The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1886-09-25

water 0aptlSm Is indispensable to sal
walton; that there is no salvation out
side of it, then give to water the same
power that | do the gospel. expect
moral results from physical causes.
What power has this material element
to communicate spiritual light any
more than sleep or death ? But it will
be said that the virtue was not in the
water, but in compliance with the
divine command. 1t is divine
command that we shall be temperate in
all things; that we shall be just in our
dealings. 1t was a command to the
Jew, that he should do no work on the
Sabbath, not even make fire, but l
don't know that compliance with
these commands would necessarily
make us wise unto salvation.
admit that baptism was command;
but its mission was not to do the work
of the gospel. 1t is said, we that have
believed do enter into rest. The gos-
pei is the power of God unto salvation.
HE that believett on me and him
that sent me, hath everlasting life."
But where is this imputed to bap-
tism ? Never If baptism can supply
your virtues with new announcements,
if it can lead you to seek that inward
publication that justifies the soul be-
fore God, it has its utility but if you
rest in it as final result, as sort of
through ticket, then it is worse than
useless.
So in relation to any other form or
ceremony. Even prayer is an abomina-
ton to God, only as it proceeds from
a devotional heart. That man that
prays as legal duty, who has not its
spirit, is like that miller that keeps his
mill agoing when he has nothing to
grind. The most acceptable prayer
to God is the sacrifice of contrite
spirit. The most acceptable baptism,
is that inward cleansing that presents
the soul without spot or wrinkle or any
such thing. The most acceptable works,
deeds of charity and benevolence in
spired with love to God and love to
man.
In the next place l would remark,
that while good works are profitable
to men, they are no evidence of pro-
bity between us and God. 1 know it
is sometimes said, if our doctrine is
true, good works have no profit what
ever. There is no distinction between
virtue and vice; the sinner is just as
we'll off as the saint. If Universalism
is true, what is the use of preaching :?
If this objection comes from the pro-
fessed Christian, what kind of char
acter does it reveal? One that loves vir-
tue for its own sake, that can say with
the psalmist, my heart and flesh cry
out for the living God?" Mol take away
all fear, and give me my choice, and l
would choose very different masterl
His scheme of salvation is not de-
liverance from sin, but rescue from
impending danger. He embraces it on
the same principle that the sinking
man does the life-boat. If he had no
fears of going to the bottom, he would
not accept the proffered aid, but have
the pleasure of battling the waves so
long as he lives. You might regard his
taste as little peculiar, but this is the
result of his logic. All right to be
overheard, if there was no danger of
going to the bottom. Again l say that
while good works were profitable to
men, they are no evidence of probity
between us and God. They are not
paper that stands as a symbol for some
thing behind it that has value.
There is a principle at the bottom of
these things that is radically false.
Men have imbibed the idea that moral
conduct is subject to kind of COM
mercial law. They suppose there is
bargain and sale, debit and credit, earn
ing and paying. In other words they
take rule that belongs to mans phys
ical or material life, and apply it to his
higher life. Men have assumed that
good conduct has not only value to
the actor, but to God himself, so that
he is placed under obligation to pay for
what he receives. According to this
man is the creditor and God the debtor.
He stands in the same relation that the
contractor does in hiring help, agreeing
to pay so much money for so much SER
vice. The fact is, we coDfound the
laws of our animal life with the laws
which govern our higher life.
In physical things, actions have a
material value, and can demand a ma.
terial reward. Thus, if a man works
for me, am placed under obligations
to him, and must pay him in work or
in something else. Through the whole
material realm, this law is universal,
and it is just and right. But it is not
so in the social realm, and much less is
it so in the moral and spiritual realm.
If you should ask man what his work
is worth by the day, month or year, he
could readily answer you. But if you
should ask him just what it is worth to
love his wife and children, he would
laugh you to scOrn. If [ should ask
the mother how much pay she demands
for loving that little child that never