Изображения страниц
PDF
EPUB

Observer, Oct. 1, 72.

"wrought" upon. There is still a vast disparity between what you are and what you ought to be. Considering the rare opportunities you have possessed, the instruction you have received and the discipline of the divine rod you have already endured; considering how you have been flooded with the sunshine of divine love, and refreshed by the kindly quickening influences of the good Spirit; considering how the Great Worker has made your case His careful, sympathetic study, and suited every touch and tone to your requirments-what manner of persons ought ye to be in all manner of conversation? But ye know what manner of persons

ye are.

There is still a lamentable disparity between what ye are and what ye wish to be. If your language is to be accepted as the expression of your hearts, you wish to be permanently conformed to the beauteous image of Christ. You ask the Lord to bestow His likeness-to give you His mind -and to aid you to walk even as He walked. But where are the love, joy, peace, longsuffering, gentleness, meekness and faith which were such conspicious traits in the character of Immanuel ?

Ay, and there is still a saddening disparity between what ye are and what ye hope to be. You hope, after a life of active and passive usefulness, to die the death of the righteous, and to enter the land of which you are an heir with the stately step of one who has won his way thither through ranks of opponents. But now you are, alas, too often succumbing to the hostile forces. You hope that your barque will ride triumphantly into the desired haven, with all her sails filled with celestial breezes. But ye have scarcely weighed anchor, or if ye have commenced the voyage, ye are not, as faithful mariners, keeping a vigilant look-out against the reefs which any moment may damage your barque,—or ye are not so sailing as to avoid the strong current of worldliness that threatens to bear you farther and farther from the harbour. Believe me, dear sirs, there is much, very much to be done yet. Before we breathe that empyreal air and feel our hearts thrilled with the rapture of heaven, there must be more preparation. There must be less that is formal and mechanical in our devotions, and more that is vital and constant in our faith and love. There must be less reliance on poor impotent self, and more consciousness of Christ's presence. In a word, we must yield ourselves to God to be "wrought for this selfsame thing."

THE WORK OF AN EVANGELIST.

MR. EDITOR.-Is it true, as implied in a printed paper handed to me, that President Milligan teaches that Evangelists are merely servants to the church, and that their work is comprised in converting and saving sinners, to the exclusion of official oversight in churches planted by them? I may also ask whether, if it be true, it is not desirable to publish a judicious correction of his error; so that young and uninformed brethren be not led away by the weight of his name ?-ENQUIRER.

REPLY.

There is no need to correct President Milligan in the matter. The words cited, in the paper referred to, are merely a scrap taken out, for a purpose, in total disregard of context, and in defiance of the fact that the President, in the same chapter, clearly assigns to the Evangelist provisional oversight in churches till Elders are ordained, and continues to

Observer, Oct. 1, '72.

him, even after their ordination, a degree of the same. On page 306 he defines the duty of an Evangelist in the primitive church thus-" To preach the word, to see that Elders and Deacons were duly chosen and appointed to their office, to labour earnestly for the edification of the church." This could never be done by one whose duty consisted merely in converting sinners; it involves large work and responsible oversight in the church. Four pages further on he says "It is evident that the work of an Evangelist, as it is defined and illustrated in the New Testament, is threefold:

1. To convert and baptize the people according to the teaching and example of the apostles.

2. To collect the converts into such congregations as may be found most convenient for their own improvement and edification, and to watch over, edify and instruct them until they are capable of sustaining them- ́ selves, when Elders and Deacons should be appointed, and the Evangelist relieved from his local charge.

3. To have a constant oversight, as far as practicable, over all the churches, and to give to those who are weak and sickly such aid as may be necessary for their support and for their restoration to a state of healthfulness and usefulness." (Page 310.)

"Would it not be well if the advocates of primitive Christianity would profit more by the example of these primitive soldiers of the Cross? If all our aged Evangelists would adopt Paul's plan, call young men to their aid, and assign to each of them his proper sphere of labour, what a host of able and faithful men might soon be gathered together and brought up to the help of the Lord against the mighty." (Page 318.)

Such, then, is the unmistakable teaching of President Milligan. Some men can find quotations to support whatever they wish to sustain, but truth is only served when quotations are honestly made-that is, in the light of context and scope.

"THE CHURCHES HAVE NO LAW BUT THE

SCRIPTURES."

ED.

THE following is from a recent number of the Christian News. It shows the decadence of creeds in Scotland, and what applies to Scotland, in this particular, holds good the world over. Twenty-five years ago we could scarcely ever read anything like this article, unless it were found in pages filled by A. Campbell, or some one forming part of the advanced army of the faithful with which he was identified. Now such writing meets us in so many directions that it is clear that the creeds of uninspired men are doomed as so much lumber, to be speedily consigned to the curiosity shop. The right tone will be found in the following

In all the churches where a man-made creed is set up as a statement of what is to be believed and practised, the Bible falls into disrespect.

There is a greater anxiety to maintain the doctrines of the creed than those of the Bible. This is one of the sad evils connected with human confessions of faith. It is all right and proper for Christians unitedly to give to the world a declaration of their views-of what they conceive to be the sense of the sacred page, or of any specific portion of it; but whenever

Observer, Oct. 1,72,

this is substituted for the word of inspiration itself, God is dethroned and an idol put in His place.

The Westminster Confession of Faith was a very serviceable book in its time-from its centre to its circumference it is thoroughly Protestant, and did much to deliver the popular mind from the yoke of Rome. The junction of events at the time it was issued, were such, as helped to call it forth, and to render it of great service. England and Scotland were stirred to their depths, swelling and surging like the mighty ocean, by two contending factions. There was a twofold struggle-a strife for both civil and ecclesiastical liberty. The court party contended for the divine right of kings, and the popular party, big with philanthropic desires, fought for the political emancipation of their country. The court had undoubtedly a strong leaning to Popery, the sure ally of all despotisms. Happily, while many of the court party went to the greatest etxremes in their advocacy for the divine right of kings, they stood true to the Protestantism of Queen Elizabeth, and John Knox. It was this diversity in the court party that gave the lovers of freedom the glorious opportunity, of carrying those measures which terminated in the Revolution of 1688. The fact, however, that the court had strong tendencies towards Romanism, could not but have a mighty influence to induce the public mind to resume much of the Popish spirit and mummery which had been rejected. As it was designed for, so it cannot be denied that its promulgation has resulted in much good.

But when regarded as it generally has been, by the majority of Presbyterian bodies, as an infallible criterion of religious truth, it cannot fail to be productive of lasting mischief. Can we expect the results to be other than unhappy in the highest degree, when every minister must in the most solemn manner, declare that his views are in harmony with its teachings; that according to it he shall think and speak in private and in public; that every parent in bringing his child for baptism, must avow his belief in its teachings, though in nineteen cases out of twenty, it may never have been seen; that its doctrines cannot be transgressed by member, elder or minister, without their being liable to church discipline?

True, latterly the cases of private members, or even elders, being summoned before the ecclesiastical courts, because of divergence from the doctrines of the Confession, are not so numerous as they were wont to be.

Still where the Presbyterian element predominates, they do occur, and it is to be feared where the law is not enforced, it is not from enlightened liberal principles, but in a great measure from human policy. The offenders, in many cases, have become so numerous that to visit them all with the pains and penalties of their ecclesiastical offence would be rather a formidable undertaking. And even at this hour, should a minister in any of the Presbyterian denominations diverge from the Westminster Confession in his public teachings, he might be prosecuted before the courts of his church. His appeal to the Bible would be unheeded: the doctrines of the Confession are the doctrines of the Bible, say they; and should he persist in his conscientious convictions, and his people continue attached to his person and teaching, they would immediately be expelled from the community and made to forfeit all its privileges. Not unfrequently, in such circumstances, a church has been compelled to forego what property it possessed, and which had been acquired through the efforts of

Observer, Oct. 1, '72.

its members. In this position it must prove a fetter and a sad arrest to free inquiry, as regards the meaning of Scripture. Were it only a general outline of the great leading evangelical doctrines, it would not be so oppressively felt; but going into the minutest detail, and fixing to the smallest jot and tittle of Christian doctrine and duty, it is impossible for a Christian minister to handle any topic in his ministrations, which has not been forefixed by the Confessionists. No wonder that a man of Dr. William Anderson's strength of intellect, and liberality of heart, at the tricentenary celebration of the Reformation, should have said that he had been, and still continued to be, oppressed by the views of dead men forced upon the church as what it must hold. It has often been strongly urged that, were it not for these human standards, it would be impossible to prevent error from creeping into our religious assemblies. All maintain that they hold by the Bible and who is to determine, among the many conflicting claims, what section is in harmony with the inspired Word?

Cobb, the Clerk of the Peace, said to John Bunyan

Cobb-" But will you be willing," said he," "that two indifferent persons shall determine the case, and will you stand by their judgments?

Bun.-I said, "Are they infallible ? "

Cobb-"No."

[ocr errors]

Bun "Then," said I, "it is possible my judgment may be as good as theirs. But yet I will pass by either, and in this matter be judged by the Scriptures; I am sure that is infallible, and cannot err."

Cobb-" But," said he, "who shall be judge between you; for you take the Scriptures one way, and they another."

Bun.-I said, "The Scripturss should, and that by comparing one Scripture with another; for that will open itself if it be rightly compared."

However many ways the Bible may be taken, still it is the only source of appeal. To the law and to the testimony' what saith the Scripture? Its meaning must be got at, and when discovered, its authority ought to be decisive. If the endless diversities among Christians, are to be terminated, there must be an abolition of all human creeds; for the good reason that these declarations of faith are acknowledged by those sections of the church only who adhere to them. Each church recognizes its own creed to be true; but denies the truth of all others. If we take the combined testimony of all churches in relation to all creeds, we would be forced to pronounce them all wrong. The testimony of all would bring in all as defective. That each church contends that its own creed is all true from centre to circumference cannot be regarded of much weight in view of the overwhelming testimony against it.

One thing is certain, that as human creeds are not mutually recognized as authoritative, they can never settle the differences that exist among Christians. All recognize the authority of the Bible-all profess to be regulated by its teaching; therefore it can be the only arbiter. All are to be judged by the Bible at the last day. Every creed however good and orthodox-however hoary with age-however many of the human race it has swayed and governed, must be burned up, and the Bible alone will survive the fearful conflagration. In vain shall there be any appeal to human creeds, as the standards of belief and practice. However much of strength may have been devoted to their advocacy. However consistent the life with their statements, with all that is human they will be reduced to ashes, and the results which they have produced in the minds of men, will be judged by the one Book,

Observer, Oct. 1, .72

The seeds of all systems having passed from books to the human heart, and there having germinated and come to maturity, the harvest will be tried in the light of the Bible. They shall be blessed whom it blesses, and cursed whom it curses. "The judgment will be in righteousness, for in righteousness will he judge the people." The Bible will then recognize those, and pronounce a blessing upon them, who have had their lives regulated by its principles; while those who have been influenced by an opposite set of principles will be rejected as the chaff. If the Bible is to be the only standard at the last day, if in its light our affairs are finally to be wound up, it ought to be regarded as the one infallible guide now.

When it is affirmed that but for human creeds the true sense of the Bible would be lost, there is an insufferable amount of human pride and folly. Were a man to hold up his little rushlight at noonday, to give us the true light of heaven, were he to go out with his watering-pan, to give the refreshing shower, while God has opened the windows of heaven, and is pouring down the abundant rain; or were he to go out with his fan, to give the world the balmy breeze, while the wind is listing to blow over the face of the earth; not so absurd would he be as they who maintain that by their creeds they preserve unto us the true meaning of the Scriptures.

It reminds us of the fable concerning the great and impregnable castle, founded upon a rock, whose basis was the centre of the earth; its top rose far above the clouds, and appeared to pierce the blue sky, the walls were so thick that they could not be measured by cubits. One day a few moles were busy raising small mounds, when some mice said, "What are you doing to disturb the tranquility of the lord of this earth?" "We are not disturbing his tranquility," rejoined the moles, "all blind as you are, you may see that we are only throwing up a rampart to protect his castle."

Let men, if they will, teach the sun how to shine, the wind how to blow, and rush on in the wild tornado, the sea how to rise and swell, and dash her billowy waves upon the shore, the thunder cloud how to darken the face of the sky, and then to pour out its contents upon the thirsty earth; but let them not dream of adding brightness to that Sun, who exclaimed"I am the light of the world, and he that followeth me shall not walk in darkness, but shall have the light of life." Let them not dare to add perfection to that light and truth, which when sent out are sufficient to lead and guide the wanderer to God's holy hill, even to His tabernacle, for with Him is the fountain of light, and in His light shall we see light. There will be no excluding error from the church, but for the subordinate standards, we are often told. What is this but virtually to say that when error comes in like a flood, God's standard being insufficient, we must construct one for the Spirit of the Lord to lift against the enemy. Socinianism and many other heresies will rush in upon us, and it will be impossible to keep them out; for all will admit that they hold by the Bible, yet each putting forth its own peculiar interpretation. It may not be amiss to look at this argument in the light of facts. Are the churches whose orthodoxy is guarded by human creeds more free from error than those which have no creed save the Word of God? Have creeds kept error out of the Church of England? Is it not notorious that within her pale there are men who have more sympathy with Rationalism and Popery than with the Gospel of Jesus Christ? Have creeds prevented many of the English Presbyterians from rushing over to Unitarianism? Or the Presbyterians in the North

« ПредыдущаяПродолжить »