Chapter III
TROUBLES AND TRIUMPHS
A CLASSIC ENGLISH WRITER has forcefully and beautifully said:
“There’s untold power in him who knows a thing’s
of God’s own willing; though doubts may shroud
in cloud the transient hour.”
It is the unmeasured power of belief that a soul lives by. Give a man faith – unclouded, heartfelt belief – and though his brain be narrow, and his knowledge small, he will impress and have successes, while the man of great intellect and broad culture, who does not know anything of God’s own willing or purpose, will fail. But if such faith dwell in any earnest soul, a clear strong mind, a trusting, fearless heart, mountain difficulties melt before him, he can tunnel or explode or scale them. He can stand in the very storm center, beneath the black clouds and the thunder strokes with uplifted face and fearless heart, and where that faith is in the reasonable, vital, soul-lifting, sanctifying, God-revealed, eternal truth, he is always irresistible. Fixedness, firmness and fearlessness will mark his course. His spirit will be caught by those with whom he comes in touch and conviction and acceptance will follow, or else opposition and even sometimes hate.
This kind of faith distinguished J.R. Graves, a modest, quiet, unassuming person, reticent in company and not specially gifted in social conversation. But he flashed forth whenever God’s truth was attacked, or when it was his opportunity to preach the word, or when intelligent converse lay along such lines.
Here are some of his words, which carry conviction with them to every candid mind, that the loftiest impulses controlled him. When charged with perverse notions he replied: “I can only deny this, because I cannot show my heart to my readers. But to my God I can, without fear of condemnation, lay my hand upon it and appeal to him to believe the rectitude of my intentions. When I obeyed the voice that spoke to my conscience, I gave up all the cherished plans of my life to preach the gospel of the Son of God. Nor did I find the limit to stop at this point, i. e., simply teaching the positive commands of Christ. These words burnt themselves upon my eye, rang with weighty import upon my ear, fixed themselves ineradically in my heart: “Every plant which my Father hath not planted shall be rooted up.” I am conscious of no other motive. I appeal from my accusers to my master and Judge.”
When he penned these fervid words, he stood before the world as the disturber of religious peace, the foe of Campbellites as well as of Methodists – and other communions whose erroneous teachings he attacked. He stood almost alone, and like Luther before the Diet of Worms, said: “I can do no other, God help me.”
“Th age,” as wrote Carlyle at that time, with lightening force and glare, too, was called “the age of shams.” The age of heroes, according to him, of real genuine men, had gone, and in their room had come forth shadows, masks, make-believes, unrealities. All this was to a great extent itself a sham – a caricature. Yet there is some truth in it. It cannot be denied that then and now much of so-called Christianity is a form – an image – a masquerade – a sham. Alas, there are sham ministers and sham church members, whose prayers (repetitions of dead men’s) are a sham, whose contributions to the name of Christ are a sham – a show, a pretense, a lie; in short, a wicked mockery. What a sham to call the Roman pope and his priestly hierarchy a church, that is, an assembly of believers in Christ Jesus! What a sham to call the General Conference “the Methodist Church of Christ.” What a sham to call the sprinkling of a few drops of water on the face of an unconscious babe, baptism into Christ’s death, a burial with him by baptism, and then call that babe a member of the church! What a sham to say that the eternal destiny of a soul is conditioned upon the action of a mortal man, who gives absolution at the confessional of the remission of sins in immersion!”
These shams stared J.R. Graves in the face. He felt called of God to meet them, expose them, and as far as he could do it, banish them from the earth. He had a mission and a message, and steadfast was his aim to fulfill the one and to deliver the other; making no pause, no compromise, whether in the vigor of young manhood or beneath the burden and infirmities of old age. His was a conflict unto death.
At that time, be it remembered, the Methodists had a chosen champion who lectured from place to place, attacking with denunciations, and misrepresenting with unscrupulous attacks, the principles and ordinances which distinguished the Baptists. These lectures, often mere tirades, were given mainly by an Irishman, of force and sharpness, whose name was Chapman (with several others in different southwestern states). To leave the truth thus perverted and slandered and travestied and shamed was to forsake the truth when humiliated, was to play the smirking coward when God and his cause demand men, real, red-blooded men, stalwart, heroic men who, like Tennyson’s Light Brigade at Balakalava: “Their’s not to reason why, their’s but to do and die.”
Dr. Graves was everywhere appealed to by his brethren to come to their help in conflict in which they felt themselves no match for those who attacked them, and he went, for “one blast of Rhoderick were worth a thousand.” He did not quit the field until the truth was vindicated. There were so many of these calls that people got the notion that such conflicts were his delight, but he sought not his own pleasure, he was God’s chosen defender and he halted not when God’s cause called for a champion. As we have said, Dr. Graves was frequently called to meet these men, and meet them he did, with sweeping overwhelming force. Indeed the swelling tide of Methodism was checked, and the Baptist cause was strengthened and greatly extended by his discussions. He was “A Sampson amongst the Philistines.” He felt called to this particular work, and he delighted greatly in his calling. Of one of his contest debates we let a competent witness speak: Major Penn, the great lay-evangelist, has left his “footprints on the sands of time.” He was once a successful lawyer of Humboldt, Tennessee, and later an active member of the Jefferson Church, Texas; respected and influential. He abandoned all to become an evangelist. God blessed his work and thousands were led to the Lord Jesus through his instrumentality. In his meetings he preached Christ only – justification by faith, and the Holy Spirit’s work in man’s renovation and salvation. None was any more free from everything like ritualism of church salvation than he. But he was the inestimable friend, and to some extent, imitator (I may say disciple) of J.R. Graves. He preached, as Dr. Graves did, the immediate duty of baptism by every convert; never hesitated to proclaim that “the immersion of a believer in Christ, saved persons, was the only baptism known to, or commanded in God’s Word.” In his early life he attended a debate in which Dr. Graves was the Baptist champion. Describing that debate, some fifty years after, he wrote: “Soon after my conversion I attended for one term the Male Academy in Trenton, Tennessee, and then for a single term the Union University of Murfreesboro, Tennessee, of which the distinguished J.H. Eaton, father of T.T. Eaton of Tennessee, was president.
About this time, while living in Humboldt, we heard of a great debate that was to be in Lexington, a town fifty miles east of us, between J.R. Graves, Baptist, and I.L. Chapman, Methodist. My mother and myself were anxious to attend and at once decided to go, although it was quite a journey and a one-horse buggy was our best means of conveyance. We arrived the morning the debate opened, and heard the first speech.
“I wish I could describe the grand old hero of Baptist faith. These were his palmiest days. In robust health, eloquent in speech, graceful and attractive in manner, he swayed the multitudes that were in constant attendance during the three days’ debate. Dr. Graves, as I thought, completely demolished the Methodist champion” (Life of Penn, p. 40).
The debate was adjourned to Canton, Mississippi, and was followed up several times in different places with unvarying results.
In these debates Dr. Graves was always at ease, and always self-possessed. He could not be thrown off his guard and never lost his temper. His intensity at times was overwhelming. Carlyle says some of Luther’s sentences had Austerlitz battle in them.” The same might be said of the red-hot logic of J.R. Graves. His words were like chain-shot from a rifle cannon, and nowhere, so far as we could learn, but the Baptist cause was aided where these discussions took place. Great revivals often followed.
But, be it remembered, that in the logical and scriptural arraignment and denunciation, too, of the errors he combated, especially of the unscriptural forms of church government and of the ordinances, he would always announce and repeat that he did not question the true standing of his antagonist as a believer in Christ. In his last great debate with Dr. Ditzler he said (as was usual with him):
I may unchurch an organization, i.e., deny that they possess the scriptural characteristics of a gospel church and not thereby unchristianize its members. If my opponent should attempt to make the impression upon you that I deny that you are Christians because I deny your society is a church, he will pursue a course both unwarranted and unprincipled” (Debate, p. 927).
But even if he had not uttered this denial of any such charge, the whole scope of his writings, his known views, and teachings were sufficient.
That master of pure English, Dr. Channing, has well said: “Human language does not admit of entire precision. It has often been observed by philosophers that the most familiar sentences owe their perspicuity not so much to the definition or the definiteness of the language as to an almost incredible activity (in the heart of the reader) which selects from a variety of meanings that which each word demands, and assigns such counts to every phase as the intention of the speaker, his character and situation require.” If readers would only remember this.
What meaning does the term kingdom in Dr. Graves’ vocabulary demand? An organization of churches. What does his language demand when he emphatically says: “I may unchurch an organization (that is deny that it possesses the scriptural characteristics of a gospel church and hence kingdom) and not unchristianize its members?”
His whole life, his character, the drift of all his writings, and his denunciation of any charges, demand in all manly fairness that no such meaning be put on his language or his mistaken view of the kingdom.
If it had been done during his lifetime he would have denounced it, in his own fiery language, as a malicious falsehood. But he has gone. That eloquent tongue is silent. That wonderful instrument, from which every tone of varied music went forth, is broken.
“He hears not, he heeds not, he’s freed from all pain,
He has preached his last word, he has fought his last battle,
No sound should awaken him to conflict again.”
In Spirit and In Truth The Word 
TWO PREACHERS-ONE SERMON
HEBREW HONEYCOMB
William Andrew Dillard
TWO PREACHERS-ONE SERMON
“In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand.” Matt. 3:1-2.
Reading further in Matt. 4:17, it is written, “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.” So, Jesus and John delivered the same initial message to the Jewish nation, and it was not a new plan of salvation of the spirit, but something new, and at hand: the kingdom of heaven.
Dr. Fred G. Stevenson, instructor of Old Testament Hebrew for many years in Missionary Baptist Seminary, stated often that the kingdom of heaven and the kingdom of God as it is variously called are one and the same, and what constitutes it is the righteous ways of God being carried out by righteous men.
Truly, the concept of such a kingdom was in play as early as Eden, but took on the necessary processes applicable to sinful men after the fall to bring them to a state of spiritual maturity. Those processes are the Bible story, the full fruition of which, men still struggling with sinful flesh, is realized in this age of grace through the New Testament church. The complete fullness of it will be realized in the millennium and subsequent heaven ages.
The Lord’s church, a mystery hidden in ages past, is the heavenly designed climax of four thousand years of experience designed to bring men to the position of mature sons by virtue of spiritual growth aided by the anointing of the Holy Spirit which came to permanently reside in the church on Pentecost, Acts 2. The church is the bride of Christ, the branches of the vine, and kingdom representative and executive in the present age.
Make no mistake about it. The kingdom of heaven did not exist prior to the ministry of Christ Jesus even though it was in preparation. Both Jesus and John declared it was at hand. Some may object because Jesus said to the rejecting Jewish nation that the kingdom would be taken from them and given to another bringing forth the fruits thereof. That simply means what was intended for Israel would not be received by them, but by another.
Thus was the kingdom of heaven entrusted to a prepared people to receive it. This was the mission of John the Baptist, and the message of both John and Jesus. What a treasure beyond words God’s obedient people have today, but individual decisions are still necessary to be positioned in it.
Opening the mind to ultimate truth is God’s Work: exposing the mind to the Word is ours! How sad it will be for some to go out into eternity having had copies of the Bible in their possession, but not knowing what it was all about. Hear then the message of two heaven sent preachers. Learn its meaning!
Leave a comment
Filed under Commentary, Uncategorized
Tagged as Jesus, John the Baptist, kingdom, message, religious, sermon, spiritual