OBJECTIONS TO THE HERALD’S POSITION.
“Did Philip preach ALL the things of the kingdom? The answer must be, No.”—Edinburgh Correspondent.
“I have not shunned to declare unto you ALL the counsel of God.”—Paul to the Ephesians.
Dear Brother Thomas—What has tended greatly to deaden the interest felt in the Herald’s expositions of the “Kingdom and Age to Come,” in Edinburgh, is (in my opinion) the position you have taken up in respect of a sinner’s justification—the faith by which the sinner may be justified, &c. after much examination and mature reflection, I find myself unable to coincide with those views of the matter which you have expressed in the earlier sections of part second of ‘Elpis Israel.’ Not being qualified to discuss this matter, I will content myself with noting down such brief reasons as occur to me at the present moment, for not adopting your views.
The Lord Jesus, in his preachings, commonly, if not constantly, proposed himself—the man, the individual, as a guide, a protector, a leader, and a Saviour! In short, and irrespective of what he would do in future—as the object of faith! ‘Come unto me all ye who are weary.’ ‘Ye will not come unto me.’ ‘I will draw all men unto me.’ ‘Believe in me.’ Thus he showed that faith was a personal thing. In order to elicit this faith, it was necessary for sinners to know who Jesus was, and what was his character, his authority and power. Now, this was what the apostles did. ‘What we have seen, heard and handled, we declare unto you, that ye may have fellowship with us.’ Philip truly preached the things concerning the ‘kingdom of God;’ but did he preach ALL the things? The answer must be, No! For primitive Christians of some years standing had something more to learn: (so Paul tells the Ephesians, Corinthians, Hebrews, Galatians, &c.) to my apprehension, the things which concern and regulate the conduct of men and women who have been called out of darkness into God’s marvellous light—during their probation, &c. —are as much a part of the ‘things of the kingdom,’ as those which concern the future destiny of Israel, of Christ or his saints, or of the political and dominant aspect of that kingdom.
My idea of ‘faith’ in Jesus Christ is then, such, that my faith cannot be altered in character by any increase in my knowledge of what Jesus will hereafter do. Having chosen him for my ‘portion forever,’ my choice remains unaltered, although his riches were proved to be even greater than they are. The knowledge of his future glory on earth certainly gives me additional motives for faithfulness. The language of faith is after this manner: ‘Though the fields shall yield no meat, and the flock be cut off from the fold, yet will I rejoice in God.’ ‘Though all men forsake me, though death stare me in the face—yea! though he slay me, yet will I trust in him.’
You will be aware, of course, that secessions have taken place from some of the churches, owing, I believe, to differences on this point, and in some cases, to the unwillingness of the church to hear the ‘expositions’ of those who had received your views. I hope it may be to their advantage; but I fear not. All who love the Lord Jesus in sincerity, ought to keep together, and bear with each other’s inequalities of intellectual power. Christianity is an affair more of the heart than the head. It seeks to engage the affections, and so win souls to Christ. ‘This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.’ ‘Ye will not come to me.’ Paul says: ‘they who had been aliens to God, hating him, were reconciled by the death of Christ.’ God seeks men’s affections, men who will ‘worship him in spirit and in truth.’ ‘We love him, because he first loved us.’ How did God manifest this love? —Was it by his promises? Nay! but by his deeds. ‘God so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life.’ ‘He who hath the son, hath this life.’ Therefore, in what has been done, lies apparently the ‘converting’ power, and in what is to be done, the sustaining and strengthening power.
Jesus, ‘the son of man,’ a wanderer, with not a place to lay his head; and Jesus, the son of man, seated on the throne of his glory, with all nations gathered before him, are one and the same being; even so, to my apprehension, the ‘kingdom of God,’ in its planting, in its forming, in its probation; and the kingdom of God, when it is manifested in its political dominion and glory, are one and the same kingdom. As the ‘things’ connected with Jesus in humiliation, differ from the things concerning him when on the throne of his glory, so do the things concerning the kingdom, in its separate aspects, differ. The ‘stone’ laid in Zion, the tried, sure foundation-stone, and the same stone, when it has become a great mountain and filled the whole earth, are one and the same ‘kingdom:’ It seems to me only a question of development, like the grain of mustard seed, compared to the future tree. The ‘stone’ is, and has been long in preparation.
Such are the ideas which I have obtained from the scriptures; you will see, therefore, how it is, that I am not a subscriber to the Herald.
You will be aware of the cessation of the ‘Gospel Banner.’ It lingered on some months after A. Campbell denounced it. This denunciation was its death-blow. We are now (many of us) without a periodical, as the matter in the ‘Harbinger’ is not to the taste of all. I would like a periodical that would take up a middle position between you and A. C. For both have ‘excellencies,’ and, as I conceive, defects also.
I must now conclude, by wishing you health and peace from God our father; and I am, dear brother, in the hope of seeing Jesus as he is, and in being like him, yours very faithfully,
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Edinburgh, Scotland, March 13, 1852.
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