The Camden chronicle. (Camden, Tenn.) 1890-current, 1904-12-02

LONDON, ENGLAND. The following adj
dress, entitled, Mans Condition, Gods
Remedy" was delivered at the Mildmay
Conference by Sir Robert Anderson, X. e.
b., Ill. ID.
The special subject assigned to me is
The Spiritual Helplessness Of Man by
Nature, and the New Birth From Above.
l am not here to defend the dogmas that
theology has based upon this truth What
concerns us is the truth itself. | say this
with emphasis, because of what is pass
ing around us.
And this should be our position in re-
gard to all the great doctrines of faith.
The age of creeds is passed. In days of
chlyalry, when men had respect for truth
and honor, creeds shut out those who
could not honestly accept them. But now
they avail nothing to protect the gold
against thieves and robbers" Men will
publicly, and in the most solemn way,
pledge their belief in every Christian
truth in order to gain office. in our
churches and as soon as they secure the
prestige and pay which Office affords, they
use the pulpits to attack the very truths
they are pledged and subsidized to defend
This being so, let us abandon the out
works of our creeds, and, falling back
upon the Bible, stand four-square in its
defense.
In this spirit approach my subject. I
about human depravity, nor of the contro-
verses respecting it which preceded the
settlement of our creeds. But on this
platform ] will recognize no. authority save
an open Bible. My reason for saying this
| IS because here, as on many other ques-
tons, the opponents of the truth owe their
vantage ground to what is called Chris
tian doctrine on the subject. For the
doctrine is inconsistent with facts, where
| as between truth and fact co1hict is i'm
| possible.
A natural man, i. e., man who has
not experienced the new birth, and who
has not the Spirit of God, may live
| life of the highest morality and rectitude.
| Scripture testifies that in these qualities
the Apostle Paul made no advance after
his conversion. 1t is no answer to this
to say that in his unconverted days he
came under the external influences of di-
vine truth. The fact remains that they
were unconverted days, and that with
such an environment he was able to main
tain such life of purity and piety and
zeal, albeit he was spiritually dead in sins.
He took to religion as another man might
take to pleasure, or to study, or to trade,
or to drink. But in this, as he himself
declares, he was only following his natural
bent-"the desires of the flesh and of the
mind"
Neither is it an objection that such
case is exceptional What man has done
men may do. If the Fall made it impos-
sible for men to live pure and upright
lives, in would be unjust in God to judge
them for their vices.
There are two great standards or prn
ciples of divine judgment. With those
who hear the Gospel, the consequences of
accepting or rejecting Christ are final and
irreversible. AS for the rest men will be
judged by the law Of their being whether
81 Cd hoo
formulated in express commands at Sinai.
THE NATURAL MAN.
The first three chapters of Romans claim
notice here. The first chapter describes
the condition in which the mass of the
heather world was sunk even in days
when the tide of human progress and cul
ture was at the flood, and when, more
over, the great religious cults of classic
Paganism held up a standard of life az
high as any that apostate Chrstendom
presents-cults of which one at least had
such spiritual vitality that three centuries
afterwards it bid fair to supplant Chris.
tianity as the religion q am not speak !
ing of the true Christianity of the true
Church of Cod maintained its ascend |
ancy, it was first by penal laws of ex-
IRENE severity, and second by adopting |
the chief characteristic rites and errors
of the Paganism which it thus prosecuted. |
understand Alright the closing words of
The first chapter of Romans. The vile
practices of the heather world were not |
due to ignorance. They knew that their
deeds were evil. They knew the judy |
ment of God, that they who practiced such |
things were worthy of death, and yet they
practiced them.
But the case of Saul of Tarsus was
wholly different. If what men call con-
science were the arbiter of human con-
Duct; if that were right which man
honestly believed to be right, his was a
perfect life. AS judged by any and every
human standard, Saul of Tarsus was a
pattern saint; but as judged by God he
was pattern sinner. And if you read !
ly, this is the lesson you will learn from
them: 1t is Gods estimate of the life
of the natural man at his best-the life of |
the upright, pious, jealous jew under law.
For that which is highly esteemed among
men is abomination in the sight of God" |
The story is told of the first Duke of
Cambridge, that when, in the reading of
the Decalogue, the Seventh Commandment
was reached, instead of the orthodox re-
Spouse, he answered, in an aside, that was
plainly audible, II never did that" But
here was a man who could make a like
response to every commandment in the
Decalogue. Gas touching the righteous
ness that is in the law, blameless." Such
was his pround boast.
You will say perhaps, that this only
proves that he was utterly blind and dead /
But that is precisely what l am insisting
on; that so far is it from the truth that
human nature is hopelessiy corrupt and
depraved, as men Judge of corruption and
depravity, that natural man may live a
life that would put to shame half the
saints in the calendar By course of UNI
Christian ascetcism and severe penances
saints attained to what men deem saint
ship. But to this man santship was as
natural as sin was to many Of the saints