows\\nThe Rev. H. Kynaston, D.D., Professor of Greek\\nand Classical Literature, University of Durham,\\nsays: The word baptizo means to dip, or sink\\ninto water not sprinkle, which is raino. I kuow of\\nno lexicon which gives sprinkle for baptizo.\\nProf. G. C. Warr, M.A., Professor of Greek in\\nKings College, says Certainly the classical\\nmeaning of haptizo is to dip, not to sprinkle or to\\npour.\\nProf. John Stracham, M.A., Owens College, says:\\nI never to my knowledge met with the word in\\nthe literal sense of sprinkle, and I doubt if it has\\nany such meaning.\\nProf. A. S. Wilkins, Litt. 1)., LL.D., Professor\\nof Greek New Testament Criticism, Owens College,\\nsays I do not think that any lexicon of authority\\ngives the literal meaning of to pour.\\nProf. G. E. Marmdin, University of London,\\nsays I do not know of any Greek-English lexicon", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0424.jp2"}, "425": {"fulltext": "What Baptists Have Done for the World. 389\\nwhich gives the meaning to sprinkle or to pour\\nif any does so I should say it makes a mistake.\\nProf. R. C. Jebb, University of Cambridge, says\\n4t Ido not know whether there is any authorita-\\ntive Greek-English lexicon which makes the word\\nmean sprinkle or pour. 1 can only say that\\nsuch a meaning never belongs to the word in classi-\\ncal Greek.\\nIt is then a most significant fact that the prevalent\\npractices of sprinkling and pouring are not sustained\\nby a single standard Greek-English lexicon. Bap-\\ntists are laboring in a good cause when they urge\\nupon all men to restore the primitive act of baptism.\\n3. Baptists have done a great work for the world\\nin emphasizing the personal element in religion.\\nThey have always insisted upon individualism.\\nThey declare that a man should possess personal\\nfaith and decide all questions of faith for himself.\\nThey offer the protest of reason against authority, of\\nprose against poetry, of the Word of God against\\ncustom.\\nA direct sequence of individualism in religion is a\\nconverted church membership. Baptists think that\\nevery man should give a personal account of himself\\nto God. Hence they insist upon spirituality in the\\nchurches. This has ever been the faith of the Bap-\\ntists. This was the contention of the Anabaptists.\\nJorg testifies that the Anabaptists of the sixteenth\\ncentury desired an entirely new church, a church\\nof believers. v Hast also observes ;i The doctrine\\nof spiritual regeneration, the soul of Christianity,", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0425.jp2"}, "426": {"fulltext": "390 Pillars of Orthodoxy, or Defenders of the Faith.\\nhas perhaps never been taught with deeper feeling\\nand adhered to with greater zeal than by the de-\\nspised Anabaptists. Their aim was the highest pos-\\nsible a church of saints. Nowhere in church his-\\ntory is found such a subjugation of all other motives\\nto the religious, such an approach to the order and\\nlife of the church of the apostles.\\nA declaration of the faith of the Anabaptists has\\nreached us, and no Baptist would dissent from the\\nfollowing declarations taken from it\\n1. The Scriptures are the only authority in mat-\\nters of faith and practice.\\n2. That personal faith in Jesus Christ alone se-\\ncures salvation; therefore infant baptism is to be re-\\njected.\\n3. That a church is composed of believers who\\nhave been baptized on a personal confession of their\\nfaith in Jesus Christ.\\n4. That each church has the entire control of its\\nown affairs without interference on the part of any\\nexternal power.\\n5. That the outward life must be in accordance\\nwith such a confession of faith, and to this end it is\\nessential that church discipline should be main-\\ntained.\\nIndividualism has been one of the marked features\\nof the Baptists of the United States. Joseph Cook,\\nthe great Boston lecturer, says: -I remember\\nwhere I am speaking; I know what prejudices I am\\ncrossing; but I know that in this assembly, as-\\nsuredly, nobody will have objection to my advocacy,", "height": "3772", "width": "2448", "jp2-path": "pillarsoforthodo00boga_0426.jp2"}, "427": {"fulltext": "What Baptists Have Done for the World. 391\\neven at a little expense of consistency with my own\\nsupposed principles, of the necessity of spiritual\\nchurch membership. If I say that a certain denom-\\nination, represented by that man who was driven\\nfrom Massachusetts to Rhode Island, has, in spite of\\nall that we hear in criticism about one of its beliefs,\\nbeen of the foremost service in bringing into the\\nworld, among all Protestant denominations, an ade-\\nquate idea of the importance of a spirital church\\nmembership. I know that no generous heart or\\nsearching intellect will object to this statement.\\nThe New York Tribune recently said: The Bap-\\ntists have solved the great pkoblem. They combine\\nthe most resolute conviction, the most stubborn be-\\nlief in their own special doctrines with the most\\nadmirable tolerance of the faith of other Christians.\\nThis exaltation of individualism in religion cuts\\naway every support for infant baptism. Baptists\\nthink that the Bible requires that every man shall\\ngive an account to God for himself. They do not\\nthink that an infant is capable of choosing for itself,\\nand so they defer baptism, and all other religious\\nordinances, to a maturer age.\\nTheir interpretation of the Word of God, in this\\nparticular, is backed by the foremost scholars of the\\nworld. There is only space for a few Fedobaptist\\nauthorities, but their testimony is ample.\\nDr. T. O. Summers, Methodist, Professor in Van-\\nderbilt University, says It is not said, indeed, in\\nso many words in the New Testament, that the\\nApostles baptized young children.", "height": "3772", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0427.jp2"}, "428": {"fulltext": "392 Pillars of Orthodoxy, or Defenders of the Faith.\\nDr. Wall, an Episcopalian, says: Among all\\nthe persons that are recorded as baptized by the\\nApostles there is no express mention of infants.\\nDr. George Edward Steitz, Lutheran, says\\nAmong scientific exegetes it is regarded as an\\nestablished conclusion that not a trace of infant bap-\\ntism can be discovered in the New Testament.\\nDr. A. T. Bledsoe, Southern Methodist, says\\nWith all of our searching we have been unable to\\nfind in the New Testament a single express declara-\\ntion, or word, in favor of infant baptism. We\\njustify the rite, therefore, solely on the ground of\\nlogical inference, and not on any express word of\\nChrist or his apostles.\\nHere is a point worthy of the loftiest considera-\\ntion. Baptists have brought the whole world to\\nrecognize the importance of a converted church\\nmembership.\\n4. Baptists have done a great work in giving to\\nthe world soul liberty. This has been their peculiar\\nhonor. They have ever stood for the separation of\\nchurch and State and for absolute liberty of con-\\nscience for all. In Germany the despised Anabap-\\ntists plead this cause. Hans Denck says In\\nmatters of faith everything must be left free, willing\\nand unfettered. Belthazar Hubmeyer bore testi-\\nmony Hence it follows that the inquisitors are\\nthe greatest heretics of all, since they, against the\\ndoctrine and example of Christ, condemn heretics to\\nfire, and before the time of harvest root up the\\nwheat with the tares. And now it is clear to", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0428.jp2"}, "429": {"fulltext": "What Baptists Have Done for the World. 393\\nevery one, even the blind, that a law to burn here-\\ntics is an invention of the devil. Truth is immor-\\ntal/\\nWe can trace the Baptists all through the liberties\\nof England.\\nThe Nonconformist and Independent, London,\\ngives this summary of their work To the Bap-\\ntists must be credited the proud distinction first of\\ndoctrinal relationship to the earliest Christians in\\nGreat Britain; and secondly, their priority in assert-\\ning the principle of liberty of conscience. Their\\nessential doctrine was held firmly by the Christian\\ncommunions which St. Augustine found in England\\nwhen lie arrived on his missionary enterprise, and no\\nefforts of his could convert the Baptists to the eccle-\\nsiastical polity of the church of Home. Coming to a\\nmore historical period, it is, says Mr. Skeaats, in\\nhis History of Free Churches, the singular and\\ndistinguished honor of the Baptists to have repu-\\ndiated from their earliest history all coercive power\\nover the conscience, and the actions of men with\\nreference to religion. They were the p r \u00c2\u00b0to-\\nevangelists of the voluntary principle. From\\nthe remote period referred to above, the principles\\nof the Baptists have more or less permeated and\\nleavened* the religious life of England. The Lollards\\nare said to have held their views. And Wickliffe is\\nclaimed as one of the early adherents of their theory\\nof Christ s teaching. They have had to en-\\ndure imprisonment, pain and death for their rejec-\\ntion of the supremacy of the crown, and their asser-", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0429.jp2"}, "430": {"fulltext": "394 Pillars of Orthodoxy, or Defenders of the Faith.\\ntion of a doctrine which cut at the very root of\\n2 riestism.\\nTlie part Baptists took in establishing the liberties\\nof England lias never yet been fully acknowledged,\\nbut it will be done some time. Leonard Busher, in\\n1614, presented to the King and Parliament of Eng-\\nland a treatise entitled: Religious Peace, or a\\nPlea for Liberty of Conscience,* supposed to be the\\nfirst regular discussion of the subject in the English\\nlanguage. When we take all of these things into,\\nconsideration we are not astonished at the statement\\nof the distinguished John Locke when he said that\\nthe Baptists were the first and only expounders of\\nabsolute liberty, just and true liberty, equal and\\nimpartial.* We may also understand the attitude of\\nWilliam Penn, the founder of the Quakers, when we\\nremember that he came of Baptist parentage.\\nIn the United States the first to preach and prac-\\ntice soul liberty was a Baptist, Roger Williams. He\\nwas banished from Massachusetts on account of this\\nview, and set up in Rhode Island the first democ-\\nracy in America. In this colony a man was allowed\\nto maintain any religious dogma that he pleased,\\nand all men were welcome.\\nJudge Story, the most distinguished of American\\njurists, says In the code of laws established by\\nthem in Rhode Island we read for the first time\\nsince Christianity ascended the throne of the Caesars\\nthe declaration that the conscience should be free,\\nand men should not be punished for worshipping\\nGod in the way they were persuaded he requires.", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0430.jp2"}, "431": {"fulltext": "What Baptists Have Done for the World. 395\\nWe cannot stop to show that religious liberty, in\\nalmost every State, was won by Baptists, but atten-\\ntion is called to a few general laws of the United\\nStates which the Baptists were influential in having\\npassed. When the first Continental Congress met\\nin 1774: the first petition presented was for religious\\nliberty, and it was presented by a committee from\\nWarren Baptist Association of Rhode Island. The\\nRev. Isaac Bachus was chairman. As a result we\\nhave in our Constitution No religious test shall\\never be required as a qualification to any office or\\npublic trust under the United States.\\nWhen the Constitution of the United States was\\nadopted there was doubt whether it secured liberty\\nof conscience for all. A general committee of the\\nBaptists of Virginia met at Williams meeting house,\\nGoochland county, March 7, 1778. The first ques-\\ntion discussed was: Whether the new Federal\\nConstitution, which had now lately made its appear-\\nance in public, made sufficient provision for the se-\\ncure enjoyment of religious liberty; on which it was\\nargued unanimously, that, in the opinion of the gen-\\neral committee, it did not. Upon consultation\\nwith Mr. Madison they presented a memorial to\\nGeorge Washington and secured the first amend-\\nment to the Constitution of the United States, which\\nreads Congress shall make no law respecting an\\nestablishment of religion, or prohibiting the free ex-\\nercise thereof, or abridging the freedom of speech\\nor of the press, or the right x the people peaceably\\nto assemble and petition the Government for the re-\\ndress of grievances.", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0431.jp2"}, "432": {"fulltext": "396 Pillars of Orthodoxy, or Defenders of the Faith.\\nThe answer of Mr. Washington was so favorable\\nand complimentary that the reader will doubtless be\\nglad to hear a few words from it. He says: I\\nhave often expressed my sentiments that every man\\nconducting himself as a good citizen, and being ac-\\ncountable alone to God for his religious opinions,\\nought to be protected in worshipping according to\\nthe dictates of his own conscience, while I recollect,\\nwith satisfaction, that the religious society of which\\nyou are members have been throughout America\\nuniformly and almost unanimously the firm friends\\nof civil liberty, and the preserving promoters of our\\nglorious revolution, I cannot hesitate to believe that\\nthey will be faithful supporters of a free, yet effi-\\ncient, general government. Under this pleasing-\\nexpectation, 1 rejoice to assure them that they may\\nrely on my best wishes and endeavors to advance\\ntheir prosperity.\\nIt is scarcely needful to say that such deeds should\\nbe recorded.\\n5. It is claimed that Thomas Jefferson modeled\\nthe Constitution of the United States according to\\nthe Baptist plan of church government. He was in\\nthe habit of attending the meetings of a small Bap-\\ntist church not far from his residence. It is said\\nthat the pastor, Rev. Andrew Tribble, asked Mr.\\nJefferson one day how he was pleased with their\\nchurch government. Mr. Jefferson replied that\\nit had struck him with great force, and had inter-\\nested him much; that he considered it the only form\\nof democracy that then existed in the world, and had", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0432.jp2"}, "433": {"fulltext": "What Baptists Have Done for the World. 397\\nconcluded that it would be the best form of govern-\\nment for the American colonies. This was several\\nyears before the Declaration of Independence. In\\nthe same line is a letter of Mr. Jefferson s which he\\nwrote to the Baptist Church, Buck Mountain, Ya.,\\nin 1809. He said u We have acted together from\\nthe origin to the end of the memorable revolution,\\nand we have contributed each in the line allotted us\\nour endeavors to render its issues a permanent bless-\\ning to our country.\\nI recently marked this statement from Prof.\\nAustin Phelps, of Andover Theological Seminary\\n\u00e2\u0080\u00a2Even Thomas Jefferson confessed that his first\\nclear conception of a republic came from the polity\\nof an obscure Baptist church in Virginia. My\\nPortfolio, p. 125,\\n6. A Baptist deacon divides with Robert Raikes\\nthe honor of originating the Sunday-school work.\\nIndeed, William Fox was scarcely less distinguished\\nin this work than Raikes himself. The Sunday-\\nschool Society of England, which is still a useful\\norganization, was founded bv Fox. And when the\\nSunday-school as organized by Raikes on the plan of\\nhired teachers was doomed to failure, it was a Bap-\\ntist, Rev. William Birdie Gourney, who saved the\\nwork and organized Sunday-schools upon the present\\nplan. Another Baptist, Mr. B. F. Jacobs, of Chi-\\ncago, originated the present system of International\\nSunday-school Lessons.\\n7. Baptists are maintaining in the world sound\\nevangelical doctrines of faith. They believe in the", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0433.jp2"}, "434": {"fulltext": "398 Pillars of Orthodoxy, or Defenders of the Faith.\\nfundamental doctrines of grace and preach them. In\\na generation which is honeycombed with error it is a\\ngood thing to have one denomination which holds to\\nthe old faith. In a recent letter to Dr. Strong, of\\nRochester, that stalwart Presbyterian, Dr. William\\nG= T. Shedd, says Among the denominations we\\nall look to the Baptists for steady and firm adher-\\nence to sound doctrine. You have never had any\\ninternal conflicts, and from year to year you present\\nan undivided front in the defense of the Calvinistic\\nfaith. Having no judicatures, and regarding the\\nlocal church as a unit, it is remarkable that you\\nmaintain such a unity and solidarity of belief.\\nThe following extract was recently taken from the\\nNashville Christian Advocate, the leading Methodist\\npaper in the South u The Baptist church is very\\nstrong in the Southern States. In many communi-\\nties it takes the lead. During the past twenty-five\\nyears it has made a wonderful advance in the edu-\\ncation of its ministers and in other important partic-\\nulars. We are not jealous of our submersionist\\nbrethren, though we take exception to some of their\\nexclusive ways. They preach a sound, honest gos-\\npel, and go after the masses of the people. The\\nonly thing about which we are careful is that they\\nmay not take our crown. Let the Methodists bestir\\nthemselves.\\nIn a letter to myself Dr. Theodore Cuyler, the\\ngreat New York Presbyterian, said Allow me to\\nexpress my devout gratitude for all that the great\\nBaptist Church is doing for the main tenancy of", "height": "3764", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0434.jp2"}, "435": {"fulltext": "What Baptists Have Bone for the World, 399\\nsound evangelical doctrine and for the spread of the\\nKingdom of Christ.\\n8. Baptists are second to none in educational fa-\\ncilities. There are no people in this country who\\nIiave more fully met the educational needs than have\\nthe Baptists. Our ministers in the point of educa-\\ntion stand with the first in the land; our schools are\\nsecond to none. They have always been the advo-\\ncates of higher education. The oldest and largest\\nuniversity of the United States is Harvard. The\\niirst money it ever received as an endowment was\\nfrom a Baptist, and the Hollis family Baptists\\nwere its most munificent benefactors.\\nIt was named after a Baptist preacher. Its first\\ntwo presidents Henry Dunster and Charles Chausey\\nwere deeply impregnated with Baptist principles.\\nPresident Quincy said of them For learning and\\ntalents they have been surpassed by no one of their\\nsuccessors.\\nOf Mr. Thomas Hollis, Mr. Quincy, the historian\\nof Harvard, says 1 Attached to his Baptist faith,\\nwith a firmness which admitted neither concealment\\nnor compromise, he (Mr. Hollis) selected for the\\nobject of his extraordinary bounties an institution in\\nwhich he knew those of his faith were regarded with\\ndread by some, and with detestation by others, and\\nwhere he had reason to think, as he averred, that\\nthe very portrait of a Baptist, though of a benefac-\\ntor, would be the subject of insult. Yet he suffered\\nneither his affection nor his charity to fail, being\\nactuated by the elevated motive, that it was more", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0435.jp2"}, "436": {"fulltext": "400 Pillars of Orthodoxy, or Defenders of the Faith.\\ncatholic and free in its religious sentiment than any\\nother institution existing at that period. In estab-\\nlishing conditions for enjoying the benefit of his\\nbounty, he claimed no concession, he made no ex-\\nclusion. He required only that the .Baptist faith\\nshould not be deemed as a disqualification for par-\\ntaking of his bounty, or for being a candidate for his\\nprofessorship. In order to place an insurmountable\\nbarrier against the imposition of artificial creeds,\\nwoven in words of men s devising, he made the sim-\\nple provision that the only article of faith, to which\\nthe Professor of the Divinity foundation, which he\\nestablished, should be required to subscribe, was\\nhis belief that the Scriptures of the Old and New\\nTestaments are the only perfect rule of faith and\\npractice. A professorship on the Mollis founda-\\ntion is still retained in Harvard, and at the present\\nis filled by Prof. D. G. Lyon.\\nThe Baptists assisted Franklin in laying the foun-\\ndation of the University of Pennsylvania, and have\\nbeen among the first in aiding all State institutions.\\nAs early as 1764, when numbering in all America\\nonly sixty churches and about 5,000 members, the\\nBaptists founded their first college, Brown Univer-\\nsity, in Rhode Island. Now they have twenty-\\neight chartered colleges, over 200 academies and\\nseminaries and nine theological semiiiaries. They\\nhave in the United States more money invested in\\ncolleges and endowments than any other denomina-\\ntion of Christians. They have given in the last ten\\nyears for education more money than all other de-\\nnominations combined.", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0436.jp2"}, "437": {"fulltext": "What Baptists Have Done for the World. 401\\nIt may also be noticed that what has grown into\\nthe public school system was founded by Dr. John\\nClarke, a Baptist, of Rhode Island.\\n9. In the domain of letters the Baptists hold a\\nvery honorable position. A book that has attained\\na circulation next to the Bible was written by a Bap-\\ntist John Bunyan and it has been translated into\\nalmost every language of earth. John Milton, the\\nauthor of Paradise Lost, held many Baptist princi-\\nples. Macaulay calls these the two original minds\\nof the century. Gill has not been surpassed as a\\ncommentator; and the critical Baptist scholar, Tre-\\ngelles, must not be forgotten. John Howard, the\\ngreat philanthropist, was a Baptist. Among the\\ngreat preachers of the world one can mention Fuller.\\nRobert Hall, Haldane, Spurgeon, Broadus and others.\\nThe Baptists have taught us to sing Blest be\\nthe tie that binds, Did Christ o er sinners weep,\\nMajestic sweetness sits enthroned upon the Sa-\\nviour s brow, How firm a foundation, ye saints of\\nthe Lord, All hail the power of Jesus name,\\n\u00e2\u0080\u00a2Saviour, thy dying love, and -My country, tis\\nof thee. These hymns which they have written,\\nwith others of faith and hope and love, give them a\\nright to exist.\\nI can therefore use the very graceful compliment\\nof Dr. Chalmers, and it applies to the Baptists of\\nAmerica as well as to those of England. He says\\n11 Let it never be forgotten of the Particular Bap-\\ntists of England, that they form the denomination of\\nFuller and Carey and Ryland and Hall and Foster;.\\n26", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0437.jp2"}, "438": {"fulltext": "402 Pillars of Orthodoxy, or Defenders of the Faith.\\nthat they have organized among the greatest of all\\nmissionary enterprises; that they have enriched the\\nChristian literature of our country with authorship\\nof the most exalted piety, as well as with the first\\ntalent, and the first eloquence; that they have waged\\na very noble and successful war with the hydra of\\nAntinomianism; that perhaps there is not a more in-\\ntellectual community of ministers in our islands, or\\nwho have put forth to their number a greater amount\\nof mental power and mental activity in the defense\\nand illustration of our common faith; and, what is\\nbetter than all of the triumphs of genius or under-\\nstanding, who by their zeal and fidelity and pastoral\\nlabor among congregations which they have reared,\\nhave done more to swell the list of genuine disciple-\\nship in the walks of private society\u00e2\u0080\u0094 and thus to\\nboth uphold and extend the living Christianity of\\nour nations. (Com. Romans, Lee. 14, p. 76.)\\nThe Baptists have more newspapers in the United\\nStates than any other denomination of Christians.\\nThe figures are, Baptists, 181; Methodists, 173;\\nRoman Catholic, 134; Episcopalians, 76; Presbyte-\\nrians, 73; Lutherans, 59; Congregationalists, 33.\\n10. The Baptists were the first to inaugurate the\\ncolportage work. This honor belongs to the Amer-\\nican Baptist Publication Society. Dr. Schaff, shortly\\nbefore his death, gave the Society full credit for this\\ngreat work. When we come to consider the mighty\\npower of the printed page, and how its use can be\\nfacilitated by colporters, we can see some of the far\\nreaching results of this work.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0438.jp2"}, "439": {"fulltext": "What Baptists Have Done for the World. 403\\n11. Baptists have been the pioneers, in modern\\ntimes, of foreign missions. In 1792, under Carey,\\nthe Baptists founded the first missionary society to\\nthe heathen. When Carey first made the proposi-\\ntion to send the gospel to India, Dr. Ryland was\\nastounded at the audacity of Carey. But the Bap-\\ntist cobbler became the forerunner of the mighty\\nmissionary work of to-day. It came to pass that the\\nfirst churches founded in India, Burmah and China\\nwere Baptist churches.\\nWe thank God for a history so full of thrilling\\ndeeds. But it is not for Baptists to turn their eyes\\nto the past. They are to take inspiration from the\\nthings already accomplished, and onward press their\\nway. Mr. Froude said: The Baptists were the\\nmost thorough going of all the Protestant sects.\\nThe great Neander remarked that it was the\\none denomination that had a future. Shall that\\nfuture be filled with overflowing blessings? If we\\nrely on the past, we shall and ought to die if we\\nseize the opportunities which God has thrown in our\\npathway, our history will grow brighter till the\\nblessed day. May God fill the Baptists with zeal\\nfor his glory.", "height": "3764", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0439.jp2"}, "440": {"fulltext": "CHAPTER XVI.\\nW. P. HARVEY, D.D.\\nWin. P. Harvey was born March 15, 1843, in the\\nvillage of Kappa, County Gal way, Ireland. In\\n1851 he came with his parents to America.\\nHe was reared in the Roman Catholic faith. In\\nhis seventeenth year he became acquainted with the\\nRev. George Hunt, and by him was led to Christ\\nand baptized into the fellowship of the Baptist\\nChurch at Maysville, Ky.\\nThe subject of this sketch, besides attending the\\npublic schools in Mason county, Ky., spent two\\nyears at Maysville Seminary, three years at George-\\ntown College and two years at Kentucky University,\\nwhere he graduated in 1865.\\nHe was licensed to preach by the church at Mays-\\nville in 1861, and was ordained to the full work of\\nthe ministry by the church at Harrodsburg in 1872.\\nFor ten years he was pastor, and the Lord greatly\\nblessed his labors. For over three years he was\\nSecretary of the Sunday-school and Colportage\\nBoard of the General Association of Kentucky Bap-\\ntists.\\nHe was for one year Superintendent of Missions\\nin the Eastern District of Kentucky. For one year\\nalso he was vice president of Georgetown College.\\nIn every position held by him he was honored\\nwith a successful administration.\\n(404)", "height": "3772", "width": "2396", "jp2-path": "pillarsoforthodo00boga_0440.jp2"}, "441": {"fulltext": "W. P. HARVEY, D.D.", "height": "3764", "width": "2500", "jp2-path": "pillarsoforthodo00boga_0441.jp2"}, "442": {"fulltext": "", "height": "3768", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0442.jp2"}, "443": {"fulltext": "W. P. Harvey, D.D. 405\\nIn 18ST. Dr. Harvey, associated with Dr. T. T.\\nEaton and Mr. J. B. McFerran, bought the Western\\nRecorder. Under their leadership the paper has be-\\ncome a great power in the denomination, and refers\\nwith satisfaction to its record of fidelity and loyalty\\nto Baptist principles.\\nAfterward he was prominent in the organization\\nof the Baptist Book Concern, raising a paid-up cap-\\nital of $100,000, of which he has been President\\nand Treasurer since the organization.\\nDr. Harvey is one of the best-known men, not\\nonly in Kentucky, but all over the South, and\\neverywhere he enjoys the respect and confidence of\\nthe brotherhood. Mississippi College honored him\\nwith the title of D.D. We publish at the close of\\nthis sketch his able discussion of i; Baptists in His-\\ntory r", "height": "3752", "width": "2396", "jp2-path": "pillarsoforthodo00boga_0443.jp2"}, "444": {"fulltext": "Text: Psalms 48:12 and 13 verses Walk about Zion.\\nand go round about her tell the towers thereof. Mark ye\\nwell her bulwarks, consider her palaces that ye may tell\\nit to the generation following.\\nSUBJECT\u00e2\u0080\u0094 BAPTISTS IN HISTORY.\\nINTRODUCTORY.\\nReminiscence excites gratitude, inspires hope and\\nstimulates to noblest achievements. With rever-\\nence and joy we recount the deeds of heroes, who\\nneither courted the favor of the world nor feared its\\nfrown; who fought not for an earthly, but for a\\nheavenly crown; whose brave protests rang out with\\nno uncertain sound through the ages against the\\nencroachments of civil and ecclesiastical tyranny.\\nWhen the bloody deeds of warriors are forgotten\\nand their mighty empires have perished, and the\\ndust of oblivion shall cover all their glory, then will\\nthe defenders of the faith, once delivered to the\\nsaints, the apostles of civil and religious liberty,\\nshine brighter than the stars of the firmament.\\nThat some champions of Baptist perpetuity have\\ndisplayed more zeal than knowledge we admit, that\\nothers in their ambition to appear broad and lib-\\neral have made concessions at the expense of\\ntruth, cannot be denied. Because some have\\nclaimed too much is no reason why others should\\nclaim too little. Far be a spirit of vain boasting\\nfrom us, and God forbid that we should be unmindful\\n(406)", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0444.jp2"}, "445": {"fulltext": "Baptists in History^ 407\\nor underestimate the services of others in the great\\nwork of human redemption.\\nI. When Christ was on earth he promised to\\nbuild his church. We mean by church a congrega-\\ntion of baptized believers. Matthew 16:18 Oru\\nthis rock I will build my church. On this rock\\ninterpreted by Romanists generally to mean Peter,,\\nby Protestants usually Peter s confession, or Christ.\\nWhatever it may or may not mean, beyond doubt\\nit does mean the foundation on which he said he-\\nwould build his church.\\nII. Theologians differ about the meaning of\\nthe word church. Romanists claim it means a\\nhierarchy, while Protestants and some Baptists say\\nit means An invisible and universal spiritual as-\\nsembly. Baptists generally believe it means a\\nlocal and visible congregation. As far-fetched as\\nthe two former views may appear, they are no more\\nso than some other positions assumed by many good\\nmen, viz. That the New Testament teaches infant\\nbaptism, and that immersion is not essential to\\nChristian baptism, and that something else will do\\nas well. The Master did keep his promise and\\nhe did build his church; e. g. speaking of offenses\\ninvolving discipline, in Matthew 18:17 he said\\nTell it to the church. How could this be done\\nif there was no local church Whatever kind of\\na church he built, whether it was local and visible,\\nor invisible, universal and spiritual, it was the one,\\nand the only one, he built, and it is the one, and the\\nonly one, that he calls his own my churchj", "height": "3768", "width": "2428", "jp2-path": "pillarsoforthodo00boga_0445.jp2"}, "446": {"fulltext": "408 Pillars of Orthodoxy, or Defenders of the Faith.\\nIf the church built by Christ was not local and\\nvisible, there is no divine authority for such\\nchurches. If the church built by Christ was not\\nlocal and visible, the Apostles and their followers\\nmisunderstood him, because they continued to build\\nlocal and visible churches after his model. We\\nare told that the invisible and universal church is\\ncomposed of the elect of all ages, and that outside\\nof it there is no salvation. If this was the kind of\\nchurch built by Christ, will some advocate of the\\ninvisible church theory tell us what became of the\\nelect from Adam to Christ Were all lost If the\\nchurch built by Christ was invisible, the world had\\nno such church for the first four thousand years.\\nI will build my church. Church, in Matthew\\n16:18, means local and visible. Because it is\\nnot reasonable to believe that Jesus used the word\\nin an enigmatical or ambiguous sense. The word\\nchurch, in Matthew 16:18, has the same mean-\\ning that it has in Matthew 18:17, and no one lias\\never questioned that the latter refers to a local and\\nvisible assembly. Dean Alford so declares. Stier\\nsays, referring to the word in both passages, In\\nthe second, the expression obtains a more special\\nsignificance, yet it evidently points back to the first,\\nso that the fundamental idea can only be the same.\\nZcmge says, Matthew 16:18 The word church al-\\nludes to the church as the organized and visible\\nform. Expositor s Bible: Matthew 16:18: It\\nmeans an assembly called out. Suggests the\\nidea of separation so appropriate to the circum-", "height": "3768", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0446.jp2"}, "447": {"fulltext": "Baptists in History. 409\\nstances of the little band of outcasts. Pulpit Com-\\nmentary: The word translated church, ecclesia,\\nMatthew 16:18, is found the first time in the New\\nTestament it is derived from a verb meaning to\\ncall out, and in classic Greek denotes the regular\\nlegislative assembly of a people. Ecclesia has been\\nthat which designates the Christian society, and has\\nbeen in all ages and countries. Liddell and Scott,\\nthe standard Greek lexicon with all scholars and in\\nall colleges and universities, defines ecclesia, An\\nassembly of people called together, an assembly\\ncalled out. The ecclesia was common among the\\nGreeks. According to Trench ecclesia was a lawful\\nassembly of a free Greek city of those who were\\nworthy and well qualified as citizens for the transac-\\ntion of public affairs. Robinson -s Greek lexicon\\nThe word ecclesia was familiar to the Jews as\\nmeaning a congregation, an assembly. Thayer, in\\nhis lexicon of New Testament Greek, collates\\ncritically the usage of the word from Thucydides to\\nthe end of the New Testament period, and finds no\\nsupport for the invisible theory. Take the entire\\nrange of Greek literature in all its dialects, secular\\nand sacred, and there is not one passage in which\\necclesia means an invisible and universal spiritual\\nassembly.\\nSeptuagint: The word ecclesia is found in the\\nGreek translation of the New Testament seventy-\\nfour times, and is always used in the translation of\\nthe Hebrew word kahal, to call together. No\\nother Hebrew word is so translated. Kahal is found", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0447.jp2"}, "448": {"fulltext": "410 Pillars of Orthodoxy, or Defenders of the Faith.\\nin Hebrew Scriptures one hundred and twenty-four\\ntimes, and translated seventy-four times ecclesia,\\nforty-seven times synagogue, twice Plethos, and\\nonce Sanhedrim.\\nVitringa says Synagogue always means an\\nassembly gathered together, but not necessarily\\njoined by any bond of union. Ecclesia, kahal, al-\\nways denotes some multitude which constitutes a\\npeople bound among themselves by law and obliga-\\ntion.\\nIn the Greek New Testament the word ecclesia\\noccurs one hundred and fifteen times. In at least\\nninety-seven of these cases it is conceded that it\\nmeans a local assembly; e. g., Tell it to the\\nchurch, If he neglect to hear the church/ The\\nchurch which was at Jerusalem, Had gathered\\nthe church together, Confirming the churches,\\nUnto the church of God at Corinth. By this\\nit is evident that, according to New Testament usage,\\nthe word ecclesia means a local assembly. The called\\nout Christians are represented as called out of the\\nworld. Romans 8:28 And we know that all things\\nwork together for good to them that love God, to them\\nwho are the called according to his purpose.\\nAgain, 30th verse: And whom he did predesti-\\nnate, them he also called: and whom he called, them\\nhe also glorified. In an article recently published,\\nJ. J. Taylor, D.D., of Norfolk, Va., gives an ac-\\ncount of his correspondence with the Greek Pro-\\nfessors of all the leading colleges and universities in\\nregard to the meaning of ekMesia, and without an", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0448.jp2"}, "449": {"fulltext": "Baptists in History. 411\\nexception the distinguished specialists gave their\\ntestimony against the invisible church theory. Dr.\\nTaylor also says\\nIn the New Testament Jesus uses the word ekklesia\\ntwenty-two times; in twenty-one of these he clearly uses it\\nin reference to the local, visible, corporeal assembly, and\\nonly a manifest violation of all linguistic usage could force a.\\ndifferent meaning in the remaining case.\\nRev. Dr. Henry M. Dexter, Congregationalist,\\nsays: ;t The weight of New Testament authority\\nseems to decide that the ordinary and natural mean-\\ning of ecclesia is that of a local body of believers.\\nNow it is the plainest principle of sound interpretation\\nthat where the overwhelming usage in a book is plainly in\\nfavor of a certain meaning to a word, that meaning must be\\ngiven to it in every passage where it will make sense. We\\nare at liberty to bring in another meaning only when the\\nordinary meaning would destroy the sense. Many claim\\nthat there is no passage in the New Testament where mak-\\ning ekklesia mean local assembly would mar or destroy the\\nsame. If this be true, then the word cannot rightly be in-\\nterpreted anywhere as meaning anything else than the local\\nassembly.\\nCommon sense declares that a thing cannot be and not\\nbe at the same time. Affirmative and negative statements\\neach having the same scope, subject and term, cannot be\\ntrue. An invisible company of the elect on earth, who are\\nphysical beings, cannot be used as material to build an in-\\nvisible house. An invisible house cannot be built of physi-\\ncal material.\\nIII. What Baptists generally believe in regard to\\ntheir origin.\\nHistory points to the origin of the various de-\\nnominations, and in regard to their respective found-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0449.jp2"}, "450": {"fulltext": "412 Pillars of Orthodoxy, or Defenders of the Faith.\\ners there is no controversy, but strange there is no\\nrecognized historic account of the origin of Baptists\\nthis side of the apostolic age.\\nThe people now called Baptists have been known\\nby different names in different ages and countries.\\nWe trace them not by any particular name, but by\\ntheir fundamental principles. In more modern\\ntimes they have been called The baptized jjeoj)le^\\nThe dippers, v and Anabaptists. The latter,\\nDr. Armitage says, because they baptized those\\nwho came to them from other denominations. 1\\nThey did their own baptizing, and recognized no\\nother. I quote from Dr. Armitage s History of the\\nBaptists, page 329 By custom their most friendly\\nhistorians call them Anabaptists, yet many of their\\nopponents speak of them as Baptists. It is no sur-\\nprise to us that there are some modern historians\\namong the destructive critics who question our apos-\\ntolic origin. There are Protestant writers who ex-\\nonerate the papacy from responsibility for the mas-\\nsacre of St. Bartholomew. There are so-called\\nscientists who dispute the law of gravitation. The\\nvain ambition to abandon beaten tracks 1 and to\\npose as original and advanced thinkers, does\\nmake some men reckless when dealing with what\\nhas been considered as fixed. 1 The more sacred,\\nthe more tempting to the self-complacent and de-\\nstructive critic. According to Dr. Armitage and\\nother writers, Anabaptists were called Baptists, and\\nBaptists were called Anabaptists. That Anabap-\\ntists and Baptists are frequently spoken of as the", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0450.jp2"}, "451": {"fulltext": "Baptists in History. 41$\\nsame people is abundantly supported by the greatest\\nauthors who have written on the subject. Most of\\ntheir articles of faith that have come down to us are\\nessentially Baptistic. When destructive critics\\nprove that Napoleon Bonaparte was a myth, and\\nthat the Bible is not inspired; when Donnelly proves\\nthat Lord Bacon wrote Shakespeare, then some one\\nmay prove that there were no Baptists among the\\nAnabaptists. My contention is that there were\\nAnabaptists who held essentially to what are ac-\\ncepted generally as Baptist doctrines now. That\\nthose called Anabaptists differed among themselves,\\nI do not question. The same is true of their de-\\nscendants, the Baptists, to-day; e. g., compare the\\nPhiladelphia and New Hampshire Confessions of\\nFaith. Have we not missionary and anti-missionary\\nBaptists i Calvinist and Arminian 2 Those who\\nbelieve in final preservation, and those who do not\\nThose who receive alien baptism, and those who re-\\nject it Those who believe in open communion,\\nand those who do not Those who believe that\\nbaptism is essential to salvation, and those who be-\\nlieve that salvation is essential to baptism Those\\nwho believe in the plenary inspiration, and those\\nwho do not Those who believe that immersion is\\nessential to baptism and church privileges^ and those\\nwho do not, as illustrated in open communion Baptist\\nchurches 1 Those who believe the church built\\nby Christ is local and visible, and those who believe\\nit is universal and invisible f Those who argue that\\nbecause Anabaptists differed among themselves, and", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0451.jp2"}, "452": {"fulltext": "414 Pillars of Orthodoxy, or Defenders of the Faith.\\nthat because some may have apostatized, therefore\\nthere were no Baptists among them, can, by the\\nsame mode of reasoning, prove that there are no\\nBaptists now. Happily, it is not for me to decide\\nhow much or how little any one had to believe in\\norder to be stigmatized Anabaptist, or how much or\\nlittle any one must believe to be entitled to the hon-\\nored name of Baptist. The English Baptists deny\\nthat John Smith or Edward Barber was their\\nfounder. The Welch Baptists claim that their an-\\ncestors were evangelized in the first century. While\\nthe Dutch Baptists claim apostolic origin, German\\nBaptists maintain that they antedate the Reforma-\\ntion. Mosheim says Before the rise of Luther\\nand Calvin, there lay secreted in almost all the conn-\\ntries of Europe persons who adhered tenaciously to\\nthe principles of the modern Dutch Baptists. Ved-\\ndei^s Short History of the Baptists, page 49 One\\ncannot affirm that there was not a continuity in the\\noutward and visible life of the churches founded by\\nthe apostles down to the time of the Reformation.\\nPage 50 A succession of the true faith may in-\\ndeed be traced in faint lines at times, but never en-\\ntirely disappearing. On the title page of Dr.\\nArmitage s History of the Baptists we find the fol-\\nlowing paragraph A history of the Baptists,\\ntraced by their vital principles from the time of our\\nLord and Saviour Jesus Christ to the year 1886.\\nRev. George B. Taylor says: Baptist practices\\nand Baptist principles have existed in all ages from\\nthe Reformation to apostolic times. Fengilly says", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0452.jp2"}, "453": {"fulltext": "Baptists in History. 415\\ni Our principles are as old as Christianity; we ac-\\nknowledge no founder but Christ. Rev. Dr. Win.\\nWilliams, once Prof essor of Church History Southern\\nBaptist Theological Seminary, says: In my opin-\\nion Baptist churches are of divine origin, and origi-\\nnated in the first century under the preaching and\\nfounding of the apostles of our Lord. Rev. Geo.\\nP. Gould, of England, is now editing a series of\\nBaptist manuals. In 1895 he published one of\\nHansford Knollys, by James Curloss, M.A. D.D.,\\nex-President of Bristol College. After stating that\\nHansford Knollys became Secretary, probably in\\n1631, he declares i; Had Baptists thought anything\\ndepended on it, they might have traced their pedi-\\ngree back to New Testament times. The channel of\\nsuccession was certainly purer, if humbler, than\\nthrough the apostate church of Rome. But they\\nwere content to rest on Scripture alone, and as they\\nfound only believers baptism there, they adhered\\nto that. Baptist History Vindicated, pages 27\\nand 28.\\nIV. Concessions of Great Church Historians and\\nScholars to Baptist Antiquity. Sir Isaac Newton,\\nthe celebrated philosopher, declared The Baptists\\nare the only body of Christians that has not symbol-\\nized with the Church of Rome.\\nThe true origin of that sect which acquired the denomi-\\nnation Anabaptists by their administering 1 anew the rite of\\nbaptism to those who came over to their communion, and\\nderived that of Mennonites from the famous man to whom\\nthey owe the greatest part of their present felicity, IS HID\\nIN THE DEPTHS OF ANTIQUITY, and is, of consequence,", "height": "3784", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0453.jp2"}, "454": {"fulltext": "416 Pillars of Orthodoxy, or Defenders of the Faith.\\nextremely difficult to be ascertained. Church History,\\npage 490.\\nMosheim virtually admits that their origin cannot\\nbe found on this side of the New Testament age\\nHear Zwingle, the great Swiss reformer\\nThe institution of Anabaptism is NO novelty, but for\\n1300 years has caused great disturbance in the church, and\\nhas acquired such a strength that the attempt in this age to\\ncontend with it appeared futile for a time.\\nTake 1300 from 1530, the date at which Zwingle\\nwrote, and we have A. D. 230, a date reaching\\nnearly the apostolic age, according to this great re-\\nformer.\\nRee, in his Reply to Wall,* page 20, says\\n,l The Anabaptists are a pernicious sect, of which kind the\\nWaldensian brethren seem to have been. Nor is this heresy\\na modern thing, for it existed in the time of Austin.\\nThe Roman Catholic Cardinal Hosius, President\\nof the Council of Trent, in 1650, was forced as an\\nimpartial historian to declare\\nIf the truths of religion were to be judged of by the read-\\niness and cheerfulness which a man of any sect shows in suf-\\nfering, then the opinion and persuasion of no sect can be\\ntruer and surer than that of the Anabaptists (Baptists), since\\nthere have been none for the PAST TWELVE HUNDRED\\nYEARS that have been more generally punished, or that\\nhave more cheerfully and steadfastly undergone, and even\\noffered themselves to the most cruel sorts of punishment,\\nthan these people.\\nIn 1819 the King of Holland appointed Dr. Ypeij,\\nProfessor of Theology in the University of Gronin-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0454.jp2"}, "455": {"fulltext": "Baptists in History. 417\\ngen, and Rev. I. J. Dermout, Chaplain to the King,\\nboth learned men and members of the Dutch Re-\\nformed church, to prepare a history of their church.\\nIn the authentic volume which they prepared and\\npublished at Breda, 1823, they devote one chapter\\nto the Baptists, in which they make the following\\nstatement\\nWe have now seen that the Baptists, who were for-\\nmerly called Anabaptists, and in later times Mennonites,\\nwere the original Waldenses, and who long in the history of\\nthe church received the honor of that origin.\\nOn this account the Baptists may be considered as the\\nonly Christian community which has stood since the apos-\\ntles, and as a Christian society has preserved pure the doc-\\ntrine of the gospel through all ages.\\nLet it be remembered, says Dr. Wheaton Smith, that\\nthese learned men were not Baptists, that they proclaimed\\nthe result of their diligent research in the ear of a King 5\\nwho listened unwillingly to their conclusions.\\nLet it be remembered that, as a result of their investiga-\\ntion, the Government of Holland offered to the Baptist\\nchurches in the kingdom the support of the State, and, true,\\nto their principles, they declined it.\\nThe testimony of Drs. Ypeij and Dermout in\\nfavor of Baptist perpetuity has been relied on as\\nauthentic by Baptists all over the world for over\\nseventy-five years. But when worldly-wise men\\nclaimed to discover that Moses was not the author\\nof the Pentateuch, and that Roger Williams was a\\nmythological chief of the Narragansett Indian tribe,\\nthen came an assault on this superb evidence of\\nBaptist antiquity. The following correspondence\\nexplains itself. Rev. George Manly, D.D., is an\\n27", "height": "3772", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0455.jp2"}, "456": {"fulltext": "418 Pillars of Orthodoxy, or Defenders of the Faith.\\nA. B. graduate of Georgetown College, a graduate\\nof the Southern Baptist Theological Seminary, and\\nalso a graduate of the University of Berlin. He is\\nnow President of a college of languages in Berlin.\\nThere is no man more competent to investigate the\\nsubject under consideration.\\nLouisville, Ky., Dec. 6, 1895.\\nProf. George Manly, Berlin, Germany, Potsdamer Strasse 4:\\nMy Dear Brother I write to get your opinion of the au-\\nthenticity of a quotation often found in Baptist history. In\\n1819 the King- of Holland appointed Dr. A. Ypeij, Professor\\nof Theology in the University of Groningen, and Rev. I. J.\\nDermout, Chaplain to the King, both learned men and mem-\\nbers of the Dutch Reformed church. In the authentic vol-\\nume which they prepared and published at Breda, 1819, they\\ndevote one chapter to the Baptists, in which they make the\\nfollowing statement We have now seen that the Baptists,\\nwho were formerly called Anabaptists, and in later times\\nMennonites, were the original Waldenses, and who long in\\nthe history of the church received the honor of that origin.\\nOn this account the Baptists may be considered as the only\\nChristian community which has stood since the apostles,\\nand as a Christian society has preserved pure the doctrines\\nof the gospel through all ages. This has been quoted by\\nthe great Dr. J. Newton Brown; and Prof. Toby, formerly of\\nBethel College, wrote an article quoting it in the old Bap-\\ntist Review. Recently articles have appeared in some of our\\ndenominational papers denying that it had any reference to\\nBaptists. I am now revising my tract, Baptists in History,\\nand will publish your reply in connection with my letter to\\nyou.\\nPlease favor me with your information at your earliest\\nconvenience. I wish you the largest success in your great\\nwork, and hope to see you again in the nicest city of the\\nnicest State of the best country in the world.\\nMost cordially and fraternally yours,\\nW. P. Harvey.", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0456.jp2"}, "457": {"fulltext": "Baptists in History. 419\\nBerlin, den 14, Jan. 1896.\\nBev. W. P. Harvey, D.D., Louisville, Ky.:\\nMy Dear Sir In reply to your favor of December 6, 1895,\\nin which you inquire as to the authenticity of a passage\\nquoted in Baptist histories, and now called in question by a\\nprominent writer, I take pleasure in stating that the passage\\nis genuine and the translation gives the thought correctly. It is\\nfound- on page 148, vol. 1, of the work entitled: Geschied-\\nenis der Nederlandsche Hervormde Kerk: door A. Ypeij,\\nDoctor en Hoogleeraar der godgeleersheid te Groningen, en\\nI. J. Dermout, Deereberis van de Algemeene Synode der\\nNederlandsche Hervormde Kerk en Rredikant te s Graven-\\npage. Te Breda, MDGCCXIX.\\nHistory of the Dutch Reformed Church, by A. Ypeij,\\nDoctor and Professor of Theology at Groningen, and I. J.\\nDermout, Secretary of the General Synod of the Dutch Re-\\nformed Church, and Preacher at The Hague, at Breda,\\n1819.\\nThe passage is the following\\nGezien hebben wij nee, datdedoopsgezinden, dis, in vooe-\\ngere tijden, Wederdoopers, en in labere tijden Monnonieten\\ngenoemed werden, oorsponkelijk Waldenzen waren, die, in\\nder geschiedenis der kerk, sedert lang altijd zulk eene wel-\\nverdiende hulde hebben ontvangen Derhalve mogen de\\ndoopsgezinden beschouwd worden als van ouds her de\\neenige godsdienstgemeenschap, de bestaan heeft van de\\ntijden der Apostelen af, als eene christelijke maatschappij,\\nwelke de evanvelische godsdienstleer rein bewaard heeft,\\ndoor alle eenwen heen. We have now shown that the\\nbaptizers [the baptizing people], who were called Anabap-\\ntists in the earlier times andMennonitesin later times, were\\noriginally Waldenses, who, in the history of the church, for\\na long time have always received such a well-deserved\\nhonor. On this account the baptizers may be considered as\\nfrom olden times the only religious community, which has\\nstood from the times of the Apostles as a Christian society,\\nwhich has preserved the evangelical religious doctrine pure\\nthrough all the centuries to the present.\\nI here give a very literal translation, made from the origi-\\nnal, that agrees in all substantial points with the translation", "height": "3768", "width": "2420", "jp2-path": "pillarsoforthodo00boga_0457.jp2"}, "458": {"fulltext": "420 Pillars of Orthodoxy, or Defenders of the Faith.\\nwhich you have found elsewhere. I give religious com-\\nmunity instead of Christian community, but of course\\nthe author had in mind only Christian communities, and the\\nthought remains unaffected. Evangelical religious doc-\\ntrine can only be doctrine of the gospel. The original\\nwork is in the Royal Library at Berlin.\\nYours fraternally.\\nG. W. Manly.\\nThe above letter I showed to Mr. Theodore\\nHarris, President of the Louisville National Bank-\\ning Company, and one of our leading and most in-\\ntelligent Baptist laymen. He forwarded a copy to\\nMiss Zuda Harris, his daughter, who has spent\\nmany years in Berlin. She is a celebrated pianist,\\nand also highly educated, and has a certificate to\\nteach German literature in any part of the empire.\\nShe took up the subject and made a thorough inves-\\ntigation, translating the Dutch into German and the\\nGerman into English, and fully indorsed the testi-\\nmony of Dr. Manly.\\nI now quote from Mr. Alexander Campbell, in his\\ndebate with McCalla, page 378\\nFrom the apostolic age to the present time the senti-\\nments of Baptists and their practice of baptism have had a\\ncontinued chain of advocates, and public monuments of their\\nexistence in every center can be produced.\\nV. .Baptist Churches Are Identical With New\\nTestament Churches. 1. New Testament churches\\nwere local and visible assemblies of baptized be-\\nlievers. In this respect are not Baptist churches\\nlike them? 2. Apostolic churches were not called\\nthe church of the particular country in which they", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0458.jp2"}, "459": {"fulltext": "Baptists in History. 421\\nwere located; e. g. the Church of England, the\\nEpiscopal, Presbyterian, Baptist or Methodist Church\\nof Kentucky or of America. We do not read in\\nthe Xew Testament the Church of Judea, but the\\n\u00e2\u0096\u00a0churches of Judea. We do not read the Church of\\nMacedonia, but the churches of Macedonia.* We\\n\u00e2\u0080\u00a2do not read the Church of Galatia, but the\\nchurches of Galatia. We do not read of the\\n-Church of Asia, but the seven churches of Asia.\\nIn this respect are not Baptist churches like them 2\\nI am reminded that Acts 9:31 teaches differently.\\n\u00e2\u0080\u00a2\u00e2\u0080\u00a2Then had the churches rest throughout all Judea,\\nG-alatia and Samaria, and were edified.** While\\nthe plural, churches, is the reading in some good\\nmanuscripts, we admit that the oldest and most val-\\nuable has the singular. church so has the revised\\nversion. According to Dr. John A. Broadus, who\\nis quoted by Dr. George Clark in his commentary\\non this verse, the word church in the text is lim-\\nited iii this passage to the original church at Jeru-\\nsalem. The members had been scattered through-\\nout Judea, Samaria and Galilee, and held meetings\\nwhere they were, but still belonged to the original\\norganization at Jerusalem. 3. Conditions of mem-\\nbership in New Testament churches: a. Repentance\\ntoward God and faith in our Lord Jesus Christ. b.\\nA public and credible profession. c. Scriptural\\nbaptism. This is according to the practice of Bap-\\ntist churches. 4. The design of baptism, a. Not\\nin order to the remission of sins, but because of the\\nremission of sins. Baptism is not essential to sal-", "height": "3784", "width": "2416", "jp2-path": "pillarsoforthodo00boga_0459.jp2"}, "460": {"fulltext": "422 Pillars of Orthodoxy, or Defenders of the Faith.\\nvation, but salvation is essential to baptism. Are\\nnot Baptist churches like them 5. Scriptural bap-\\ntism was prerequisite to membership in New Testa-\\nment churches. Where there is no scriptural bap-\\ntism, can there be a scriptural church Baptist\\nchurches are like them. 6. The validity of baptism\\nas practiced by apostolic churches was not ques-\\ntioned. This is true of baptism practiced by Bap-\\ntist churches. Baptism administered by Baptists\\nstands not only unchallenged, but indorsed, directly\\nor indirectly, by all denominations. 7. There were\\ntwo, and only two, ordinances in apostolic churches,\\nviz.: Baptism and the Lord s Supper. The officers\\nconsisted of pastors, bishops, or elders, and dea-\\ncons. The same is true of Baptist churches. 8.\\nNew Testament church government, democratic or\\ncongregational. Each congregation as separate and\\nindependent of every other as if it w T ere the only\\none on earth. This is all true of Baptist churches.\\nBaptist churches are as much like apostolic churches\\nas they were like each other, and as much as Baptist\\nchurches are like each other now. We affirm that\\nbetween apostolic and Baptist churches there is no\\nessential difference. If Baptist churches are not a\\ncontinuity of apostolic churches, will some one tell\\nus where and when the last of the apostolic churches\\ndied, and when and where Baptist churches began\\n]]7ie/ e is the harm in the continued existence of\\nBaptists through all ages since the apostles Why\\nshould any Baptist oppose such a belief 2 We do\\nnot understand how a man who does not want the", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0460.jp2"}, "461": {"fulltext": "Baptists in Histoid 423\\nBaptists to have existed continuously can really de-\\nsire them to exist at all.\\nVI. We predicate the continuity of apostolic\\nchurches and churches like them on the promise\\nof Christ: The gates of hell shall not prevail\\nagainst it. In Matthew 18:17, Jesus, in speak-\\ning of offenses between brethren, says Tell it\\nto the church. If there has been a day since\\nhe uttered these words when there was no church\\nto tell anything to, for that day this passage was\\nof no effect, and his word failed. We do not\\nregard it necessry to prove an unbroken visible\\nand historical continuity of New Testament\\nchurches from Christ and his apostles until now.\\nWe hold that any church that bears the genuine\\napostolic stamp, if constituted yesterday by those\\nduly authorized, is in direct historical descent from\\nNew Testament churches. The question is not, Can\\nwe trace the history of his church and those fashioned\\nafter its divine model but the question is, Has\\nChrist kept his promise\\nVII. We predicate perpetuity of New Testament\\nchurches, and the identity of Baptist churches with\\nthem, upon Christ s prophecy that has been ful-\\nfilled in our history, If they have persecuted\\nme, they will persecute you. The forerunner,\\nJohn the Baptist, was beheaded. The Master was\\ncrucified. The apostles suffered martyrdom. Saul\\nof Tarsus made havoc of the church at Jerusalem.\\nOver three hundred years of Jewish and Pagan per-\\nsecutions followed. In the early part of the fourth", "height": "3768", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0461.jp2"}, "462": {"fulltext": "424 Pillars of Orthodoxy, or Defenders of the Faith.\\ncentury, Coiistantine, contending for no less a prize\\nthan the throne of the Caesars, chose the Christians\\nfor allies, and by their valor he triumphed. To the\\nconquerors the spoils were awarded. Christians\\nsuddenly emancipated from legal disabilities and\\nsocial ostracism, and elevated to positions of honor\\nand trust, were tempted beyond their power to resist,\\nand the many for the sake of peace suffered them-\\nselves to be betrayed into a compromise with Juda-\\nism and Paganism, which in the course of time\\ncrystallized into Romanism. This event marked\\nthe first great halt in the evangelization of the\\nworld. The consummation of the unhallowed union\\nof church and State was followed by an intellectual\\nand spiritual eclipse that lasted one thousand years,\\nknown as the dark ages. No doubt the apostasy\\nwas quite general, but it would be presumptuous to\\ninfer that it was universal. Elijah thought the\\napostasy of Israel under the reign of Jezebel was\\nuniversal. In despair and bitterest anguish he ex-\\nclaimed, I only am left. He was mistaken, be-\\ncause God said there were in Israel seven thousand\\nwho had not bowed the knee to Baal. According\\nto Bryce s Holy Roman Empire, the Papacy claimed\\nthat, as God ruled the heavens, therefore His vice-\\ngerent, the Pope, ought to rule the earth. To en-\\nforce conformity of worship, for twelve hundred\\nyears the sword, the stake and all forms of torture\\nwere employed to exterminate those who bravely\\nwithstood Popish innovations. Who were the vic-\\ntims Surely Romanists did not persecute each", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0462.jp2"}, "463": {"fulltext": "Baptists in History. 425\\nother. They were those who heard the voice of God\\nabove the voice of Caesar. Those who obeyed God\\nrather than men. The sect everywhere spoken\\nagainst/\\nIn the sixteenth century, when Luther heralded to\\nthe world, The just shall live by faith, he headed\\na revolution that threatened the existence of Roman-\\nism. To welcome the glorious Reformation Bap-\\ntists emerged from their hiding places, hoping that\\nthe day of their deliverance had come, but they\\nwere doomed to disappointment. While Romanists\\nand Protestants hated and persecuted each other,\\nthey united to exterminate the Baptists, because\\nthey regarded them, on account of their opposition to\\nchurch and State, as worse than traitors, and looked\\nupon them as arch heretics, because they opposed\\nbaptismal regeneration and infant church member-\\nship. Mosheim, p. 505 There were certain sects\\nand doctors against whom the zeal, vigilance and\\nseverity of Catholics, Lutherans and Calvinists were\\n.united, and in opposing whose settlement and prog-\\nress, these three communions, forgetting their dis-\\nsentions, joined their most vigorous councils and\\nendeavors. The object of this common aversion\\nwere the Anabaptists. The Elector of Hesse,\\nGermany, commended in the following language\\nthe zeal of King Henry Till., who had banished\\nBaptists, giving them twelve days to leave his king-\\ndom on pain of death if they disobeyed There\\n.are no rulers in Germany, whether they be Papists\\nor Protestants, that do suffer these men. If they", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0463.jp2"}, "464": {"fulltext": "426 Pillars of Orthodoxy, or Defenders of the Faith.\\ncome into their hands all men punish them\\nquickly. To justify the slaughter of the Anabap-\\ntists in the Netherlands, they are accused of the\\nabominations of Munster and held responsible for\\nindiscriminate bloodshed. The greatest authorities\\nhave exonerated the Anabaptists. Kurtz s Church\\nHistory, page 243, says The leader was Thomas\\nHunger, formerly a Roman Catholic priest, but now\\na Lutheran pastor of the church at Zurick. Kellar,.\\nin his late work on the Reformation, page 370,.\\nsays: That Cornelius has shown that in the chief\\npoints Hunger was opposed to the Baptists. Dr.\\nSchaff says It is the greatest injustice to make\\nthe Anabaptists responsible for the extravagances\\nthat led to the Munster tragedy/ In reply to the\\nold Munster slander, Dr. J. Newton Brown said\\nIt is now too late in the day to confound these primitive,\\npeople with the Munster sect, because both were called by\\ntheir enemies, Anabaptists. As well confound the Baptists\\nof the United States with the Mormons of Salt Lake. I\\nthought it proper to note this, although no man of intelli-\\ngence and candor believes that Baptists so originated. The\\nBaptists had been in existence full fifteen hundred years when\\nBockold, Mathys and their frantic followers commenced\\ntheir career of folly and crime. Munster was a German\\nforest where the Saxon chased the fierce wild boar, when\\nthe Master and his disciples laid the foundation of our his-\\ntory. The blood of that Caesar who drove Ariovistus to the\\nDanube was not yet extinct in the veins of Nero, when Bap-\\ntists were clustering in the vales of Thessaly and Tempe,\\nand among the hills of Rome. The fading light of letters\\nand of art still played in lingering beauty on the marble\\nsteps of the Acropolis, when hundreds of Athenian and Cor-\\ninthian believers were buried with Christ in baptism-", "height": "3764", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0464.jp2"}, "465": {"fulltext": "Baptists in History. 427\\nMosheim. p. 493 In almost all countries of\\nEurope an unspeakable number of these unhappy\\nwretches preferred death in its worst forms to a re-\\ntraction of their errors. IN either the view of the\\nflames that were kindled to consume them, nor the\\nignominy of the gibbet, nor the terrors of the sword\\ncould shake their invincible, but ill-placed, con-\\nstancy, or make them abandon tenets that appeared\\ndearer to them than life and all its enjoyments.\\nSpeaking of Baptists burned at the stake in Eng-\\nland, Froude, the historian says\\nThe details are gone their names are gone. Poor Hoi-\\nlanders they were, and that, is all. Scarcely the fact seemed\\nworth mention, so shortly is it told in a passing- paragraph.\\nFor them no Europe was agitated, no courts were ordered into\\nmourning, no royal hearts trembled with indignation. At\\ntheir death the world looked on complacent, indifferent, or\\nexulting. Yet here. too. out of twenty-five poor men and\\nwomen were found fourteen who. by no terror of stake or\\ntorture, could be tempted to say they believed what they did\\nnot believe. History for them has no word of praise yet\\nthey, too, were not giving their blood in vain. Their lives\\nmight have been as useless as the lives of most of us. In\\ntheir death they assisted to pay the purchase-money for\\nEngland s freedom.*\\nIn England, acts of general pardon were published\\nin 1538. 40 and *50. Thieves and vagabonds\\nshared the royal favor, but Baptists were excepted.\\nUnder Bloody Mary a large portion of the blood\\nthat flowed was from Baptist veins. Queen Eliza-\\nbeth followed the example of her wicked father, and\\nlike him banished Baptists, giving them twenty days\\nto leave her realm. For two hundred years, accord-", "height": "3772", "width": "2492", "jp2-path": "pillarsoforthodo00boga_0465.jp2"}, "466": {"fulltext": "428 Pillars of Orthodoxy, or Defenders of the Faith.\\ning.to the records of the courts, Baptists were per-\\nsecuted in England. It has been asserted that\\n\u00e2\u0080\u00a2immersion w as founded, discovered and invented\\nin 1641 in England. W. H. King, D.D., of Lon-\\ndon, England, as the correspondent of the Western\\nRecorder, spent several months in the London Mu-\\nseum, and after a thorough research said in the Re-\\ncorder of June 4, 1896 I can affirm with the\\nmost unhesitating confidence that in these volumes\\nthere is not a sentence or hint from which it can be\\ninferred that the Baptists generally, or any section\\nof them, or even any individual Baptist, held any\\nother opinion than that immersion is the only true\\nand scriptural method of baptism, either before the\\nyear 1639 or after it.\\nIn 1526, death, by drowning- and at the stake was the com-\\nmon fate of Baptists in Switzerland. Those who were not\\narrested escaped to Moravia, where for a season they were\\ntolerated. Finally King- Ferdinand was persuaded to banish\\nthem, and only a few days were given them to leave his do-\\nminions.\\nIt was summer harvest was near, and the vintage would\\nfollow soon and humanity would have dictated that even if\\njustice demanded the banishment of these men, they should\\nhave opportunity of gathering the produce of their labors,\\nand so be provided with the means of sustenance for their\\nfamilies during the approaching winter. But they were or-\\ndered to leave in three weeks and three days on pain of\\ndeath. Cramp, page 267\\nWithout leaving one murmur on record, in solemn, silent\\nsubmission to the Power that governs the universe, and\\ncauses all things to work for good, they packed up and de-\\nparted.\\nIn several hundred wagons they conveyed their sick,\\ntheir innocent new-born infants at the breast of their weep-", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0466.jp2"}, "467": {"fulltext": "Baptists in History. 429\\ning mothers, and their decrepid parents, whose work was\\ndone, and whose silvery locks told every one that they\\nwanted only the solace of the grave. At the frontier they\\nfiled off, some to Walachia, and others to Transylvania,\\nHungary and Poland. Greater, far greater, for their virtues\\nthan Ferdinand for all his titles and all his glory.\\nThe Word of God declares For there is noth-\\ning covered that shall not be revealed; and hid, that\\nshall not be known. When Sir Isaac Newton an-\\nnounced that all bodies that reflect light are com-\\nbustible, scientific men challenged his statement,\\nand triumphantly demanded that he demonstrate by\\nburning the diamond. Frankly, he replied, the\\ndiamond is an exception, but I base my observation\\non the uniformity of nature s laws, and I believe the\\ntime will come when the diamond will be burned.\\nLong ago the chemist with his blow pipe verified the\\nphilosopher s prediction. This is an age of tireless\\nresearch. To the interrogation of an imperative\\ncuriosity the rocks have rendered an account of\\nthemselves. The leaves that fell before the flood\\nhave told their story. Not a time-worn mark or\\nhieroglyphic found that is not deciphered. Not a\\ncrumbling monument or a buried city but has been\\nreproduced on the canvas of living history. Noth-\\ning will escape the sleepless and persevering anti-\\nquarian, with his pick and spade. Investigations\\nnow being made by Kellar, the great church histo-\\nrian, and others, are lifting the clouds and dispell-\\ning the shadows that have so long obscured our\\nhistory.", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0467.jp2"}, "468": {"fulltext": "430 Pillars of Orthodoxy, or Defenders of the Faith.\\nBAPTIST PERSECUTIONS IN AMERICA.\\nRoger Williams, who was raised in the Church of\\nEngland, and a graduate of one of the colleges of\\nthe chief University, arrived in Plymouth Colony\\n1631, and became a minister of the Established\\nChurch. Soon he commenced preaching Baptist doc-\\ntrines, for which in 1636 he was excommunicated\\n:and compelled in midwinter, in order to avoid im-\\nprisonment, to flee through the snows of the wilder-\\nness. After forty days of perilous journey, not\\nknowing what bed or bread did mean, he found\\nrefuge among the Narragansett Indians, where as a\\ntoken of his gratitude to God he founded the city of\\nProvidence, P. I. Williams was a pious man, and\\nby reading his Bible he became dissatisfied with his\\nbaptism. He became impatient waiting for a Bap-\\ntist minister, and finally he was baptized by Ezekiel\\nHolliman. In regard to the act I have no doubt it\\nwas immersion. 1. Protestants and Romanists have\\nnever disputed that the act was immersion. One\\nyear before, in 1638, Dr. Newman, in the Examiner\\nof May 13, 1896, tells us Rev. Chas. Chauncey\\n(afterward President of Harvard College) arrived at\\nPlymouth from England. He became assistant pas-\\ntor at Plymouth. 1 Referring to him, Gov. Brad-\\nford says But there fell out some difference about\\nbaptism, he holding it ought to be by dipping ye\\nwhole body under water, and that sprinkling was\\nunlawful. 2. The testimony is overwhelming.\\nHev. John Stanford s History First Church, Prov-", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0468.jp2"}, "469": {"fulltext": "Baptists in History. 431\\nidence, R. I. (vol. 4, p. 795 An. Register), says,\\nspeaking of Roger Williams and his companions\\nThe y were convinced of the nature and design of\\nbaptism by immersion. 1 Dr. W. H. Whitsitt,\\nQuestion in Baptist History, page 163, argues\\nthat Roger Williams was not immersed, and says\\nBenedict, who claims to have followed the rec-\\nords closely, employs the word baptize and says\\nnothing of immersion. Rev. H. M. King, D.D., of\\nProvidence, R. I., in reply, said, in Watchman of\\nNovember 18, 1896: The truth is, that Benedict\\nquotes Stanford s language verbatim, immersion and\\nall, when he gives an account of the First Church at\\nProvidence. Yol. 1, p. 475. Dr. King continues\\nTo say that Mr. Stanford does not mention im-\\nmersion is simply a confession that he never has\\nseen Stanford s history, and adds If he had not\\nreferred to the edition, volume and page, we should\\nbe compelled to conclude that he had never seen\\nBenedict either. As it is, we do not know what to\\nconclude. Dr. A. H. Newman, in the Examiner\\nof May 13, 1896, says: Roger Williams was im-\\nmersed, 1 and adds Dr. Dexter, to whom I wrote\\nin 1882, was of the opinion that Roger Williams\\npracticed immersion. Prof. H. C. Vedder, in the\\nExaminer of May 21, 1896, says Roger Williams\\nwas immersed, and adds In fine, anybody who\\nasserts that anything but immersion has been prac-\\nticed from the beginning among American Baptists\\nassumes the burden of proof, and ingenious guesses\\nabout Mark Lucar, and things of that sort, are not", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0469.jp2"}, "470": {"fulltext": "432 Pillars of Orthodoxy, or Defenders of the Faith.\\nproofs. They may satisfy the guesser, but he cannot\\nfairly ask that anybody else should be satisfied with\\nthem. 3. For any one who claims to be a Baptist\\nto infer, or presume, that when Baptists use the\\nword baptize, they of course must mean sprink-\\nling, and not immersion, is manifestly unfair to his\\nown people. 4. No man of Roger Williams 1 intel-\\nligence would have become dissatisfied with immer-\\nsion and sought relief in sprinkling or pouring,\\nJuly 20, 1651, Elders Holmes, Clark and Grandall,\\nBaptist preachers of Concord, R. I., while assisting\\nEld. Witter in a meeting near Lynn, Mass., were ar-\\nrested and imprisoned in the Boston jail. Holmes was\\nfined $150, Clark $100 and Grandall $25. The fines\\nof the two latter were paid. Holmes was publicly and\\ncruelly flogged. Rev. Henry Dunston, first Presi-\\ndent of Harvard College, because he preached a ser-\\nmon against infant baptism was removed from his\\nposition. Two students of the college were ex-\\npelled because during vacation they attended a Bap-\\ntist meeting. In 1655, Thomas Gould, of Charles-\\nton, Mass., refused to have his body sprinkled, for\\nwhich he was censured by his church and prosecuted\\nin the courts for over seven years. In connection\\nwith others, he organized a Baptist church in Bos-\\nton. Magistrates, hearing of it, issued warrants re-\\nquiring them to attend the Established Church. The\\nGeneral Court disfranchised them and imprisoned\\nthem, and for three years they pursued them with\\nfines and imprisonment. In May, 1668, the Gen-\\neral Court sentenced Thomas Gould, Wm. Turner", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0470.jp2"}, "471": {"fulltext": "Baptists in History. 433\\nand John Forman to be banished, and because they\\ndid not flee they were put in jail for about one year.\\nIn 1676, the first Baptist meeting-house was built in\\nBoston. A law was at once passed confiscating it,\\nif they did not cease to meet in it. In 1680, the doors\\nwere nailed up by order of the court. In 1718,\\nfourteen were imprisoned in Boston because they re-\\nfused to pay the salary assessment for the parish\\nminister. Such instances were general throughout\\nwhat is now known as New England. In the colony\\nof Virginia there was a law that required dissenters\\nto report, and if they refused, the first time the pen-\\nalty was, to be whipped. For the second offense,\\nto be whipped twice and publicly acknowledge their\\nfault on the Sabbath day in the congregation. Third\\noffense, to be whipped every day until obedience\\nwas secured. Baptist preachers were arrested as\\nvagrants and cast into jails for no cause but their re-\\nligious opinions. Rev. Wm. Wickenden preached\\nthe first Baptist sermon in New York in 1669. He\\nwas arrested, convicted and put in jail for three\\nmonths. In North Carolina there was a law prohib-\\niting Baptists from building meeting-houses in cities.\\nThe Georgia Legislature once refused to charter a\\nBaptist institution of learning. In 1774, Rev. Isaac\\nBackus, a Baptist preacher, chairman of a commit-\\ntee appointed by Warren Baptist Association of\\nRhode Island, was the first committee to appear be-\\nfore the Continental Congress at Philadelphia, ask-\\ning for religious liberty. The elder Adams sarcas-\\ntically told Mr. Backus, You might as well try to", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0471.jp2"}, "472": {"fulltext": "434 Pillars of Orthodoxy, or Defenders of the Faith.\\nchange the evolutions of the heavenly bodies as to\\ndissolve the union of church and State. He was\\nmistaken. That Baptist committee was instrumen-\\ntal in engrafting the following clause in the Federal\\nConstitution No religious test shall ever be re-\\nquired as a qualification to any office or public trust\\nunder the United States. In 1775, the Baptists of\\nVirginia organized a crusade against the Established\\nChurch. After their triumph was complete, Hawks,\\nthe historian, says The Baptists seem to have\\nknown no relenting; their hostility never ceased for\\ntwenty-seven years. Again he says The Estab-\\nlishment was finally put down. The Baptists were\\nthe principal promoters of this work, and in truth\\ndid more than any other denomination in its accom-\\nplishment. Virginia and Rhode Island were slow\\nin adopting the Constitution of the United States,\\nand to conciliate them the following amendment was\\nmade to the Constitution Congress shall make no\\nlaw respecting an establishment of religion, or pro-\\nhibiting the free exercise thereof. Brethren, were\\nthe millions of martyred heroes misguided, and did\\nthey suffer in vain Yes, if one religion is as good\\nas another. Yes, if it matters not what a man be-\\nlieves, so he is sincere. Yes, if believers are not\\nthe only proper scriptural subjects of baptism, and\\nif immersion is not essential to Christian baptism.\\nYes, if Christ did not build a church. Yes, if he\\ndid build his church and the gates of hell pre-\\nvailed against it. We have followed the Baptists\\nthrough the pages of history, written not by them-", "height": "3760", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0472.jp2"}, "473": {"fulltext": "Baptists in History. 435\\nselves, but by opponents. We have learned of\\ntheir struggles and afflictions in their helplessness.\\nWe have seen them without secular allies and\\nworldly advantages, contending valiantly against\\nprincipalities and powers and spiritual wickedness\\nin high places.* The sculptor with his chisel hews\\nthe marble block, and makes the beautiful statue.\\nThe furnace separates the gold from the dross. Vet-\\nerans who win great battles are made by constant\\ndrilling, long marches and rigid discipline. As the\\nCaptain of our Salvation was made perfect through\\nsuffering, so God in his providence has brought\\nBaptists through many trials and tribulations.\\nBaptist doctrines, once so unpopular that it cost\\nthe life of a believer to avow them, have taken deep\\nroot in the institutions of the land. We no longer\\nstand alone for civil and religious liberty, for sepa-\\nration of church and State, and self-government in\\neach. Our principles laid the ax at the root of the\\nUpas tree, the one-man power, and sounded the\\ndeath-knell of all forms of absolutism and priest-\\ncraft. In great religious movements God has highly\\nhonored us by giving us leadership. It was Win.\\nBordie Gourney, a Baptist preacher, who inaugu-\\nrated, in 1805, the voluntary Sunday-school plan,\\nwhen the Robert Raikes movement of hired teachers\\nand endowed schools was doomed to die. Win.\\nHughes, a consecrated Baptist layman, founded the\\nfirst Bible society. In 1793, God chose Wm. Carey,\\nironically called the consecrated cobbler by Dean\\nSwift, to be the Apostle of Modern Missions. Roger", "height": "3764", "width": "2432", "jp2-path": "pillarsoforthodo00boga_0473.jp2"}, "474": {"fulltext": "436 Pillars of Orthodoxy, or Defenders of the Faith.\\nWilliams, influenced by his Baptist principles, was\\nthe forerunner in the establishment of civil and re-\\nligious liberty. The Declaration of Independence\\nwas denounced by the tyrants of Europe as an\\nAnabaptist document. Baptists were among the\\nfirst and bravest to enlist in the Revolutionary war.\\nSo distinguished were their services that General\\nWashington made most honorable mention of their\\nsacrifices and valor in the glorious struggle for inde-\\npendence. To-day civil and religious liberty is no\\ndearer to us than to many other denominations.\\nCordially we acknowledge that in our struggles we\\nhave had the prayers and fraternal aid of many who\\nwere not Baptists. We only claim what history ac-\\ncords, that we were the pioneers who blazed the way,\\nand that to our lot has fallen the hardest of the\\nfighting. We have furnished more martyrs than\\nany other people. When the Lord Chancellor of\\nEngland proposed to award John Locke the honor\\nof being the author of religious liberty, he pro-\\nclaimed to the world the following The Baptists\\nwere the first propounders of absolute liberty, just\\nand true liberty, equal and impartial liberty.- Chief\\nJustice Story, speaking of the Baptist settlement of\\nRhode Island, says: In the code of laws estab-\\nlished by them in Rhode Island Ave read for the first\\ntime since Christianity ascended the throne of the\\nCaesars, the declaration that conscience should be\\nfree, and men should not be punished for worship-\\nping God in the way they were persuaded he re-\\nquires.", "height": "3748", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0474.jp2"}, "475": {"fulltext": "Baptists in History. 437\\nSchaff says of the English Baptists: For this\\nchange of public sentiment, the chief merit is due to\\nthe English nonconformists, who in the school of\\npersecution became advocates of toleration, espe-\\ncially to the Baptists and Quakers, who made reli-\\ngious liberty (within the limit of the golden rule) an\\narticle of their creed, so that they could not consist-\\nently persecute, even if they should ever have the\\nchance to do so. Creeds of Christendom, vol. 1,\\npage 803.\\nHerbert S. Skeats, A History of the Free\\nChurches of England, London, page 24, says: It\\nis the singular and distinguishing honor of the Bap-\\nitsts to have repudiated, from their earliest history,\\nall coercive power over the consciences and actions\\nof men with reference to religion. No sentence is\\nto be found in all their writings inconsistent with\\nthese principles of Christian liberty and willinghood\\nwhich are equally dear to all the free congregational\\nchurches of England. They were the j^oto-evaiigel-\\nists of the voluntary principle.\\nIn a foot note the author says The author is\\nnot connected with the Baptist denomination, and\\nhas therefore, perhaps, greater pleasure in bearing\\nthis testimony to undoubted historic fact.\\nBancroft, our great American historian, says, vol.\\n2, page 60: Freedom of conscience, unlimited\\nfreedom of mind, was from the first the trophy of\\nthe Baptists.\\nIn 1790 there were 65,000 Baptists in the United\\nStates. In 1800 there were S0,00o. Now there", "height": "3780", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0475.jp2"}, "476": {"fulltext": "438 Pillars of Orthodoxy, or Defenders of the Faith.\\nare not less than 4,250,000, and about 15,000,000\\nunder our influence. One hundred years ago we\\nhad one communicant to every sixty of the popula-\\ntion, now w T e have one to every eighteen. We have\\nbecome in the South about one-ninth of the popula-\\ntion. In 1800 the population of the United States\\nwas 7,000,000. It is now about 75,000,000. The\\nBaptists are sixty-two times as many as they were in\\n1800, while the population is only ten times what it\\nw r as then. In other words, the Baptists have multi-\\nplied these ninety-nine years fifty times more in pro-\\nportion than the population. Phenomenally has our\\nnumerical strength increased, and more so has been\\nour gain in wealth, learning, and social power. The\\ngreatest preacher of the century was a Baptist,\\nCharles II. Spurgeon. The richest man in the\\nworld is a Baptist, and to his honor, and the honor\\nof his Baptist faith, he is the most liberal rich\\nman of the age. God is abundantly blessing our\\nlabors in home and foreign fields. The Father has\\ngiven us much, and much fruit will He require.\\nWhen I reflect about our marvelous past and pres-\\nent obligations, I tremble. The children of Israel\\nhave left a history not richer in great lessons than\\nour own. After hundreds of years of Egyptian\\nbondage God delivered them. Before them He di-\\nvided the waters. He gave them a cloud by day.\\nand a pillar of fire by night. Water from the rock\\nand manna from heaven, but they forgot God s mer-\\ncies and murmured, and wandered forty years in the\\nwilderness, a journey that could have been made in", "height": "3764", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0476.jp2"}, "477": {"fulltext": "Baptists in History. 439\\ntwenty-four hours. At Cadesh Barnea they heard\\nthe report of the spies, and, lacking faith, they\\nturned back and perished in the wilderness.\\nEpictetus had these ringing words for his motto,\\n;t Know an opportunity. This is the molding and\\ngolden age of the world. Men read, think, and for\\nthemselves interpret (rod s word. Shackles forged\\nby arrogant tyrants in church and State, and fos-\\ntered by superstition, have been broken. God, the\\ngiver of all light, commands us to let our light\\nshine. The organic laws of our republic, supported\\nby enlightened public opinion, are our allies. This\\ncountry is our earthly Canaan. This is the jubilee\\nepoch in our history. We are not only free to wor-\\nship Grod as our conscience dictates, but free to\\npropagate our principles. The Father has given\\nHis Son the heathen for an inheritance, and the\\nuttermost parts of the earth for a possession. In\\nthe language of Caleb, Let us go up at once and\\npossess it, for we are able to overcome it. The\\nBaptist denomination is neither an apology nor rem-\\niniscence. It glories in its past, rejoices in the\\npresent, and, in the words of the great Neander,\\nThe Baptists have a future.\\nFor truth with tireless zeal they sought,\\nIn joyless paths they trod,\\nHeedless of pain or blame they wrought,\\nAnd left the rest with God.\\nBut though their names no poet wove\\nIn deathless song or story,\\nTheir record is inscribed above,\\nTheir wreaths are crowns of glory.", "height": "3780", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0477.jp2"}, "478": {"fulltext": "440 Pillars of Orthodoxy, or Defenders of the Faith.\\nTherefore, my beloved brethren, be ye stead-\\nfast, immovable, and always abounding in the work\\nof the Lord.", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0478.jp2"}, "479": {"fulltext": "", "height": "3736", "width": "2368", "jp2-path": "pillarsoforthodo00boga_0479.jp2"}, "480": {"fulltext": "i\\nmj^HB? HHH\\n4\\nvjmB^^Hm\\nt\\nJ. N. HALL.", "height": "3768", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0480.jp2"}, "481": {"fulltext": "CHAPTER XVII.\\nJ. N. HALL.\\nJ. N. Hall, the greatest debater in the Baptist de-\\nnomination, was born at Pleasureville, K}\\\\, Feb.\\n5, 1849. At the age of seven years he went with\\nhis parents to Ballard county, Ky., where he grew\\nto manhood.\\nBro, Hall was reared in the country, and never\\nreceived a college education, yet he is better edu-\\ncated than nine out of ten of those who have re-\\nceived diplomas from college or university. Like\\nSpurgeon or D. L. Moody, he has risen above al-\\nmost any of the college men, and, with his oratory\\nand keen logic and personal magnetism, he is a\\ngreat power before an audience.\\nAt the age of fourteen he was converted, under\\nthe ministry of Elder C. L. Cate, and was baptized\\nby the authority of Cane Run Church, Ballard\\ncounty, Ky. Later he joined the Hopewell church,\\nsame county, where he was licensed to preach on the\\nsecond Saturday in January, 1871, and was or-\\ndained the second Sunday in January the next year.\\nBro. Hall has confined his work to the country\\nand small towns. He has only held a few meetings\\nin the larger centers. He has never had any ambi-\\ntion to rise in the ministry, and his greatness has\\nbeen recognized and talked of by others. He never\\n(441)", "height": "3764", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0481.jp2"}, "482": {"fulltext": "442 Pillars of Orthodoxy, or Defenders of the Faith.\\nsought a pastorate, lie never applied for a place to\\npreach. He has taken such work as has come in his\\nway, and has not been able to accept one-half the in-\\nvitations to hold meetings and to engage in the de-\\nfense of Baptist doctrines that have been offered to\\nhim.\\nHe has averaged, perhaps, one sermon a day for\\nthe last twenty years, making not less than ten\\nthousand sermons during his ministry of thirty\\nyears. As he grows older his work accumulates,\\nand a recent letter from him to the writer states that\\nhe seldom stops work before twelve o clock at night\\nafter having worked all day.\\nAs a result of his preaching, hundreds have pro-\\nfessed conversion. Sometimes there are as many as\\nforty or fifty professions of faith in a protracted\\nmeeting, and he scarcely ever holds a meeting en-\\ntirely barren of results. His prominence as a de-\\nbater has caused some slanderers to publish the idea\\nthat his ministry has been barren of conversions. It\\nis a fact that few men have been more successful in\\nsoul-winning, and the souls won by him always join\\nthe Baptists. The writer has had the most favor-\\nable opportunity of knowing the facts, and he never\\nheard of one who joined another denomination after\\nbeing converted in J. N. Hall s meeting. This fact\\nis suggestive. When other men can show such a\\nrecord, it will be time then, but not before, to find\\nfault with J. N. Hall s manner of preaching.\\nFor twenty-eight years he had the help of a most\\nexcellent wife. He married Miss Mollie Earle on", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0482.jp2"}, "483": {"fulltext": "IT. Ball. 443-\\nthe sixth day of July. 1871, and, after standing by\\nbis side in his great work for twenty-eight years, she\\ndied Dec. 12, 1899. Mrs. Hall was an intelligent\\nwoman and an untiring worker. Bro. Hall could\\nnever have accomplished what he lias if it had not\\nbeen for her. The writer knew her personally,\\nhaving been pastor in Fulton, Ky., where Bro. Hall\\nand wife held their membership. It seemed to be a\\npleasure to her to have -fellowship in the gospel\\nby assisting her husband. She helped him in his\\ncorrespondence, in his editorial work, and book\\nbusiness. She was an helpmeet indeed. She now\\nrests from her labors and her works do follow\\nher.\\nBro. Hall has proved himself to be a very suc-\\ncessful newspaper man. His first venture was in\\n1879, when he engaged with Elder F. L. Du Font in\\npublishing the Baptist Gleaner, at Fulton, Ky.\\nBro. Du Font, owing to failing health, withdrew\\nfrom the paper, and for some time Bro. Hall edited\\nand published the paper alone. In 1881 the Gleaner\\nwas consolidated with the Baptist Banner, of Cairo.\\n111., and for nearly a year he labored with Elder\\nW. P. Throgmorton in publishing that paper.\\nIn 1881 Bro. Hall, in partnership with Elder\\nJ. B. Moody, revived the Baptist Gleaner, at Ful-\\nton. Ky., and this arrangement was continued for\\nabout five years, when he sold out to Bro. Moody.\\nLater he became connected with the Baptist\\nReaper, and changed its name to Baptist Gleaner.\\nand continued its publication for five years, when", "height": "3772", "width": "2472", "jp2-path": "pillarsoforthodo00boga_0483.jp2"}, "484": {"fulltext": "444 Pillars of Orthodoxy, or Defenders of the Faith.\\noverwork compelled him to sell out to the Western\\nRecorder, and for about two years he was editor of\\nthe Gleaner Department of that great paper.\\nIn 1898 the American Baptist Flag of St. Louis,\\nMo., was sold at auction, and J. N. Hall bought it;\\nand he has been editor of that paper ever since.\\nThe Flag has a large circulation; the last published\\nstatement gave it at fourteen thousand. It is grow-\\ning in circulation and influence, and it is necessary\\nto take the Flag into account if one would succeed\\nin any great denominational enterprise. It is an\\nindependent, fearless defender of the faith.\\nAs a debater Bro. Hall has no equal. His self-\\npossession, keen logic, personal magnetism, orator-\\nical power, ready repartee, broad reading, rapid\\nspeaking, clear enunciation, correct pronunciation,\\ndistinct articulation and thorough knowledge of all\\ntheological questions make him invincible in debate.\\nHis first debate was with Prof. E. C. L. Denton,\\nin 1884. Denton was a practiced Campbellite de-\\nbater, but he proved to be no match for the young\\nDavid who had just come on the field. Mr. Denton\\nhas since then, at various times, refused to meet\\nBro. Hall in debate. He has also debated with the\\nfamous polemic, J. A. Harding, Campbellite, of\\nNashville, Tenn. The defeat of Harding was so\\ncrushing that his brethren have not called on him\\nsince to defend their doctrines. He has met such\\nMethodist champions as Dr. Jacob Ditzler and\\nDr. E. W. Alderson. His debates have always\\nbeen eminently satisfactory to Baptists, and but few", "height": "3760", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0484.jp2"}, "485": {"fulltext": "J. N. Hall 445\\nmen have ever been willing to meet him a second\\ntime in debate.\\nOne of the greatest triumphs he ever had was in\\nhis debate with the famous infidel Putman, of New\\nYork. The debate was held at a place known as\\nBetween the Rivers, in Trigg county, Ky., about\\neight miles from Canton, Ky. There was an infidel\\nclub in that community, and the members of it had\\nbeen constantly challenging the Christian people in\\nthe community for a debate. They said openly that\\nno preacher would dare to meet Ingersoll or Putman.\\nAt last, when patience has ceased to be a virtue, the\\nBaptist pastor in the community accepted their chal-\\nlenge, and asked that the infidels bring Ingersoll,\\nand he promised to get Hall. The terms were\\nagreed upon and the infidel club made up $500 to\\nsecure Ingersoll, who refused to come, but recom-\\nmended Putman, who was President of the Free\\nThought Association of America.\\nThe time for the debate came on and Mr. Putman\\nwas present, but Hall, being a very busy man, failed\\nto reach the place at the hour the debate was to be-\\ngin. The infidels were delighted, and the Christian\\npeople, of course, were in despair. The time to\\nbegin was at 7 o clock p. m. A large congregation\\nhad gathered and Hall not there. You can imagine\\nthe situation better than it can be told.\\nMr. Putman arose to speak and stated that it was\\njust as he expected, that he had no idea Mr. Hall\\nwould meet him, but that it made no difference, as\\nhe was paid to come and discuss the questions at", "height": "3768", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0485.jp2"}, "486": {"fulltext": "446 Pillars of Orthodoxy, or Defenders of the Faith.\\nissue for four days, and that he intended to stay the\\nfour days, Hall or no Hall. He spoke two hours,\\nand, being both eloquent and able, the effect on the\\ncongregation was overwhelming. Infidelity was\\nflourishing. But its prosperity was to be short-\\nlived.\\nA boy came into the large building that was fitted\\nup for the debate just before Putman finished speak-\\ning, and slipped up to the Baptist pastor and spoke\\nsome words. When Putman had finished speaking,\\nthe pastor arose and stated that the boy had come\\nfrom Canton and had brought the news that Bro.\\nHall was there, and, being too tired to get further\\nwithout doing himself an injury, would stay there\\nand rest that night and would be on the ground the\\nnext day in time for the debate.\\nThe next morning Bro. Hall was there. He took\\nPutman to one side and asked him for the arguments\\nlie had made the night before, which were given\\nhim. Without any hesitation he walked to the\\nstand, when the time for the exercises came, and\\nmade his speech in reply to the speech he had not\\nheard. He spoke for two hours, and it was so over-\\nwhelming that the people forgot themselves and all\\nthe rest of the world for the time being and thought\\nonly of the great truths that were being expounded\\nby Bro. Hall.\\nMr. Putman never rallied again. He made some\\nmiserable efforts to meet Hall s arguments, and at\\nevery turn he was met by Hall s keen logic and lucid\\nanswers. At the end of the second day he an-", "height": "3760", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0486.jp2"}, "487": {"fulltext": "N. Hall 447\\nnounced that he had pressing business in New\\nYork and left, notwithstanding his boast that he\\nhad come to stay four days, w Hall or no Hall.\\nBro. Hall, being left alone, finished out the time\\npreaching the gospel, and his closing sermon was\\nfrom the text: What Think Ye of Christ?\\nAt the conclusion of this great sermon he invited all\\nwho had been infidels or skeptics, and who now\\nthought well of Christ and would like to become fol-\\nlowers of Christ, to come forward and give him\\ntheir hands. Forty-seven came forward! It was\\nglorious! The backbone of infidelity was broken in\\nthat community, and it has never rallied since.\\nSuch have been the good results of these debates.\\nHe has held over ninety public debates, besides\\nwritten discussions.\\nBro. Hall is just in the prime of life, fifty years\\nold. The probability is that twenty-five years at\\nleast will be yet given to him for active service in\\nthe Master s work. When his time comes to be\\ngathered to the fathers it can be said of him that he\\nspent his life contending earnestly for the faith\\nwhich was once delivered unto the saints (Jude 3),\\nand ihat he has not shunned to declare all of the\\ncounsel of God. 1\\nBro. Hall is now living in Fulton, Ky., where he\\nedits and publishes the American Baptist Flag.", "height": "3772", "width": "2368", "jp2-path": "pillarsoforthodo00boga_0487.jp2"}, "488": {"fulltext": "THE STATE OF THE DEAD.\\n[The following speech of J. N. Hall was made in\\nreply to a speech by Thomas Williams, a Christa-\\ndelphian, in a debate at Zion, Ky., which debate\\ncontinued six days, beginning August 1, 1898. Bro.\\nHall s lucid, clear and forcible style is clearly seen\\nin this speech, besides it meets the doctrine of the\\ndeath of the soul, as held by Christadelphians, Sev-\\nenth Day Adventists and others. There is comfort\\nin the speech, as it proves that our loved ones who\\nhave passed away are not gone forever, but are\\nalive with God.]\\nj. n. hall/s first speech of one hour.\\nBrethren, Moderators, Ladies and Gentlemen\\nWe are entering upon the discussion of a subject\\nthat is fraught with profound interest to everybody\\npresent. 1 suppose probably no subject could claim\\nyour attention or arouse your interest so much as\\ndoes the condition of the dead. The thought that\\ncomes nearest our hearts and provokes our falling\\ntears is the recollection of our departed friends, and\\nthe anxious inquiry springs to our lips What is the\\npresent condition of the dead What shall be our\\ncondition when it will be said of us that we are\\ndead\\nWe appreciate the very patient attention that has\\nbeen given to our brother while he proceeded to out-\\n(448)", "height": "3760", "width": "2376", "jp2-path": "pillarsoforthodo00boga_0488.jp2"}, "489": {"fulltext": "The State of the Dead. 449\\nline before you Lis position on the subject; I bespeak\\nfor the entire discussion of the question that same\\ndegree of interest, and as fearful as is the thought\\nthat we may stand by the open sepulchre and look\\nin on the pale face of the ones we love, with the ex-\\npectation that they have fallen into utter uncon-\\nsciousness, and must sleep without consciousness\\nuntil the resurrection from the dead, terrible, I say,\\nas such a truth may be, yet if it be the truth of God s\\nword we ought to accept it, and I now assert my\\nreadiness to accept the position that has been taken\\nby this brother, if the passages he has quoted, when\\nplaced in their right connection with what they\\nthemselves say, teach any such doctrine. I will be\\nwilling to believe it if God teaches it. But I am not\\ngoing to accept it because of some sort of an inter-\\npretation my brother may make. I shall follow my\\nbrother, as he did not follow me, and will not set up\\nan opposing line of argument until 1 have noticed\\nhis.\\nI shall first call attention to the fact that he does\\nnot like the proposition, and yet he volunteered to\\nput his name to it; he accepted it, and that makes it\\nall right so far as he is concerned. The proposition\\nstates just what he tried to prove. I do not know\\nwhy he objects to it. He has been trying to impress\\nus with the thought that all that constitutes man is\\ntotally unconscious from the time of death until the\\nresurrection. If he didn t try to prove that, what\\ndid he try to prove He wanted the proposition to\\nread that man is unconscious from death to the res-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0489.jp2"}, "490": {"fulltext": "450 Pillars of Orthodoxy, or Defenders of the Faith.\\nurrection. Well, my brother, all that constitutes\\nman should be understood in that term man.\\nIf there is an advantage that is sought to be taken\\nin the use of the word man, then you see why\\nthe brother wanted the wording changed. But the\\ndoctrine of the Christadelphians is that all that con-\\nstitutes man, and everything belonging to man,\\nfrom the time of death to the resurrection, is uncon-\\nscious. That is their doctrine. The proposition\\nstates it, and I like it, and the brother will be\\nobliged to stand by it. I admit that he will have\\ntrouble to defend it. It says a good deal, but it will\\nbe hardly possible to prove it. It means, when you\\ncome to consider the question, that you have got to\\nfind out what man is. The brother s proposition re-\\nquired him to do this. He forgot it; he overlooked\\nit; for some reason he did not do it. Do you know\\nwhat constitutes man from anything he said He\\nundertook to prove that man is made of dust, that at\\nleast a part of the earth is in his constitution. That\\npart is accepted; he proved it, we admit it. He\\nquoted a number of Scriptures, I. Cor. xv. 45, The\\nfirst man is of the earth, earthy. We believe that\\nhe had earth in him. Gen. ii. T, The Lord God\\nformed man out of the dust of the ground. That\\nproposition is admitted. He was formed of the\\ndust. But there is another word, formed, in that\\nconnection the brother did not happen to notice.\\nWe will see it directly. Gen. iii. 10, Out of the\\ndust wast thou taken. Correct. Job xxxiii. 6,\\nFormed out of clay/ That is right. Gen. iii. 23.", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0490.jp2"}, "491": {"fulltext": "The State of the Dead. 451\\nAll right. Gen. xviii. 27, Abraham but dust and\\nashes. That is right. Abraham was dust and\\nashes; so are we, but is that all that constitutes\\nman?* The proposition says that all that consti-\\ntutes man is unconscious. Dust constitutes man in\\npart; the brother proves it, and we admit it, but is\\nthat all Suppose we take a little time to inquire\\ninto that. Let us see what it does take to constitute\\na man. We admit dust is a part of it. Turn to\\nII. Cor. iv. 1, For though our outward man per-\\nish, jet o;;: 1 inward man is renewed day by day.\\nThere is man, an outward man, and that man\\nperishes; the brother proved it. What man is that?\\nThe man taken out of the ground, made out of clay,\\nof the earth, earthy, who goes back to dust and\\nashes; that is the outward man and that man per-\\nishes. Is that all that constitutes man Let Paul\\nanswer, But our inward man is renewed day by\\nday. There is another man, brother, that pertains\\nto the constitution of man, and belongs to the prop-\\nosition. Here are tivo men, if you please; one man\\nof the dust who perishes, and the other man rises\\nout of his death that does not perish, and Paul de-\\nclares that both are of the same man.\\nEph. iii. 16, -To be strengthened with might by\\nhis spirit in the inner man. The inner man.\\nWhat man is that Is that the one that came out of\\nthe dust 2 Is that the one that dies day by day\\nwhen the body is perishing day by day Here are\\ntwo men, and they constitute but one man, and the\\nbrother says that all that constitutes man is totally", "height": "3772", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0491.jp2"}, "492": {"fulltext": "452 Pillars of Orthodoxy, or Defenders of the Faith.\\nunconscious from death to the resurrection. That\\nis true of the dust man, but there is another man.\\nIs it true of him Did he prove that the dust man\\ndies Does anybody deny it No, sir. He says\\nthat all he wants to prove to this audience is that\\nwhen a man is dead he is dead. We all believe\\nthat, brother. The question is, which man is it that\\nis dead 2 We ask this because the Word says there\\nare two of them, one on the outside and the other\\non the inside. You prove that the outside man is\\ndead and we accept it, but there happens to be a\\npassage you have lost sight of that speaks of another\\nman, the inner man.\\nRom. vii. 22, For I delight in the law of God\\nafter the inner man. :f So then with the\\nmind (the inner man) I myself serve the law of God,\\nbut with flesh (the outer man) the law of sin.\\nThere are two parts to man, one an outer man, the\\nother an inner man.\\nI. Pet. iii. 1-4, listen, Likewise, ye wives\\nwhose adorning let it not be that outward adorning\\nof plaiting the hair, and wearing of gold and put-\\nting on of apparel/* That is done on the outer man,\\nthe body. Do not give your special attention to\\nthat. Peter says, But let it be the hidden man of\\nthe heart, in that which is not corruptible, even the\\nornament of a meek and quiet spirit. Let it be\\nwhat The adorning of the inner man. What is\\nthat A meek and quiet spirit. Have you got a\\nspirit These wives had. Is that their inner man\\nYes, Peter says that is the inner man, and they are", "height": "3752", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0492.jp2"}, "493": {"fulltext": "The State of the Dead. 453\\nadorning that which is not corruptible. What is it\\nthat is not corruptible This meek and quiet spirit\\nis not corruptible. That word not corruptible is\\nthe word which, in Rom. ii. T, is translated im-\\nmortal, incorruptible the very word in origi-\\nnal Greek that is translated immortal is there\\ntranslated incorruptible and is applied to the spirit\\nof the godly women. Didn t you say something\\nabout finding a place which said something about an\\n41 immortal soul or an immortal spirit? Here\\nit is. Look after it a little, if you please.\\nAll that constitutes man is totally unconscious be-\\nfore the resurrection. What constitutes man An\\nouter man and an inner man; a dust body and a\\nspirit; one a dying, perishing body, and the other\\nbeing renewed day by day at the same time. These\\nare declarations of God s word. It says this is what\\nconstitutes a man.\\nLet us turn and examine the Scriptures given by\\nthe brother. He went over a long list of Scriptures\\nin a hurry. I took them down as fast as he read,\\nI. Cor. xv. 45, kw The first man is of the earth,\\nearthy. Correct. Did God form man from the\\ndust of the earth He did. What part of the man\\nHis body. What of the spirit? Did he form the\\nspirit out of dust If he did not, where did the\\nspirit come from\\nJob iv. IT, -Shall mortal man be more just than\\nGod? There it is, mortal. The body is mor-\\ntal. Is the spirit mortal I challenge the brother\\nto say so. The brother challenged me to find a sol-", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0493.jp2"}, "494": {"fulltext": "454 Pillars of Orthodoxy, or Defenders of the Faith.\\nitary passage where it said immortal soul. You\\nfind a passage containing the words mortal soul,\\nand I will find right next to it the passage contain-\\ning immortal soul.\\nPsa. ciii. 14, He knoweth our frame, he re-\\nmembereth that we are dust. What is it that is\\ndust Our mortal body. It goes back to dust.\\nBut is our spirit dust\\nJob xxx. 25, For I know that thou wilt bring\\nme to death and to the house appointed to all the\\nliving. Correct. This is spoken of the body, not\\nof the spirit.\\nEccle. ix. 5 makes the statement that the dead\\nknow not any thing, neither have they any more a\\nreward, for the memory of them is forgotten. The\\nbrother takes the position that this involves the en-\\ntire man. The living know that they must die;\\nbut the dead know not any thing. That is going to\\nbe admitted, but the question arises. What is it that\\nis dead What is it that is involved in the matter of\\ndeath Suppose we read just a little further from\\nthat same author. Listen: Also their love, and\\ntheir hatred, and their envy is now perished; neither\\nhave they a portion any more in anything that is\\ndone under the sun. You see now he is speaking\\nof death, and the relationship of the dead to things\\nwhich are under the sun. This serves as a key.\\nWhat element is it that is being considered as dead\\nLet us look a little further into that. Does the\\ndeath include the spirit The body is dead; that is\\nadmitted; and the death mentioned there includes", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0494.jp2"}, "495": {"fulltext": "The State of the Dead. 455\\nthe spirit or it does not. Is there something that\\nsurvives Let us ask this same man that used this\\nlanguage in this same book whether the spirit goes\\ndowu into death or not. Listen Eccles. xii. 7\\nThen shall the dust return to the earth as it was.\\nDoes the spirit return to dust k But the spirit\\ngoes to God who gave it. What is it then that is\\ndead? The part that pertains to the knowledge that\\nis under the sun. Let us see a little further what is\\nmeant by the expression, The dead know not an y\\nthing. The declaration is, For he is not the God\\nof the dead, but of the living; for all live unto\\nhim. That is the statement of Jesus Christ. God\\nis not the God of the dead, but of the living. But\\ndidn t all of them die Yes. Is not all that con-\\nstitutes a man wholly dead The brother so affirms.\\nIf so, God is no longer their God. But He is their\\nGod He is, therefore, the God of the dead because\\nthey all live unto him. Then they are not dead.\\nThere is an element in them that is not dead. The\\nexpression must be taken either in a limited or an\\nunlimited sense please look at another part of the\\nsentence neither have they any more a reward.\\nIf the application is of unlimited application to all,\\nthen this will deny my brother his reward. He is\\nnow alive; he is going to die; the dead know not\\nany thing, neither have they any more a reward.\\nHis own passage has cut him off from the resurrec-\\ntion and from the reward. Listen to Job vii. 9,10\\n14 He that goeth down to the grave shall come up no\\nmore. He shall return no more to his house; neither", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0495.jp2"}, "496": {"fulltext": "456 Pillars of Orthodoxy, or Defenders of the Faith.\\nshall his place know him any more. This declara-\\ntion is to be taken in an unlimited or in a limited\\nsense. The statement is that those that go to the\\ngrave shall come up no more. It is a declaration of\\nthe total annihilation of the dead and a denial of the\\nresurrection from the dead, if taken in an unlimited\\nsense. We must determine the sense of our Scrip-\\ntures. So the passage is to be taken in a limited\\nsense, and the reference is to those under the sun\\nwho shall have no more knowledge of anything that\\ntakes place. But the spirit, which is a part of the\\nessential being as God gave it, still lives. The\\ninner man returns to God, who gave it. It follows,\\nthen, that the proposition is untrue so far as that\\npassage is concerned.\\nBut he also called attention to another passage;\\nlet me turn and read, Job xiv. 10 But man dieth,\\nand wasteth away; yea, man giveth up the ghost, and\\nwhere is he Giveth up what The ghost, and\\nwhere is he As the waters fail from the sea, and\\nthe flood decayeth and dryeth up; so man lieth\\ndown, and riseth not: till the heavens be no more,\\nthey shall not awake, nor be raised out of their sleep.\\nIf a man die, shall he live again? All the\\ndays of my appointed time will I wait. What is\\nit that dies The body. What is it of which Job\\nis speaking The body, that which goes down to\\nthe grave. The spirit does not go to the grave.\\nSolomon says the spirit returns at death to God who\\ngave it; the body returns to dust. If the phrase\\nbody does not include the spirit, the proof is not to", "height": "3764", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0496.jp2"}, "497": {"fulltext": "The State of the Dead. 457\\nbe found in this passage for the support of his prop-\\nosition. That it does not include it in this passage\\nis found in the fact that Solomon says the spirit re-\\nturns to God who gave it.\\nIt is said that God formed man from the dust of\\nthe ground Did God form man s spirit from the\\ndust of the ground i God f ormeth the spirit of\\nman within him Zech. xii. 1. Here is the same\\nword formed that is used in Gen. ii. 7. That\\nbody that the brother says was made out of the dust\\nof the ground was unconscious until the time that\\nGod breathed into his nostrils the breath of life.\\nThat body was nothing but a magnificent corpse\\nuntil God gave unto it the breath of life. But did\\nGod make the breath of life of the dust Was it\\njust breath, or breath having life in it Zechariah\\ndeclares that God f ormeth the spirit of man within\\nhim. That is made a direct part of the matter of\\nhis creation.\\nThe brother referred also to Eccles. iii. 18: I\\nsaid in mine heart concerning the estate of the sons\\nof men, that God might manifest them, and that\\nthey might see that they themselves are beasts. For\\nthat which befalleth the sons of men befalleth the\\nbeasts; even one thing befalleth them; as the one\\ndieth so dieth the other; yea, they have all one\\nbreath; so that a man hath no pre-eminence above\\na beast; for all is vanity. All go to one place; all\\nare of the dust and all turn to dust again. The\\nbrother presumes to say as a conclusion of this state-\\nment that there is no distinction between man and", "height": "3764", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0497.jp2"}, "498": {"fulltext": "458 Pillars of Orthodoxy, or Defenders of the Faith.\\nbeast. They both go to one place; they all are of\\ndust and all turn to dust again. Now the very next\\nsentence, which the brother neglected to quote,\\ngives us the key to the situation and makes a state-\\nment of the true nature of the case Who knoweth\\nthe spirit of man that goeth upward, and the spirit of\\nthe beast that goeth downward to the earth? It is\\ntrue that the body of the beast and the body of the\\nman are alike, but is it true of their spirits, of their\\ninner man The very next sentence declares that\\nwhen you come to their spirits you strike the differ-\\nence. The spirit of the man goeth upward at death,\\nand the spirit of the beast goeth downward at death.\\nGod made the beasts and gave them their breath,\\nbut he did not breathe into their nostrils of the\\nbreath of life. The beast hath breath and flesh, and\\nit comes from the dust. In these respects man s\\nbody is like them, but when man comes to die the\\nspirit returns to God who gave it and goeth upward.\\nBut this is not so of the beast.\\nPsa. cxlvi. 3 Put not your trust in princes, nor\\nin the son of man, in whom there is no help. His\\nbreath goeth forth; he returneth to his earth; in that\\nvery day his thoughts perish. What is the psalmist\\nDavid talking of in this connection It is well\\nenough to look at the connection, and by doing it\\nwe are able to escape false conclusions we otherwise\\nwould fall into. The psalmist is talking about men\\nwho put their trust in the princes of this world. He\\nsays, Put not your trust in princes that cannot\\ncarry out their purposes. They have no perpe-", "height": "3764", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0498.jp2"}, "499": {"fulltext": "The State of the Bead. 459\\ntuity of life in this world: when they die their pur-\\nposes perish. That word is also translated pur-\\nposes,* \u00e2\u0080\u00a2intentions. designs. They fail they\\nare unable to carry out their plans: they die. It has\\nno reference whatever to their condition after death.\\nThese princes may still live do live, because God\\nis the God of the living.\\nThen we have the statement that Hezekiah prayed\\nthat God would spare his life yet for fifteen years.\\nThe brother says. Did God spare his life Yes.\\nWould he have lived if God had not spared his life\\nNo. Would he have died Yes. In what sense\\nTotal unconsciousness That is the very point the\\nbrother undertakes to prove. He would have been\\ndead as to his body: would he have been dead as to\\nhis inner man All men have an inner man. When\\nGod breathed into his nostrils the breath of life and\\nman became a living soul, did he give the first man\\nwhat he expected every other man to have Did he\\ngive what those wives had. a spirit Did he give\\nwhat the Corinthians had, a spirit If he did, did\\nthat die If it did the brother has not yet proved it.\\nThe brother says, suppose he had died and gone to\\nheaven, would it have been just to Hezekiah to let\\nhim stay out of heaven fifteen years Yes. Why\\nBecause God has so constituted life in its natural\\nrelations as to make us love life. So long as we\\nlook at life from this side of the grave, life is desir-\\nable; our relationships here have by nature and asso-\\nciation become sweet: so if. like Paul, we could\\nhave a glimpse of paradise, we still would have a", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0499.jp2"}, "500": {"fulltext": "460 Pillars of Orthodoxy, or Defenders of the Faith.\\ndesire for the things of this world, unless we, like\\nPaul, had been crucified to the world and the world\\nunto us. There is not any inconsistency in this.\\nBut the brother asks what is the need of the res-\\nurrection if the dead are now alive. He thinks it\\nwould be cruel to bring them back to their earthly\\nbodies. Why bring back the dead from heaven\\nFor instance Abel has been in heaven ever since\\nthe time he passed away. Why call the spirits back\\nand put them in mortal bodies We do not come\\nback and enter into mortal bodies. In the resurrec-\\ntion from the dead they get immortal bodies; their\\nbodies become immortal, like their spirits in that\\nglorious operation.\\nThen the brother came to the New Testament.\\nHe said Lazarus is dead. Jesus Christ said it.\\nWas lie dead He was; but in what sense was he\\ndead Was he dead in the sense of being totally\\nunconscious Was everything that constituted Laz-\\narus dead Was his inner man dead His spirit\\ndead? The declaration is, iC The spirit returns to\\nGod who gave it. If that was true of anybody in\\nSolomon s time, wasn t it just as true in Lazarus\\ntime If Solomon s spirit went to God at death,\\nand everybody in his time went to God in spirit at\\ndeath, so did Lazarus. Then the spirit of Lazarus\\nwas not dead. The body died. There is no doubt\\nabout that. Where did he come from If he was\\ndead in spirit he would have come down from\\nheaven; whereas the dead Lazarus came forth from\\nthe grave. Was he in the grave He was. He", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0500.jp2"}, "501": {"fulltext": "The State of the Dead. 461\\nhad died and been buried. Whenever resurrection\\ncomes, the spirit comes to the body and the body is\\nobliged to come out of the grave. The dead body is\\nrevived and the man lives.\\nThen the brother came to I. Cor. xv. I will turn\\nand read that statement ww If there be no resurrec-\\ntion of the dead, then is Christ not risen; and if\\nChrist be not risen, then is our preaching vain.\\nYea, and we are found false witnesses of God be-\\ncause we have testified of God that he raised up\\nChrist, whom he raised not up if so be that the dead\\nrise not. For if the dead rise not then is not Christ\\nraised; and if Christ be not raised your faith is vain,\\nye are yet in your sins. Then they also which are\\nfallen asleep in Christ are perished. The argu-\\nment the brother makes is drawn from the expres-\\nsion, kt They which are fallen asleep in Christ are\\nperished, if the dead rise not. The point in the\\nargument is this If there be a conscious condition\\nof the spirit between death and the resurrection,\\nthen there could not be any perishing even if their\\nbodies did not rise, since there is an element of\\ntheir being which is already saved. Paul s entire\\nargument is hypothetical; he bases the argument on\\na supposition. He says, Ye are yet in your sins\\nif Christ be not raised from the dead, 1 yet the Cor-\\ninthians had already received the forgiveness of sins.\\nHe bases the assurance that there was remission of\\nsins on the resurrection from the dead, and yet\\nwhether there was a resurrection from the dead or\\nnot, they had had remission of sins. He says,", "height": "3764", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0501.jp2"}, "502": {"fulltext": "462 Pillars of Orthodoxy, or Defenders of the Faith.\\nYour faith is vain, vet they had faith. In the\\nvery same hypothesis Paul argues that if there is no\\nresurrection of the dead, then you have got no spirit\\nand they that have departed have no existence at all.\\nResurrection from the dead is based on the idea that\\nman is potentially immortal and resurrection from\\nthe dead is a necessity for the development of im-\\nmortality. If there is no resurrection from the\\ndead, then there is no immortality; on the same\\nground you have no faith, and no remission of sins;\\nyet you did have faith, and remission of sins, resur-\\nrection or no resurrection. To show that his argu-\\nment is purely hypothetical he proceeds to say in the\\ntwentieth verse u Now is Christ risen from the\\ndead and become the first fruits of them that slept.\\nTherefore they that sleep in Christ are not perished;\\ntherefore your faith is not vain, our preaching is not\\nvain, your sins are pardoned. Therefore the hypo-\\nthetical argument Paul makes, instead of supporting\\nmy brother s position, is directly opposed to it.\\nHis next point was the resurrection of Jesus\\nChrist. He asks whether Christ was dead. There\\nis a sense in which Christ s death involves a separa-\\ntion from God. That is the meaning of the word\\ndeath, separation. In that dying hour Christ looked\\nup and said, My God, my God, why hast thou for-\\nsaken me Does God forsake him Does he die?\\nYes. Therefore the Son of God separated from the\\nFather goes down in the grave and he speaks of it\\nas death. And I wish to call attention to a\\nthought just here. My brother intimates that Christ", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0502.jp2"}, "503": {"fulltext": "The State of the Dead. 463\\nbecame as totally unconscious in his death as we are\\nin ours. According to his conception, Jesus Christ\\nwas wholly without knowledge from the day of his\\ndeath to the time of his resurrection. His divinity\\nas well as his humanity both alike slept. Listen to\\nwhat Jesus said in his departing hour. He looks up\\ninto the face of the Father and says, Father, into\\nthy hand I commend my spirit. Where did his\\nspirit go Into the hands of God. Unless his sol-\\nemn declaration in the dying hour was false, his\\nspirit did not go down into the sleep of death. Did\\nhe have a spirit He says he did, and he com-\\nmended it to God. Spirits do not go into the grave;\\nspirits do not return to dust for they are not taken\\nfrom the dust.\\nI believe I have noticed every point taken by the\\nbrother except the last one. He says the primary\\nmeaning of the word soul is ;t breathing creature;\\nit is used very frequently of soul and of spirit in the\\nBible; it is applied to beasts and various other\\nthings; it is also applicable to man and God. We\\nhave got to determine by the context what the mean-\\ning of the word is. That is granted. Nearly any\\nword you may think of in connection with the Scrip-\\ntures has various applications, and you have to de-\\ntermine its meaning by the context. Therefore\\nthere is very little to be drawn from the statement\\nof the original word rendered soul and spirit and\\nsometimes applied to beasts and to man and some-\\ntimes to God. If it always meant a mortal being,\\nthen God is mortal; if it sometimes means an im-", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0503.jp2"}, "504": {"fulltext": "464 Pillars of OrtJwdoxy, or DefencU vs of the Faith.\\nmortal being, then it may be so applied to man. I\\nhave called your attention to the line of argument\\ndrawn by the brother. There is one point further.\\nlt The grave cannot praise thee; neither any that go\\ndown into silence.* Who goes to the grave, to this\\npit of corruption The outer or the inner man\\nThe key to the whole situation is found in this sim-\\nple definition of what constitutes man. If the fleshly\\nbody is all there is of him, then the fleshly body in\\ndeath is unconscious.. If there is an element in man\\nseparate from the dust body which at death goes to\\nGod, then it does not go to the grave. All these\\npassages the brother stated of going to the grave, of\\nhaving no knowledge under the sun, our purposes\\nperishing all that pertains to the grave. It in-\\nvolves the body and does not involve the spirit. The\\nbrother has to prove that the spirit man also goes\\ndown to the grave, as does the dust man, and when\\nhe has established that proposition he will make\\nsome start to prove his doctrine.\\nIf I have overlooked a passage that you quoted\\nand you will now call my attention to it, I will look\\nat it before I proceed. Name it and I will now turn\\nand look after it, or name it later on. Then let us\\nproceed to inquire a little into the nature of this sub-\\nject.\\nGen. i. 26, Man was made in the image of God.\\nAnd God said, let us make man in our image and\\nafter our likeness/ What is God s image or like-\\nness as it is expressed in man 1 Man was to have\\ndominion over all earthly creation. It may be well", "height": "3752", "width": "2376", "jp2-path": "pillarsoforthodo00boga_0504.jp2"}, "505": {"fulltext": "The State of the Dead. 465\\nto find something further about the construction of\\nman who was made in God s image, and given this\\ndominion over nature. Man s body could not have\\nthat ascendency necessary for this dominion. There\\nare ten thousand things in nature that have decided\\nadvantages over our bodies, but there is nothing in\\nnature that has an ascendency over our spirits.\\nWhen it comes to his conceptions, his thoughts, his\\nimaginations, his discoveries, his inventions, man\\nrises in the scale of his being until he ascends above\\neverything else that has earthly being. Whatever\\nit is in man that is in God s image it was to have\\ndominion. Flesh cannot do it; therefore flesh is not\\nthe part of man made in the image of God. Man s\\nbody could not be made in the image of God. Turn\\nto Isa. xl. ii., To whom will you liken God To\\nwhat image will ye compare him You can make\\nan image of man; you can make it out of clay, out\\nof brass, out or gold, out of silver, and it is the dec-\\nlaration of Isaiah that nobody can make a likeness\\nof God. That man and God are not in the same\\nimage; if they were you could make an image of God\\nas easily as you can make an image of man.\\nIn Acts xvii. 29, Forasmuch, then, as we are the\\noffspring of God, we ought not to think that the\\ngodhead is like unto gold or silver or stone, graven\\nby art of man s device. Any sculptor can make\\nan image of man, but no one can make an image of\\nGod, and this shows us that our bodies are not in\\nGod s image.\\nIt is dishonoring to God to attempt to make a\\n30", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0505.jp2"}, "506": {"fulltext": "466 Pillars of Orthodoxy, or Defenders of the Faith.\\nlikeness of him. In Roin. i. 23, They changed\\nthe glory of the incorruptible God into an image\\nmade like to corruptible man. That was a dis-\\ngrace to God to make an attempt at it, but it would\\nnot be a disgrace if man s corruptible body was in\\nGod s image.\\nPhil. ii. 6-8, Who, being in the form of God,\\nthought it not robbery to be equal with God, but\\nmade himself of no reputation, and took upon him\\nthe form of a servant and was made in the likeness\\nof man. Here is a change on the part of Christ\\nfrom the likeness of God to the likeness of man.\\nHe took on himself our flesh and was made like we\\nare in body. That shows that our bodies are not\\nlike God s image. Who took on the likeness of the\\nflesh? Christ. But have you found that the outer\\nman, or dust man, that constitutes man as to his\\nflesh, and his inner man, are both distinct things,\\nand that this outer man is not in the image of God\\nIt is merely of the earth, and goes back at death to\\ndust. If there is, therefore, any likeness of God in\\nman, it must be his inner man. He has a dual na-\\nture; his dust or material body is not in God s\\nimage.\\nBut read again John iv. 24, God is a Spirit, and\\nthey that worship him must worship him in spirit\\nand in truth. There is God s character, God s na-\\nture. It is spirit. Let us see if we do not find an\\nendowment of that element in man which is called\\nspirit, and that the real man made in the image of\\nGod will turn out to be the spirit which does not die.", "height": "3760", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0506.jp2"}, "507": {"fulltext": "The State of the Dead, 467\\nHorn. viii. 16, ^The spirit itself beareth witness with\\nour spirit that we are the children of God. God\\nis spirit, and the relationship between us and God is\\nof a spiritual character.\\nCan this dust body of man be like a spirit Luke\\nxxiv. 36-ttO, When Jesus stood in their midst they\\nwere terrified and affrighted, supposing they had\\nseen a spirit, but Jesus said, A spirit hath not flesh\\nand bones as ye see me have. 1 Dust bodies do\\nhave flesh and bones, and spirits do not. Spirits\\ncannot, therefore, be in the form of dust bodies.\\nNow, then, whence came this spirit that does\\nnot have flesh and bones and that was not made of\\ndust? Zech. xii. 1, k He formeth the spirit of man\\nwithin him. Notice, he is speaking of the crea-\\ntion. Where did the spirit come from God.\\nHow X God formed it in man. When God stretched\\nout the heavens and laid the foundations of the\\nearth that is the creation period, what else did he\\ndo He formed the spirit of man within him.\\nWhen At the beginning. How When God\\nmade man out of the dust of the ground, he was a\\ncorpse; it takes another act, a creative act, for that\\nman to have life. God formed the spirit within\\nhim, that is what Zechariah says. Moses says that\\nGod breathed into his nostrils the breath of life, and\\nman became a living soul. Whence, then, came\\nthe spirit From God. At death what becomes\\nof the spirit The body goes back to dust, but the\\nspirit that came from God was formed in man at the\\ntime of the creation, that spirit thus formed at death", "height": "3768", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0507.jp2"}, "508": {"fulltext": "468 Pillars of Orthodoxy, or Defenders of the Faith.\\ngoes back to God who gave it, and you have the\\nsame lifeless corpse you had at the beginning.\\nWhat is the distinction between man now at death\\nand Adam at the creation? He is a corpse; he was\\nthen, he is now. There was a period in which lie\\nlived. Now he is dead. Where is his spirit gone\\nTo God who gave it. As to his spirit, he is not\\ndead; as to the outer man, he is dead.\\nActs vii. 59, And they stoned Stephen, calling\\nupon God and saying, Lord Jesus, receive my\\nspirit. 1 Who said it? Stephen. When? At\\ndeath, when he was dying, he looked up to God and\\nsaid, 1 am now going, I am taking my departure; I\\nknow where my body is going, down under these\\nstones in death. Is that all that constitutes a man\\nListen to his statement Lord, receive my spirit/\\nWhen Jesus was on the cross he cried with a loud\\nvoice, saying, Father, into thy hands I commit my\\nspirit. Does all that constitutes a man become un-\\nconscious at death\\nBut the question may arise, Can spirits have con-\\nscious being without material bodies The decla-\\nration is made that God is a spirit; God s body is\\nnot made of dust; it does not have material organi-\\nzation; he is nothing but spirit. Jesus Christ was\\nspirit before he became incarnate. Then he had a\\nbody, and continued in the body until death, and\\nfrom the time of death until the resurrection he was\\nwithout a material body; at the resurrection the\\nspirit and body came together. Angels are said to\\nbe the spirits sent forth to administer to them that", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0508.jp2"}, "509": {"fulltext": "The State of the Bead. 469\\nshall be heirs of salvation, and jet they have no ma-\\nterial bodies; they are not made of dust. It is,\\ntherefore, possible for the spirit of man to exist sep-\\narate from his material body and still have conscious\\nbeing in the presence of God after death.\\nNow a few words about immortal soul; the broth-\\ner did not find it, and nobody else finds the expres-\\nsion, immortal soul, yet I showed you that there\\nis an incorruptible spirit; the same word translated\\nimmortal in other places, a spirit undying, that\\nabides and will continue. The word u mortar is\\nalways applied to the flesh and never applied to the\\nspirit, and there is not any statement that at death\\nthe spirit dies. James says that the body without\\nthe spirit is dead, but the spirit is not dead. It is\\nthat inner man that we claim is still conscious after\\nthe death of the body.\\nI have called attention to the fact that the flesh\\nbody is not in the image of God; let us see if the\\nspiritual man is in the image of God. Horn. viii. 29:\\nFor whom he did foreknow, he also did predes-\\ntinate to be conformed to the image of his Son. In\\nthe transaction in the garden of Eden there Avas a\\ntwofold nature in man. Who was it stretched forth\\nhis hand and took the fruit Adam. What part of\\nAdam His hand. What was it ate of the fruit\\nHis mouth; his material body. What was it trans-\\ngressed the law i His material body, the only man\\npresent. Was there no other man present except\\nthat i Where was the spirit that Zechariah said God\\nformed within him Did not that have a part in it", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0509.jp2"}, "510": {"fulltext": "470 Pillars of Orthodoxy, or Defenders of the Faith.\\nHad man s will, his conscience, his mind, no part in\\nthe act of disobedience? The man spirit was in-\\nvolved as well as his body, and he lost the image of\\nGod in that transaction. The declaration was. In\\nthe day that thou eatest thereof thou shalt surely\\ndie. In some sense or other man died that day;\\nhe did not die as to his body; he died in the sense of\\na moral death, in the sense of a separation from\\nGod. In Col. iii. 10, we read, 4 -And have put on\\nthe new man which is renewed in knowledge after\\nthe image of him that created him. It becomes\\nlike a new creation. The man dead in trespasses\\nand sins has been brought to life. What man is\\nthat The inner man. Where does he go at death I\\nTo God. Stephen s spirit returned to God; Jesus\\nspirit returned to God. The thief s spirit went\\nwith Christ. What died The body? No, the\\nspirit, the inner man, that God said should die in\\nthe day that he ate of the fruit, not in the sense of\\nbeing totally extinct, but in the sense of separation\\nfrom God. The body is the outer man, the mortal;\\nthat dies in the sense of becoming unconscious and\\ngoing back to dust. The word mortal means sub-\\nject to death; the word immortal means exemption\\nfrom death. Death as to the body means that state\\nof being in which there is a total and permanent\\ncessation of the vital functions and sensations of\\nlife, an extinction of bodily life. That is Webster.\\nWhat of the soul, Mr. Webster? Spiritual death, a\\nperversion of the soul by sin, loss of the favor of\\nGod.", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0510.jp2"}, "511": {"fulltext": "The State of the Bead. 471\\nCan man be dead and at the same time be alive\\nCan the spirit be dead and the body alive Let us\\nsee if it is possible. She that liveth in pleasure is\\ndead while she vet liveth. There is life and death\\nboth in the same person. Look a little further;,\\nCol. ii. 13, And you, being dead in your sins and\\nthe uncircumcision of your flesh, hath he quickened\\ntogether with him. These people who he here\\nsays had been dead were alive all the time and at\\nthe very time that he says they were dead. That\\nshows that there is one element in man that can be\\ndead, while at the same time there is another ele-\\nment in man that can be alive. Here are two men,\\nan inner and an outer man, and while the inner man\\nis dead in trespasses and sins, the outer man is very\\nmuch alive. When the outer man is dead and goes\\ninto the grave, the other man lives in the spiritual\\nrealm just the same.\\nAway back in the Old Testament lie is finding all\\nhis proof in the use of hypothetical expressions. I\\nam going back to the Old Testament. In Isa.\\nxiv. -1-9 you will read what the prophet said of Baby-\\nlon How hath the oppressor ceased\\nhell from beneath is moved to meet thee at thy com-\\ning; it stirreth up the dead for thee. v That word\\nhell is translated from the Hebrew word sheol, which\\nrepresents both the grave and the state of the dead\\nin the grave. He told us yesterday that everybody\\nin sheol had quit thinking, quit acting, quit speak-\\ning. Listen: It stirreth up the dead for thee.\\nWhat I thought if they were clean dead it could", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0511.jp2"}, "512": {"fulltext": "472 Pillars of Orthodoxy, or Defenders of the Faith.\\nnot stir them up. God s word says they are there\\nin sheol, even all the chief ones of the earth, and all\\nbtirred up. Let us look a little further. Ezek.\\nxxxi. 15,17: In the day when he went down to\\nthe grave I caused a mourning. I made\\nthe nation to shake at the sound of his fall when I\\ncast him down to hell with them that descend into\\nthe pit. This is Pharaoh and all his mul-\\ntitude/ They are dead, and in the grave, and in\\nhell. Now compare these words on the same sub-\\nject The strong among the mighty shall speak to\\nhim out of the midst of sheol dead, buried, in\\nhell, in sheol and yet talking That is from the*\\nOld Testament, the very place where he goes to\\nprove that everything dead is silent, right out of\\nthose same Scriptures we read that in hell they\\nspeak.\\nI want to quote another passage, a declaration of\\nthe Old Testament. The Scriptures talk about being\\ngathered to the fathers. Listen: Gen. xxv. 8,\\nAnd Abraham gave up the ghost, and died in a\\ngood old age, an old man and feeble of years, and\\nwas gathered to his people. You cannot have a\\ngathering to people without considering the idea of\\na multitude. Abraham s body was never buried\\nwith his people; it was buried by the side of his wife\\nin the cave of Machpelah; yet God s word declares\\nbefore he was buried that he died and was gathered\\nto his people. The idea of being gathered to peo-\\nple carried the idea of a multitude. You have got\\nto have a multitude in existence to which Abraham", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0512.jp2"}, "513": {"fulltext": "The State of the Dead. 473\\n-went after his death. From the New Testament,\\nbefore this debate closes, we are going to find this\\nman Abraham alive with his people.\\nI want to notice another thought; I want to tell\\nyou that the ordinance of baptism is a contradiction\\nof this man s doctrine. Rom. vi. 3. As many as\\nwere baptized into Christ were baptized into his\\ndeath. Therefore we are buried with him by bap-\\ntism into death, that like as Christ was raised up\\nfrom the dead by the glory of the Father, even so\\nwe also should walk in newness of life. In this\\nwe have a picture of the burial of a dead bod v.\\nSpeak to the administrator and say What are you\\ndoing Burying the old man. What are you do-\\ning I Raising up the new man. Here is a repre-\\nsentation of the death and burial of the body and\\nthe resurrection of the body. What is the condition\\nof the man between the burial and the resurrection\\nIs he dead You do not bury a man until he is\\ndead. Were you clean good dead when you were\\nput under the water Is there a conscious or an un-\\nconscious condition represented by the figure be-\\ntween the burial and the resurrection I come to\\ntell you this morning that the doctrine the brother\\nundertakes to impress upon us degrades man to the\\nlevel of the brute; it is a gospel of dirt.\\nI propose to show you that all that constitutes\\nman does not die at death. Turn, if you please, to\\nLuke xx. 37. 38. Now that the dead are raised,\\neven Moses showed at the bush, when he said, I am\\nthe God of Abraham, and Isaac, and Jacob. God is", "height": "3760", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0513.jp2"}, "514": {"fulltext": "474 Pillars of Orthodoxy, or Defenders of the Faith.\\nnot the God of the dead, but of the living; for all\\nlive unto him.* Kemember, all three of these men\\nwere dead at the time this language was uttered.\\nNow, if my brother is in the right, these dead men\\nwere entirely dead, clean, good dead, and they have\\nno life of any sort. Then God is not their God.\\nBut if there is still an element of their being that is\\nalive, that has survived death, then God is their\\nGod, for he is not the God of the dead, but of the\\nliving. How can he be the God of Abraham, Isaac\\nand Jacob when they are dead, according to my\\nbrother s argument? The answer is here For all\\nlive unto him. Every one of them had their spirits\\nreturn back to God and are still alive and in his\\npresence, in his sight. He knows of them; he is\\ntheir God. That includes Abraham, Isaac and\\nJacob, and all of the dead until time shall be no\\nmore. Jesus positively says they are all alive, and\\nI am not, therefore, going to believe that they are\\nall dead in the sense my brother believes they are\\ndead.\\nTurn to Matt. x. 28, Fear not them that can kill\\nthe body, and after that have no more that they can\\ndo, but rather fear him that is able to destroy both\\nsoul and body in hell. 1 Will you notice, man can\\nkill our bodies, but they cannot kill our souls\\nThat shows that the body and soul must be distinct.\\nIf my body and soul were the same thing, and if a\\nman was to kill my body he would kill both togeth-\\ner. If body and breath are all there is of man, man\\ncan kill him. Can any man kill him Jesns Christ", "height": "3772", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0514.jp2"}, "515": {"fulltext": "The State of the Dead. 475\\nsays lie cannot do it. Why can t lie Can he kill\\nthe body? Yes. Can he kill the soul? No. Then\\nthe body and soul are two distinct things. This\\nshows that the spirit or soul in the man is distinct,\\nfrom the body and is not killed with the body.\\nLook further Luke ix. 29, And as he prayed,\\nthe fashion of his countenance was altered, and his\\nraiment was white and glistening. And, behold,\\nthere talked with him two men, which were Moses\\nand Elias. Both these talking with him, talking-\\nwith Christ during his personal ministry, Moses and\\nElias! Talking? Jesus said they did. Who\\nappeared in glory, and spoke of his decease which he\\nshould accomplish at Jerusalem. They talked to\\nhim about his death. Who was Moses He died\\naway back yonder. Who was Elijah He was\\ntranslated hundreds of years before and went back\\nto God. Both gone. When have they had resur-\\nrection How did they get back I My brother says\\nthat all that constitutes man is totally unconscious\\nfrom death to the resurrection. Was everything-\\nthat constituted these men unconscious If so, how\\ncould they get back and talk God s word says\\nthey did and I believe it. Therefore his proposition\\nis untrue. The presence of spirits who have come\\nback and have been seen and heard and made them-\\nselves known is positive proof of the fact of the un-\\ntruthfulness of the proposition. He could not make\\nthe proposition stand to save his life if there were\\nonly this passage. But we have only given you a\\nstart to show the absurditv of this doctrine of dirt", "height": "3768", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0515.jp2"}, "516": {"fulltext": "476 Pillars of Orthodoxy, or Defenders of the Faith.\\nwhich reduces man to the level of the brute and\\nignores the fact that they, having come from God,\\nreturn to him again.\\nWe come to the thief on the cross. Let us take a\\nlittle time to look into the question about the thief.\\nYou will find a reference to it in Luke xxiii. 4^.\\nThe Saviour was on the cross dying as a malefactor;\\none thief reviled him and the other prayed to him,\\nand his prayer was this Lord, remember me when\\nthou comest into thy kingdom. The brother inti-\\nmates that prayer contemplated that the thief had an\\nidea of the future coming kingdom, and when the\\nSaviour came in that kingdom he wanted to be re-\\nmembered. It may be this was the idea of the thief\\nsince he probably was himself a Jew, or at least had\\nassociated with the Jews, for he was put to death in\\nJerusalem, and, no doubt, therefore thought that\\nthere was coming a time when the Messiah s king-\\ndom was to come in Jerusalem, and he wanted to be\\nremembered in that kingdom. But Christ at once\\nunderstood his difficulty, and he knew how to deal\\nwith it. Not away beyond the future will I hear\\nyour prayer; I keep no poor penitent man waiting\\nhundreds of years for the answer to his prayer; you\\nmay fix your time, but now is God s accepted time.\\nTo-day I will answer you; right now shalt thou be\\nwith me in paradise. Not away beyond in the future\\nwhen you think I am coming in my kingdom in this\\nmaterialistic reign, but to-day. How is Jesus going\\nto answer it What is he going to give him Into\\nwhat will he take him Jesus solves the problem", "height": "3764", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0516.jp2"}, "517": {"fulltext": "The State of the Bead. All\\nand looks into his face and says TO-DAY shalt\\nthou be with me in paradise.\\nLet us see if we can find where paradise is; if we\\ncan, we can find where the thief is and where Christ\\nis. Turn to Revelation ii. 7, To him that over-\\ncometh will I give to eat of the tree of life, which is\\nin the midst of the paradise of God. There is par-\\nadise. Jesus said to the thief, To-day shalt thou\\nbe with me in paradise. Where is paradise The\\ntree of life is in the midst of paradise. Wherever\\nyou find paradise you will find the tree of life in the\\nmiddle of it; wherever you find the tree of life you\\nwill find paradise. If I could make a circle on this\\nboard and draw a tree in the middle of it, wherever\\nyou find the circle you find the tree. Let us take\\nthis tree as a pointer. Turn to Rev. xxii And\\nhe showed me a pure river of water of life, clear as\\ncrystal, proceeding out of the throne of God and the\\nLamb. In the midst of the street of it, and on either\\nside of the river, was there the tree of life. Who\\nsaid that John. What did he see He saw the\\ntree of life. Where did he see it In the middle\\nof the street, and on either side of the river. There\\nis God on his throne, and the river proceeding out\\nof the throne. Where is the tree of life In the\\nmiddle of paradise. Where else is the tree of life?\\nIn the midst of the city. Then the city and para-\\ndise is the same place. The 14th verse Blessed\\nare they that keep his commandments, that they\\nmay have a right to the tree of life, and may enter\\nthrough the gates into the city. Where is the tree", "height": "3752", "width": "2380", "jp2-path": "pillarsoforthodo00boga_0517.jp2"}, "518": {"fulltext": "478 Pillars of Orthodoxy, or Defenders of the Faith.\\nof life i In the city. Who has a right to it They\\nthat do his commandments. When do they enter\\nWhenever they pass out of this life and go into the\\nholy city. Where is paradise God s throne is in\\nit; the tree, of life stands in it, and they enter it that\\nkeep his commandments. That is where the thief\\nwent that day. That is the heaven we speak of.\\nTurn to II. Cor. xii. 1 I knew a man in Christ\\nabove fourteen years ago; whether in the body or\\nout of the body, I cannot tell/* Did you ever\\nknow a man to talk like that who was a Christadel-\\nphian I know Paul never knew a Christadelphian.\\nIf my brother had been there he would have said\\nYou are the most poorly instructed Christadel-\\nphian I ever saw Doirt you know a man could\\nnot be out of his body 2 When a man is out of his\\nbody he is dead. Have you lost your mind Has\\nanybody hit you on the head with a club What is\\nthe trouble that you cannot tell whether a man can\\nbe in the body or out? Don t you know if he gets\\nout he goes out like a candle I tell you, Paul\\nwasn t a Christadelphian. Plow that he was\\ncaught up into paradise and heard unspeakable\\nwords which it is not lawful for a man to utter. It\\nis a vision, a revelation. God makes it and Paul\\ncalls it such. There was paradise to which the thief\\nwent. The declaration is that the tree of life is in\\nparadise, and the tree of life is in the city of God.\\nIf it is, you might reasonably expect to see marvel-\\nous things. What did I13 say? Listen: And\\nheard unspeakable words which it is not lawful for a", "height": "3772", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0518.jp2"}, "519": {"fulltext": "The State of the Dead. 479\\nman to utter. Heard what Heard words that a\\nman could not be allowed to utter. Who did the\\nspeaking Those in paradise. He looked in and\\nsaw paradise. He looked in and saw paradise and\\nheard somebody talking.\\nHe had a vision, a revelation from God. There was\\nno mere dream about it. He heard unspeakable words.\\nHeard what Words. What are words Signs of\\nideas. What are ideas Conceptions of conscious\\nminds. Can a man who is unconscious express him-\\nself in words Did Paul hear words He says he did.\\nWhere In paradise. Where is paradise Up where\\nthe tree of life is in the city of God. What have\\nthey there Words. What kind of words Unspeak-\\nable words which it was not lawful that man should\\nutter, which he could not repeat. I say, therefore, in\\nheaven, in paradise, they have language there, people\\ntalking, and when a man is enwrapped in vision, in a\\nrevelation from God, he can hear the words of para-\\ndise that would not be lawful to repeat here. I tell\\nyou, those of you who have lost friends in this life, who\\nhave stood by the side of the open, cheerless grave, lift\\nup the eye of faith, the heart of hope, and realize\\nthat those who have departed have entered into the\\nparadise of God, and that they, with faithful Abra-\\nham and all the good, are now singing the songs and\\ntalking in a language that you could not utter. Let\\nme read you some statements\\nConscious beings only can utter words; Paul heard\\nwords uttered in paradise. Therefore paradise is a\\nplace of conscious beings.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0519.jp2"}, "520": {"fulltext": "480 Pillars of Orthodoxy, or Defenders of the Faith.\\nGod s throne is in paradise. God s throne is\\nwhere God is; therefore God is in paradise.\\nGod is in paradise; at death the spirit goes to\\nGod; therefore departed spirits are in paradise.\\nDeparted spirits are in paradise; they enter para-\\ndise at death and leave it at the resurrection. There-\\nfore in paradise we have conscious spirits from death\\nuntil the resurrection.\\nTherefore my brother s proposition from one end\\nof it to the other is untrue.\\nI turn to Phil. i. 21-25, For me to live is Christ\\nand to die is gain, yet what I shall choose\\nI wot not. For I am in a strait betwixt two, having\\na desire to depart and be with Christ; which is far\\nbetter. This is what Paul says. I am in\\na condition of trouble. I am in a strait; I have to\\nchoose whether to die or to remain and work for\\nChrist. I am here in prison and possibly will be\\ncondemned to death if I do not take proper means\\nto defend myself, and I am in a strait what I shall\\ndo about it. If I live it will be for your good; if I\\ndie it will be for my gain. If I go I will go to\\nChrist; my body will be crucified and it will go to\\nthe ground and 1 will be with Christ. Where is\\nChrist Stephen saw him seated at the right hand\\nof God. He is over in the next world. He has no\\ncommunication with us now; physically we are cut\\noff from him. If I depart I will be with him.\\nThere is a man looking in the face of death and con-\\ntemplating the possibility of dying and being with\\nChrist on the other side.", "height": "3772", "width": "2404", "jp2-path": "pillarsoforthodo00boga_0520.jp2"}, "521": {"fulltext": "The State of the Bead. 481\\nII. Pet. i. 13, u Yea, I think it meet, as long as\\nI am in this tabernacle referring to his body\\nto stir you up by putting you in remembrance;\\nknowing that shortly I must put off this tabernacle\\neven as the Lord Jesus has showed me.\\nFor we have not followed cunningly-devised fa-\\nbles now notice, the apostle Peter is going to\\ndraw some conclusion in view of death from the rev-\\nelation he saw when Moses and Elias came and\\ntalked with Christ. He is going to get consolation\\nout of it. But we were eye-witnesses of his maj-\\nesty; for he received from the Father honor and\\nglory, when there came to him such a voice from the\\nexcellent glory, saying, This is my son in whom I\\nam well pleased. We have also a more sure word\\nof prophecy. Note We have had an assurance in\\nprophecy of life for the dead; we have all of God s\\npromises; now we have had a conclusive demonstra-\\ntion of it; a light has shone in a dark place; we\\nnever understood it, never clearly recognized it; we\\nbelieved about it, and our faith was strong in God s\\nword; now we have seen a demonstration of it.\\nPeter and the other disciples saw men in the death\\nstate who came back, who were alive and in actual\\nexistence.\\nII. Cor. v. 1-8, For we know that if the earthly\\nhouse of this tabernacle were dissolved, we have a\\nbuilding of God, a house not made with hands, eter-\\nnal in the heavens. For in this we groan, earnestly\\ndesiring to be clothed upon with our house which is\\nfrom heaven; if so be that being clothed, we shall\\n81", "height": "3768", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0521.jp2"}, "522": {"fulltext": "482 Pillars of Orthodoxy, or Defenders of the Faith.\\nnot be found naked. Paul s idea is I do not\\nmerely want to die to get out of the body, and be\\ndone with the troubles of this life; I am not going to\\ncommit suicide; I want this mortal condition that\\nbrings me this torture of mind and body laid aside,\\nand I want to be, not naked, but clothed with the\\nother life, that mortality might be swallowed up of\\nlife. Therefore, we are always confi-\\ndent, knowing that, whilst we are at home in the\\nbody, we are absent from the Lord. Absence and\\npresence are conditions of the consciousness. You\\ncannot tell if you are absent from any place to-day\\nunless you are conscious. Paul says that we want\\nto die and lay down this tabernacle and be swal-\\nlowed up of life, absent from the body and present\\nwith the Lord. That shows that Paul knew that\\nwhen this body died then his presence with the Lord\\nwould be a fact.\\nRev. vi. 9-11, And when he had opened the\\nfifth seal I saw under the altar the souls of them\\nthat were slain for the word of God, and for the tes-\\ntimony they held. And they cried with a loud voice,\\nsaying, How long, O Lord, holy and true, dost thou\\nnot avenge our blood in them that dwell on the earth?\\nAnd white robes were given unto every one of\\nthem. Here is a vision. Look at it There are\\npeople dead; he said they had been slain, but their\\nsouls were not slain, because Jesus said, Fear not\\nhim that can kill the body, but is not able to kill the\\nsoul. Their souls had not been killed. Now where\\nwere they Under the altar. What altar? I saw", "height": "3768", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0522.jp2"}, "523": {"fulltext": "The State of the Dead. 483\\nthe Lord stand on the altar, and he said, smite\\nThat is the millenial dawning; that is\\nthe time the Lord is coming to take vengeance, and\\nthese saints were under that altar, and God answered\\ntheir prayer for vengeance when the time for venge-\\nance came. Now, the souls of these people who had\\nbeen slain were right before God s throne where\\nGod himself is standing. They were under the\\naltar; their bodies were dead and their spirits, souls,\\nwere talking. We want to know how long before\\nyou avenge our blood. God replied to them, You\\nhave got to be patient for a little while; put the\\nwhite robes on you and rest till your brethren are\\nkilled like yon. The resurrection has not come, and\\ntheir bodies are slain, sleeping in the dust of the\\nground, and here are their souls, there on the other\\nside of death, between death and the time of the res-\\nurrection. This then covers the very period of the\\ntime of my brother s proposition. Listen to what\\nthe proposition says k All that constitutes man will\\nbe totally unconscious from the time of death until\\nthe resurrection. And here John saw these souls\\nafter they were dead and before they were raised\\nfrom the dead; here is a passage that comes right in\\nbetween my brother s proposition and knocks it into\\nsmithereens.\\nLet us notice further. The declaration of God s\\nword is, we have eternal life. That is promised to\\nbelievers. I want to call attention to some passages\\nbriefly on that line. John iii. 1-4,16, That whoso-\\never believeth in him shall not perish, but have eter-", "height": "3772", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0523.jp2"}, "524": {"fulltext": "484 Pillars of Orthodoxy, or Defenders of the Faith.\\nnal life. There eternal life is promised the be-\\nliever. It begins in this life the moment he believes.\\nHe puts himself in the position to get that promise\\nthe hour he becomes a believer. Eternal life has no\\ncessation in it. It is put in his hand at once, and\\nhas the assurance of God, like the souls under the\\naltar, who rest and are robed in white.\\nFurther than that; John vi. 54, Whosoever\\neateth my flesh and drinketh my blood hath eternal\\nlife, hath, and I will raise him up. Notice, will\\nyou; he hath eternal life. Is there going to be a\\ndeath about it? Yes; the body has got to die and\\nresurrection is coming to the body, but notwith-\\nstanding the dying body, he has eternal life; it be-\\nlongs to that spirit made in the likeness of God. Let\\nme submit, if there is a period of time from the\\ndeath of man till the resurrection, when he is totally\\nunconscious, then perishing is the result for that\\nlength of time. The man has gone out like the light\\nof the candle, and would not have any existence\\nanywhere. If all that constitutes man dies at death,\\nthen man perishes. The body perishes, the breath\\nperishes, the soul perishes, and that statement of\\nJesus Christ never could be true.\\nJohn xvii. 2,3, That he should give eternal life\\nto as many as thou hast given him. What is eter-\\nnal life To know God. Do they know him now\\nChrist has revealed him to you, and you know him.\\nThis is life eternal and it never perishes.\\nI. John v. 10,13, He that hath the Son hath\\nlife; and he that hath not the Son hath not life. 1 If", "height": "3772", "width": "2384", "jp2-path": "pillarsoforthodo00boga_0524.jp2"}, "525": {"fulltext": "The State of the Dead. 485\\nlie believes in Jesus Christ he has the witness in\\nhimself; he knows it. He that believeth not God\\nhath made him a liar. And this is the record that\\nGod hath given us eternal life and that life is in his\\nSon. Our life is in Christ and Christ is in us. We\\nhave him as a present possession, because he is\\nformed in you the hope of glory; because you have\\nthe witness in yourself, you have got the life that\\nshall never die; when he comes by and by the body\\nshall perish, but when Christ, who is our life, shall\\nappear, then shall we also appear with him in glory.\\nWe shall stand by his side, we shall hear his voice\\nin the resurrection, and spirit and body shall glorify\\nGod together.", "height": "3756", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0525.jp2"}, "526": {"fulltext": "SONG BOOKS\\nFor Churches and Sunday Schools.\\nBaptist Hymnal, Music net,$ 75-\\nPaptist Hymnal, Words net, 40\\nBaptist Hymnal, Pulpit edition net, 2 50\\nHymns New and Old (Music only) 30\\nManly s Choice, Music (boards) 35\\nManly s Choice, Music (cloth) 75\\nManly s Choice, Words 10\\nNot printed in shaped notes.\\nHarvest Bells, Nos. 1, 2, 3, Music (boards). 60\\nHarvest Bells, Nos. 1, 2, 3, Words (boards) 15\\nSelect Gems, Music (boards) 25\\nSelect Gems, Words (boards) 12\\nGospel Hymns\u00e2\u0080\u0094\\nNos. 1, 2, 3, 4, Music (boards), large 75\\nNos. 1, 2, 3, 4, Words (boards) 20\\nNos. 1, 2, 3, 4, Words (linen) 10\\nNos. 1, 2, 3, 4, Words (paper) 5\\nNo. 5, Music (boards) 30\\nNo. 5, Words (boards) 10\\nNo. 5, Words (paper) 5\\nNo. 6, Music (boards) 30\\nNo. 6, Words (boardsj 10\\nNo. 6, Words (paper) 5\\nNos. 5 and 6, Music (boards) 60\\nNos. 5 and 6, Words (boards) 20\\nNos. 5 and 6, Words (linen) 10\\nNos. 5 and 6, Words (paper) 5\\nNos. 1, 2, 3, 4, 5, 6, Music (cloth), large. 1 00\\nNos. 1, 2, 3, 4, 5, 6, Music (cloth), small. 75\\nNos. 1, 2, 3, 4, 5, 6, Words (bds.), large 25\\nNos. 1, 2, 3, 4, 5, 6, Words (cloth), large 20\\nNos. 1, 2, 3, 4, 5, 6, Words (cloth), small. 15\\nNos. 1 2, 3, 4, 5, 6, Words (cloth) 10\\nWrite for Discounts.\\nAdd postage when sent by mail. If you don t\\nsee the Song Book you want in this list, write\\nto us.\\nSEND ALL ORDERS TO\\nBAPTIST BOOK CONCERN,\\n(incorporated)\\nPublishers and Booksellers,\\nLOUISVILLE, KY.", "height": "3756", "width": "2392", "jp2-path": "pillarsoforthodo00boga_0526.jp2"}, "527": {"fulltext": "Sunday School and Church Supplies,\\nHead s Sunday-school Record (30 classes) 75\\nFord s Complete Sunday-school Record. .$1 00\\nHobart s Condensed S. S. Record 50\\nEiler s International S. S. Record, 1 00\\nAmerican S. S. Union Supt. Record and\\nRoll Book 45\\n\u00e2\u0080\u00a2Class Books (paper) .per doz. 75\\nClass Books (cloth) per doz. 1 50\\nLinen Collects in Envelopes per doz. 50\\nSunday-school Library Record (300 vols.) 75\\nSunday-school Library Numbers (1,000) 15\\nSunday-school Library Cards (100) 50\\nPeloubet s No\\\\es on Sunday-school Lesson. 1 25\\nHurlbut s Notes on Sunday-school Lesson. 1 25\\nMap of Palestine (cloth), 34x46 inches 2 00\\nSmall Testaments (5 c), postpaid 07\\nBibles, 12 mo., minion, cloth, postpaid 60\\nTickets, 250 for 25c; 100 for 20c, and on up.\\nCards, 10 in package, 8, 10, 15, 20 and 25 c.\\nAll come assorted in package.\\nPrimary Libraries, 3 and 4 (12 vols.), .each, 3 00\\nInfant Libraries, 15 and 16 (25 vols)., .each, 5 00\\nRosebud Libraries, 1, 2 3 (10 vols.), .each, 1 50\\nSelected Library, 12 mo., No. 1 (30 vols.) .15 0C\\nSelected Library, 12 mo., No. 2 (50 vols.) .25 00\\nSelected Library, 12 mo., No. 3 (20 vols.) .10 00\\nBlack Boards on Rollers, 36x48 inches 2 00\\nChurch Letters per doz. 2(\\nAssociation Letters per doz. 50\\nSpeiden s Church Treasurer s Record; best\\nmade: for 100 names, $1.50; 200 names,\\n$2.00; 300 names, $2.50; 400 names, $3.00;\\n500 names, $3.50. Names entered only\\nonce during- year.\\nMoney Barrels per 100, 2 50\\nMission Envelopes (printed) per 1,000, 1 00\\nPlain Collection Envelopes per 1,000, 75\\nWarder s Mission Treasurer s Record 30\\nChurch Roll and Record (best in market) 1 75\\nPulpit Bibles $1 75 to 25 00\\nSEND ALL. ORDERS TO\\nBAPTIST BOOK CONCERN,\\n(incorporated)\\nPublishers and Booksellers,\\nLOUISVILLE, KY", "height": "3768", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0527.jp2"}, "528": {"fulltext": "THE LITTLE BAPTIST.\\nSmall. 12 mo. Cloth. 200 pages. Frontispiece\\nillustration. 75 cents, postpaid.\\nThis is the best book published to place in the\\nhands of your friends who are not fully settled\\nas to the teaching s of the Bible on doctrinal\\npoints. It relates in interesting- style, how a\\nPedo-baptist family became Baptists through\\nthe influence of a little girl, who read her Bible\\nand insisted on its teachings. You should have\\none in your home. They are selling well, and\\ndoing much good. Only 75 cents, postpaid.\\nWhat Baptists Believe and Why They\\nBelieve It. By Rev. J. G. Bow, D.D., 10\\nBaptist Principle. Wilkinson 100\\nGrace Truman. (Mrs. Ford) 1 25\\nTheodosia Ernest. Volume I., 50\\nTheodosia Ernest. Volume II., 50\\nThe Faith of the Baptists. By Rev. T. T.\\nEaton. Paper, 15 cts. Cloth, 25\\nPhiladelphia Confession of Faith, 10\\nSpurgeon s Catechism, 5\\nBehind the Scenes. Rev. F. M. lams, 60\\nBefore the Footlights. Rev. F. M. lams, 60\\nStories About Jesus. Blackall 100\\nThese are but a few of our many good and\\nreadable books. When you want any book send\\nus your order.\\nBAPTIST BOOK CONCERN,\\nINCORPORATED.\\nStationery, Bibles, Religious and Standard\\nBooks, Sunday -School and\\nChurch Supplies.\\n(5^2 FINE ENGRffiVING. a^\u00c2\u00ae\\n642 Fourth Avenue, LOUISVILLE, KY.", "height": "3768", "width": "2388", "jp2-path": "pillarsoforthodo00boga_0528.jp2"}, "529": {"fulltext": "", "height": "3736", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0529.jp2"}, "530": {"fulltext": "", "height": "3756", "width": "2364", "jp2-path": "pillarsoforthodo00boga_0530.jp2"}, "531": {"fulltext": "", "height": "3720", "width": "2460", "jp2-path": "pillarsoforthodo00boga_0531.jp2"}, "532": {"fulltext": "JUN 25 1900", "height": "3756", "width": "2372", "jp2-path": "pillarsoforthodo00boga_0532.jp2"}, "533": {"fulltext": "", "height": "3728", "width": "2412", "jp2-path": "pillarsoforthodo00boga_0533.jp2"}, "534": {"fulltext": "v*\\n,0o.\\nvOo\\nc*\u00c2\u00ab\\nc\\nA\\n,0 o\\nv*\\ni-", "height": "3772", "width": "2308", "jp2-path": "pillarsoforthodo00boga_0534.jp2"}, "535": {"fulltext": "\u00e2\u0096\u00a0i-\\nV\\ns\\n-A\\nOo\\np.\\nr\\nA\\n6\\n^sT-i- (N", "height": "3748", "width": "2444", "jp2-path": "pillarsoforthodo00boga_0535.jp2"}, "536": {"fulltext": "", "height": "3857", "width": "2426", "jp2-path": "pillarsoforthodo00boga_0536.jp2"}}