Christadelphian History
100 YEARS AGO - 1903
Who was sister Matthews
Sister Matthews was the mother-in-law to Edward Augustus Roberts, son of brother Roberts. Edward Roberts was baptized young, and married sister Mary Matthews, the daughter of the sister remembered below. As Edward Roberts became a prominent and wealthy doctor in London, he lost interest in the truth, and left it, desiring the riches offered by the world, and taking with him his sister wife. Edward informed brother Roberts of these plans shortly before his death. Sister Sarah Jane Roberts Ladson felt this news was partly responsible for the heart attack of her grieving father in San Francisco in 1898, and called it his "crowning sorrow".
This article shows the remarkable faith and strength of this sister through this terrible trial of first seeing her lovely daughter lead away by Edward, then to be followed by the rest of her children.
THE DEATH OF SISTER MATTHEWS, OF LONDON
The South London ecclesia has to mourn the loss of sister Matthews, who died on October 6th. Her death will be keenly felt, not only by the members of her family, but by the London brethren with whom she has been connected for close upon a quarter of a century. Our sister was the mother of sister Roberts' son's wife, and also of the sisters J. and A. Kirkland. The funeral took place on the following Saturday, at Norwood Cemetery, in the presence of a large number of brethren and sisters and friends.
At the Grave Side
The Scripture just read ( 1 Cor. 15:1-26 ) contains what we now so sorely need-comfort from God. Our sorrow is not for our sleeping sister; it is for ourselves. The comfort which God gives us is real and solid. Paul tells us that Christ has been raised and is alive, and he adds that “they that are Christ's”-those who have “fallen asleep” in him-shall be similarly raised and made alive at his coming. Glorious news is this-consolation that is substantial, given by God in His unfathomable kindness to enlighten and cheer our sad hearts when cast down, as they now are, in the presence of death. This is not the time nor the place to discuss the truth of Paul's utterances. Suffice it to say that we implicitly and gratefully accept all that he has said. Why should we not? Paul bore a good character-his honesty is unquestionable. It was morally impossible that he could have intentionally deceived in regard to the momentous and far-reaching fact of Christ's rising from the dead. Was he himself deceived? Nay, nay. He was too shrewd a man for that. Paul was a clever man-a man who could sift and weigh evidence. He figured as no fool in the trying presence of the literati of his day. He could hold his own in a court of law. Think of him, and his reasonable, lucid, and convincing statements, when before Ananias, Felix, Festus, and Agrippa. No, we are not foolish in believing Paul, nor in laying hold of the divine comfort of which he was the bearer. We repeat the comfort-They who are Christ's are to live again, and to live for evermore. With profound gratitude to the Great Author of this comfort, we lay hold of it and say, Sorrow not as those who have no hope. Who else but God could give such consolation as this? Not man. He, with skill and kindness, can do much for his fellows whilst they are on this side of the tomb, but when that is reached he becomes impotent-as helpless as the ground on which he treads. The Scriptures teem with references to God's comfort-to the joy that is ahead-about which He would have us speak on occasions such as the present: “I will give them eternal life”; “He shall change our vile body that it may be fashioned like unto his glorious body”; “He shall wipe away all tears from their eyes: there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain.” This is our hope-this was the hope of our dead sister-the hope of endless life coupled with perfect happiness in the Kingdom of God.
With these thoughts in mind, we turn our eyes toward this open grave-the quiet, silent resting-place of our sister, until the Lord shall come. We need not mourn for her-we may congratulate her. Her day of weakness and trouble is at an end. She has fallen asleep in Christ! “Asleep”-a beautiful, significant Bible figure. We lay to rest a good woman-a dear sister. Her husband, her children, her friends, both in and out of the truth, can bear hearty witness to this. It is nigh upon twenty-five years since she embraced the faith of Christ, and to it she has clung tenaciously. To her the truth grew sweeter as time rolled on. It was stimulating to hear her express her delight in the things of God. Her trials have been many, and her temptations great. She has successfully endured them all; she was faithful until death. To hold fast the truth in this evil world needs courage, effort, self-denial. Our sister in this respect was a pattern to all. Although she has gone, let her faithfulness live in our memory.
At the Sunday Morning Meeting
The loss of sister Matthews has brought us face to face with death in all its unspeakable sadness. It is not out of place to refer to this event at a meeting for the calling of Christ to remembrance. Is it not because we ourselves are subject to death that we have need to remember Christ! And does not this remembrance keep before us the explanation of death?-the heinousness of sin in the sight of God-emphasised in the death of His beloved Son?
The truth alone solves the otherwise impenetrable enigma of death. The truth alone holds out the hope of a day when death and all its terrors will have gone for ever. It is as the Lord of Life that our interest in Christ centres. In grief-stricken moments like the present, we are enabled to rightly apprehend the reality of death. Only in the proportion in which we act upon that apprehension are we really wise.
Looking back upon our sister's career, we are enabled to see how wise was her refusal of social position for the society of the brethren. Of what avail would the praise and friendship of the world have been to her in the day of Christ? This consideration had weight with our sister, and she chose the safe, if thorny, path of the truth. She made earnest use of what talents she had, and set herself to perform simple, kindly duties, and did so with untiring cheerfulness. She “did what she could.”
Above all, she never wavered from her steadfastness in the faith. She was not without difficulties and trials. We have seen her tears, and in them have read of the conflicts through which she passed-of the heart-breaking troubles in which she was involved. Her character is to-day her sole possession. All other possessions have faded away. At the resurrection this character will be her only offering to the Judge. We picture our sister standing before the Master, whom she has obeyed, confessed, and loved, and we think we hear him say, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” The performance of service to all, without regard to rank or station, was one of our sister's greatest adornments.
What would we not give to hear those words of Christ addressed to us? It is possible to hear them. If we always felt as we do in this hour of grief, we should have no difficulty in walking faithfully. But most of us so easily forget. There was one department of the truth's work in which our sister excelled. After the lecture you would find her speaking to the stranger, lending books, offering kindly words of encouragement, in fact, often transforming the doubtful listener into the earnest believer. Often do we hear her splendid example in this respect spoken of. Who is to fill her place?
Cheerfulness and large-heartedness were among her admirable qualities. She was no evil speaker. She made the best of an imperfect state of things. “A poor lecturer to-night” would be met by the kind retort, “Yes, but he did his best. What more could he do?” Her life has yielded its lesson to the ecclesia, and if her demise is the means of bringing certain loved ones into the fold, she will not have died in vain. To secure such a result she would have gladly laid down her life. Our remembrance of her faithful example and kindly service will always remain. Truly may we say of her, “Blessed are the dead who die in the Lord from henceforth: Yea, saith the spirit, that they may rest from their labours, and their works do follow them.”
The Christadelphian 1903
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Huntly, Scotland
Below is some fascinating - and humorous - history connected with Huntly and Dr. Thomas' childhood. The incident below occurred when Dr. Thomas was only seven years old. The information is recorded in the library in Huntly in a book there called "The history of the Missionar Kirk of Huntly" by the late Robert Troup, M.A. This church was originally an “Anti-Burgher” church, being a division of the “Secession” church which seceded from the Established Church in 1733. By the time that the father of Dr. Thomas took over the ministry, the church was a Congregational one. It is interesting that this area of Scotland should have such connections with the pioneers, for in addition to this association with Huntly, Aberdeen, only 39 miles away from Huntly, was the birthplace of Brother Robert Roberts.
“In the year 1811 the congregation called the Rev. Brother John Thomas to be their pastor. Mr. Thomas had been for some years minister of the Independent Church in Lothbury, London, and had resigned his charge there. How the congregation in Huntly heard of him, and who recommended him to them, is now unknown; but he came by invitation to Huntly, and, after preaching a short time, received, and accepted, a unanimous call to the pastorate. But his stay was short-little more than a year. I have been told by those who knew him well that he was a man of considerable ability, an excellent preacher, much appreciated by the congregation and acceptable to the general population, and that the young people especially admired and loved him. But difficulties arose, chiefly, I believe, domestic. Mrs. Thomas never liked Huntly. It was a great change to her to come from the metropolis of the empire to what she would regard as a poor, dirty village. And indeed it was by no means attractive in those days. The streets were unpaved and often deep with mud and manure, the houses almost all small and mean; the people uncultured, their speech scarcely intelligible to her, their manners in her eyes rude, their staple food unlike what she had been accustomed to-oatmeal cakes, oatmeal pottage or brose twice a day, kale or sowens the chief constituent of the third meal, wheaten bread a rare luxury, butcher meat never on the table except on Sunday and even then coming only as an accompaniment of the barley broth in which it was boiled, tea and coffee known only to a few… Had she been a wise, humble, and thoroughly Christian woman, she would have overlooked all these inconveniences and disagreeable surroundings, and done her best to encourage and help her husband in his work. How many wives of both home and foreign missionaries, and of poor pastors both in town and country, have endured much greater inconveniences, and suffered hardships for their husbands' sakes and for Christ's sake. But Mrs. Thomas appears to have had more cleverness than wisdom, and more desire for a better position than interest in the congregation. She was determined to get away. And she secured her purpose in a curious, but not very seemly manner. Mr. Thomas intimated that he was about to resign his charge. When this became known, a meeting was called to consider the matter, at which he was expected to be present. Afraid lest the meeting should persuade her husband to remain-for she knew they wished him to do so-Mrs. Thomas on the morning of the day of it removed all his clothes and kept them hid until the meeting was past. In his absence it broke up without doing anything, and Mrs. Thomas accomplished her object. Mr. Thomas could scarcely have remained with comfort after such an affair became known, nor his work been likely to prosper, and accordingly he soon left….”
“Meanwhile his son had received a medical education, taken the degree of M.D., and, obtaining an appointment as doctor of an emigrant ship, had preceded his father to America. His voyage was the turning point in his life. He had been brought up in the knowledge of the truth, but he had remained-like so many others-indifferent to it. A terrible experience in the last part of the voyage, when the ship struck on a sunken rock, and after getting off was for more than a week in imminent danger of foundering, and all hands had to work the pumps, made a deep impression on him. He saw himself in a new light, guilty before God and unprepared for death. He did not, however, there and then cast himself on the mercy of God in Christ, but resolved that, if ever he reached land in safety, he would earnestly search into the truth of the Gospel for himself. Nor did he, as so many do in such circumstances, forget his resolve when the danger was past. He faithfully carried it out. It was long before he reached what he considered to be firm footing. Indeed, after he became satisfied of the truth of the Gospel and accepted Christ as his Saviour, he passed through a good many phases of belief, too many to describe in detail. Suffice it to say that after several changes he formed a new sect, to which he gave the name of `Christadelphians', a Greek word meaning `brethren of Christ'. There are small communities of them both in this country and America. The leading views they hold are these-They deny the existence of a personal devil, and the natural or inherent immortality of the soul, but believe in conditional immortality, an immortality bestowed on the faithful of all ages, and to be received at the second advent of Christ. They expect his return to the earth to reign on the throne of David over the converted and restored tribes of Israel and over all nations. They hold that death is a state of entire unconsciousness, terminated by corporeal resurrection both of believers and unbelievers. Believers after judgment reign for ever with Christ over the nations, while unbelievers die the second death, i.e., are destroyed or annihilated."
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A Merry Christmas and a Happy New Year
I have been requested to write a Christmas Article, and casting in my mind what sort of a subject I would choose, I hit upon the appropriate heading above, determining to treat it in something like the-style.
Doubtless a treatise on our relation to such a period of general hilarity would be a very desirable, and a very popular and a very profitable thing; but then inasmuch as that should be left to such massive and ponderous brethren as “George” , I leave it untouched and pass on to the disposal of my “text”.
First then comes the word “Merry”. What a pretty little word is “Merry”,
and what a cold, bleak, comfortless place would this world be without the pretty little idea it expresses. Who doesn't like to be merry? and what would be use of living except we were to be merry? “Merry”? What is it to be merry? Well, as this is Christmas, I don't want to be boring you with metaphysical definitions, but I'll presume that you know it and by experience too.
I'll presume also, to save disquisition, that you know that in this perverse and wicked world, there is a great deal of false mirth-mirth that is not mirth -mirth which resembles according to Solomon “the crackling of thorns under a pot”, and I must also beg leave to presume that you comprehend another thing-that mirth belongs to those who have the privilege of ranking amongst God's sons and daughters, that they only can be truly merry, and that they only have the right to be merry. Now don't misunderstand me. I haven't defined mirth to be sure, but you musn't think a certain thing. You musn't think that I think that what the world thinks to be mirth, is really mirth. Theirs is the mere semblance of it-a paltry hollow counterfeit, and not for a moment to be dignified with a place in our category of graces. Mirth is not the noisy manifestations of a brain steeped in wine. Mirth is not the senseless joking of the idler. It is not mere punning or talking nonsense. It is not “jesting or foolish talking”, not the uproarious laughter of the fool. All this would be out of place in those who have been called to such an exalted destiny, and might indeed forfeit our title to the prize we are fighting for.
Mirth is a far nobler thing than that. Mirth is-aye, but there I am again, drifting towards these metaphysical problems. I must turn the helm, and away we go, sailing towards
“Christmas.” That's a rather ponderous looking word. I don't know if I'll get so much squeezed out of it. However, let's see. There is the first half-Christ. What a dear, loving name that is. Which of your hearts doesn't bound to hear it? Who doesn't yearn fondly towards the great high priest who stands pleading for his frail and erring brethren, in heaven? Who doesn't love the gentle shepherd of Israel-the man of sorrows and acquainted with grief-he who bare our sins and carried our sorrows, and which of you doesn't long with all the ardency of the human mind for that good time when he shall return to his old haunts about Jerusalem and beautify the good old town with his presence? Who doesn't thrill with delight at the prospect of looking upon his blessed face, and aiding him in the noble work of avenging the accumulated wrongs of humanity? Verily, it is impossible to realize the magnitude of such a destiny. It is impossible to grasp the awful and imposing grandeur of what lies before us, and it will not be until we find ourselves by the side of our Lord and Master that we will have anything like a just conception of it. Then, blending our voices with those of Abraham, Isaac and Jacob and all the prophets we will shout, “Worthy is the Lamb that was slain to receive power and riches.”
Then as to “mass”-
the second part of the word. It will be a hard matter to make it say anything. It is so disagreeably suggestive of that monster system of iniquity and oppression-Romanism, that one doesn't like to meddle with it. One can't shut out the hideous vision of cowled priestism and ignorant superstition when he thinks of “mass”, and how to twist it to make it stand for something else I wot not. Add e-s to it, by the bye, the picture changes, and we have countless myriads swarming the earth, pursuing vanity. We have mortal man in every possible circumstance spending a brief and troubled existence in a pursuit of what fails to satisfy. We have the people labouring in the fire for very vanity, and we almost hear them exclaim, from the monarch who sits arrayed in purple down to the shivering wretch who hardly knows how to make his miserable tatters hold together-from the highest to the lowest, we hear one desolate wail, “All is vanity and vexation of spirit”. Nay, more, we see black iniquity holding aloft his hideous head, defying the very heavens; and virtue, pale and affrighted, hides herself in obscurity. A dark pall overspreads the scene, and we perceive the truth of prophetic writ, “Darkness shall cover the earth, and gross darkness the people”. That, however, is trying to write in a style I am quite unsuited for, I am going a little beyond my depth, soaring the least thing too high, waxing rather magniloquent, and I must come down to the ordinary level. I must reduce my conceptions to more comprehensible terms, and just say that human nature in aristocratic Edinburgh as well as in Central Africa is essentially wicked, so that at the present day, in spite of all the boasted enlightenment and civilization, there is more depravity and open unblushing iniquity than in former ages. Some may think this an extravagant statement-altogether an exaggeration, but remember this: “Man looketh on outward things, but God looketh on the heart”. Apply this to modern society, and the result won't be particularly flattering to “Christendom”.
There you are, Mr. Writer, running into dry disquisition again. You are forgetting it is Christmas, and that the reader is looking for something that will go down easily. Well, well, I'll try and amend, and considering I have already written much more than I intended, I must away as fast as possible to the next part of my text.
“New.” That's a pretty tolerable sort of word, and suggests one or two pleasant reflections. Beauty, freshness and vigour, and all sorts of agreeable things attend this choice little monosyllable. A new house, new furniture, a new suit and all the etceteras, are things by no means to be despised; and a new Year (applying the text logically for once) sometimes brings good things with it. It gives us additional scope for “walking worthy of the vocation whereto we have been called”, and, brethren and sisters, when the hour of death comes, we will appreciate this privilege. One word more about “new”. Let us remember all the years of our life yet to come that “We have put off the old man with his deeds, and have put on the new man . . . ” Let us not forget for a moment that we are not of this world, but that we are a peculiar people, a chosen generation, and must not conform to this world. If we do this we shall have no better reflection, and we shall meet our Master when He comes with all the more confidence.
Oh! I have omitted one of the heads of my “sermon” it would not do to overlook. “Happy.” This is a quality which can be affirmed of few-of none I might almost say, and it is a quality that all strive to possess. Defining it to be a quiet sense of satisfaction with yourself and every other body, it can only be possessed by one class. All no doubt experience a species of pleasurable feelings now and then, but they don't answer to the definition. Let philosophers say what they like, real happiness can only be found in a knowledge of God and His will and purposes, and a confident and implicit obedience thereto. All other modes of obtaining it are sure to fail. From man's peculiar constitution he cannot find peace of mind in any other way than the one indicated, and that attained, the things that otherwise fail then become additional sources of that happiness. All men are seeking happiness and they fail, and we know the reason. They take the wrong way, but if the people in the Hall with the cork-screw stair in Potter's Row don't enjoy it, let them examine themselves and their conduct and they will know the cause.
I could enlarge on “Year”, but I have said enough. I will therefore close, and wishing you all a “Happy New Year” in the best sense ..."
This was written by brother Roberts when he was 18 years old, while living in Edinburgh, Scotland
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Dr. Thomas Murdered!
HORRIBLE IF TRUE
This was printed in the September edition of the 1864 Christadelphian:
Dr. Thomas, of New Jersey, U.S., is said to have been murdered by the Republicans of his neighborhood, on account of his Southern sympathies, his house sacked and burned, and his wife and daughter thrown upon the world. We earnestly hope that this dreadful report, which is said to have appeared in a Liverpool paper, may turn out as groundless as a previous one, four years ago. The truth will shortly be known.
This was printed the following month:
The Reported Murder of Dr. Thomas .-We are happy to inform our readers that the sanguinary report published last month, turns out to be unfounded as regards our highly valued brother, Dr. Brother John Thomas,, of West Hoboken, New Jersey. U. S. The victim is a Dr. Thomas, of Platte City, Missouri, who actively sympathized with the rebels during the progress of hostilities in the neighborhood, and is said to have been shot by the infuriate Union soldiery. The account is as follows:-
“The St. Joseph Herald , of July 10th, gives some fearful descriptions of the sacking of Platte City by the Union troops. Not over half the houses were left standing. The town was a nest-hole of treason-not over half-a-dozen Union families residing there. Desolation and destruction have swept over it, and if the report brought us be true the work has been thoroughly performed. The 2nd Colorado, 15th Kansas, &c., under Colonel Ford, soon put Thornton's force to flight, and once in possession of the town, a sad scene of destruction and pillage commenced, such as we hope never again to witness Houses were burnt and pillaged, and the heavens for miles around were lighted with flames. The fine residence of Dr. Thomas, living at the edge of the town, was a smoldered heap of ashes as we passed in the morning, and it was reported that the Doctor had been taken out and shot. He was an old man, bore a good character, but it was reported that he had visited a sick guerilla; and hence his fate.”
This was seen by a recently interested reader of the Doctor's writings, who, only knowing the Doctor as “of the United States,” without knowing his precise locality, supposed it must relate to the author of Elpis Israel . He circulated his impression, and in this way, the horrible rumor originated. It is now with feelings of grateful relief, and inexpressible satisfaction, which we doubt not our readers will fully share, that we make known its unfoundedness.- Editor . 1864 Christadelphian
Dr. Thomas' response to the scare:
Brother Thomas, upon seeing the printed announcement of his death, wrote Brother Robert Roberts, and suggested: “…In the future, it would be well not to herald my death until hearing from me direct. Not mixing myself up with politicians, I am not likely to die by their hand. Some pious Methodist or Presbyterian would be more likely to put me out of the way…” My Days & My Ways pg. 117
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There is love and laughter and joy and hope and music
where there are grimy hands and small houses.
They are things of the human heart,
and do not depend upon picturesque surroundings and external culture.
John Smith
Who is John Smith?
Socialism is the multitude at work in the endeavour to make the world what it ought to be,
but the multitude does not know what the world ought to be, and in the clash of discordant wills,
it has not the power to bring it to what it ought to be even if it knew.-John Smith
“Rights and No Rights”
"Just forty years ago Robert Blatchford, then a man of about 42 years of age, wrote his very attractive, very popular, and very fallacious book, Merrie England , which attained a circulation of something like a million or more copies; and the fruits of which are with us to-day in the shape of socialist and anti-socialist agitations, strikes, etc.
Robert Blatchford propounded an extraordinary doctrine of “Rights,” which Brother Robert Roberts (under the nom de plume of “John Smith” of Oldham-who was Mr. Blatchford's own creation) controverted from the points of view of the Bible and of common sense, in a book called England's Ruin .
“Rights”
Mr. Blatchford laid it down that the manual workers were “slaves”; that no rich man had a “right” to his wealth; that the true principle (which he expected Smith “as a sensible and honest man to admit,” was this: namely, “That a man has a `right' to that which he has produced by the unaided exercise of his own faculties; but that he has not a `right' to that which is not produced by his own unaided faculties.” The land, he said, had been “plundered from the Church,” and in this connection he gave some very unpleasant pedigrees of some of “our noble families.” Even those who bought land had no “right” to it because they bought it “with money which they themselves had never earned.” In this connection he instructed poor “John Smith” as follows:- “Land, you will observe, is the gift of Nature. It is not made by man. Now if a man has a right to nothing but that which he has himself made, no man has a right to the land, for no man made it.” Yet on the very next page (p. 61, edn. 1895: 3d) he is angry because, as he says:- “When we suggest that the land of England should be restored to the English people from whom it was stolen, these land robbers have the impudence to raise the cry of `plunder'.”
“No Rights”
This was too much for “John Smith,” who in letter No. 7: “Rights and no Rights” ( England's Ruin took the form of a series of 27 “letters” from “John Smith” to Mr. Blatchford) in effect said, “Really, Robert, you ought not to talk nonsense. A `right' (of possession) is the recognised condition of the law of God and man. You did not, by `the unaided exercise of your own faculties,' `produce' your own life, and skill and strength. Therefore, on your own showing , you have no `right' to the products thereof.” “You rightly remind me that the land was `not made by man,' and that `no man has a right to the land.' And yet in the same place you talk about its being `plundered from the Church,' and `suggest that the land of England should be restored to the English people from whom it was stolen.'” “When I read my Bible I find it written, `The land shall not be sold for ever, FOR THE LAND IS MINE' ( Lev. 25:23 ). Mr. Blatchford, I can understand that; but your language `sounds very much like what is called clap-trap'.” And thus and so spake “sensible and honest” “John Smith.” “Yet no man remembered that same poor man” ( Ecc. 9:13-18 ). - The Christadelphian 1935
"This question was suddenly asked me, in a most unexpected place:-viz., miles away, in the heart of the Queensland bush, far from open country, seated at dinner with six or eight others round a table in a shanty, in the midst of surrounding wood. The question was asked with all eyes fixed on me. I replied “What John Smith?”-to which the response was, a shout of laughter, followed by a statement that the company in that thinly-settled neighbourhood had received from England the first number of an anonymous work, entitled, “ England's Ruin ; or John Smith's answer to Mr. Blatchford's plea for Socialism, as contained in the widely circulated work, Merry England ,” and that the said first number was accompanied by the expression of the opinion that the author was the editor of the Christadelphian . They had read the pamphlet, and they were sure the opinion was correct.
This was a severe ordeal for a man with a secret, especially a man who could not claim to fall back upon Sir Walter Scott's technical right, under similar circumstances, to a plea of “Not guilty.” I could not lie, and therefore I was in a hapless corner. My very attempt to appear ignorant was evidence of guilt: I said if they would keep the matter to themselves, I would tell them. There was an object in secrecy, which I would explain.
Some 12 months ago, there appeared an impassioned plea on behalf of the wrongs of working men. It was entitled Merry England . It was in the form of a series of letters to an imaginary John Smith as representing the working classes, in the same way that John Bull represents England. The book sold in thousands upon thousands, and created a great impression. It was sent to me to read. I read it. It struck me as affording a great opportunity of showing not only the hopeless nature of Socialism as a scheme of human government, but the complete adaptation of the gospel of the kingdom to all the woes of man. It was while I was beginning to get better of my recent illness that I set myself to the writing of it, which helped to divert my mind from the sorrows of the hour. I wrote an answer, letter by letter, as from the said John Smith (being in truth an ingredient of the great impersonal individual addressed by Mr. Blatchford).
But I thought it would have little chance of a public circulation if its authorship were known, and therefore I approached a London publisher through a third party, and the publication took place in penny numbers. Many thousands have been sold, but on nothing of the scale of Mr. Blatchford's book. The Bible flavour has been unfavourable to popularity. The sale has now practically stopped, except in Australia.
There is a portrait on the cover. This was the printer's agent's idea. He thought it would take away the nakedness of a penny pamphlet. But whose portrait? I suggested Mr. Blatchford's portrait, but that gentleman did not consent. So the printer's agent pressed for mine. But as this would have been inconsistent with anonymity, and as I could not be the party to a fiction, it was finally agreed that the picture should be a genuine picture, disguised by having sister Roberts' face photographed on to mine. Thus “the twain” are one, recognisable as neither.
The publication has been no profit to me, but the reverse. The financial advantage has been all absorbed, and more, by the printer. But I have a stock of the pamphlets, the disposal of which would at least make good some of my loss. There are six of them, and each a penny. The whole set will be sent to any one for eightpence, post free, or the separate Nos. may be had separately. They are on supply at the office."
Brother Robert Roberts
The Christadelphian 1896
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A Heartwarming Story of Faith
Brother Joe Banta of Austin, Texas has roots in Christadelphia from the pioneer days. Brother John Oatman of Illinois was taught by Dr. Thomas, and then traveled to Texas. Once in Texas, he could not sit still until as many in Texas heard the Truth as possible. By horseback, he taught many all over Texas - accounts found in Dr. Thomas' Herald, show his wide and well worn trail. One who became enlightened was a John Banta. Today, Joe Banta, his great grandson, still loves the truth passed to him by his father. His father, brother Oscar Banta died when brother Joe was only 9, and his sister, Jaxene (now sister Jaxene Burkett) only 6. Young Joe was in the audience during a debate between his father and a Mr. O'Dowd in Houston, Texas, when Brother Oscar suffered a heart attack. The following letter was found in his coat pocket a week later by his bereaved, and then at once, comforted sister wife Billie....
Meet me, Beloved
BILLIE,
DO NOT OPEN TILL I AM "GONE."
In other words, don't open as long as I live.
Beloved: I believe I will go before you into the "land of forgetfulness", therefore I wish to speak "though absent."
Make your "calling and election sure" and meet me in the "Kingdom of God and of Christ" (if so be I attain to such). Lay aside "every weight that besets, and run with patience the race" without grieving for me.
Beloved, you must read more. Read the writings of Dr. Thomas, and Brother Robert Roberts daily along with the Holy Oracles. Be patient in all things and give yourself wholly to the TRUTH.
Remember one thing too, "pray without ceasing." Never let a day pass without making your troubles and wishes known to God several times; for He careth for you.
Let the world speak foolish things, but you, "guard your tongue" speaking only after you have weighed your words to see how they are going to sound. "Be slow to speak, instant in prayer." Take all your troubles to Him in prayer, and not to the arm of flesh.
Be patient in tribulation, knowing that it is sent for your good later. When trouble comes bear it alone. Cease from WRATH. "The wrath of man worketh not the righteousness of God."
Remain pure in doctrine, reading after the writers mentioned above. Be sure to pour over Elpis Israel - Ways of Providence - Visible Hand of God - Seasons of Comfort, etc.
Engage in no silly talks, and above all, refrain from speaking evil of any who bear the name of Christ no matter how they behave. Speak to them alone, and give them good things to read. BE KIND. PRAY FOR HELP.
Before making any decisions on matters of Spirit, or temporal matters, pray fervently for guidance. Follow the Scriptures. Let no human ties influence you, no matter how much you suffer for it.
Instill "fear" into your children, and all children you speak to, for "The fear of the Lord is the BEGINNING of wisdom." Do not think you are being cruel for "in all things consider the end thereof."
Read the writings of Paul, Peter, James and the Acts over and over all your remaining time. Pray for purity, and when you have asked, seek in the Bible. You will obtain help if you help yourself.
Troubles and calamities will increase more and more as the end nears. Brethren will become weaker and cooler. This is foretold, but Beloved examine yourself and live for Him who died for you. Pray Always.
"Sow in Tears" for you will, after many days, "Reap in Joy" and will obtain joy and gladness "for sorrow and sighing shall flee away" when we are reunited in one family, through God's mercy, in the Kingdom.
REMEMBER THE BIG FOUR: READ, PRAY, MEDITATE, PATIENCE.
MEET ME BELOVED,
OSCAR
The Houston Chronicle
April 1937
RELIGIOUS DEBATER DIES AS HE WISHED--
DEFENDING FAITH
J. O. Banta, 34-year-old stillman at an oil refinery, died Thursday night as he wanted to die -
while defending the doctrines of the Christadelphian Ecclesia, of which there are only 24 members in Houston.
During a debate with Evangelist John O'Dowd at the Oddfellows Hall, 420 Drennan, Banta fell dead while O'Dowd was speaking.
O'Dowd accompanied him in an ambulance to St. Joseph's Infirmary, but the man had died instantly.
Justice Tom Maes returned an inquest verdict of death from a heart attack.
Banta's death ended a friendly argument of long standing between the two churchmen.
In fact, they had debated once before on another question.
Banta, who is an arranging brother for the Christadelphian Ecclesia, was taking notes when stricken.
The last legible thing he wrote was "Divine Creed - creed - I believe."
His wife and son, Joe, 9, were in the audience when Banta died.
Mr. Banta lived at 7138 Avenue E and is survived by his wife, a son and daughter,
Joe and Jaxene, 6, and his sister, Mrs. H. R. Johnson. He worked at the Shell Refinery.
The funeral will be held at 2 p.m. Saturday at Boulevard Funeral Home, with burial in Forest Park Cemetery.
The Houston Chronicle, April 1937
~
Death of Dr. Thomas
It was a sad day for me when Dr. Thomas ceased from the land of the living.
I felt as the sun had been blotted out from the sky...(Letters to the Elect)
...After lunch, we (brother Roberts and brother Bosher) retired to our state room and broke bread together.
Our communion was real and refreshing.
Praying and reading together on the tossing billows,
we felt at one with the great purpose of God,
and drank deeply from the cup of edification.
Yet, anon, the cup of sorrow came to our lips.
Alone amongst many hundreds in the ship who knew not God and
cared for none of His ways :
but on the trackless ocean in the midst of the storm, with but a step between us and death;
Christ not revealed; Dr. Thomas dead,
the burden of the truth resting in some measure on our shoulders,
who had heard no voice and received no vision,
we felt for a moment overwhelmed, yet, seeking our comforts,
we found them near and strong.
"Weeping endureth for a night, but joy cometh in the morning"....
Brother Roberts
while traveling to America to bury Dr. Thomas
Christadelphian 1871
~
Little did we imagine when we said
"good bye"
to the Doctor eleven months ago,
that it was to be the last time, and that we were so soon to be called
to exercise the high trust he had contingently reposed to us.
Now it was come, we could see the greatness of the Providence
that had thrown us so close to so great a man-
great- not so much for what he was in himself,
(but) as for the work he had been the instrument of
reviving on the earth at this most interesting time.
He had recovered the truth of God from the rubbish of the ages.
Brother Robert Roberts
April 1871
~
ALEXANDER G. BELL'S BRUSH WITH THE TRUTH
Part One
Below is an interesting account of the early history of the Truth in
Britain, pieced together from Dr. Thomas' 1852-53 Herald. The account
concerns his first few visits to Edinburgh, Scotland, and the response he
gained from the listeners. Through these early visits, assistance came
in producing the first printing of Elpis Israel.
Brother Thomas tells us of his arrival in Edinburgh, Scotland:
“On the evening of our arrival in the city, we attended, by invitation,
a soiree given by the friends at South Bridge Hall. We found a very
respectable company assembled to partake of the good things provided for
the inner and outer man. It was here we became acquainted with some whom
we hope to call our friends "till the Lord comes ;" when, we trust, as
the result of their obedience to the faith originally delivered to the
saints by the Spirit of God, and of a patient continuance in well-doing,
we shall rejoice together in his presence. The evening, or soiree, was
harmonious and interesting. Pieces, called “sacred,”
were well sung ; and speeches, humorous and instructive, delivered with agreeable effect upon the hearers.
Mr. Alexander Melville Bell, Professor of Elocution, and a
very successful practitioner in the art of teaching the tongue of the
stammerer to speak with ease, convulsed us all with mirth, by his
imitative illustration of the pseudo-sublime and real-ridiculous
exhibited by speakers, who, fuller of them-selves than their subject,
repeat the speeches they have conned by rote. From this, it will be seen,
that the evening was not devoted to the subject of religion exclusively.
The topics were various, and the company, likewise, persons of other
sects, and of no sect partaking in the proceedings as well as those of
the South Bridge congregation, who got up the meeting. Mr. Bell, whom we
have the pleasure of calling our friend, (for he proved himself such both
in word and deed,) belongs to the Baptist church in Edinburgh, presided
over by the Rev. Mr. Watson ; and our humble self, to no human
ecclesiastical organization whatever. We were unexpectedly invited to
address the audience, which we could not very well avoid to do. What we
said, or what was our text even, we do not now remember. Suffice it to
say, it was our opening speech in Edinburgh and advanced us a "wee bit"
in the good graces of them that heard us. The Lord's day following was
Oct. 30th.
( `52 Herald pg. 108)
Alexander M. Bell was a professor at the Edinburgh from 1843-65, and
engaged in the education of deaf-mutes in Washington, D.C. The University
of Edinburgh had it's entrance directly across from the South Bridge
hall, and could possibly have been how he had learned of the lectures.
He and his wife were apparently very interested in the truth, and helped
in the efforts of Dr. Thomas' lectures.
“Come," said one, "and take a quiet cup of tea with us on Saturday
evening." We hesitated, being desirous to have the last night [ of his
first visit] in the week to ourselves, at least. "There'll only be two or
three whom you have met before. You can just take it as easy as you
please--talk or not, as it suits yourself." This seemed very fair, so we
agreed to go.”
1852 Herald pg. 110
The invitation was from A.M. Bell. He and his wife appear very
captivated by Dr. Thomas and his teachings, that they organized several
classes. During one, Mr. Bell introduced Dr. Thomas to his pastor, Mr.
Watson, and the doctrines of the truth were laid before him to consider.
Mr. & Mrs. Bell were so very impressed with the Doctors work in the
Truth, that they were on the committee to help get the first Edition of
Elpis Israel published:
“..A very considerable and respectable company of the odds and ends of
Edinburgh society assembled on the occasion to express their gratitude
and good will towards us for our work of faith and labor of love in their
behalf; and to bid us "God speed" in our future enterprises connected
with the interpretation and defense of " the Testimony of God." The
business of the evening was very well and orderly conducted under the
auspices of Alexander Melville Bell, Esq., who presided as chairman of
the soiree. Speeches were made appropriate to the occasion, and in the
intervals the audience was charmed into the blandest disposition by the
sweet strains of instrumental and vocal music furnished con amore for the
evening. It was "a quiet tea party" on a large scale, at which music,
refreshments, speeches, and the questioning of our humble self for the
resolution of doubts and difficulties, were the entertainment of the
friends. There was a little bit of display, however, which as far as my
feelings were concerned, would have been more satisfactory in the breach
than the observance. It was the unexpected presentation to me of an purse
of six sovereigns, with a complimentary speech by the chairman. A man
cannot travel in Britain without money, and as I was " running to and
fro" for the benefit of the public, and not of myself, l had no
hesitation in accepting it; but then, I had rather it had been given in a
more private and business-like way. All who are acquainted with me know
that I do not labor for gold and silver, or present reward. I can neither
live nor get along without it any mole than other people; not having
discovered the art of paying printers, steam companies, and domestic
necessities with air and ether, however pure and abundant the supply.
But, though it is indispensable as a means of operating, a public
presentation of gold to a laborer in the gospel has an unseemly
appearance. It leeks as though he had been laboring for that as his
reward; a semblance, which, although it might not be observed by others, the
practice being familiar, was perceived by myself, and made the acceptance
of it, under the circumstances, more painful than agreeable”.. About
11 P. M. the soiree was brought to a close by the chairman proposing a
vote of thanks to me, for the instruction and edification they had
received in the interesting lectures they had heard ; and at the same
time suggesting that a committee of gentlemen be formed, whose business
it should be to get subscribers for the publication of the book [Elpis
Israel] I had promised to write at the request of many of the citizens of
Glasgow, setting forth the great and important truths they had listened
to with so much delight. The proposal for a committee was adopted, and
fourteen of the audience were named, who agreed to serve” (The Herald
1852, pg. 164)
The Chairman suggesting that a committee of gentlemen should be formed
was Alexander Melville Bell.
By the Doctor's second visit, the committee formed from his previous
visit had succeeded in increasing the subscription for Elpis Israel from
a dozen to one hundred and fifty. On his return third visit to Edinburgh,
the Doctor says:
“After the publication of Elpis Israel I made a third visit to Edinburgh,
accompanied by my daughter. We were very kindly received and hospitably
entertained by Mr. A.M. Bell, of Charlotte Square, Mr. Symonds, and
others. This time I addressed the public in the School of Arts Lecture
Room, on the things of the kingdom and name of Jesus Christ. Among the
audience was a Baptist preacher who had diligently attended all my
lectures, and had also read Elpis Israel. After he had heard me through,
he called to see me at Mr. Bell's. I listened patiently to his story for
about two hours. His parents were Episcopalians, and his bias
consequently, when young, was in favor of that sect.”
(The Herald 1853 page 81)
Mr. & Mrs. Bell did not part with their own Baptist religion, though
brother Thomas and his writings must have found a place of respect in the
Bell home, because though their son, Alexander Graham Bell was only one
at the time of this meeting in 1848, twenty three years later, Eliza
Bell wrote her son Alexander upon hearing of the death Dr. Thomas in
1871, and at the close of her letter she says: “… A letter also from
Grandma. All well so far as we could make out the writing. Dr. Thomas,
the author of Elpis Israel is dead. Mr. Foster proposes to get up
another reading in Brantford for Papa…”
(Taken from a Brantford Newspaper)
From this it appears that Alexander Graham Bell knew of Dr. Thomas and his work,
though only a baby when he was in his company. Unlike his parents, Alexander G. Bell
grew to be an agnostic. Alexander M. Bell and his family continued to live in Edinburgh,
Scotland, raising their three sons, until 1871, when they lost two them TB. Taking
his surviving son and wife, Dr. Bell moved his wife and son, Alexander Graham Bell,
to Canada.
____________________________________________________________________
~
Alexander G. Bell's Brush with Truth: Conclusion.
"Catch the fire!"
Better far, to break granite on the roadside for a crust of bread,
than garble God's Truth to please one's friends... -Brother John Thomas
Brethren, Last week we had the pleasure of witnessing the father (and mother) of Alexander G. Bell as they riveted their attention on Dr. Thomas as he skillfully presented the truth leaving them somewhat spellbound. Never before had this family (as well as many others) seen the Scriptures laid out so logically and thoroughly. We focused on A. M. Bell's response to the truth last week, and now, lets see how captain James W. Symonds, and Mary, the parents of Eliza Bell, was even more receptive than her husband, A. M. Bell. Captain Symonds, apparently studied the Truth for five years, corresponding frequently with Dr. Thomas, before abandoning it to return to the traditions of the church. Captain Symonds was one whom Doctor Thomas was particularly close to, and considered him a personal friend, and therefore very hopeful that he would learn the Truth in it's entirety. Sadly, it was not to be.
To understand the problem Captain Symonds had with the Truth, we must first realize the situation during this stage of the Truth's development; in many places, the truth was only accepted partially. Therefore, when Elpis Israel came out, many were disappointed to find there was still more of their old beliefs that they had to part with than what they thought, (i.e. non - immortality of the soul, etc.) This created three classes of hearers:
1.Those that turned back to the comfortable traditions of the churches
2.Those that attempted to fuse the teachings together, customizing religion to their personal wants
3.Those who wanted to know the Truth no matter where the Scriptural evidence led them, and no matter what personal loss might be suffered.
May we always be in this class!!
Attached is the correspondence between Dr. Thomas and Captain Symonds, arranged so that questions and answers alternate. (Let us know if you would like these in the original format). Though these letters are lengthy, we guarantee, equal and exceeding their length will be your excitement when you see how valiantly the Truth is contended for. Brethren, let us all catch this fire - rekindle our first love - for the things so precious before us! - B&K
The evidence of the fire and zeal Dr. Thomas' letter stirred up in brethren, who cheered as they witnessed the truth so valiantly contended for:
The Cheers heard from an infant ecclesia:
"...it is refreshing, at this distance of time, to call to mind the pleasurable thrill of excitement which their (the two letters) appearance caused in the little community so recently banded together...O how their hearts burned within them as they perused this able defense of the position they had just assumed! If any lingering doubt had remained in any mind as to the perfect propriety of the solemn step which had been taken, it was thoroughly dispelled by the Doctor's trenchant vindication...The remarkable article was read and reread, intensely appreciated, and approvingly commented upon at numerous deeply interested fire side gatherings...confirming the faith of all, and stimulating everyone to 'hold fast the confidence and the rejoicing of the hope firm unto the end..."
***
"There is a generation that are pure in their own eyes, and yet is not washed from
their filthiness.'-Proverbs
The writer of this letter in BLACK) was J.W. Symonds, father of Eliza Bell
( Eliza Bell is mother of Alexander G. Bell.)
Brother Thomas's response is in BLUE
DEAR BROTHER THOMAS,-What has tended greatly to deaden the interest felt in the Herald's exposition of the kingdom and age to come in Edinburgh, is, in my opinion, the position you have taken up in the aspect to the ground of a sinner's justification; the faith by which a sinner may be justified, etc. 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 able 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 Things of the Kingdom.
The Lord Jesus, in his preaching's, 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 you may have fellowship with us.' Philip truly practiced 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 to learn : (so Paul tells the Ephesians, Corinthians, Hebrews, Galatians, etc,) 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 marvelous light-during their probation, etc.-are as much a part of the things of the kingdom,' as those winch concern the future destiny of Israel, of Christ, or his saints, or of the political and dominant aspect of that kingdom.
Sin and its Consequences.
That men are sinners, by nature and practice, is pretty generally admitted as an article of faith by all the sects of anti-Christendom. This admission brings the conclusion that they are therefore all under sentence of death; for ' the wages of sin is death.' Sin reigning in them, they are the slaves of sin, because they obey him. This obedience to sin is in
consequence of the strong impulses of the flesh, unsubdued and unrestrained by the truth, understood and assuredly believed. Thus the understanding of sinners is darkened, and blindness pervades their hearts; and the consequence is that they are alienated from the life of God through the ignorance that is in them. ' Sinner,' then, is a term indicative of one who is a transgressor of the law of God ; who refuses to submit to His commands, is ignorant of His truth, alienated from His life, and therefore under condemnation of death.
The Necessity for Faith
But one may be an enlightened sinner. Such a person is one who knows what is right, and still the wrong pursues. He acknowledges that thus and so is the truth., which enjoins such and such obedience ; but he abstains from becoming the subject of it. He invents a refuge in which to hide himself from a literal conformity to the Word, vainly flattering
his conscience, that if he abstain from immorality, profess friendship to God and His people, assent to a theory of truth in sincerity of mind, God will not be over-particular in the literal construction of His Word. Such a one forgets-if, indeed, he ever knew it-that ' God has magnified His Word above all His name.' He will therefore more readily pardon any offence than a slight upon, or want of conformity to, His Word. Men think God is such a one as themselves-that He thinks as little of His Word as they do of theirs. But no mistake is more fatal than this; for ` without faith it is impossible to please God'; and 'without holiness no man shall see the Lord'; and there is no holiness attainable except by faith, and through the faith in the obedience which it requires.
The Ground of a 'Sinner's Justification.
But God and men are at variance on that point. Practically, these creatures of His power think He ought to account them holy upon principles approbated by the thinking of the flesh. Philoprogenitiveness [ love of offspring] attaches them to their offspring, as it does all other animals to theirs. Hence they will believe in no heavenly state hereafter which makes no provision for them. They think sincerity of mind in the belief of error ought to be accepted as an equivalent for the belief of the truth; judging thus because their feelings are so shocked at the idea of the few that will be saved by the obedience of faith. In all generations have God and His creatures been at issue on this point. He says, ' Believe and do the truth ;' they say, ' Sincerely believe, and do what you think is true; and though it may not really be so, you shall be saved.' Thus, God predicates salvation,
justification, holiness, etc., on 'the obedience of faith:' while men inculcate sincerity of opinion- as the panacea of their souls.
Saint and Sinner
This diversity between God and man is the source of that distinction that obtains in the world between true religion and superstition - saint and sinner. A saint is one who believes and does the truth -with the docility and readiness of an obedient child. He is therefore styled a saint; that is, a separated or holy person. He is separated from sinners
in the obedience of the truth, which unites him to. the name of the Holy, through which he is sanctified. The saints are God's representatives in this evil world, who, having acknowledged God - or rather, being acknowledged by Him - arc the pillar and support of His truth in His controversy with sinners. God has given them the Scriptures to wield in combat as the two-edged sword of their present warfare against ' reasonings
and every high thing that exalts. itself against the knowledge of God' therein revealed.
The Mission of the Saints.
The odds is, therefore, the saints against all the world, which they overcome by their faith, preparatory to its subjection by the sword of judgment, which they lay hold of as a substitute for the Spirit's sword, when the time comes for them to possess the kingdom under the whole heaven for evermore. Into their hands God has committed His Word, in the absence of His Son, commanding that they ''contend earnestly for the faith once for all delivered to the saints.' They are to be lovingly intolerant of all principles nullifying the faith ; for this faith is for the justification of sinners ; and if they be unfaithful to their trust, how shall men attain to the life of God ? If, the saints make void the Word of God by tradition, what scope is there for the transition of sinners from death to life ? Can the blind lead the blind and escape the ditch ? When sinners undertake to teach sinners the way of salvation, we arc reminded of one with a beam in his eye fumbling over his brother's to remove a mote.
Antipathy to the Divine Order.
But confessedly ignorant though they be of Moses and the prophets, sinners generally are vastly wise in their own conceit. Though knowing little, or perhaps nothing, of the scriptures, which can alone make wise unto salvation, they turn with contempt from everything incongruous to the thinking of sinful flesh. Sophistry is the '"logic ' of the carnal mind; which is always ready with an apology for coming short of the divine law.
It is willing to impose upon itself a burdensome ritual, and the necessity of doing some great thing, to recommend itself to the favour of the Most High - it will even be immersed and believe the gospel; but no, it will run the risk of eternal reprobation before it will adopt the divine order exhibited in the wholesome words of the Lord Jesus - believe the gospel and be baptized.
Romanism and Protestantism alike Opposed to the true Faith.
Romanism is the mystery of iniquity - the .sophistry of sin; and Protestantism in all its forms is that same, sophistry attenuated to the rarest subtleties. Though antagonistic systems, yet are they essentially one and the indivisible in antagonism to the principles of the oracles of God. They are opposed to each other on 'the ground of a sinner's justification;' but they agree against God in repudiating ' the faith by which the sinner may be justified.' When Luther appeared, ' the ground of a sinner's justification' was the great question of debate between him and his brother Catholics. These contended for justification by works-such works as papists approve; while he advocated justification by faith without works. Paul taught justification by faith, so that there seemed to be an
agreement between him and Luther. The agreement, however, was only in appearance, for the subject matter of justifying faith was known only to Paul. Luther was as ignorant of it as the papists, and they who glory in his leadership and name. He was neither a believer in the Gospel of the Kingdom, nor had he ever been baptized; his idea of justification was therefore restricted to faith in what our sky-kingdom friend at Bethany styles ' Sacred History'-the history of ' the man, Jesus, the individual, as a guide, a protector, a leader, and a Saviour.' He took no account of his message. Like modern Protestants, he would probably have rejected this, while professing faith in the messenger not knowing that justification from all past sins is predicated on a love-working faith in both.
What is meant by Faith in Jesus Christ ?
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 for ever,' 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.'
Faith
Yes, as our correspondent says, `faith is a personal thing;' but he errs in avowing only a part of the truth. Paul shows that it is something more. He says, `it is the substance [or full assurance] of things hoped for, the conviction of things not seen;' and when we inquire what baptized Samaritans believed before their immersion, Luke replies, ' The
things of the Kingdom of God and the name of Jesus the Christ.' Our correspondent says Philip did not preach all the things of the kingdom. What did he omit? Certainly nothing that made the doctrine of the kingdom good news or gospel. If he left out anything, he certainly did not omit the kingdom itself; for the gospel preached in Jesus' name was
the kingdom's gospel-omit the kingdom, and the gospel is no more.
Secessions from the Churches.
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.
Edinburgh Five Years Ago (in 1848, his first visit)
When I went to Edinburgh, I found the city asleep, dreaming over justification by faith in sacred history ; and with all its wisdom, no further advanced in divine knowledge than when John Knox fulminated his anathemas against papistry from his domicile in the High Street. If there were any believed in the kingdom and throne of David restored, being the
Kingdom of God promised to Jesus and the saints, of which the gospel treats, I have yet to learn it. There were doubtless some who believed in the restoration of the Jews, the personal return of Jesus, a millennium, etc.; but no one regarded them as essential. They might be believed or not without periling a justification by faith ; for it was not perceived,
that to deny the restoration of the twelve tribes, or the personal return of Jesus in power and great glory, was to deny the Kingdom of God-it was not seen, that no restoration or return, there could be no kingdom.
The Faith that Justifies
It therefore startled many minds in their dream to show that the gospel was concerning this kingdom, and that justification was predicated on believing that gospel in the name of Jesus as its king. Several who heard me had been immersed in ignorance of the nature, place, attributes, and circumstances of that kingdom; and therefore had believed something also for gospel than the kingdom's gospel. This proved, and their supposed
justification was shown to be null and void: for being destitute of the `full assurance of things hoped for' their immersion was not obedience to the faith which Paul preached. 'Nevertheless, they seem zealous to establish their own righteousness. They argue that their faith is as good without the kingdom as with it. They 'knew what Jesus was, and what was his character, his authority, and power.' But the devils believed this, and trembled ; they were not therefore justified. . . .
The Israelitish. Hope
True, Jesus said, ' Come unto me;' ' Believe in me'; ` This is the work of God, that ye should believe on him whom He hath sent'; and so forth. But this was not spoken .to ignorant, misbelieving, or unbelieving gentiles. It was spoken to Israelites, in whose ears Moses and the prophets were read every Sabbath-day, and whose hope ' was the promise
made of God to their fathers, Abraham, Isaac, and Jacob: to which hope their twelve tribes, constantly serving God day and night, hope to attain. This hope, was the nation's hope, and had been planted in the national mind incradicably by the sure word of the prophets-it was the hope of national felicity and glory under a son of David reigning for ever in Zion and Jerusalem. The hope, was the kingdom restored again to Israel, and
proclaimed by Jesus, the royal prophet to Israel, as approaching, when he. preached ' the gospel of the Kingdom of God.' In announcing this, however, he also .advanced his own personal claims to the throne of that kingdom as that Son of David who was to reign over the house of Jacob for ever. Thousands of Israel who believed the gospel of the kingdom, did not believe that its majesty was nigh, nor that Jesus was the king who was to bear it; therefore, said he, ' Ye will not come unto me that ye may have life.'
The Gospel Preached to Gentiles
But the Gentiles wore indifferent case. Paul says that they had 'NO HOPE' and were 'atheists'-alhcoi-'in the world.' They had no interest or desire for God's Israelish kingdom, and knew nothing about the `glory, honour, and immortality ' to be obtained in obtaining it. Jesus never preached to them at all; nor did the apostle ever address them as
he did the Jews, who had hope towards God. The ' work of God' for Gentiles is that they believe the gospel of the kingdom, and on him whom He hath sent, and will send to sit on its throne to reign over all nations with a rod of iron, in power and great glory. Israelites, uncontaminated by Gentilism, in ancient and modern times, believe in the kingdom, but
deny that Jesus is its Lord and Christ; while the most pious of orthodox Gentiles 'evangelicals,' as they style themselves-confess with their mouth that Jesus Christ is Son of God, but at the same time hold in pious contempt 'THE THINGS OF THE KINGDOM' we have expressed. And this is not all. They are not only infidels in regard to the Kingdom of God, as set forth in the Scriptures of His prophets, but they despise, reject, and ridicule things concerning his name. Jesus offers BELEIVERS IN THE GOSPEL OF THE KINGDOM `repentance, remission of sins, and eternal life' in his
name; and commands them to be baptized into the name of the Holy, that by baptismal union to that name, they may receive those necessary prerequisites to possession of the kingdom…
Re-Immersion
There were immersed people in Edinburgh, unacquainted with ' THE HOPE OF ISRAEL' before I called attention to it. They were pious, their faith simply historical, which the Bethanian [Campbellite] philosophy teaches is the best kind of faith! They differed from him, however, in this, that when they heard and read, they examined in a Berean. spirit, and acknowledged that the things presented were the truth. But even these were not all
agreed. Some admitted that the kingdom we set forth, with its attributes, or things hereunto belonging, were the gospel hope-the one hope of the calling; others, that the things were true, but, no part of the gospel, which they regarded as the death, burial, and resurrection, of Jesus for remission of sins to those who believed this. Practically, however, both classes agree that they both assume that they were justified by faith before
or in their immersion-(they are not agreed in the prepositions)-although that faith did not embrace ' the hypo&tasis [or full assurance] of things hoped for.' I say they assume their justification-inferring, as I do, that being honest men, they would not put off re immersion, if they did not think they were justified by their lame faith about the time they were immersed. Those who admit, that ' the things of the Kingdom of God and the name of Jesus the Christ' are the subject-matter of the gospel; and that when they were immersed they know not the kingdom, and but little of the name as they ought; and believing that it is a love-working faith in the gospel that justifies the sinner-they are certainly at fault, and very inconsistent, in delaying their union to the name of the Holy Ones by a second immersion. It is the kind of faith a man has that characterizes his immersion. If he have such a faith as Paul defines, then one immersion is enough, and ought never to be repeated on any pretence; but if he have a lame faith - or a `vain faith' rather - an immersion, no matter how oft it is repeated, is not `the obedience of faith,' as preached and ministered by Paul. `According to your faith be it unto you.' This is a rule given by Jesus. If, therefore, our faith be a belief of truth made void by human tradition, it is vain, and we get no good thing as the result. If we believe what is not promised, and cannot, will not exist, we shall get nothing, no matter how pious we may feel, or on what good terms we may be with our own selves ; but if our faith embrace the unadulterated truth-'the things hoped for and unseen '-which God hath promised; justification unto life will then ` be unto' the immersed who have been subjected to an acquisition of
such a faith.
Faith and Knowledge
They are, indeed, consistent in rejecting re-immersion who, admitting the truth of ' the things,' yet say, it is of no consequence whether you believe them or not. They have compressed their faith into a nutshell, although in the Scriptures the truth is found pervading the whole Bible. With them this has no significance; for being minute philosophers, their anxiety is to discover how little knowledge is absolutely necessary for
getting into heaven with the skin of their teeth! But in this they are not wise. The character of a man's faith is altered by the quantity and quality of his knowledge. If a man be acquainted only with what is past, his knowledge is small in quantity and not of the right quality for justification by faith. His faith is a historical character - mere sacred history-and devoid of doctrine. Such a faith is not justifying. If another be acquainted with the past, understand the mystery or doctrine of its incidents and be familiar with what God has promised concerning His kingdom and the age to come, the quantity and quality of his knowledge is altered, and the character of his faith is relatively changed. It
is justifying, The eyes of his understanding are opened, and, like Abraham, he can see afar off. We may choose Christ, but he may not choose us. Our election turns not upon our choice, but upon his. He chooses us through a belief of the truth, the unadulterated truth; men choose him by believing what suits them, and rejecting the rest. Such may choose Jesus as their ' portion for ever' but they will assuredly have no portion in his joy.
Head versus Heart
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.'
Heart versus Head
It is a mistake to say that ' Christianity Is an affair more, of the heart, than of the head.' Paul was sent to the Gentiles ' to open their blind eyes, to turn them from darkness to light, and from the power of Satan to God.' This was an affair of the head, without which the heart could not be touched. God has ordered His servants to be sealed in the forehead, which is the seat of intellect. They who are not sealed there do not belong to Him. A pious heart, without due intelligence, is an unrenewed heart, and always ready to apologize for disobedience and ignorance, which, Paul says, ' alienates from the life of God.' The heart of ignorance, however pious in feeling, is never right with God; because
it is not ' turned from darkness to light,' and consequently not to Him in whom is no darkness at all. When the forehead is sealed, the heart responds, and the man's faith works by love to the fulfilling of the truth.
Promises versus Deeds
.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 strengthening and sustaining power.
One King and One Kingdom.
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 thing. 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 dominion. 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.
The Divine Order
The order is-FIRST, understand the word of the kingdom and name; THEN, believe it; NEXT, obey it in baptism. "Who can improve this arrangement? Nay, who has any right to alter it? Or who but one whose heart it is not subdued by the truth, dare dispute against it? People of this class would have it thus: FIRST, believe on Jesus; NEXT, be immersed; AFTERWARDS, understand, perhaps, the Word of the kingdom. Seek, say they in effect, righteousness, or remission of sins, first: and then the Kingdom of God . But Jesus himself reverses this dictum, and exhorts us to ' SEEK FIRST the Kingdom of God ,' because no man can be the subject of ' His righteousness,' or justification, who has not found the kingdom: the righteousness being for those who believe what He has
promised concerning it. This is the Herald's ' defect'-the head and front of its offending. It is too adherent to the letter, and therefore spirit, of the Bible, to suit the vain philosophy of a skeptical and Laodicean generation. But this we consider as an excellency which will be duly appreciated by all who prefer honesty of purpose and the .simplicity of truth, to the double-minded latitudinarianism of the age. "We go for
out friends, but also for the truth before them all.”
Concerning Periodicals.
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 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.
The ' Herald' not Appreciated
From the foregoing letter of my highly esteemed friend, it appears, that if the Herald is to be popular in Edinburgh, it must assume more compromising ground in regard to a sinner's justification. Suppose it did, WOULD THAT ALTER THE FACT? If the Herald accommodated the truth to the taste of its editor's personal friends, WOULD THAT CONVERT THEIR BELIEF IN SACKED HISTORY INTO JUSTIFYING FAITH ?
It might make them more comfortable when they happened to read it; it would disturb
their consciences less; BUT IT WOULD NOT ALTER THE IMMUTABLE FIAT OF HEAVEN.
No Compromise!
No ! when the Heralds subscription list is reduced to such a few that its existence can only be perpetuated by heralding forth a system in accordance with ' the thinking of the flesh,' its editor will lay down his pen, and write no more - Better far break granite on the roadside for a crust of bread; than to garble God's truth lo please one's friends, or to propitiate the foe. The Herald takes its stand on 'the wholesome words of The Lord Jesus;' in their letter, spirit, and order, that ` he who believes the Gospel and is baptized shall be saved; and, he that Believes NOT shall be condemned. Mark .xvi. 15, 16). When the Samaritans and others believed that gospel, Luke says `they believed the things concerning the kingdom of God, and the name of Jesus Christ.' Believing these things, he adds, `they were baptized, both men and women.' Hence, the words of Jesus,
historically defined by Luke, read thus: ' He that believes the things of the Kingdom of God, and of my name as Jesus the Christ, and is baptized, SHALL BE SAVED ; and he that believes them not SHALL BE CONDEMNED.' This is my position - who is general enough to turn it?
Scotland, March 1853
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The long lost poem - found
Brother and Sister Roberts got married in Edinburgh, Scotland on his 20th birthday; April 8, 1859.
He tells us in his autobiography of the curious poem that was read at the wedding...
“The marriage took place in Edinburgh, in the house of the bride's father (24, Brunswick Street), in the presence of a company of about twenty friends... He also read an original poem in the style of Sir Walter Scott, in which the parties to the marriage were made to figure somewhat heroically and prophetically. A verse or two inserted here might have been interesting, but they are not accessible. It is thirty-two years ago (1890). Time makes wonderful havoc of human things. Each new generation treasures its own toys and mementoes. Old Time looks on imperturbably with a smile of compassion. The mighty wheel goes round, and, alas! for the perishing things. The universal rot takes all at last. Some things cannot be taken. Happy those who have these in possession….”
- Brother Robert Roberts, My Days and My Ways pg. 46
Farewell to Jane
Our dearest Jane, ere thy farewell is spoken,
For other homes and other friends away,
Our hearts would speak one loving parting token
To thee today.
From all the happy years we've passed together,
No memories come of sorrow or regret
Which was not blessed to one or other-
No, never yet.
But pleasant hours, with smiles, and eyes love-lighted,
Day after day our souls grew closer twined,
Till now we are for evermore united
In heart and mind.
Thou hast the deepest love of all that love thee-
Their brightest hopes, their prayers, and joyous tears;
God's guardian angel shall keep watch above thee,
To bless thy years.
And as ye tell life's ever-changing story,
By noble deeds, by great thoughts, day by day,
Bright on thy brows a chaplet of His glory
Shall rest alway.
Though lie between us miles of field or foam,
We shall remember with fraternal pride
How thou didst leave us for thy southern home,
Our sister bride.
Soft summer woos thee yonder with her smile;
Obey the order of thy fate's control,
So flowers of bliss shall blossom out the while
Within thy soul.
That ye may dare whatever must be done,
Though hard the task, among the acts of life,
Remember this high honour thou hast won-
A Christian wife!
Thou shalt be armed against all coming ill,
Thou shalt be strong to do thy woman's part,
Because of that which evermore doth fill
Thy gentle heart.
Farewell! God gift thee with His richest dower;
His tender love light wheresoe'er you dwell;
This, dearest Jane, for thee we humbly crave-
Farewell! Farewell!
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A fellow-traveler said,
“Oh, if the English people could have one day of bright Australian sunshine,
I should be glad for them to know what it is I miss.”
"Ah, well, the sunshine is coming to all those who hold on their confidence to the end.
The brighter and the sweeter will the sunshine be
because of the fogs and mists which precede it,"
- replied brother Henry Sulley
The Christadelphian
1903
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Who Was Benjamin Wilson?
Writer of the Emphatic Diaglott - one of the founders of the Church of God of Abrahamic Faith
Benjamin Wilson was born in Halifax, England in 1817, leaving school at an early age to become a journalist and printer. His family were members of the Baptist church there, until the 1840's, when the family joined the Campbellites movement, forming a Campbellite Church in Halifax. In 1843, Benjamin Wilson began corresponding with Dr. Thomas in the Herald of the Future Age, and the two developed a strong relationship through the study of the Truth, indicated by the respect and admiration reflected in the correspondence between the two in the Herald. In 1844, at the age of 27, Benjamin and his brother John emigrated to Geneva, Illinois, establishing a Campbellite church there, but gradually left the teachings of Alexander Campbell, encouraged by the writings of Dr. Thomas. Wilson was baptized in 1851, five years before actually meeting Dr. Thomas face to face. It is currently believed he was baptized by the Doctor - this misconception comes from William Wilson (nephew), who mistakenly wrote in 1906, fifty years after the event: " If I mistake not, he (Dr. Thomas) baptized my father and Uncle Benjamin."
In less than three years after arriving in Geneva, Benjamin Wilson became the owner and publisher of a local newspaper, printed on a wooden press. In 1855, he began the publication of the Gospel Banner and Bible Advocate, a periodical which appeared monthly. Twenty years after Benjamin Wilson's arrival in Geneva, he published The Empathic Diaglott, which is considered a work of sch