The one great cause of disagreement, between the Brethren and the denominations on the leading doctrines of Christianity, arises from the difference of their standards. Both profess to be guided by scripture, but the one submits to the naked simplicity and authority of the word of God, the other to doctrines deduced from it, and, they believe, in accordance with it. The one may be as sincere as the other, but their standards of appeal are not the same. Hence they never can agree, or see divine things in the same light. The one must hold the other to be in error. The question is, Which has the true standard? "All human statements of truth," say Brethren, " must be inferior to scripture, even when drawn from it, but supposing everything to be right that is in their creed, it is like a made tree instead of a growing one. The word gives truth in its living operations. It gives in connection with God, in connection with man, with conscience, with divine life, and is thus a totally different thing."
There is an evident shrinking from the plain word of God on the part of the Brethren's adversaries in this controversy. When the results of absolute subjection to the word of God are seen, there is hesitation, an unwillingness to submit to the fair conclusions of the truth. Are there not many Christians in the denominations who believe that Brethren are right as to scripture, but, to unite with them would be to lose a position in society, which they are not yet prepared to abandon. Still, the conscience may be troubled; but the mind, reasoning, says, 'Would it be right to give up such a sphere of usefullness as I now have? Could I do the same good were I to unite with Brethren who are everywhere spoken against? Such reasonings have more weight with some, through the power of Satan, than the plain word of God. But such forget, that " to obey is better than sacrifice, and to hearken than the fat of rams." And as the prophet says, " Cease to do evil;" this is to be the first step when we find ourselves in a wrong position. Light will be given for the second when the first is taken in. faith, " Learn to do well." Then the apostle says, " Abhor that which is evil; cleave to that which is good." Here the language is much stronger than in the prophets, because Christ is in question. We are not merely to cease from evil, but to abhor it; and not merely to hearken and learn, but to cleave to that which is good. 1 Sam. 15:2222And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. (1 Samuel 15:22); Isa. 1:16, 1716Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. (Isaiah 1:16‑17); Rom. 12:99Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. (Romans 12:9).
There need be no hesitation as to our path when we have discovered that our position is wrong. The word of God is plain, " Cease to do evil." But there are not many " overcomers"-not many who are prepared to overcome the difficulties of the family, the congregation, and the social circle. This is the true reason why many stand aloof from Brethren, and try to find some error in their doctrine, or inconsistency in their ways, that will justify their having nothing to do with them. With some the world is the difficulty, as it is a giving up of the religious as well as the social world. A moral chasm;Aleep and broad, separates divine ground from human. To cross it is to leave the world and the religion which it sanctions behind us. The one is on heaven's, the other on earth's side of the grave of Christ. And unless the step be taken in the power of a faith that reckons on the living God, it should never be taken. But the Christian that is accustomed to walk in communion with God will look to His ward for guidance in everything. He has nothing else to count upon. The teaching of men may instruct him, but faith can only rest on the word of God. Whether it be a question of doctrine or practice, of service or worship, he must go to the word, and if he cannot find directions there for what he proposes, he must pause until he do. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16, 1716All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3:16‑17).) If the work we are engaged in, or purpose doing, be good, we shall find directions for our guidance in the word of God.
" As to the authority of the word, it is of the deepest interest to see that, in the consecration of the priests, as well as in the entire range of the sacrifices, we are brought immediately under the authority of the word of God. And Moses said unto the congregation, This is the thing which the Lord commanded to be done.' (Chap. viii. 5.) And again, Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you.' (Chap. ix. 6.) Let these words sink down into our ears. Let them be carefully and prayerfully pondered. They are priceless words. This is the thing which the Lord commanded.' He did not say, This is the thing which is expedient, agreeable, or suitable.' Neither did He say, This is the thing which has been arranged by the voice of the fathers, the decree of the elders, or the opinion of the doctors.' Moses knew nothing of such sources of authority. To him there was one holy, elevated, paramount source of authority, and that was the word of Jehovah, and he would bring every member of the assembly into direct contact with that blessed source. This gave assurance to the heart, and fixedness to all the thoughts. There was no room left for tradition, with its uncertain sound, or for man, with his doubtful disputations. All was clear, conclusive, and authoritative. Jehovah had spoken; and all that was needed was to hear what He had said and obey. Neither tradition nor expediency has any place in the heart that has learned to prize, to reverence, and to obey the word of God.
"And what was to be the result of this strict adherence to the word of God? A truly blessed result, indeed. The glory of the Lord shall appear unto you.' Had the word been disregarded, the glory would not have appeared. The two things were intimately connected. The slightest deviation from Thus saith Jehovah' would have prevented the beams of the divine glory from appearing to the congregation of Israel. Had there been the introduction of a single rite or ceremony not enjoined by the word, or had there been the omission of aught which that word commanded, Jehovah would not have manifested His glory. He could not sanction by the glory of His presence the neglect or rejection of His word. He can bear with ignorance and infirmity, but He cannot sanction neglect or disobedience.
"Oh! that all this were more solemnly considered in this day of tradition and expediency. I would, in earnest affection, and in the deep sense of personal responsibility to my reader, exhort him to give diligent heed to the importance of close-I had almost said, severe-adherence and reverent subjection to the word of God. Let him try everything by that standard, and reject all that comes not up to it; let him weigh everything in that balance, and cast aside all that is not full weight; let him measure everything by that rule, and refuse all deviation. If I could only be the means of awakening one soul to a proper sense of the place which belongs to the word of God, I should feel I had not written my book for naught or in vain.
" Reader, pause, and in the presence of the Searcher of hearts, ask yourself this plain pointed question, 'Am I sanctioning by my presence, or adopting in my practice any departure from, or neglect of, the word of God?' Make this a solemn personal matter before the Lord. Be assured of it, it is of the very deepest moment, the very last importance. If you find that you have been in any wise connected with or involved in, aught that wears not the distinct stamp of divine sanction, reject it at once and forever. Yes, reject it, though arrayed in the imposing vestments of antiquity, accredited by the voice of tradition, and putting forward the almost irresistible plea of expediency. If you cannot say, in reference to everything with which you stand connected, this is the thing which the Lord hath commanded,' then away with it unhesitatingly, away with it forever. Remember these words, 'As he hath done this day, so the Lord hath commanded to do.' Yes, remember the as' and the so;' see that you are connecting them in your ways and associations, and let them never he separated."