Contending for the faith, or The fountain of love

Front matter

OR

THE FOUNTAIN OF LOVE,

BY

Contents

PAGE.

Introductiox 6

1. What Is Faith? . : 12

I. What Is Faith?

The faith of which we speak has reference to that system of doctrines and principles, as given in the Scriptures. It is a loving trust or an affectionate confidence in the person and teaching of Christ, resulting in a radical change of character and life. In other words, it is the yielding of cheerful obedience to the will of God, as revealed through His Son. Jesus Christ, and confirmed by the apostles. It is all • -the counsel of God." of which Paul once said, he had not shunned to declare ; or it is that testimony, and authority most forcibly confirmed b}' the event described in the following: "For I delivered unto you first of all that which 1 also received, how that Christ died for our sins according to the Scriptures ; and that He was buried, and that He rose again the third day according to the Scriptures; and that He was seen of Cephas, then of the twelve; after that He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.*'

I. The law as received by Moses, midst the thunderings, lightnings, and smoke of Mount Sinai, was of force, in the fact, that God revealed it. speaking through his servant, Moses, in a way. and under just such peculiar circumstances, that those who witnessed the events of that occasion, were satisfied that it was of Divine origin. They were forced, as it were, to

IH CONTENDING FOR THE FAITH,

yield assent to the validity of the law, inasmuch as He who controlled the lightnings, or directed events in the natural universe, was manifestly its Author. To the Israelitish mind, the law, which came midst the fire and smoke of Mount Sinai, was as clearly the product of Grod, as it was CAddent, that the natural elements, — the winds, rains, lightnings &c. , were subject to His direction. Being forcibly impressed, therefore, with the superhuman nature of that Revelation, they yielded obedience. The idea of the Divine origin of the Decalogue was so deeply inculcated in the hearts of their posterity, that the tenacity with which the Jews cling, to-day, ''to the law and to the testimon}^" as given under the Mosaic dispensation, is a subject of no little note.

But the extraordinary events accompanying the reception of the law, at Mount Sinai, were — if any difference — less adapted to give force to the Lord's command, than the displays of His majesty as revealed under the Christian dispensation. Indeed, while the Israelites received the law as Divine in its origin, throusfh sio:nificant arsjuments and definite considerations, is it not a fact worthy of our most^ candid and earnest thought, that under the Christian dispensation, in these modern times, we have greater reason for receiving the Gospel of the Son of God? It is true that God was graciously favorable to His Israel in that, He revealed to them His will, in a manner so forcible,, and convincing; but while they were highly favored^ we who live under the Christian dispensation, are more highly favored. The will of Heaven came so forcibly

OR THE FOUNTAIN OF LOVE. l^

to the consideration of the Israelite, that he could have no valid excuse for rejecting it; but under the Christian dispensation, God's will appears with more force, and, if possible, we have less reason for not believing. For, in addition to the evidence, as it appeared, on various occasions, in the earl}' history of Israel, we have subsequent revelations, in which appear numerous and forcible testimonies, confirming the Divine Authority of the law, and establishing, beyond any possible doubt, the sanctity of the Christian faith. In the exact fulfillment of the prophec}' as occurring in the advent of Christ to this world, we have an evidence of God's regard to humanity, that no rational mind can consistently overlook. The coming of Jesus was the accomplishment of a promise, which God made through the prophets, centuries before; and the character and influence of that remarkable Personage can only be understood, when considered in connection with the idea that He was Divine. That He held nature within His own mighty grasp, is evident from numerous illustrations. In response to His gentle word, the dead were raised, the sick were restored, the maimed were healed, the blind could see; and He not only held sway in the natural world, but that Satan's kingdom was under His control, appears in the fact that He commanded devils, — of which we have numerous illustrations.

We believe too, that Jesus has no less power to-day, than He had as God incarnate; that he can establish His kingdom, in the human heart, against the powers of satan, — that He is not onlv willino*, but that He is anxious to do so; that He stands at the door of our hearts knocking — waiting — for admittance, that He may thus rule in our lives ; and that the nations of the world may be redeemed from the pollutions of sin, it is only necessary, that they accept His coming, and surrender their hearts to His blessed control. As it was necessary, that God's ancient people should look on the brazen serpent, and be healed, so it is necessary, to-day, that we look to Jesus for salvation; and as it was no great, or hard thing the Lord required of His people, that they might live, on being bitten by the serpent, so it ir, no great thing, that He requires of us to-day, that we might have salvation. He demands only a surrender of our wills to His, — an obedience that is appropriate, a service that is reasonable. And if God spared not His ancient people, who were rebellious, but ''cast them down to hell," can we expect that He will spare us, in disobedience, who have so much greater light, and live under circumstances so much more favorable?

We say then that the faith once delivered, or that system of doctrines and principles, as given in the Bible, is the Revelation of God ; and so far as relates to the arguments favoring its Divinity, it has all in its favor, that intelligent beings can consistently ask. While it gives utterance to doctrines and principles,, most perfectly and beautifully adapted to the demands of our fallen race, it is a most emphatic expression also of the sublime dignit}^ of character possessed by the Author. Indeed, we can conceive of no plan by which the Creator of the universe can reveal Himself

OR THE FOUXTAIN OF LOVE. 16

in a way better adapted to overcome opposition tlian the method developed with such a displa}' of Infinite Wisdom and Goodness in the Bible. He proposes in no instance, to force obedience; but throughout His holy teaching, the same principle is prominent, — * ^Whosoever will, let him take the water of life freely. ''

However much we may doubt the voice of God, as He speaks, in various ways, to our consciences, it is by no means probable, that He will do any more than He has done to make clear the path of duty. What more can He do? If the system of doctrines and principles, once so forcibly delivered, with all the accompanying influences of the Holy Spirit, is not sufficient to prompt obedience to the Author of our existence, then surel}' there is no agenc}' that can produce such a result. If there was no other reason why we should yield obedience to God, except in the fact that it is DUE that we should serve Him, this would be sufficient. That God, as our Creator and preserver, has a just claim upon our affections, and that it is reasonable that we should obey His voice, can not, ver}' well, be considered less than a self-evident truth. He is our sole dependence, and that -'without Him, we can do nothing," appears not onh' in the teachings of the Bible, but is declared by everj- expression, in nature and reason. To attribute the existence of all power, life, and knowledge to any source less than to an infinitely intelligent God, is absurd.

II. The faith once delivered, embraces those principles, that contribute so largely to our individual happiness, and general well-being. But while a life

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of faith is so highly profitable to every Christain, it is not confined, in its benign influences, to his experience and advantage, exclusive of others. It is not possible for an individual to live a life, holy and acceptable before God, and not communicate largely a similar sentiment and feeling to others. The influence of true Christian life is as a city that is set on a hill, that can not be hid. It is elevating in its nature, lofty in its purposes, and pure in its aims. The true follower of Jesus would not conceal the light and power of Christian influence, if he could. In it he sees too much that is beautiful, to withhold a single ray, that is likely to aid in the least, in lighting up the path that leads to the great fountain of wisdom and purity. Instead of being restricted and selfish, it is the part of the true Christian to heed well the sentiment, ' 'Pure religion and undefiled before God and the Father is this. To visit the fatherless and widows in their aflfliction, and to keep himself unspotted from the world."

There is no voice, that gives a more certain sound in favor of the faith, than that which speaks through good works. There is no light which penetrates the heart of an unbelieving world, more effectually, and with a more brilliant glow, than that which issues from acts declaring one's disposition to do good to others. In this is manifest the spirit and character of One, who died for man's redemption.

The nature of faith is forcibly and beautifully exhibited, in the sentiment of the ''multitude of the heavenly host," who appeared praising God and saying. Glory to God in the highest, and on earth

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PEACE, GOOD WILL TOWARD MEN." Ill that expressioD. *^Good will to man," we find a sentiment, that is b}' no means unfavorable to the interests of humanity. It not onl}^ represents the feeling of God and angels toward mankind, but it is an expression of the good that should exist between man and man. ^^This is m}' commandment that ye love one another as I have loved you." With this tenderness of devotion universally prevailing in human hearts, it would be difficult if not impossible, for us to form any adequate conception of the happy state of affairs, emanating from such a source.

The happiness prevailing in many domestic circles is highl}' satisfactory; and the advantages arising from the mutual good will, kindness, and charity, in such relations, are varied and numerous. The da3'3 pass in toil, pleasant and profitable. Poverty seldom frowns upon such family circles, and prosperity often smiles upon them.

If such are the fruits of mutual good will, as existing in a limited degree, in the home circle, what may we expect, if pure love prevails, without bounds, between nations, people, and kindred throughout the world !

The doctrine and sentiment, inculcated by Jesus of Nazareth, are desio-ned for hioh and noble results. Every word brought forward, in the development of the principles of faith, is with reference to the prevalence of that beauty and excellence of spirit, so happily preserved in the word love. In the creation, God never designed that human beings should be otherwise than mutually affectionate. That they are not so, in the high degree intended, and that hatred and envy prevail, is the result of disobedience. Through sin men are alienated from God, and in a like proportion, they become estranged from each other. But it is a precious thought, that in yielding to the principles and doctrine of the Gospel, the Fountain of Love may again be opened up; — nations become friendly, and ''beat their swords into ploughshares, and their spears into pruning-hooks;" — righteousness which exalteth a nation is triumphant, man is saved, and God is glorified.

III. Again, the faith once delivered is not only an exhibition of tender devotion, and of the mutually friendly feeling, that should exist between human beings, and an unfolding of our responsibilities to our Maker, but, in it, is most glowingly exhibited, God's

LOVE TO MAN.

Of all the excellent things spoken by Jesus of Nazareth, what is there more beautifully significant than the following: "Greater love hath no man than this, that a man lay down his life for his friends;" — and then at once. He gives expression to other important truths, leaving this, — what we would call a modest revelation of His love, — to the development of events, and for pens to describe at a time more favorable, or when that love could be illustrated in a way more forcible, than words, under different circumstances, could possibly express. After the Saviour's death and resurrection, it was no remarkable thing, that His disciples should remember these words, and be impressed with them in a way altogether more peculiar than when first uttered. While it was an act of the greatest friendship, that a man should be willing to sacrifice his life for his friends, it was an exhibition of friendship infinitely above this, — or superhuman only, — that would willingly die for His enemies. It is no wonder, midst the display of such sublime truth, that even his enemies should declare, "Never man spake like this man." Where in all the history of the world, is there a teacher, who has inculcated such love as this, — ''As I have loA^ed you, so ye also ought to love one another." Truly none but One infinite in love, wisdom, and goodness could give utterance to such a thought, and illustrate such sublimity of sentiment by a sacrifice of life in behalf of the eternal interest of humanity. What sinner can- stand aloof midst the display of such love? Or what Christian can remain passive, or indifferent midst the glow of such an interest in human welfare?

The inspired Paul caught the noble thought, as he spoke so earnestly of the love of God, in the sixth chapter of Romans : ' 'But God commendeth His love toward us, in that while we were 3'et sinners, Christ died for us.'' In his meditations, the great Apostle made brief reference to love, as it exists in humanity. He says in substance, there are few men, if am^, that would give their lives, under any circumstances, for their friends. "Peradventure, " there may be some, who would be willing to sacrifice their lives, in behalf of those in whom they may have peculiar interest. "But God commendeth His love toward us, in that,

Jl CCNTEKDING FOR THE FAITH,

while we Avere yet sinners (His enemies) Christ died for us."

3Iany have ideas as to the nature of God, entirely erroneous. Some seem to think of God, as of some dread sovereign, — stern, severe, and exacting; — instead of the loving, gentle, and gracious Saviour recognized by ever}^ devoted Christian; and this will not seem strange, when we remember, ' 'The carnal mind is enmJty against God." It is by no means wonderful, that persons who are not subject to the Government of God, should form erroneous ideas of His character.

That our conceptions of the Divine Being should be in harmony with our make-up, — or the tendency of our inclinations, — is no more than may be expected. The worlding, in man}^ instanceSj can only think of the Divine Government, somewhat as he thinks of the human. He knows that in the execution of their laws, it is the policy of human governments to appeal to FORCE ; and being unacquainted with God, as well as with the Divine plan of government, he is not conscious that God rules by love.

As to the character of the Divine Sovereign, our knowledge depends upon our acquaintance with Him. Ideas of our fellow-men are often greatly changed, on more thorough acquaintance; and so our impressions regarding the Deity, are very different when we come to know Him as we ought. Would it not be wise in us to withhold an expression of our opinion in regard to individuals, until we can speak intelligently? Likewise in regard to the character of the Divine Beings would it not be the part of wisdom, for every uncon-

OR THE FOUNTAIN OF LOVE. LL

verted person to speak only after he has come to know the Lord?

Many, unacquainted with God, are declaring against the truths of the Gospel. Their conclusions have their origin in human theories only, and is it any wonder, that their creed should be unreliable and insufficient? Is it not better to heed the sayings of the Great Teacher, that our structure may be "founded on a rock?"

In the words of Jesus, we have something worthy of our confidence. Christianity has withstood the changes of time, and the opposing influences of the ages. ' 'The rain descended, and the floods came, and the winds blew and beat upon that house; and it fell not." Its prosperous existence, to-day, stands out as an evidence of its Divinity ; and we believe, that Peter knew whereof he affirmed, when he said, ' 'For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye witnesses of His majesty."

IV. That so many in the different ages, have rejected Divine Revelation, can not be for want of more sufficient testimony in its favor. God has always accompanied His Word with all the evidence necessary to a clear comprehension of the truth. When He spoke unto Moses, He encouraged him by a display of power, which served to convince His servant, that the Message was from above. Aaron spoke unto the elders of Israel all the words, which the Lord had spoken unto Moses, and the people believed, as certain "signs" were produced to confirm the testimony.

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When God spoke to this world, through His Son Jesus Christ, the truth was "approved of God among them by miracles and wonders and signs," the validity of which, even His enemies admitted, when they declared, ' ^That a notable miracle hath been done, by them, is manifest to all them that dwell in Jerusalem; and we cannot deny it."

But multitudes have practically rejected the Word, although God clothed it with evidence such as compelled assent to its superhuman character. As a free agent, man may renounce the truth, and at the same time be mentally satisfied, not only of its Divine origin, but of his folly in its rejection. The judgment may be convinced, notwithstanding the will refuses to yield. In the Bible we have numerous illustrations of this condition of mind. Nicodemus came to Jesus by night, and said, "Rabbi, we know that thou art a Teacher come from God; for no man can do these miracles that thou doest, except God be with him.'" Nicodemus was of a sect among the Jews, known as a, Pharisee, held a prominent position, and was a man of intelligence. Although he admitted that Jesus came from God as was manifest by the miracles He performed ; yet it is evident, that Nicodemus was lacking the one thing needful. His will was not in subjection to the will of the Holy One. He had not come to that point, in experience, where he could say, ' 'Thy will be done." He had not surrendei^d his affections to God, loving Him with all the heart, soul, mind, and strength. Nicodemus mentally assented to the truth; but that he was practically apposing Revelation^ is implied in the response of our Saviour, '-Except a man be born again, he cannot see the kingdom of God. " But that the power of God was in those gentle words appears in the fact, that this man was one of two, who took an interest in the disposition of the Lords body (John 19: 39), after the crucifixion. Is it probable that any one but a true disciple would feel inclined to do what he did on that occasion?

In this "Ruler of the Jews," we have an illustration of a character, that is by no means an isolated case. Nicodemus represented a large class, that un doubtedly held opinions, with reference to Jesus, similar to his own. The manner in which he introduced the subject of conversation indicates this. He says: ^^We know &c, " — thus including others with himself. But although there were many in those days, that knew from ^ 'these miracles," that Jesus was from above — God manifest in the flesh — yet there were comparatively few that accepted Him. They not only feared the Jews, but they preferred to go with the multitude, and do evil, rather than with the few and do right.

In these modern times, we have a class of people with dispositions and preferences, similar to those living in the days of Nicodemus. They admit the Divine origin of Christianity, and accept the Bible ar, the Word of God: but while they assent to the views as generally held by Christians, they do not yield obedience to the will of Heaven. On being invited to acknowledge the Saviour, and to accept in practice what they admit in theory, they are prompted to respond, ^'I know that religion is a good thing, but 1 am not ready just yet to become a Christian." Multititudes are waiting for the more favorable opportunity. Although the danger of procrastination is forcibly impressed upon their minds, instead of inquiring, ' 'What must 1 do to be saved?" They answer as Felix of old, ' 'GrO thy way for this time ; when 1 have a convenient season, I will call for thee." We have seen an individual sit, tremblingly, under the sound of the Gospel. From his eyes the tears flowed freely. Kind neighbors visited him with reference to the salvation of his soul. Every possible influence was exerted in his behalf. The Holy Spirit was evidently striving with him; but notwithstanding he was at times almost ready to surrender his heart to God, yet intemperance did its work, and the poor man, in the prime of life, passed away to suffer the drunkard's doom.

There are multitudes, to-day, suffering the realities of that awful abyss, who in life, were almost persuaded to be Christians; — and what is there sadder than that bitter wail, "Almost — but lost!" He who ''so loved the world, that He gave His only begotten Son, that whosoever believeth in Him, should not perish, but have everlasting life," is standing at the door and knocking. Shall we not heed His voice, and reciprocate His love? The door may be hard to open. The prince of this world may bring deceptive influences against our every effort; but however powerful these influences may be, let us not forget that in God, there is power infinitely beyond the satanic. That good old Apostle struck the thought, when he said, "Ye are of God, little children, and have overcome them;

because greater is He that is in you, than he that is in the world." If we are on the Lord's side, we shall be victors, as sure as the elements around us are subject to His will. Is it not reasonable to suppose, that the Creator is greater than the creature, — or that the thing formed is inferior to the Hand that formed it? .

True Christians, therefore, can say with all earnestness, ^^I know that through God's strength, we can overcome evil with good." True soldiers of Christ are not slow to understand from experience, that in God, there is supreme power; and in our consideration of the subject of faith, it is well that we should grasp this thought, that in God there is a power surpassing all other combined influences of the universe, — that in Him, we have a ^'Friend that sticketh closer than a brother;" — and besides all this. He is perfectly willing to bless poor, fallen humanity according to His great riches, and abundant mercy. He asks only that we confess and forsake our sins, that we acknowledge our weakness and dependence, and that we trust and believe Him, who died for our redemption.

When God has made every thing so plain why should we trust longer in ourselves? Do we not know the uncertainty of human affairs, and the fallibility of human theories? Man is truly a poor frail creature. God is the source of our well-being spiritually, as sure as He is our dependence physically. Without His care and protection, how soon would the brittle thread of this physical existence be broken! And as it is necessar}^. that we should comply with certain laws to sustain these bodies, so it is essential, that we should yield to certain obligations to insure our spiritual well-being. Our daily food is necessary for the strength and life of the physical, and we partake of the bread that corneth down from Heaven, — the truths of God, that we may be of real spiritual worth, and have life eternal.

To the unconverted, we would say as a closing thought, under this head, that Christians generally know^ how to sympathize with you, in all your unbelief. You may wonder wh}" it is, if your souls are exposed to eternal death, that near friends of the church do not take more interest in your salvation ; — and perhaps you also are waiting for God to manifest His regards for you, in some way more forcible. To which we would say, it is quite probable, that you do not know how much interest is really felt, by your friends who are members of the church. It is quite likely that they have great interest in your soul's welfare, and no doubt, they are often at a throne of grace, in your behalf, although you know it not. It is true they may say little to you about your soul, and may neglect to call ypur special attention to the importance of accepting Christ, — and for the absence of Christian activity in your behalf, we make no apology ; — but after all, you should not forget that they are doing much, in a great multitude of instances, for your spiritual well-being. Every dollar contributed by God's people for the support of the cause, is an expression in behalf of your soul's salvation; and eveiy sacrifice, on part of ministers of religion as well as others, for the establishmsiit of righteousness, is so much in favor of tlie sinner's eternal interest.

That Jesus knows how to sympathize with us all, in our weakness, is evident from many considerations. The inspired penman declares that, • -We have not a high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.'' Even to the V)lessed Saviour, with His Divinity of nature, temptation came with a force, no less powerful, than to us, who have to mourn often the effectual influence of the tempter. But notwithstanding the strength of satanic influence there is in Jesus a power, that surpasses ; and although He was in all points tempted like as we are. 3'et without sin. It is in the sinlessness of Jesus, as much as in any other one consideration, appears His Divinity: and may it be in all our hearts to ' 'press toward the mark for the prize of the higher calling of God in Christ Jesus."

^\e have God's promises. Hitherto, He has been truly favorable to Israel; and whatever obstacles may be in the way of our success in drawing men to Him, or in accepting Jesus as our Saviour, let us endeavor, by God's assisting grace, to put away all our unbelief, remembering His words, when He said, 'If ye have faith, as a grain of mustard seed, ye shall say unto this mountain. Remove hence to yonder place; and it shall remove, and nothing shall be impossible unto you."

For the faith once delivered, and which effects inipossibilities equal, in every human point of view, *to

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removing mountains, for such ^ faitb let us not only contend most earnestly, but for it, let us pray most fervently,

"Com© trembling sinner in whose breast,

A thousand thoughts revolve;

And make this last resolve;

*I'll go to Jesus, though my sins

Jjike mountains round me close;

I know His courts, Fll enfev W^

Whatever viay oppose ^^ "

II. Why Should We Contend?

As to why we should yield obedience to the Divine Voice, and put forth every possible effort against the sins of the age, God, ' 'at sundry times and in divers manners," has illustrated not only by many significant events, but by the revelation of many excellent precepts.

It is a query in the minds of many, — Why should we give so much attention to religion? Why all this toil, tug, and expense in behalf of our spiritual or eternal interest? Why not all make the most possible of the present life, without concern as to the future?

There are multitudes who are thus querying, by their actions, if not by their words. There are many professed Christians, as well as the worldly-wise, who are inclined, through satanic influence, to believe that there is altogether too much "stir" about religion, and that the contest against sin is, to a great extent, uncalled-for. '-The preaching of the cross is to them that perish foolishness."