The world's spiritual conquest or its conversion to Christ ...

Front matter

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Part I

CHAPTER I. — Spiritual Possibilities Considered Negatively — Pointing out the Obstacles to the Evangelizing Work as they Relate to Professing Christians Themselves — A Want of Faith — A Want of Inclination — A Satanic Deception as to the Time of the Triumph — The ILowness and Indefiniteness of Christian Aim 8

CHAPTER II.— Obstacles to the Work Continued — Spieitual Ignorance — Unchristian Penuriousness— A Want of Stability — Dissension— Impiety — Sectarian Gangrene. 35

•CHAPTER III. — Possibilities Continued — The Positive Ev-

IDENCE OF ITS POSSIBILITY AS MANIFEST FROM PARABLE,

Prophecy, and many other Sources <i2

Part IV

CHAPTER I. — A Proper Conviction on the Part of the Impenitent— The Operation of the Holy Spirit in Connection with the Word, to Deprive Satan of his Advantage — Consistent Christian Conduct — Purity

and Uniformity of Conduct 179'

Proposition I 190

Proposition II 199 1

CHAPTER II. — Indispensabilities Continued — Christian

Unanimity 213

Proposition III .. , 2H

CHAPTER III. — Christian Unanimity Continued— Unchristian Dissension a Satanic Stratagem to Defeat Christ's Cause, and thus Ruin Souls — The Object of Christian Unanimity 23<>

Part V. •

CHAPTER I. — The Import, Nature, Extent, Fearfulness, and Certainty of the Accountability and Responsibility 265

CHAPTER II. — An Exhibition of Professed Christian- Character 284

Preface

In presenting this volume to the public, its Author would inform every one that book-writing was the last work in which he ever expected to engage. But the subject of the present treatise was so impressed upon liis mind, and so kept there by the Holy Spirit, he found that the only way to relieve himself would be to arrange and write upon the same. In doing so, however, it was not at all his intention ever to publish this book himself. But in lecturing upon the subject, and reading over to Christian brethren and friends its contents, right away both the educated and the uneducated, and the members of the different denominations, began to urge its publication. . This circumstance, in connection with the fact that the work in which he is engaged is a general one, and hence must be sustained within itself, is one of the principal reasons for its publication.

His only apology, therefore, for the publication of the present volume is a deep interest in and an intense •desire for God's glory, and the best good of infinitely imperiled and perishing souls. And his prayer is that God, the Holy Spirit, will so incline hearts to obtain,

6 PREFACE.

read, and reflect upon the contents of this book as not only that the gospel principles it advocates may be understood, adopted in faith, and embodied in practice, but that by means of such an understanding, adoption, and embodiment, Jesus Christ, our Lord and Savior, may "receive of the travail of his soul, and be satisfied" not only in the speedy and utter overthrow of the powers of darkness, but also in the ultimate, complete, and glorious triumphs of his kingdom throughout the world.

R. B. G.

Kansas City, Mo., November, 1885.

The World's Spiritual Conquest, or Its Conversion to Christ.

" He came to seek and to save that which was lost " is the key-note of the whole scheme of redemption. In harmony with the same is the following : " Go ye, therefore, into allthe world and teach " or disciple " all nations and preach the gospel to every creature." (Mat. xxviii, 19; Mark xvi, 15.) The theme of this language is the world's spiritual conquest, or its conversion to Christ. A more extensive, complicated, important, profitable, and responsible work can neither be conceived nor undertaken. It consists, in brief, in the complete overthrow of the powers of darkness and their removal from among men, at least for one thousand years, and the conversion at some time of every one capable of repentance and faith — involving a great and mighty conflict, a grand battle, a glorious victory ; implying spiritual 'possibilities, infinite obligations, the infinite importance of the work, what is indispensable to its accomplishment, and the awful accountability and responsibility in relation to it.

THE WORLD'S SPIRITUAL CONQUEST.

Part I

Spiritual possibilities considered negatively and positively. 1st. Pointing out the obstacles to the work as they relate to professing Christians themselves, 2d. Bringing forward from both parable and prophecy, as well as other sources, the positive evidence not only of the possibility, but of the absolute certainty of the ultimate accomplishment of the work.

CHAPTEE I.

SPIRITUAL POSSIBILITIES CONSIDERED NEGATIVELY.

POINTING OUT THE OBSTACLES TO THE EVANGELIZING WORK AS THEY RELATE TO PROFESSING CHRISTIANS THEMSELVES. — A WANT OP FAITH. — A WANT OF INCLINA- TION. — A SATANIC DECEPTION AS TO THE TIME OF THE TRIUMPH. — THE LOWNESS AND INDEFINITENESS OF CHRISTIAN AIM. .

Now, no one of intelligence, who has given any proper attention to the evangelizing work, can either doubt or reasonably deny that there are very numerous and formidable obstacles to its accomplishment. But perhaps about all may call in question the correctness of the statement that the most and the greatest obstacles to the work relate to professing Christians themselves. How singular that this should be so ! How very strange that the only means left in the world for its conversion to Christ should embrace the principal obstacles to the accomplishment of the work! But however strange — and in some respects improbable — yet, after obtaining a knowledge of a few facts and a little reflection, doubtless nearly all — if not every one — will admit that such is actually the case. And here, omitting for the present those pertaining to the impenitent, we will now-note in detail some of the obstacles to the evangelizing work as they relate to professing Christians themselves. Among w T hich we will notice —

I. A want of faith. " He that comes to God must believe that he is, and the rewarder of those who diligently seek him." Said the Saviour : he "did not many mighty works there, because of their unbelief." Yes, doubtless "unbelief" is one of the principal reasons the " mighty work " of this world's conversion to Christ has not long since been accomplished. Especially at the present time there seems to be, in connection with the different denominations, quite a numerous class — among which are many not only occupying high positions, but accepted as authority in the realm of literature and theology — that doubt and deny the possibility of this world's conversion to Christ at any time. Not long since, such were the published sentiments of the president of one our oldest theological institutions. His chief argument, however, was taken not from portions of scripture relating to time and descriptive of gospel triumphs, but from a parable which, as interpreted by the Savior himself, relates to the end of the world and is descriptive of the general judgment. And such, too, is the baselessness, the irrelevancy, and the futility of all arguments against either the possibility or the positivity of the ultimate and complete triumphs of Christ's kingdom throughout the world. And here I ask that theological professor and president, and all others of his mind, whether, when the

Savior said, " Go ye into all the world and preach the gospel to every creature," his object in that command was not the conversion of souls ? and ultimately, if not immediately, just as much the conversion of " every rational creature " as that of any " rational creature ? " If so, what more right has said president, or any one else, to either doubt or deny the possibility or the positivity of the conversion, at some time, of all the impenitent, than he has of the conversion at any time of any one of them? When the Savior points out to his followers an object, and commands them to work for it, has any one any right or reason to doubt or deny either the possibility or the absolute certainty of success in that effort? Indeed, no one of good commonsense will claim any such right; much less would such doubts and denials be at all rational. And yet it seems that some, even considered oracles in theology, are so fooled by the Devil as to have the effrontery to at least assume the right not only to entertain such doubts themselves, but to express the same to others; so that not only they themselves, but others also, may doubt and deny the possibility, and even the probability, of success in the attainment of objects by efforts even required by the Savior. Here, doubtless, is one of the principal secrets of the great disparity between the righteous and the wicked, not only in the past, but especially of the present time. And why? where Christians are getting only the one to Christ, the Devil is securing the nine, nineteen, or ninety-nine to an endless perdition.

And, doubtless, euch, too, will continue to be the result so long as euch doubts are entertained and expressed, for Christian interest, effort, and success are " according to their faith." Certainly, in proportion to doubts of success in any undertaking is energy enervated, hopes blighted, and courage destroyed. And hence, had 1 he Savior, when he said "Go disciple all nations," at the same time suggested, like said theological president, that there was no prospect of success in the effort, could anything have been more disheartening and disastrous to the result? I, for one, think not. And thus, too, with respect to every one of influence who entertains and expresses such satanic and nonsensical doubts. But the Savior has never in any way even thus hinted, much less said any such thing himself. Nor did he ever authorize said president, or any one else, to do so. On the contrary, he said, " All power is given unto me in heaven and in earth ; go ye, therefore, into all the world and teach," or disciple, " all nations, and preach the gospel to every creature." "And, lo, I am with you alway, even unto the end of the world "; and " able to do exceeding abundantly above all ye ask or think." Certainly nothing could have been more assuring and encouraging to both anticipation and toil than such language. And hence, so far as the Scriptures are concerned, away with all such satanic nonsense as doubts and denials of either the possibility or the absolute certainty of this world's spiritual conquest or conversion to Christ at some future time.

And yet perhaps Satan may so magnify the obstacles to the work as to cause doubts and denials, if not from wrong scripture views, like those of said theological president, at least from the number, the magnitude, and insurmountability of those obstacles. But, I ask, do obstacles always prevent the accomplishment of a good work ? If this were so, no good would ever have been secured in the world ; for there are very many obstacles to every good work. There are very many obstacles to the conversion of every sinner. But do obstacles always prevent the conversion of the impenitent ? If this were so, no sinner would ever have been converted. But vast numbers have been converted, notwithstanding the almost innumerable and insurmountable obstacles to their conversion. True, with respect to the evangelizing work, Christians — like the children of Israel in the wilderness, with the mountains on either hand, the Red Sea before them, and the Egyptians in their rear — are surrounded with almost innumerable obstacles. Yet, stepping forward in the name of Israel's God, Is there not every reason to believe that every obstacle would be overcome and every enemy of the Cross subdued, and very soon every sinner in the w T ide world converted and brought into subjection to the will of God? Doubtless there is. And yet, perhaps, for want of proper spiritual instruction and experience, a large proportion of the present professed followers of Christ may wholly disbelieve in any such great and glorious result.

Indeed, practical if not theoretical Antinomianism and infidelity seem at the present time to be the besetting sins of the Church. Antinomianism says that Christian labor is of no consequence. Infidelity says that God's word is not true. And how frequently we meet with both among professing Christians; for in urging very many of them to do anything for Christ, very likely the first thing you hear will be : " It is of no use." That is, Christian labor is of no consequence ; it avails nothing. Then ask : "Is Christian labor required ? Is it important and necessary ? " " Oh, yes," they will reply, " it is by means of Christian labor the light shines, the saving influence is exerted, and the.

conquests of the Redeemer's kingdom carried forward." But yet " It is of no use." And thus, perhaps, in the same breath, they may affirm and deny the same thing. And-4f this was all, if the conduct would correspond with the affirmation instead of the negation, and the work was thus accomplished, it would make no difference. But you will find that the conduct w 7 ill generally, if not always, correspond with the negation rather than the affirmation, thus leaving the work undone and making a had matter very much worse. Then ask : " Does God's word mean anything ? Is it true ? " And with great astonishment they may stare at you and reply : " Certainly, God's word means something, and is true." Certainly " go " means action, and " do " means w r ork. Also it is true that Christian labor will avail something ; since they do not fight as one beating the air. Hence it is not vain to serve God, for " they that wait on the Lord shall renew their strength ; they shall mount up with wings as eagles ; they shall walk and not faint, and run and not be weary" ; inasmuch as their " labor in the Lord is not in vain." " But then—" Then what ? " Why, it is of no use for either me or suctror such an one to do anything ; to speak, pray, or anything else." Why not ? "Because we can not do it as well as others."' But does God require you to do as well as others? " Oh, no; he says to me, and to every one, go and do; and I suppose he means to go and do as well as we can, and he will bless." " But yet it is of no use for either me or such or such an one to do anything." But you do not intend to give to God the lie ? " Oh, no, no ; certainly not ! "

But have you not said that it is vain for you and eome others to serve God? " Well, really, we did not intend to." Then you do many things you do not intend to ? " Well, not exactly that." Then what do you mean? "Really, that is pertinent." But can one do any more than his own work ? " Oh, no." Then can any one do your work and the work of those you refer to ? " Oh, no." Can all the work be done unless all its parts are done? " Oh, no." Then, how •can all the work, and your work, and the work of those you refer to be done, unless you and those persons do the work ? " Well, that is a puzzler." Then ask what sort of persons they are — whether Antinomians or infidels, or both — and if you can tell, you can do better than I can.

Certainly they are a very peculiar class, and in a very strange and peculiar condition. But what shall we do with them ? Throw tliem overboard and conclude they are all Simon Maguses, having neither part nor lot in the matter ; or, that they are in the Devil's net, and so blinded and bewildered and deceived with respect to what they do believe or disbelieve as to hardly know what they are or what they are doing ?

Doubtless many consider themselves good missionary Christians who, in fact, are very much more Antinomian than missionary. Doubtless others consider themselves sound in the faith who, in fact, exhibit in both theory and practice very much more, in- , fidelity than real belief.

Now, this semi-antinomianism and infidelity together constitute one of the greatest obstacles to this world's spiritual conquest. For — -

1st. Nothing can be accomplished without work. . And here I ask, can anything be obtained without labor? Can the farmer, or the merchant, or the me- ■chanic, or any one else obtain anything without work?

THE WORLD'8 SPIRITUAL CONQUEST. 15

Labor is indispensable to the accomplishment of everything spiritual as well as temporal. Work, therefore, and the most extensive, energetic, and persevering that can be jionceived, is necessary to this world's conversion to Christ. But more of this in another place.

2d. So far as it is doubted that work is necessary or of any consequence, nothing is apt to be done at all. This, doubtless, is why so many professing Christians can not be induced to do anything. Though they profess to believe in works as well as faith, and do actually belong to what is called a missionary denomination, yet, doubting both the necessity and utility of Christian labor, they do nothing, and nothing is accomplished. Hence, urge them to drill to prepare themselves for the war, or to actually engage in the hattle, and very likely they will at once give to God the lie, saying "It is of no use" — that is, labors in the Lord are in vain ; they that wait on the Lord shall not renew their "strength, etc. This, doubtless, is why so little has been accomplished in the past, and is now being done, and about the only reason the world long before this has not been subdued to the Savior.

3d. So far as one doubts that he can succeed in what he undertakes, he is more liable to fail than to succeed ; because the doubt will tend to enervate the whole action, preventing a proper determination, energy, and perseverance. Now this half believing, and thus trying to serve God at the halves, is doubtless why what has been undertaken has been only half done, leaving Satan in possession of the field, where, had there been a proper faith, he would have been overcome and a glorious victory obtained for Christ

4th. Should ther*e be no lack as to interest and effort, without a proper faith there could be no success, for " without faith it is impossible to please God " ; and unless Grod is pleased his aid can not be obtained, and without his aid there must be an utter failure.

But though a want of faith is one of the greatest obstacles to this world's spiritual subjugation, yet it is not insurmountable, for every one is capable of believing and can be convinced. Besides, there is abundant evidence not only that the work will actually be accomplished at some future time, but that it could be done even during the present generation of Christians.

II. Again, another great obstacle to the work is a satanic deception as to the time of the triumph. It is similar to that practiced upon the impenitent with respect to conversion, which is never " now" but always at some " more convenient season " ; the thought constantly occurring, if not expressed, " To-morrow shall be as this day, and much more abundantly." And thus with respect to the world's conversion to Christ. Even those who believe in the accomplishment of the work seem to suppose that it is never " now." Not during their time, not during their generation ; but always at some indefinite future. And the young being thus instructed when they come upon the stage of action, they also take up the refrain, "Not during our time — not during our generation." And thus, one generation after another has passed, and is passing, and doubtless, too, will continue to pass, until Christian instruction, faith, practice, and expectation are radically changed with respect to the accomplishment of the work.

And here I ask, does not the scripture language, a Turn ye, turn ye," " to-day, if ye will hear his voice "; " now is the accepted time, now is the day of salvation," — equally apply to every sinner as to any sinner ? If so, would not God have all the impenitent, everywhere, and at_once, attend to their soul's salvation, and also with the firm belief that the effort would be successful if put forth ? If so, would he not have those whose duty it is to seek the salvation of souls equally undertake, and also expect, the conversion of evtry sinner as that of any sinner ? Doubtless he would. And hence, since the two cases are exactly parallel, doubting and denying the one would be doubting and denying the other, and both doubted and denied, would be virtually believing and contending that God's word is nonsense and of no consequence. Certainly no one but the Devil's dupe would hold to and teach such satanic nonsense and delusions. May the time not be distant when especially every Christian, as well as every sinner, shall be delivered from such a satanic deception, and no longer doubt the possibility of this world's conversion to Christ, even during the present generation of Christians.

III. Another great obstacle to the work is a want of inclination. Ah the impulses and propulses of human nature are naturally opposed to it. As the sparks fly upward, so all human inclinations are prone to earth and its pleasures, rather than to heaven and its enjoyments. Of this every Christian is conscious, not only from experience, but from observation. What Christian is there who will not admit that his inclinations are altogether too earthly ? Every truly converted person naturally mourns over the tendencies and earthliness of his nature. Such now is the Christian's own experience as to his own disinclination to the spiritual warfare. The same is equally evident from observation; for where the interest is, there is the action; and where the action is, there is the interest ; and where both interest and action are, there is the inclination. Now, deciding by this rule, and judging from appearances, can any doubt the terrible disinclination to spiritual things? Observe professing Christians from the beginning to the close of the year ; what will be the interests and efforts of very many of them? Scarcely anything will be seen or heard except the world. The world will be first and last, and nearly all the time, with a large proportion of those pretending to be Christians.

But though such is the terrible disinclination to the spiritual warfare, and such its alarming and criminal indulgence on the part of even Christians, yet the obstacle is not insurmountable, for the inclination can be resisted and reversed, and thus the obstacle overcome.

IV. Another great obstacle to the work is the lowness and indefiniteness of Christian aim. To succeed in anything, the aim must be definite — especially to. succeed in anything great and good; not only must the aim be definite, but it must be high. Let any one undertake anything with nothing in special in view — will he succeed ? He will be as liable to do one thing as another, or nothing at all. This is especially true with respect to thought. So far as thought is indefinite, it is confused and misunderstood. So, too, with respect to the expression of thought. So far as thought is indefinitely expressed, it is still- confused and misunderstood. So, too, with respect to the signification of language. So far as words are indefinite in signification, thus far they are unintelligi-

THE WORLD'S SPIRITUAL CONQUEST. lfr

ble, deceptive, and worse than useless. The use of fire-arms, however, furnishes one of the host illustrations of the importance and necessity of a definite aim. Any one desiringjbo hit anything by means of shooting must aim directly at it, or he is as liable to hit one thing as another, or nothing at all. So with respect to the accomplishment of every thing, spiritual as well as temporal. There can not possibly be any proper success without a definite aim.

But to a definite aim is indispensable: 1. A definite object to aim at. 2. A definite plan or arrangement to hit or secure said object. 3. A definite interest in what is undertaken. 4. A definite effort to obtain the object proposed. For without each and all of these, and especially the last, the whole is still indefinite, and nothing at all accomplished. E"ow, if these elements are not necessary to a definite aim, and a definite aim is not necessary to success, then nothing is necessary to the accomplishment of anything. Applying, therefore, these principles to what is at present going on in the world, how does the matter stand ?

1st. With respect to the powers of darkness, it is thus : There is no inclefiniteness at all in satanic attempts to dishonor God and ruin souls. Satan's aim, in what he undertakes is perfectly definite, since it embraces all the necessary elements — both object, plan, interest, and efforts. None can doubt this after a moment's reflection upon the various satanic operations.

Take, for instance, the liquor traffic, one of the Devil's most prolific trades. 1. There are his distilleries or swill-houses, where the blessings of God are converted int© awful curses. 2. There are his grog-shops of whatever grade or name, or hog and slaughter pens, where souls are butchered as well as bodies. 3. There are those engaged in the liquor traffic, hy distilling, wholesaling, retailing, drinking, and raising grain for the distillery ; or the Devil's butchers, the worst murderers — excepting, perhaps, the intention — on top of the earth, because engaged in destroying the soul for time and eternity, as well as the property, the reputation, the health, the happiness, and the natural life of the poor inebriate, and that of his family. 4. And, finally, there is the liquor bugle, calling, "Pig, pig;" and here they come from all parts and grades and employments, and even frequently from among professing Christians — what a shame ! Some, sneaking like whipped dogs, skulk into some cellar or behind some screen and there take their portion ; while others in open daylight take their portion and brag, and swear, and slaver, and stagger, and dreul, and wallow in the mire with the swine ; which with respect to temperance, are the drunkard's superiors. Is there not definiteness and success in this branch of the Devil's operations ? If any doubt it, let them look around them, and ask the past and present history of the liquor traffic. And here we may exclaim, all honor to temperance hotels and hotel-keepers, and temperance lecturers, and especially to those noble women who have dared to attack the demon in his den ! May God bless and prosper and succeed them in their every effort to oppose, to overcome, and forever to banish from the world the vile monsters — liquor traffic and i intemperance-

And here, as a further illustration of this point, could be mentioned other satanic operations, such, for example, as the houses of ill fame — the different kinds and places of sinful amusement; and especially the propagation of false doctrines or erroneous sentiments in the name or unaer the cloak of Christianity. But enough ; from what has now been said, and especially from what is known of the Devil and his operations, none can doubt the definiteness of his aim in all he undertakes for dishonor, death, and eternal ruin.

2d. Again : With respect to worldly things, it is thus. Is there apt, even on the part of professing Christians, to be any indefiniteness in their aim for the things of this world ? Do they not generally, if not always, have a definite object in view, and a definite plan formed to secure said object, and a definite interest in the same ? And is the definite and special effort apt to be lacking ? And if one plan will not do, is there any hesitancy in devising and adopting another, and another if necessary, until the object is secured ? This is especially true on the part of the impenitent, on account of which the Savior said : " The children of this world are, in their generation, iviser than the children of light." (Luke xvi, 8.) A terrible indictment ! But so it is.

Now, how is it with respect to professing Christians, or "the children of light"? Is there apt to be much definiteness in their aim for the cause of Christ, God's glory, and the salvation of souls ? How is it with respect to object ? Are they apt to have a definite object in view in what they undertake spiritually? None can doubt that this is so respecting worldly things. Every one engaged in secular business has a definite object in view, and, if desired, can define or tell what it is Suppose, however, professing Christians be interrogated upon this point, what do you think they would say? Would not the most of them be in doubt what to answer at all ? And the rest naturally reply that they are " knocking along," as the saying is=-that is, striking here and there With nothing in special in view — trying to know and to do a little in various ways, hoping and supposing that all will be right in the end — that is, that the mark will be hit, whether it is seen and aimed at or not.