4.06 - UNITY AMONG BRETHREN

UNITY AMONG BRETHREN

I want to join Bro. Boles and others in expressing appreciation of the presence of such a splendid audience on this Thursday night.

I am reading to you from the first part of the fourth chapter of Ephesians, "I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love." The word forbearing means over-reaching, as if to cover and take under protection, like the eaves of a house extending over the walls to protect the same. "I beseech you, therefore, brethren, that you walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." I read that to introduce to you the topic for discussion tonight, namely, "Unity Among Brethren." The Ephesian church had it. Paul urged them to preserve it. Unfortunately, we do not have it, but are striving to bring it about. In connection with that, I am reading Psalms 133:1-3, "Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard; that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion; for there the Lord commanded the blessing, even life for evermore."

I am wonderfully conscious of the responsibility that I assume tonight in discussing a matter of this kind, but I am also wonderfully impressed with the superlative importance of our studying matters of this sort. There’s no one here that doubts the truth of the text. "Behold, how good and how pleasant it is for brethren to dwell together in unity!" There have been more heartaches, more tears, and broken Spirit?, over division in religious bodies, than almost anything else. I think I know the value of this text in the home. How good and pleasant for members of the family to dwell together in unity. I have been connected with a school practically all of my days. How good and how pleas’ ant it is for all parties connected with it to dwell together in unity. Our state, our nation, the nations of the earth are, tonight, torn asunder and driven into various parties, with war clouds rumbling, and the lightning of the same flashing across the vaulted sky, threatening to disturb the peace and the tranquillity that men enjoy. It’s good to dwell together in unity. But if that be true in the home, in the schoolroom, in our civil relationships of life, how far transcendent is the importance of it in the church of the living God. But due to the weaknesses, and to the frailties, and imperfections of humanity, there is scarcely a religious body upon earth tonight, but is suffering from the evil of division. There is no outside power that can harm the church of the living God. There are not enough demons in hell, nor representatives on earth, to mar the progress of the cause that Christ died to establish upon this earth. The danger is from within, and when that is brought about, a pall of darkness spreads over the land, and blights many a hope, discourages many an honest character, causes him to linger by the wayside, and ultimately, to die and land in hell, because of religious division.

There are lots of mottoes that I think quite applicable: "United we stand, divided we fall." The old father, pictured in one of McGuffey’s readers, demonstrated to his seven sons a lesson that has been impressed upon me since I passed the fourth grade. He handed each of them a stick and asked him to break it. They did it with all ease and rather disdainfully. Then he bound seven sticks, just like those, together with a strong cord and handed it to the eldest, and on down the line, saying, "Boys, try your hand on that." With all the power of their being, they struggled and bore down upon it, but their effort resulted in failure. Why? Because of the united relation that one stick bore to the other. That’s a wonderful lesson. There are enough Christian people in Nashville, Tennessee, to make it as it has been called in days gone by, The Jerusalem of America. Your strength has been heralded abroad, most especially, since you found out how great it was back in 1922, when we had our first meeting in this auditorium. History has been making, all through the years, and continues tonight. With eager eyes and anxious ears, they are listening form the four quarters of the earth. This audience knows full well that Jesus Christ, in the very shadow of the cross, lifted his voice to the Father and prayed that all those who believe on Him through the words of the apostles might be one. That’s the way our faith comes. I believe, tonight, on Jesus Christ through the words that have come from the apostles. Hence, incorporated are we in that prayer, that we all might be one- not two hundred, not fifty, not torn asunder—but that we might be one in this sense, "As thou, Father, art in me, and I in thee. May they be one in us," now watch the purport, "that the world might believe that thou hast sent me." Christ recognized that division was the most fruitful field of infidelity that this world could ever know, hence, the closing of his career was characterized by that wonderful prayer for the unity of all who believe on him, based upon the testimony of the apostles. But there are those, possibly, among us that are now thinking, "It’s impossible for us to be united." Well, Paul didn’t think so, for he said in 1 Corinthians 1:1-31 : to, "Brethren, I beseech you in the name of the Lord Jesus Christ that you all speak the same thing, that there be no divisions among you, but that you be perfectly joined together in the same mind and the same judgment." Was that an idle exhortation? Did not Paul know that such was impossible? No, he thought it was possible and, my friends, indeed, it is. If I be responsible for the failure of that verse to prevail among brethren, "woe is unto me." You can see how simple that is. If I speak wholly those things that are in this Book; if I speak as the oracles of God direct, and every other believer on this earth does likewise, there can be no difference among us. But when I give expressions of my opinions and foster my theories or any kind of fancied philosophies, then what? I destroy the unity that ought to prevail in the body of Christ. There are hundreds, yea, thousands of souls that will land in hell as the result of religious division.

I have gone into homes, as an invited guest of the husband, who believes the things that I do, but he is careful to tell me, "Bro. Hardeman, my wife is not a member of the church of the Bible." Well, I know what he means, "Don’t you, Bro. Hardeman, dare discuss religious matters at our house. We can’t stand for that." Well, all right, I’ve caught on. And then maybe the wife and mother wants to be kindly disposed, and says: "Bro. Hardeman, I would like to have you over for dinner with us." Well, I am glad to go, and she very diplomatically but with embarrassment says: "Bro. Hardeman, my husband is not in sympathy with the belief to which I subscribe." What does that spell? "Don’t you open your mouth about religion at our house." Now, why not? Because of a divided condition, Christ is driven out of that home; the Bible cannot be discussed; and religious matters are never mentioned. Well, look again. There’s a son in that home, who is growing up to manhood; he’s mama’s boy—mama’s darling, and one day she says: "Son, I wish you would go with me to mama’s church, I’d love to have you with me." Well, that’s a very strong appeal, and he thinks about it, but he says to himself, "Now, if I do that, Dad won’t like it. He’ll feel that I am against him, and I’m not. So I just can’t afford to do that." And then one day he and his father are off as pals together, and the father says: "Son, I wish you could see it to become a member of the church with me, and let us be together." And he possibly says, "WELL, Dad, I would like to, but, you know, that would offend Mother, and what would she think about it." Now, here’s the result of that— the boy may be religiously inclined; he perhaps would like to evidence some interest along that line, but he reasons, "If I go with Father, Mother will feel slighted, and that I am not as favorable toward her as I should be. I can’t do that. If I go with her, the reverse is true." Now what’s the only sensible thing for that boy to do with reference to his parents? Here it is—remain neutral! What does that mean? "I’ll become a member of neither one." Hence, he goes out in life, is hardened by the affairs of the world, grows cold and indifferent to things sacred and religious, and ultimately dies and goes to hell! Why ? Because father and mother, who loved him so dearly, were divided. They sent him to hell. Now, if you think that’s not so, I’m from Missouri! I believe I can find you boys and girls that will tell you, precisely and exactly, this same story.

You talk about the Spirit of the Master prevailing when conditions of that kind are abroad in the land! Let me say to you, friends, this world is not divided over what’s in the Bible. Had you ever stopped to think of it? Where are the things concerning which we are divided? Without being tedious tonight, and specific along that line, I think maybe, a hint will suffice. Let us see about some things. Are we divided over the fact that Christ wants all men to become Christians? No! You couldn’t get division about that. But someone said, "I think they ought to be Mormons." Look out! That will bring division. Does God say anything about that? No, that’s outside the Bible. I think all men ought to become a member of the church that you read about in the Bible. Nobody will disagree on that. "But I think some church that God never heard of will do just as well." No, that’ll bring division. Can you see that? And thus it goes, on and on, endless in multiplicities of theories, guesses, fancies, varied philosophies all over the land. How good and how pleasant it is to dwell together in unity and to be at rest with kindred heart and congenial Spirit?!

Now, when I come to study David’s statement rather carefully, I know that there are lots of things that are good, but they are not pleasant. I never have had to take very much medicine; it rarely dawns on me that such a thing is necessary, but I never saw any of the stuff in my life that I thought was good. I can remember that as a boy I had chills, and I know old Groves put out what he called Tasteless Chill Tonic, but I can still taste it. I think it is good for malaria but he surely misrepresented it when he said it was tasteless. Well, if I had something physically the matter, of course I’d go to a surgeon, and if necessary, submit to an operation, on the ground, it’s good for me. But it isn’t pleasant until after it’s all over and you get well, and then at a social gathering you get to tell your experience. Then on the other hand, there are some things that are pleasant that are not good. It’s a pleasure to turn loose and yield to the lusts of the flesh, and to gratify our desires, but no man of good sense thinks that’s good for us. I can revel in sin, abuse myself, and bring my body to a premature debility, but it wouldn’t be good for me. But here is a thing that is both good and pleasant, viz: "For brethren to dwell together in unity." There’s the combination of goodness and pleasantness. Now to be specific about this text, I would say this further, as David did, "It is like precious ointment," what is? For brethren to dwell together in unity, "That runs down from the head, even upon the beard of Aaron, and down to the skirts of his garments." In Palestine, from April until November, there’s no rain; the sun beats down exceeding hot in the daytime, and if you are unprotected, you’ll find that your nose, ears, cheeks, and neck will be blistered. How do you prevent that? In David’s day they had precious ointment; they put that all over their faces, as some do cold cream, or maybe Vaseline, and it kept back the evil effects of the burning rays of the sun. For brethren to dwell together in unity, is a protection against the bitterness, the sadness, and the unpleasantness that otherwise follows. It’s like the dew of Hermon, or the dews of the mountains of Zion. In that sacred land drought prevails, but round about Zion there is heavy dew, and in the morning vegetation is, for a time, revived. Division among brethren brings drought and distress. Just think what a good shower does when the land is parched and the vegetation is drying. All things revive. David said, in effect, "For brethren to get together in unity is like a splendid shower, breaking a long drought which gives Spirit, encouragement, vigor, and life." Friends, fancy how that would be to the brotherhood of the church of Christ, not only in Nashville, but in almost every other part of our land. There are sufferings; there are heartaches; there’s the lack of doing things; there’s a drought on, and things are not as they otherwise would be. Suppose that all our bickering, and back-biting, and differences, were wiped out and tomorrow morning we should see things spring up with new determination and with a united brotherhood. There would be a scene worthy of heaven’s benedictions! I stop to meditate upon these things and wonder what it’s all about.

I came to you folks of Nashville and brethren in March, 1922, as a stranger very largely, but with a solid backing, so far as I knew, or know now, of all the congregations of this city and surrounding the corporate limits. I preached . to you, the very best I could, what I thought to be God’s word and will. It met with a hearty approval, and to the principles enunciated, brethren subscribed. After 16 years, I have come back to you. I believe, brethren, the same thing tonight that I did then. I stand for the very same thing now that I did then. I preach the very same thing now as then. Question: Why are there differences and the bitternesses through which we are so unfortunately passing? I stop to examine myself ! Am I preaching another gospel? No! Am I preaching it in another way? No! Have I adopted something contrary to what I then proclaimed? No! Why not then the same 100 per cent of backing and of endorsement? Well, there are things that have come to pass that disturb the peace and the harmony of various congregations. It’s no special surprise. Paul warned the elders at Ephesus by saying, "I know this, that after my departure shall grievous wolves enter in among you, not paring the flock." That’s bad, for somebody on the outside to enter in and break the harmony, and disturb the peace. But he said something worse than that. "Also of your own selves shall men arise to draw away disciples after them. Watch, therefore, and remember that by the space of three years I ceased not to warn everyone night and day with tears." Human nature has run in about the same channel since the days of Adam. Back in Paul’s day, there were the same things through which we are passing, in principle. He makes mention of two young preachers who were doubtless fine young men. I know they had splendid influence, at least, they were influential, and had a following. Of them Paul had somewhat to say. May I call your attention to 2 Timothy 2:1-26, "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings; for they will increase unto more ungodliness. And their word will eat as cloth a canker" (and he said, "I’ll give you a concrete example"), "of whom is Hymeneus and Philetus." Now there were young preachers in Paul’s day, in the church of the Lord, and Paul said, "their words were eating as cloth a gangrene." And here they are, Hymeneus and Philetus, who, concerning the truth, have erred. Well, in what was their error? "Saying the resurrection is already past." Now mark it—They did not deny that there was such a thing as a resurrection; to that they subscribed, but they said, "It’s already past; it’s a thing of days gone by." Now that is their error. They subscribed to the doctrine of the resurrection; they did not deny that; they said there was such a thing, but it’s all over, and a thing of the past. Now watch the result—"And they overthrew the faith of some." These were not outsiders, but insiders—preachers, influential and with a following. They had a theory respecting the resurrection as to time. Well, what was it? It’s already past; it’s all historic background. Their influence was such that brethren’s faith was overthrown. Well, do you know what Paul said about them further? "I have delivered," said he, "Hymeneus and Alexander," another of that bunch, "unto Satan that they might learn not to blaspheme." Well, wait a minute what had they done? They had subscribed to a theory regarding the resurrection. "It’s already past." Paul called that blaspheming. You can’t get any other analysis of that text. Therefore, said equally as pious as Hymeneus and Philetus. They are disturbers of the brotherhood. They have overthrown the faith of some; they’ve had a theory, and in that theory they were wrong, therefore, their influence has been to mar the peace of the congregation and to disturb the tranquillity that previously had prevailed. May I suggest to you, cautiously, but candidly, that there is a theory extant tonight, known as pre-millennialism, that has disturbed, not only the church of the Lord, but various denominations of this land. There are advocates of it among preachers who are equally as pious as Hymeneus and Philetus. They are teaching a theory regarding the kingdom. Oh, they say, "There is such a thing. We are not denying the kingdom. To that idea we subscribe, but it hasn’t yet come." Thereby, the faith, as has come down from the pioneer days, of some has been overthrown, and of it, there has been made shipwreck regarding the establishment of the kingdom of God on the first Pentecost after the resurrection of Christ. I know the influence of that; I know the evil that has followed. The faith of brethren who one time stood behind gospel preachers in public discussion as they earnestly contended for the establishment of the church or the kingdom of God on the day of Pentecost, has been overthrown. Such men say: "There is a kingdom." Well, Hymeneus and Philetus said, "There is a resurrection." But what about that resurrection? It’s already past. What about the kingdom? "There is one, but it hasn’t yet come." It just seems to me that about the only difference in this whole matter is that one was past and the other is future. And I know that there is disturbance tonight over that very philosophy and theory which is new in the church of the Lord Jesus Christ.

I need to stop and take my bearing. In Colossians 1:13, Paul said this, and I want you to see the harmony, "God has delivered us from the power of darkness, and has translated, what does that mean? Trans—"across," and lated means "to bear." He has "delivered us from the power of darkness," and has borne us across, out of the one into the kingdom of God’s dear son. Paul, where are we, the Colossians ? In the kingdom of God, but the same Hymanaeus says, that thing is in existence only by right—not in fact. What’s the result? The faith of good brethren has been disturbed. My heart bleeds tonight over the condition that is prevalent in our land because of such teaching. It destroys the principles of the restoration. It is contrary, I verily believe, to God’s word; it is fraught with danger; it brings into the family of God a divided sentiment and a general Spirit of unrest, which nobody delights to see, except the devil and his representatives upon this earth. It has been a principle, brethren (and to you I am appealing most especially), fundamental, absolutely basic, that in all matters of faith, we speak the same thing and be perfectly joined together—that in matters of opinion, there be liberty, and in all things there be charity. To that very principle, I most heartily subscribe. I pass, therefore, out of this place into different parts of the land, meet with brethren of various conceptions, and I raise the point: Is it essential to salvation to believe the premillennial theory? Now what’s the answer? No! Alright, it’s not essential. Can I worship God acceptably, and not subscribe to that theory ? "Yes, you can." Then brethren, in heaven’s name, why encourage a thought of that kind and continue it to the disturbance of the body of Christ?

Now let me go back and say some other things. From the beginning of the nineteenth century, or thereabout, the great Restoration of primitive affairs was proclaimed throughout our land. It shook this old earth from center to circumference. When those principles were announced clearly, unmistakably, and without modification or apology, the world sat and trembled at the very thought that it had been in error so long regarding God’s word. Men from human denominations rushed to accept a gospel restored. Together a happy brotherhood marched on down the line. It was a solid body. It had one common objective, and every heart beat in perfect unison with the others. But, what happened? That peace and tranquillity was not for long. In 1849, in the city of Cincinnati, there was organized a human society for the making known of the wisdom of God to the world. What was that? A contravening of God’s statement that by the church, God’s wisdom was to be made known and that according to the eternal purpose, which He purposed in Christ Jesus our Lord. What do you find? That peace among the brotherhood was now disturbed by the organization of a human society. That’s it. Then in 1859, up here at Midway, Kentucky, they brought in a little melodeon, wherewith to worship and praise God. And again, division was made to appear. And then further, in 1869, in Olive Street church house in At. Louis, an organ was brought in, and what was the result? An open rupture and a division in the body of Christ. Now, I want to ask, who’s responsible for that? And I answer in concert with you all, the man that organizes a thing untaught to the Bible; the man who brought into the worship that which the Bible does not authorize. Years went by and division appeared in Nashville. It came into this city, at Vine Street, Woodland Street, and other places, and it went throughout the region of Tennessee, and other states, until within the lifetime of some of us, we have seen the body of Christ torn asunder with open rupture, and each one going his separate way. When I oppose these divisive innovations, their proponents say: "Hardeman, don’t say anything against it. You’ll cause a fuss." Now isn’t that ridiculous! You’ll cause the fuss, "and you’ll divide the body, if you don’t keep quiet." Well, I didn’t keep quiet about such things. I contended earnestly for that faith once for all delivered unto the saints, and I declare again tonight that the responsibility for the division that followed rests heavily upon those brethren who introduced into the church these unscriptural things. I am neither afraid nor ashamed to declare such in the presence of any living man. After this unfortunate experience, brethren sought to cleanse the temple of God and once more worship Him as it is written. The church then had rest for several years. But alas! Within the last ten or fifteen years, pre-millennialism has sprung up, and again, we are going through the same experience as we did with mechanical devices, and human organizations. The proponents of societies were not out open and above board declaring it, but in a secret, sinister, clever manner, they went from house to house seeking whom they might devour. Finally, they got possession of the elders and then, with the legal background, they said, "If you don’t like it, get out." Now you know that’s the story, and I am one preacher who will tell you about it and not go behind the door to do it. I know those are facts. They can be attested by brethren all over this land. This pre-millennial theory is a duplicate, in principle, to the music and society disturbance. Its apologists admit it neither essential to salvation nor to Christian living, and yet there is that continued agitation and eternal talk about these things. This is not so much in public but rather from house to house. Pre-millennialists say: The Church of God was "a spiritual contingent"—a mere accident; the kingdom of heaven has not yet been established upon this earth; we are not citizens of it; Jesus Christ is not reigning on David’s throne tonight; and he will not be, in fact, until he comes back and all Jews are physically gathered to Jerusalem and the old Davidic temple rebuilt. Friends, let me say that sympathy for this theory is expressed by finding fault, by circulating slanderous reports and by sending anonymous letters over the land. Those responsible for such nefarious doings never come out in the open, but in a cowardly manner and with a pious air, they, too, seek whom they may devour. They cry: "Don’t oppose you’ll hurt the church." Brethren, those are digressive tactics to a fare-you-well but I, for one, am not easily intimidated along lines of that kind. I am amenable only to God. I don’t have to answer to any synod, conference, association or convention. I propose to announce these matters with all earnest, fervent prayer that we may cease the promulgating of those things that are causing unrest, dissatisfaction, faultfinding, and criticism among brethren over matters admittedly nonessential. Now, I am perfectly willing to say this: if there is a man in the brotherhood who has, in all sincerity, believed the gospel of God’s Son, genuinely and truly repented of his sir s, publicly confessed the Christ, and has been buried into the name of the Father, Son, and Holy Spirit, he is a Christian. If that man has an opinion as to what Christ will do when he comes again and how we shall be, and will hold that opinion to himself, I’ll fellowship him. That’s the principle. I know that John said, "Beloved, it does not yet appear how we shall be." I haven’t heard from heaven since John wrote, but there are brethren who speak as if they have heard later messages. They think they know how it is going to be. John said, "We do not know, but one thing is certain, we know that we will be like him." Friends, that ought to be sufficient. Now, if any brother will keep his opinion to himself and advise all others so to do, all criticisms will cease. But if you continue to advocate and push that which is but a theory, you ought not to expect men who believe God’s word to be silent and cease not to warn brethren night and day, even with tears, regarding the baneful results that follow. Friends, there’s the ground of unity. In all matters, let us speak as God’s Book speaks, believe what is clearly stated therein, practice only that as a matter of faith, hold all things else that are not wrong in themselves, as matters of private opinion, and let love prevail among us. The result will be that unity, that wonderful harmony, and that strength of which every child of God might be justly proud. How good and how pleasant it is for brethren to dwell together in unity!

There has been much said regarding the purpose of this meeting. I wrote a letter last July to every church in Nashville stating that I had been invited to hold a meeting among them at the Ryman Auditorium and that I had accepted the invitation. I said that my purpose in coming was not to discuss personal matters, but to the best of my ability, I would preach the "old-time" gospel of Christ, with the hope of bettering conditions and bringing together upon a common platform, all interests of brethren in Nashville. Against no living man do I have an unkind feeling. I regret that there are people who cannot differ with you about a matter without making it personal. I thank God for some experiences. I have had a number of religious discussions, some of which have waxed exceedingly warm, but I have never yet allowed such discussions to become personal. I have some brethren, however, whose teaching I cannot criticize without their exclaiming: "Oh, Bro. Hardeman has got it in for me, personally." God forbid, that I should ever become so little as to have a conception of that kind. I just want to say it once and for all. There is no man anywhere against whom I have a personal feeling. I want to so live and carry on, that when I come to the end of the way, no one can truly say, "I have lost an enemy." You’ll not lose an enemy when N. B. Hardeman crosses to the other world. I am sincere, earnest, candid. I want to go to heaven when I die. When life’s dream is over and its fitful fever is passed, I want to plume my pinions for eternal habitation on the other shore. I realize that "woe is unto me if I preach not the gospel." Is there one in this audience not a member of the body of Christ? Do you understand what the will of the Lord is? And would you like to have fellowship in the greatest organization known to men? If so, put your trust in Him and from every sin turn away; render obedience to His will; walk in His counsel the remnant of your days and Heaven will be yours at the close. Shall we stand together for the invitation.