Southron Thunder

by Caveat Lector

Chaplains’ Corps Chronicles
Posted by John Wilkes Booth
MAY 13, 2012

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Chaplains’ Corps Chronicles of the
Sons of Confederate Veterans
Anno Domini 2012
May
Issue No. 76

“That in all things Christ might have the preeminence.”

Chaplain-in-Chief Mark Evans
20 Sharon Drive,
Greenville, SC 29607
E-mail: markwevans@bellsouth.net
*****
Editor: Past Chaplain-in-Chief H. Rondel Rumburg
PO Box 472
Spout Spring, Virginia 24593
E-mail: hrrumburg41@gmail.com
ConfederateChaplain.com
*****
Quote from a Confederate Chaplain
“He (the chaplain), too, must learn to eat once a day, to live on
crackers, and may often be seen boiling his fat bacon on the coals, or
making rye coffee in a tin-cup. Above all, he must forego domestic joys,
and even when a furlough is practicable, forbear to use it, that he may
stay at his post and labor for his men…. In a battle, the chaplain’s
place is with his ambulance, and then at the hospitals.”

Chaplain George B. Taylor
25th Virginia

Editorial
Fellow Compatriots in the Chaplains’ Corps and Friends:

Another issue of the CCC has come. Are we closer to the Lord? We are
certainly closer to eternity. There needs to be an awareness of the
brevity of life. Oh, that we would honor the Lord and honor those to
whom the Lord has said honor is due.

Our age is filled with people desiring acceptance. How many desire to
fit in or please others in order to know their acceptance. Many long for
our Southern cause to be acceptable, but we must never think that those
opposed to righteousness and pawns of the princes of political
correctness will ever befriend us. Acceptance with them only comes when
we compromise our beliefs and then we become covertly despised. Some
think if we just used better skills in communicating with the media we
would see a change. The truth is that will never happen, unless there is
a national transformation.

The greatest need we have is acceptance with the Lord. Are we acceptable
to Him? The eternal consequences of being wrong on this matter are
overwhelming!

What does it mean to be accepted in the Beloved?

One of the grand results of God’s grace is to be accepted in
the Beloved (Eph. 1:6). “To the praise of the glory of his grace,
wherein he hath made us accepted in the beloved.” There is no way we can
do anything acceptable to God unless we are transformed or turned into
one who is acceptable to the Majesty on High. Consider the following
aspects of this verse: [1] To need to be made acceptable to God the
Father means He must be the means of grace; [2] To need acceptance means
we are unacceptable and in need of grace; and [3] To be accepted in the
beloved is of greatest importance for eternity. Yes, here is another
blessed result of amazing grace. Puritan commentator, James Fergusson,
said of this verse:

It is an ancient grace, ver. 4, … and a most liberal grace, Ps. 84:11,
and therefore a grace so glorious, that no created understanding can
conceive, much less tongue can express those marvellous, ravishing, and
transcendent excellences which are in it, Eph. 3:19, for he calleth it
‘the glory of his grace,’ or his glorious grace [The Epistles of Paul:
Exposition on Ephesians, 124].

The famous English Baptist preacher, C. H. Spurgeon, in a sermon on
Thursday evening, Nov. 19th, 1868, said of this text:

Fine words and gaudy sentences, with such a text as this, would be a
vain attempt to “paint the lily and gild refined gold.” Let this bell
ring, and there is a depth of silver sweetness in it which will make the
sanctified ear and heart glad with the fullness of joy.

The human drive for acceptance seems to originate from a base need which
began in the Garden of Eden, when Jehovah created man in His own image
and clothed man with His glory. Then man dwelt in the accepting presence
of his Creator. This state of acceptance was destroyed by the fall. The
loss of the sense of this acceptance caused Adam and Eve to try to hide
from God in the garden. It caused them to sew fig leaves together to
make coverings to try to make themselves acceptable. When finally
confronted by God, Adam said, “I was afraid (loss of acceptance),
because I was naked (caused by the sense of unacceptableness); and I hid
myself” (Gen. 3:10). The LORD God asked, “Hast thou eaten of the tree
(disobedience was the cause of the loss of acceptance), whereof I
commanded thee that thou shouldest not eat” (v. 11)? Then began the
blame game and its sister, modern psychology! Sin cut man off from God
and marred man’s image, which was a likeness to the Creator. This
resulted in the loss of acceptance with God and brought banishment from
the Garden–“Therefore the LORD God … drove out the man; and he placed at
the east of the garden of Eden Cherubim, and a flaming sword which
turned every way, to keep the way of the tree of life” (Gen. 3:23-24).
Since that great loss of acceptance, man has sought acceptance
everywhere, in everything other than God. He shuns repentance of sin and
faith in Christ and seeks acceptance with those in the same condition as
himself, as a rebellious sinner.

Just think of how young people today seek acceptance with their peers.
They don’t want to be different. They go to extremes to conform. This
drive is so strong among them that some have killed other teens for
expensive tennis shoes that were in style or some such trophy of
acceptance. To be accepted they may color their hair green and purple,
they may wear jeans with the pockets dragging their ankles and their
underwear showing, they may buy new jeans with holes in them, etc.
Divine acceptance is little considered and rarely sought. Actually,
these rebels curse God and blame Him for everything from a human tooth
ache to man’s disgruntled state with life. However, they have chosen to
live outside the realm of acceptance with God by violating his holy
rules for living.

[1] To need to be made acceptable to God the Father means
He must be the means of grace–“He hath.” That is, God the Father has
blessed us, has chosen us, has predestined us, and He must make us
accepted (Eph. 1:4-6)! There is no acceptance in our flesh or in our
depravity or in our sin. God the Father must act in our behalf or we are
eternally doomed! Sin has separated us from God! As Jonah declared,
“Salvation is of the LORD” (Jonah 2:9). Paul reminds us of that same
truth. Also, Paul reminded that “before the foundation of the world” our
salvation was purposed, planned and promised. The only way into an
acceptable relationship with God must be in God’s way, and the only
means to God is God’s means. “And it shall come to pass, that before
they call I will answer, and whilst they are yet speaking I will hear”
(Isa. 65:24). Anticipatory grace is a handmaid of preplanned grace.

[2] To need acceptance means we are unacceptable and in
need of grace. We have to be “made … accepted.” Notice, Paul did not say
we are made acceptable, but actually we are made accepted. The reason
for this is our deadness. Why? We must be made what we are not. [a] Thus
we are seen as alienated and at enmity with God and in need of
acceptance. Paul reminded us “That at that time ye were without Christ,
being aliens from the commonwealth of Israel, and strangers from the
covenants of promise, having no hope, and without God in the world: but
now in Christ Jesus, ye who sometimes were afar off, are made nigh by
the blood of Christ” (Eph. 2:12-13). Yes, we were aliens, strangers and
godless by nature and thus unacceptable, hopeless sinners. We were dead
and must be “made nigh” (aorist passive indicative), which refers to a
divine act upon a passive being. We can exacerbate our situation, but we
cannot do anything ourselves to change our state of non acceptance.
“Which in time past were not a people, but are now the people of God:
which had not obtained mercy, but now have obtained mercy” (1 Pet.
2:10). How do we obtain mercy? Not by our acts. The phrase, “have
obtained mercy,” is an aorist passive participle, meaning we were
recipients and not the cause of obtaining mercy. Oh, how unacceptable we
are and helpless to transform ourselves. In the matter of acceptance, we
are totally at the mercy of God. [b] Thus we are seen as needing guilt
removal before acceptance can be achieved. “Therefore being justified by
faith, we have peace with God through our Lord Jesus Christ: By whom
also we have access by faith into this grace wherein we stand, and
rejoice in hope of the glory of God” (Rom. 5:1-2). Clearly, we must be
made righteous before we can be made accepted in the Beloved. Thus the
removal of our guilt by the imputation of Christ’s righteousness
provides acceptance. Only Christ Jesus can bear our punishment, for we
are guilty and thus under condemnation. Yes, through Christ “we … have
access by one Spirit unto the Father” (Eph. 2:18). In Christ, “we have
boldness and access with confidence by the faith of him” (Eph. 3:12).
[c] Thus to be made acceptable to God we must be cleansed from sin. Why?
“Iniquities have separated between you and your God” (Isa. 59:2). Yes,
we are unacceptable because of sin. While we are under sins guilt, there
is no acceptance. Sin brings eternal damnation to all outside of Christ.
It is only after we have been cleansed from sin that we may “present
(our) bodies a living sacrifice, holy, acceptable unto God, which is
your reasonable service” (Rom. 12:1). Jesus alone can make us acceptable
unto God the Father. The only sacrifices that were to be made to God
were those He determined to be acceptable. It matters little what other
people think of us as long as we are acceptable to the Lord. “And from
Jesus Christ, who is the faithful witness, and the first begotten of the
dead, and the prince of the kings of the earth. Unto him that loved us,
and washed us from our sins in his own blood, And hath made us kings
and priests unto God and his Father; to him be glory and dominion for
ever and ever. Amen” (Rev. 1:5-6). Here we are told that Jesus Christ,
“hath made us kings and priests unto God.” Thus we have been made
acceptable to God. Again, the reminder is one in which we are pictured
as acted upon.

[3] To be accepted in the beloved is of greatest importance
for time and eternity. God the Father has “made us accepted.” To be made
accepted means to be in a state of favor with God. All the rooms in the
Father’s house are open to us, no blessing is withheld from us, no smile
is refused us from the Father’s face. All blessings in heavenly places
in Christ are ours. The word “accepted” occurs only one other time in
the New Testament and that is when the angel Gabriel spoke to Mary and
said, “Hail, thou that art highly favoured, the Lord is with thee” (Luke
1:28). “Highly favoured” means she was graciously accepted as the one
through whom Jesus would come into this world. Thus, her acceptance was
unique among women, for she was selected by the Lord God, and He was
with her. Those who have been made accepted in the Beloved Christ have
been selected by God or “highly favored.” The only reason we can be in
this state of favor is because we are “in the Beloved.” There was
nothing in us to make us acceptable, for we have no good works, no good
thoughts, no good hearts and no good intentions since our righteousness
was as filthy rags in God’s sight. It is only “in the Beloved” that we
have righteousness and a standing of acceptance. No one can come unto
the Father except by Christ our righteousness. The nature of a sinner’s
acceptance with God is great and unspeakable. Why? [a] The sinner by
grace is accepted as a righteous person for he has the imputed
righteousness of Christ. One who is trusting in Christ alone for
salvation can plead the righteousness of Christ before God the Father
and be accepted. How? Christ has been made sin for us, who knew no sin
“that we might be made the righteousness of God in him” (2 Cor. 5:21).
Blessed is the man “unto whom God imputeth righteousness without works,
Saying, Blessed are they whose iniquities are forgiven, and whose sins
are covered. Blessed is the man to whom the Lord will not impute sin”
(Rom. 5:6-8). Thomas Boston, the Scottish preacher of the 18th century,
noted, “It was the sinner’s unrighteousness that cast him out of God’s
favor, and held him out of it. Now that bar is taken away, and the
righteousness upon him procures the favor of a righteous God, who loves
righteousness. God is perfectly pleased with that righteousness, as much
as he ever was displeased with the party’s sin; and he is so well
pleased with it, that notwithstanding of all the sins the party ever
committed, he accepts him into favor for its (righteousness of Christ’s)
sake” [The Works of, Vol. 11, 159]. The implications of this acceptance
in Christ: the wrath of God is satisfied by Christ’s suffering for sin
(John 3:36); the curse is removed (Gal. 3:13; Rom. 8:1, 33, 34); the
pardon is sure (Rom. 4:6-8); the reconciliation to God is complete (Rom.
5:1; Eph. 2:14; Phil. 4:7); the fellowship with God is reestablished (1
John 1:3; 4:15; 2 Cor. 6:16); and we are a sweet savor of Christ (2 Cor.
2:15). [b] What are the effects and consequences of this acceptance? We
have peace with God (Rom. 5:1; Phil. 4:7); we have the Lord Jesus’
protection (2 Thess. 1:7); we have an inheritance (Acts 26:18); we are
free from sin’s dominion (Rom. 6:14); we have victory through our Lord
Jesus Christ (1 Cor. 15:57); we have access to God (Eph. 3:12); we have
confidence toward God (1 John 3:21); we have all things working for our
good (Rom. 8:28); and we shall conquer death (1 Cor. 15:54-55).

CONCLUSION: The door of acceptance with God the Father is
open to the one who thirsts for it. It is freely open. You are invited
to come to Christ and be accepted in Him (Isa. 55:1-3). ILLUSTRATION: I
think of the advice of a lady. A Christian lady was visiting a poor,
sickly woman, and after speaking with her for a while, she asked her if
she had found salvation yet. “No,” was the reply, “but I am working hard
for it.” “Ah, you will never get it that way,” replied the Christian
lady, “Christ did all the working when He suffered and died for us, and
made complete atonement for our sins. You must take salvation solely as
a gift of free, unmerited grace, else you can never have it at all.”

When should you come to Christ? Now–“Come now, and let us
reason together, saith the LORD: though your sins be as scarlet, they
shall be as white as snow; though they be red like crimson, they shall
be as wool” (Isa. 1:18). ILLUSTRATION: One Sunday evening a young man
was walking along a street on his way to a pleasure house when a man
thrust a small piece of paper into his hand. The young man sought out
the nearest street light and read the words, “Though your sins be as
scarlet, they shall be as white as snow.” A sneer crossed his face, and
he threw the piece of paper away. He declared to himself that does not
apply to me for I am an infidel and don’t believe the Bible. Then his
mind began to replay the text, and he could not stop it, “Though your
sins be as scarlet, they shall be as white as snow.” I don’t need to be
bothered with this, he said, but I cannot seem to shed it. Is it
conscience? Yes, but I do not believe in a future or a personal God, and
I am not responsible. “Though your sins be as scarlet, they shall be as
white as snow.” I am an infidel. I don’t believe in the Bible. I don’t
believe in a future or anything beyond this life. “Though your sins be
as scarlet, they shall be as white as snow.” These words have a force, a
kind of poetry. The Bible is literature. Grant it is true for the sake
of argument. I don’t see how anyone believing those words gains any
benefit. “Though your sins be as scarlet, they shall be as white as
snow.” This is forceful language. I wonder who wrote it? God, I suppose,
but there may not be a God. I am losing a grip on my logic. Forget this
and you will be ok. “Though your sins be as scarlet, they shall be as
white as snow.” Again! Can it never be stopped? Here is a church house.
I might as well go in and see what they say. He entered and was shown to
a seat near the door. There was silence. Then preacher went to the
pulpit, read his text, and these were the words, “Come now, and let us
reason together, saith the LORD: though your sins be as scarlet, they
shall be as white as snow; though they be red like crimson, they shall
be as wool” (Isa. 1:18). The man perhaps thought there must be a
conspiracy. The pastor opened the text and preached the gospel of Jesus’
saving grace. After the service, the troubled young man was directed to
a room where he could ask his question about this verse and his troubled
soul. He was directed to Christ Jesus, the Saviour of sinners, who alone
can turn scarlet sins into righteousness. With tears on his cheek, he
prayed, “Jesus, though my sins be dyed deeper than the deepest scarlet,
please make them whiter than the purest snow.” Yes, we can only be made
accepted in the Beloved! Have you come to Jesus.

What can wash away my sin?
Nothing but the blood of Jesus;
What can make me whole again?
Nothing but the blood of Jesus.
O precious is the flow
That makes me white as snow;
No other fount I know,
Nothing but the blood of Jesus.

Please find in this issue our Chaplain-in-Chief’s informative message.
The reader will find a challenge in the Chaplain-in-Chief’s article on
“What Think Ye of Jesus?” Consider this article and the testimony of Lee
and others regarding the answer to that question. Your editor has
supplied an article on Neutrality: A Myth, which deals with the recent
banning of the Confederate flag on the grounds of the new Museum of the
Confederacy in Appomattox, Virginia. Past Chaplain-in-Chief John
Weaver’s excellent message is continued with the last part, What Sinners
Need to Hear, Part III, is the title of this sermon. Jefferson Davis’
Gettysburg Address, by Rex Miller, is included in this issue. What a
stimulating reminder! This issue includes A Confederate Sermon,
submitted by Chaplain Kenneth Studdard; this sermon is by Rev. Charles
Minnigerode on “Forbidden Fruit.” Our Book Review is by Past
Chaplain-in-Chief Weaver, reviewing The Soul Sufferings of Christ.

Soli Deo Gloria,
Editor H. Rondel Rumburg

[Compatriots, if you know of any members of the Chaplains’ Corps or
others who would like to receive this e-journal, please let us have
their names and e-mail addresses. Also, feel free to send copies of
this journal to anyone you think would like to receive it. If you want
to “unsubscribe” please e-mail the editor or assistant editor.
Confederately, HRR]

Contents
*The Chaplain-in-Chief’s Message, Rev. Mark W. Evans
*What Think Ye of Christ, Rev. Mark W. Evans
*Neutrality: A Myth, Dr. H. Rondel Rumburg
*What Sinners Need to Hear, Part III, Rev. John Weaver
*Jefferson Davis’ Gettysburg Address, Rex Miller
*A Confederate Sermon, Rev. Charles Minnigerode
*Book Review: The Soul Sufferings of Christ

THE CHAPLAIN-IN-CHIEF’S MESSAGE

Dear Chaplains and Friends:

Spring is a wonderful time of year, especially as we commemorate
the sacrifice of our Confederate relatives. Throughout Dixie, Sons of
Confederate Veterans conduct Memorial Services, remembering our
relatives’ fight for Southern independence. The martial spirit of our
relatives still stirs hearts to stand for the true history of the
South. An Englishman visiting the Southland in the winter of 1862,
reported to the London Times:

It is a strange thing to look at these men, so ragged, slovenly,
sleeveless, without a superfluous ounce of flesh upon their bones, with
wild, matted hair, in mendicants’ rags, and to think when the battle
flag goes to the front how they can and do fight. “There is only one
attitude in which I never should be ashamed of your seeing my men, and
that is when they are fighting.” These were General Lee’s words to me
the first time I ever saw him. They have been confirmed by every other
distinguished officer in the Confederacy. There are triumphs of daring
which these poor, ragged men have attempted, and attempted successfully,
in this war, which have never been attempted by their Sybarite [devoted
to luxury and pleasure] opponents. Again and again, they have stormed
batteries formidably defended, at the point of the bayonet; nothing of
the kind has ever been attempted by the Federals [W. W. Bennett, The
Great Revival in the Southern Armies, 236, 237].

These same warriors came to the place of worship with humble
hearts, seeking to know the peace that the Lord Jesus Christ gives.
Many found this joy that no man can take away. Rev. J. C. Granberry,
Confederate Chaplain, described the sermons preached to these battered
soldiers:

The sermons in the camp would have suited any congregation in city or
country, and with even less change might have been preached to the Union
armies. Eternal things, the claims of God, the worth of the soul, the
wages of sin which is death, and the gift of God which is eternal life
through Jesus Christ our Lord – these were the matter of preaching. The
marrow and fatness of the Gospel were set forth. The style was not
controversial, speculative or curious, but eminently practical and
direct; hortatory, yet also instructive. There were pathos and urgency
of appeal. The hearers were besought to immediate and uncompromising
action, for the time was short. The songs, prayers, lay testimonies and
exhortations, in a word, all the exercises, were in the same line.
There was no stirring up of bad blood; no inflaming of malice and
revenge. The man of God lifted up, not the Bars and Stars, but the
cross, and pressed the inquiry, “Who among you are on the Lord’s side?
[J. William Jones, Christ in the Camp, 6].

Today, we have the same privilege of addressing our camps with the
simple, plain truths revealed in the Scriptures. The Lord was pleased
to bring a glorious harvest of souls to the Confederate armies. May He
be pleased to do such a work again – not only in our camps or in the
Southland, but throughout our country.

We look forward to our National 117th Annual National Reunion, in
Murfreesboro, TN, July 11-14. I hope you can be present to enjoy the
good fellowship with chaplains from across the Confederacy. Our Prayer
Breakfast is planned for Thursday, July 12, 7:00-8:00 a.m. The National
Memorial Service is scheduled for Friday, July 13, 3:00 p.m.-4:30 p.m.

Deo Vindice!
Mark W. Evans
*****

Chaplain-in-Chief’s Article

“What Think Ye of Jesus?”
(Matthew 22:42).

Mark W. Evans
It is baffling to know that some are offended at the name of
Christ. He is “holy, harmless, undefiled, separate from sinners, made
higher than the heavens” (Heb. 7:26). What is there to dislike about
the Lord Jesus? Granted, there are hypocrites who disgrace His name –
but they do not really belong to Christ and they do not reflect His
likeness. Jesus asked pretenders in His day, “Why call ye me Lord,
Lord, and do not the things which I say” (Luke 6:46). Judas has the
distinction of being the most famous hypocrite. He was not like
Christ. The Lord called him a devil (John 6:70, 71). Christ, as He is
revealed in the Scriptures, is perfect in goodness and purity. He is
“God manifest in the flesh” (I Tim. 3:16). The prospect of standing
before Him at the last Judgment may bring dread to the soul — but still,
that is no reason to despise the One who had no deceit in His mouth,
performed gracious miracles of healing, cast out demons, and raised the
dead. Although completely innocent, His enemies unjustly crucified
him. Yet, He willingly gave Himself as a sacrifice to satisfy the
infinite penalty for sin for all who repent and believe in Him. He
remained under the power of death for three days, arose from the dead,
and ascended to the right hand of God the Father. He gave glorious
teaching, holy commandments, and promised, “him that cometh to Me I will
I no wise cast out.” He told His disciples, “I go to prepare a place
for you; and if I go and prepare a place for you I will come again and
receive you unto myself, that where I am, there ye may be also.” What
is there to despise about Jesus?

Many Confederate warriors trusted in Christ and found Him
absolutely true to His word. General Robert E. Lee knew Him as his Lord
and Savior. He said, “I am nothing but a poor sinner, trusting in
Christ alone for salvation.” He devotedly served Christ and assisted in
the spread of His Gospel. The South’s chieftain said, “We poor sinners
need to come back from our wanderings to seek pardon through the
all-sufficient merits of our Redeemer. And we need to pray earnestly
for the power of the Holy Spirit to give us a precious revival in our
hearts and among the unconverted.”

General Lee was joined by many Confederate generals, and thousands
of other officers and soldiers, who exalted the Son of God. Confederate
Chaplain, J. William Jones, said of General “Stonewall” Jackson, “More
than almost any man I ever met, he accepted fully the precious promises
of God’s Word, walked by a living faith in Jesus, and was guided by the
star of hope as he trod firmly the path of duty.” General Jackson led
the way in revivals, opening doors of opportunity and providing
spiritual strategies to besiege the kingdom of darkness. Chaplain Jones
said, “How far the glorious revivals with which we were favored were in
answer to the prayers, and in blessing on the efforts of “Stonewall”
Jackson, and to what extent his influence was blessed to individuals,
eternity alone can reveal.” Stonewall Jackson honored Christ and lived
for His glory.

The chaplains of the Confederacy were remarkable in their combined
efforts to proclaim the Gospel of Jesus Christ as taught in the
Scriptures. They followed General Jackson’s advice: “I would like to
see no question asked in the army of what denomination a chaplain
belongs to; but let the question be, ‘Does he preach the Gospel?’” In
the Southland, the Bible was received as the only rule of faith and
practice. There were some differences among the denominations
concerning subjects, such as mode of baptism and church government.
Even in these differences, there was a strong belief that the Bible
alone was the final authority. Although not able to resolve every
question, the foundational truths of the Christian faith were believed.
They preached the same Gospel — Jesus Christ “is able to save them to
the uttermost that come unto God by Him.” They believed in the
substitutionary atonement of Jesus Christ on the cross for sinners and
that salvation is by faith alone in Him. In a remarkable way,
chaplains, missionaries, colporteurs, evangelists, and other Christian
workers concentrated upon the simple Gospel as revealed in the Bible.
As Jesus Christ was lifted up, tens of thousands called upon His name
and knew deliverance from the condemnation of sin. Like General Lee,
General Jackson, and a host of other officers and soldiers, they thought
well of Jesus Christ, even to the salvation of their souls.

Professor Lewis Minor Coleman, Professor of Latin at the
University of Virginia, left his secure teaching position to take up
arms against the Northern invader. The educator had no military
experience or ambition. Yet, he knew the Southern states were right to
secede and that he had a duty to defend his State. After the First
Battle of Manassas, he began a zealous effort to raise an artillery
company. In spite of many discouragements, he succeeded in gathering a
large number of volunteers. They elected him as their captain. What
Captain Coleman lacked in military training, he made up by diligent
study and practical application. He began with a pitiful attempt to
drill his men, but ended with a superbly disciplined unit, ready for
action. He fought as a hero for constitutional liberty. Above all, he
fought the good fight of faith. He sought ministers to proclaim the
Gospel of Jesus Christ to his men. Rev. Dr. I. J. Burrows wrote a
tract, “The Christian Scholar and Soldier,” in which he detailed the
military career and Christian witness of this valiant warrior. He said
that Captain Coleman came out of his tent at the morning reveille and at
the evening tattoo, stood before his troops with uncovered head, and led
the defenders of Dixie in prayer. He said that he prayed with “raised
hands, like a father at his family altar.” With such leadership, his
men fought with a sense of Christ’s presence and blessing. He was
appointed a major in 1862, and soon became a Lt. Colonel of the First
Regiment of Virginia Artillery. The Christian soldier and his troops
endured many battles. It was at the Battle of Fredericksburg, while
under the command of General Jackson, that Colonel Coleman received a
fatal wound. He held the ground in a bloody struggle. Not satisfied,
he sought and received permission to place other guns into the
conflict. While positioning the weapons, he received the wound that led
to his death. He refused to be removed from the field and was wounded
again beneath the knee. For ninety-eight days, the Colonel endured
excruciating pain. He was transported to an area where he had lived as
a youth. He said, “Here were most of the sins of my early life
committed, and here do I come to die, and to find them all forgiven
through the mercy and love of Jesus.” He frequently prayed as he
approached the end, “Come, Lord Jesus, come quickly, O come quickly.”
Rev. Burrows wrote, “He was asked, ‘Would you not prefer to stay with
us?’ ‘No! no!’ he replied; ‘I prefer to go.’” As the night grew late,
he requested the singing of a hymn, beginning with the words, “Jesus, I
love Thy charming name.” He sang the last verse with a weak and dying
voice:

I’ll speak the honors of Thy name
With my last laboring breath –
And dying, clasp Thee in my arms,
The antidote of death.
He was told, “You will soon be in heaven; are you willing to go?” He
uttered his last words, “Perfectly willing; certainly I am.”

This side of heaven, we cannot imagine the glorious sight he and
all our Christian, Confederate relatives behold as they gaze upon the
Lamb that was slain. If we know the same Lord Jesus Christ, through
faith in His atoning blood, we, too, shall see the King in His beauty.
The question, “What think ye of Christ?” will be answered with eternal
praise.

Neutrality: A Myth
The Banning of the Confederate Flag on the Grounds
of the Museum of the Confederacy

By Dr. H. Rondel Rumburg

“He that is not with me is against me,” declared Jesus Christ, the Son
of God (Matt. 12:30).

The classifying of neutrality as a myth is not a popular way of speaking
in our day. Jesus Christ the Lord declared neutrality to be a myth. The
Apostle Paul warned,

“In whom (Christ) are hid all the treasures of wisdom and knowledge….
Beware lest any man spoil you through philosophy and vain deceit, after
the tradition of men, after the rudiments of the world” (Col. 2:3, 8).

Consider Paul’s assertion that “all … wisdom and knowledge” resides in
the person of Christ and this includes the war of 1861-1865, the
splitting of the atom, the laws of logic and every thought. “Casting
down imaginations … and bringing into captivity every thought to the
obedience of Christ” (2 Cor. 10:5). Paul stipulates that it is
impossible to be neutral. The danger of neutrality was a concern of
God’s revealed truth. No person can be neutral towards the Lord. God the
Father declared that He was/is not neutral:

“These six things doth the LORD hate: yea, seven are an abomination unto
him: A proud look, a lying tongue, and hands that shed innocent blood,
An heart that deviseth wicked imaginations, feet that be swift in
running to mischief, A false witness that speaketh lies, and he that
soweth discord among brethren” (Proverbs 6:16-19).

No, the Lord God is not neutral. Just consider the list of things He hates.

Many people do not want to be put on the spot so as to challenge their
neutrality. Perhaps the mascot for those who believe in neutrality
should be the jellyfish. There are so many who do not want to take a
position on doctrine, history, morality, ethics, and yet they take
strong positions against those with real convictions.

Often the position taken relative to neutrality is not as consistent as
we are led to believe. What neutrality usually means is the embracing of
the sacredly held political correctness of the day, which also means the
repudiation of righteousness, godliness, true Christianity, Biblical
morality, academic honesty, historic accuracy, etc. So, there is no real
neutrality! Like so much of modern thought and behavior, neutrality is a
ruse. The leftists have a pseudo, sanctimoniousness and parade
themselves to the proverbial street corner to make their long prayers,
for mere public effect, or in other words, Phariseeism. Paul warned,
“Let no man deceive you with vain words: for because of these things
cometh the wrath of God upon the children of disobedience” (Eph. 5:6).

Recently a branch of the Museum of the Confederacy was opened in
Appomattox, Virginia. While construction was still going on, my wife and
I attended a meeting at our public library. Here we met the director for
the museum who was looking for volunteer help from the local citizenry.
In a discussion, I asked some questions which must have been construed
as not neutral or too Southern. Anyway, the director responded in an
un-neutral way, “This is the Museum of the Confederacy, not the Museum
for the Confederacy.” This was the most animated remark to that point in
the meeting. I had no trouble understanding where this was headed. One
thing is certain, the Museum of the Confederacy is not neutral toward
the Confederacy, but is in reality against that which represented the
bellum South. The thousands who suffered and died for the Confederacy,
whether they were soldiers or babies or women or the elderly, were
destroyed under the guise of the pagan concept of total war; their
memory is being besmirched. How? These friends of so-called neutrality,
or left-wingers, or politically correct, who have taken the position
against the Confederate flag being publically displayed on the grounds
are very inconsistent. How are they doing so? They say the Confederate
flag is inflammatory because there was slavery in the South. The flag
might upset some people; is this not the same argument used in Texas and
other places for not displaying the American flag? Yes, there was legal
slavery under the U.S. flag for over eighty years. Should the museum be
flying the American flag? No one should be surprised that not long ago
there was an attempt to change the name of the museum by dropping the
word Confederacy from the Museum of the Confederacy. Why do these people
have their hands on Confederate artifacts and the blood stained battle
flags of the CSA?

These folks are not even true to the word “of.” Noah Webster, in An
American Dictionary of the English Language of 1828 (first edition),
said of the preposition “of,” “from or out of; proceeding from, as the
cause, source, means, author or agent bestowing. ‘I have received of the
Lord that which also I delivered unto you’ 1 Cor. 11…. From is then the
primary sense of this preposition….” With the proper use of the
preposition “of,” we could call it the Museum proceeding from the
Confederacy, or the Museum as agent for the Confederacy. On the basis of
the use of this preposition in The Pocket Oxford Dictionary, it could be
called the Museum derived from the Confederacy, or the Museum belonging
to the Confederacy. I’m sure these folks know the proper use of the
preposition “of,” but have they created their own connotation for “of”
so it will be the opposite of “for”? Are we in need of correction?
After all, these rules and values have no meaning to the lords of
correctness. S. Waite Rawls III, president of the MoC, spoke of his
approach to educating the public, and noted that it was different from
the Sons of Confederate Veterans. “We have,” he said, “122 years of
experience in doing it. They don’t.” One has to wonder if Rawls actually
thinks that the museum has been run on the fumes of political
correctness for 122 years or even before B.P.C., that is, before
political correctness. His condescending attitude and revisionist view
of history may be acceptable to many, but he must one day, at the
judgment, answer for his position and misrepresentation, as must all of
us. He has engaged in trying to spoil us “through philosophy and vain
(in Greek meaning devoid of truth or futile or empty) deceit.”

A warning should be given to the people now holding the Museum of the
Confederacy hostage with the excuses of not wanting to offend, when they
are radically offending the descendants of the people whose personal
effects they control and seek to use for their own end. Also, the most
remarkable confession is that the present leadership has sold out to the
North. Why do I say such? We have been informed that they must consider
or remember the Northern donors. Our Lord warned, “No man can serve two
masters…. Ye cannot serve God and mammon” (Matt. 6:24). Remember the
warning from the Lord Jesus, “He that is not with me is against me”
(Luke 11:23).

Rawls said, “Appomattox is a metaphor for the reunification of the
country.” Does he really hold to the Bolshevik concept that the subduing
of a people at the end of a bayonet is unification or liberation. He
also noted, “To put the Confederate flag into that display would be a
historical untruth.” Since the flag was present historically, how can
displaying it be historically untrue. This sounds like Karl Barth’s
statement, “The devil is an unreal reality.” Little do these folks
realize that the Confederacy was the last Christian nation in this
hemisphere and to belittle her self-defense is an incrimination of those
whose head is Christ. Self-defense is a Biblical and Constitutional
right! Thus to imbibe the politically correct repudiation of the Lord is
to declare war on God – “know ye not that the friendship of the world is
enmity with God? whosoever therefore will be a friend of the world is
the enemy of God” (James 4:4). As one has warned, “Neutrality is nothing
short of immorality.” It is rebellion against the faith and a war on
God! Who do you suppose will ultimately lose that war?

Sesquicentennial Heritage Service was Held at
Confederate War Memorial Pelham Chapel

What Sinners Need to Hear

Past Chaplain-in-Chief John Weaver
Part III

Isa. 55:3: Incline your ear, and come unto me: hear, and your soul shall
live; and I will make an everlasting covenant with you, even the sure
mercies of David.

IV. THE DIFFERENCE BETWEEN WORKS AND GRACE.

Works do not save nor do they help save. It is impossible for anyone to
work his way into the kingdom of God and it is impossible for anyone to
become good enough to be saved.

One would think that our Lord’s words to His disciples would be
sufficient to dispel the idea that men can work their way into the
kingdom. The rich young ruler had just turned away in Mark 10 when our
Lord said the following:

Mark 10: 23-27: “And Jesus looked round about, and saith unto his
disciples, How hardly shall they that have riches enter into the kingdom
of God! And the disciples were astonished at his words. But Jesus
answereth again, and saith unto them, Children, how hard is it for them
that trust in riches to enter into the kingdom of God! It is easier for
a camel to go through the eye of a needle, than for a rich man to enter
into the kingdom of God. And they were astonished out of measure,
saying among themselves, Who then can be saved? And Jesus looking upon
them saith, With men it is impossible, but not with God: for with God
all things are possible.”

The “it” in verse 27 refers to salvation. Salvation is impossible with
men. No one can save himself or help save himself. It is a complete
impossibility.

A dead man cannot become a good man. All he can be is dead. He may rot
and stink more, but he cannot become good or whole. We are told in Eph.
2:1 that by nature “we are dead in trespasses and sins.” Moreover, we
are told in Isa. 64:6: “But we are all as an unclean thing, and all our
righteousnesses are as filthy rags; and we all do fade as a leaf; and
our iniquities, like the wind, have taken us away.”

A few verses should demonstrate that it is impossible to be saved by
works. Gal. 3:11-13 declares:

“But that no man is justified by the law in the sight of God, it is
evident: for, The just shall live by faith. And the law is not of
faith: but, The man that doeth them shall live in them. Christ hath
redeemed us from the curse of the law, being made a curse for us: for it
is written, Cursed is every one that hangeth on a tree.”

God does not justify a man based upon works, but upon faith. It does
not matter how many good deeds that one thinks that he has performed,
justification is in the realm of faith and not in the realm or sphere of
works.

You should remember that the Law requires 3 things from every
individual – a personal, perfect and perpetual obedience. We are told
in verse 12: “And the law is not of faith: but, The man that doeth them
shall live in them.” If you bring yourself under the sphere of works,
you are obligated to obey the Law personally, perfectly and perpetually
which is impossible. No one but our Lord Jesus has ever rendered to the
Law that which it required. If you were able to be perfect from the
present until you died, you will still have sins to answer for before
you became perfect. You cannot work your way into the presence of God.

There is also a curse attached to the Law. If you do not render to the
Law exactly that which it demands; you are cursed. The curse entails
death. It is impossible to be saved by works. Works will only damn you.

The Word of God declares:

Romans 3:20: “Therefore by the deeds of the law there shall no flesh be
justified in his sight: for by the law is the knowledge of sin.”

Romans 3:28: “Therefore we conclude that a man is justified by faith
without the deeds of the law.”

Gal. 2:16: “Knowing that a man is not justified by the works of the law,
but by the faith of Jesus Christ, even we have believed in Jesus Christ,
that we might be justified by the faith of Christ, and not by the works
of the law: for by the works of the law shall no flesh be justified.”

Titus 3:5: “Not by works of righteousness which we have done, but
according to his mercy he saved us, by the washing of regeneration, and
renewing of the Holy Ghost.”

The truth is very simple. We are not saved by works; we are saved by
grace through faith. However, the grace that saves us and the faith
that embraces Christ will work. I simply mean that those who are
genuinely saved by grace through faith will evidence their faith by
their works.

Many are able to quote Eph. 2:8-9, but leave out verse 10:

“For by grace are ye saved through faith; and that not of yourselves: it
is the gift of God: not of works, lest any man should boast. For we are
his workmanship, created in Christ Jesus unto good works, which God hath
before ordained that we should walk in them.

The Apostle James also demonstrates that real, genuine saving faith will
always evidence itself in biblical works.

James 2:14: “What doth it profit, my brethren, though a man say he hath
faith, and have not works? can faith save him?”

You may read the question as “can that kind of faith save him” and you
would have the correct understanding of that which James is teaching.

James 2:18: “Yea, a man may say, Thou hast faith, and I have works: shew
me thy faith without thy works, and I will shew thee my faith by my works.”

James 2:20: “But wilt thou know, O vain man, that faith without works is
dead?”

James 2:26: “For as the body without the spirit is dead, so faith
without works is dead also.”

True saving faith works. It lives the Bible, obeys its commands, and
renders worship to the Lord Jesus Christ. No, our obedience is not
perfect, yet it is there and when we sin, we repent and start out again
on the path of obedience. Our works are not for us per se, but for
others. True they do evidence our faith, yet, we work because of our faith.

Titus 3:8: “This is a faithful saying, and these things I will that thou
affirm constantly, that they which have believed in God might be careful
to maintain good works. These things are good and profitable unto men.”

Titus 3:14: “And let ours also learn to maintain good works for
necessary uses, that they be not unfruitful.”

I can think of no better passage to demonstrate this truth that that
which Paul wrote in Phil. 3:7-9:

“But what things were gain to me, those I counted loss for Christ. Yea
doubtless, and I count all things but loss for the excellency of the
knowledge of Christ Jesus my Lord: for whom I have suffered the loss of
all things, and do count them but dung, that I may win Christ, And be
found in him, not having mine own righteousness, which is of the law,
but that which is through the faith of Christ, the righteousness which
is of God by faith.”

APPLICATIONS

1. Sinners need to hear the truth. They do not need to hear watered
down, compromised and flesh exalting opinions. They need to hear that
they are lost and it is impossible for them to save themselves. The
only salvation available for sinners is revealed in and through the
Person and work of Jesus Christ. He who would not be saved by Christ
will not be saved. Christ said in John 14:6: “I am the way, the truth,
and the life: no man cometh unto the Father, but by me.”

2. Real faith works. Works are the evidence and manifestation of a
saving faith. We do not work in order to be saved, but because we have
been saved by God’s grace in Christ Jesus.

Jefferson Davis’ Gettysburg Address
By Rex Miller

Crossroads Country Store
Harrisonburg, Virginia
Four-score and twenty years ago our Fathers brought forth
upon this continent thirteen Sovereign Nations, conceived in liberty,
and dedicated to the proposition that all men are created equal before
God and the Law. And that all men possess the sovereign right to freely
institute the form of government that suits their certain unalienable
rights.

Now we are engaged in a great and bloody struggle, testing
whether these sovereignties so conceived and so dedicated can long
endure. We are met on a great battlefield of that war. We have come to
dedicate a portion of that field as a final resting-place for those who
gave their lives that these liberties might live. It is altogether
fitting and proper that we should do this.

But, in a larger sense, we cannot dedicate – we cannot
consecrate – we cannot hallow – this ground. The brave men, living and
dead, who struggled here, have consecrated it far above our poor power
to add or detract. The world will little note nor long remember what we
say here, but it can never forget what they did here. It is for us the
living, rather, to be dedicated here to the unfinished work which they
who fought here have thus far so nobly advanced; that being the truth
that tyranny in what-so-ever form is an abomination to a virtuous people.

It is rather for us to be here dedicated to the great task
remaining before us – that from these honored dead we take increase
devotion to that cause for which they gave their last full measure of
devotion; which is the sacred preservation of hearth and home and the
sanctity of law; that we here highly resolve that these dead shall not
have died in vain; that liberty, under God, shall remain inviolate; and
that government of the people, by the people, for the people, shall not
perish from the earth.

A CONFEDERATE SERMON
Submitted by Chaplain Kenneth Studdard

Charles Minnigerode (1814–1894) was an Episcopal pastor, best known as
Jefferson Davis’ pastor during the war. He would serve as pastor of St.
Paul’s Church in Richmond from 1856 until 1889. During the war, the
services at St. Paul’s were often attended by President Davis,
Confederate generals, and other Confederate dignitaries. Yet
Minnigerode did not allow this to distract him from the simple preaching
of the Gospel. His ministry was simple:
“God forbid that I should speak as a mere man and not as the minister of
Christ, that I should introduce politics where Religion alone should
raise her voice, discuss measures and men where only principles can be
laid down. It is as God’s messenger that I speak and preach his gospel
in faith, which is the alone principle that can steady our course and
raise our hearts in hope. We preach to men under the circumstances in
which we find them placed in God’s providence.”
On January 1, 1865, when things were dark for the Confederacy,
Minnigerode preached a powerful sermon at St. Paul’s, entitled, “He that
believeth shall not make haste.” He said to the congregation:
“Reverses have followed us in many parts of our country, and the year
opens with dark and threatening clouds, which have cast their shadow
over every brow. What we need is a stout heart and a firm, settled mind:
and oh! May we as a nation remember, “he that believeth shall not make
haste….” I do pray and hope that God will have mercy upon us, and give
us better minds and stout hearts and unfailing faith, that shall not
make haste, that shall win the prize. But if we fall, let us fall with
our faces upward, our hearts turned to God, our hands in the work, our
wounds in the breast, with blessing—not curses—upon our lips; and all is
not lost! We have retained our honor, we have done our duty to the last.”
The following sermon is a good example of Minnigerode’s simple,
evangelistic style. The need for the Gospel is presented with passion
and zeal. No doubt it would have been powerful to have heard it in person!
Forbidden Fruit

In the day that thou eatest thereof, thou shalt surely die.
Genesis ii. 17

Man, as a creature, is subject to the supreme law of all
creation: perfect obedience to the will of the Creator. As a moral
agent, he is free to choose, and, at least as far as the exertion of his
will goes, able to obey and disobey the laws of God. The apparent
difference between the free will of the moral agent and the law of
creature-obedience, which is without exception and imperatively binding,
is harmonized in his accountability, by which his free will and choice
is subordinated to God’s law at the peril of his soul-the penalty of
everlasting ruin.
But there are peculiar features in the nature and position of man which
distinguish him from other moral agents. We know, in all, but three
classes of these: First, there are those who have never fallen, but
retained, and, no doubt, developed in greater perfection and
blessedness, their original state of uprightness, having given
themselves entirely to God and His service-these are the angels of God
in Heaven. Then there are those who have irrevocably fallen, who have
opposed their will and self to God in a manner unknown to us indeed, but
which has thrust them forever out of God’s sight, and confined to
everlasting ruin – these are the devil and his angels in Hell. The third
class occupies a middle ground, linked to both, and yet distinct from
either. They are fallen indeed by disobedience and under the curse of
God, banished from His sight; but they are not shut up in Hell, and not
beyond the voice of mercy. Suspended between Heaven and Hell, as though
it were in view of both, and destined either to the one or to the other
sphere: they are placed upon this earth for a short span of time – but
oh! one of infinite importance! a time of probation, of preparation
either for Heaven or Hell. This is the position of man – a fallen moral
agent, but with the invitation of the Gospel before him.

The difference is not in the terms offered; the same law of entire
dedication to God has glorified the angels who obeyed, and damned the
rebel spirits. The same law lies across the path of man. The difference
is this: the choice is made, and made for all eternity in the case of
angels and devils; the first dwell with God in everlasting light, the
others are cast into outer darkness. But light and darkness alternate
with man, for in his case the choice is still to be made. Indeed, it was
made, and made for death, and laid us under the curse – but oh, the
undeserved mercy of God! He offered us a second choice, and to make that
second choice possible, took the blood of His Son in expiation of our
sin! Oh, stand in awe, be humble, tremble all ye that are living under
the blessings of this mercy: ”For if God spared not the angels that
sinned,” but cast them down to Hell – to whom no second choice was
given, but who are reserved in everlasting chains, under darkness, unto
the judgment of the great day, because they kept not their first estate;
for whom no Saviour died, and the Son of God became not incarnate (for
verily He took not on Him the nature of angels, but He took on Him the
seed of Abraham!): What condemnation can be great enough, what hell deep
enough? for those who, after all these mercies, in spite of all this
long- suffering and entreaty, notwithstanding all the humiliation, the
suffering, the dying groan, the cruel death of God’s own Son,
notwithstanding all the strivings of the Holy Ghost and the constraining
love of Jesus, again choose wrong; once more persist in their rebellion
and deny the homage due to God, not only by right of creation, but, now,
by right of redemption.

God created moral agents for high and holy purposes, and for a
participation in His glory, which none but beings intelligent and of
free volition could enjoy and were fit to bear. An eternity of glory and
bliss was intended for them – the promised gift for their free
acknowledgment of His power, wisdom and goodness, and their freely
chosen resolution of devoting themselves to the lofty objects for which
they were created. A test was necessary, where freedom of choice and
separate volition were the peculiar features in the constitution of the
subjects of these intended privileges and honours. How the loyalty of
the angels was tested, we know not; we only know that the test was
stood, and the surrender of self and every power made to God, by a
sufficient number to fill the vast courts of Heaven with a holy and a
blessed host. But that all others were by their failure disabled from
ever serving God in holiness, excluded from His presence, and punished
with His wrath.

But of the dealings with man, we have a full and authentic record. God
had made him upright, created in His own likeness, and placed him on the
new-created earth, resplendent with a beauty that had not known the
spoiler’s hand, and was untouched by the curse. He gave it to him for
his portion, to rule over and subdue it and have dominion over every
living thing, and gave him every herb and every tree. All her kingdoms
were his tributaries, all her riches, her stores of wealth and comfort,
all her attractions were for him. “All this,” so God said in substance,
“I give it with a liberal hand, a token of My love. Only be faithful to
Me, and give Me thine heart!” But vain the love of God – the blessings
which He showered down on man; vain the prospect of immortal life and
glory, the threat of death with which He tried to guard His law and
secure the loyalty of His creature. The test was but a trifle, one
single forbidding command – “all else is thine! Be Mine; one tree in the
middle of the garden – the tree of the knowledge of good and evil – thou
shalt not eat of it. In the day that thou eatest thereof thou shalt
surely die!” Ah! if Adam had but duly realized the existence of a holy
God, and that He is a rewarder of those who diligently seek Him; if he
had but had that general faith which is “the substance of things hoped
for-the evidence of things not seen” – the great lever in every choice
from motives; if he had had regard to the invisible future, and by faith
apprehended its glory, and the reality of God’s curse, and the infinite
woe of banishment from Him who is the source of life and happiness, he
could never have yielded to temptation! That one tree could not have
become his all; the lust kindled in his heart could not have grown so
gigantically as to hide from his sight God and Heaven, and immortality
and glory, and to cover with its shadow the opening pit of destruction.
But his lust overcame his faith and brought forth sin. He no sooner felt
his power of disobeying God (which became clear to him only when a law
was laid down,) than he worshipped Self and burnt the innocence of his
soul as incense to his own gratification. He fell from God! He fell from
God and under the sentence of death, which is the wages of sin! He fell
from God! and with him fell his race, made in his likeness. “By one man
sin entered into the world, and death by sin; and so death passed unto
all men-for that all have sinned!”

The test had not been stood by Adam; Self had become his god; Heaven was
lost! But oh, the depth of the riches, both of the wisdom and knowledge
of God, and the inexhaustible fount of His love! Adam’s next step would
have been to pluck the fruit from the tree of Immortality, and thus have
sealed his fate of deserved woe unalterably. Entering immortal life
under the curse of his transgression, it must have clung to him through
eternity, and forever exiled him and all his race from God. But thanks
to God, and to His love to us in Jesus Christ: the expulsion from Eden
prevented it. Death, the death of the body, was bidden to step in to
suspend everlasting misery upon a new, but now ultimate trial. A short
life of probation began for his descendants. In that life, the choice,
and the same choice, is once more placed before us. We are wooed to
obedience by the same promises, and promises of greater glory. We are
warned off from every sin, as from the forbidden fruit, by the same
threat: “In the day that thou eatest thereof, thou shalt surely die.”

There stands in the garden-spot where the lines of each man’s life have
fallen, the tree by which he shall know good and evil. It bears the
forbidden fruit, and God saith: “In the day that thou eatest thereof,
thou shalt surely die!”

It is not every sin which proves the forbidden fruit, and the test of
good and evil to every man. Each one has his own forbidden fruit; you
have yours, and you yours, and I have mine. The same law of God is,
indeed, the law of all; the same sins are forbidden to all, and the
plucking of any one forbidden fruit brings death to the soul, unless
Christ’s blood is applied for its atonement, and its love overcome by
repentance. But all men are not tempted by the same sins, each one has
his own temptation, and if they yield to it their souls, they must
surely die. The candid man will not be tempted to lie, but his forbidden
fruit grows from another root; he may be overbearing in his treatment,
and arrogant in his judgment of his brother-man. The liberal-handed
benefactor of the poor may safely pass the tree whose fruit might tempt
another to the sin of stealing; but his ambition may nurse the love of
self and pride into enmity against God. The Ascetic will lend a deaf ear
to the siren-song of revelry and forbidden joys, but he may cheat his
neighbor in an over-reaching bargain. The naturally timid will not dip
his hands in his brother’s blood, but his forbidden fruit may be the sin
of evil-speaking and slandering.

With all the multiplicity of sins, however, brethren, there are some
great temptations, to one or the other of which nearly all are liable;
and well were it for us, if, whenever looking towards them, we could
also read the label of God’s own hand upon them – “forbidden fruit.”
Such are lust, pride, covetousness – the flesh, the world, and the devil.

Lust, which embraces both the grosser immoralities and the more dazzling
vanities of the life of this world. It lies deep in the corrupt heart of
man, and the open act is only the display of what has been the state of
the person in secret. Here hangs your forbidden fruit, especially my
youthful hearers, with passions wild and blood hot, and a mind yet
undisciplined by the sterner duties and the sadder lessons of this life.
The tempter may come to you gently and with a smile, and hide from your
eyes the end to which his enticements lead; he will furnish you with
specious pretexts, and lure you by the example of such as you would not
think badly of. But the guile of the adversary is in all this, who is
plying you with the same wiles by which he ruined Eve. He got her “to
look at the tree,” that it was “good for food and pleasant to the eyes,
and a tree to be desired to make one wise,” till she took of the fruit
thereof and ate. Alas! how soon did she learn to know the good she had
lost, and the evil she had chosen. Oh! flee, flee from the tempter and
flee from the temptation, and hear God say, “in the day that thou eatest
thereof, thou shalt surely die!” Look not at the red wine when it glows
in the glass. The devil has more to do with the gross and beastly vice
of intoxication than you may anticipate. Like all the sins of the flesh,
it enslaves the whole man. It prepares the way for a multitude of sins,
and links corruption with corruption; it casts a blight over all his
actions and deprives him at last almost of physical ability to resist,
ruins his respectability here, and finally drags him irresistibly down
into the gulf of woe, which he saw yawn before him but could not avoid.
Flee youthful lusts! abstain from vices with the names of which I cannot
desecrate this house! There is nothing more dangerous in all your life
than those things which feed the impure passions of carnal man. They are
insidious as they are sweet; they gain upon you with gigantic strides
and surround you as with invisible coils till you are caught and try too
late to retrace your steps. Pass by the tree that tempts you to the
forbidden fruit, lest its poison destroy the life of your soul! There
are snares and dangers in the vanities and trifling amusements of the
world; its fashion and its ways which have brought ruin to many a soul,
which have eaten out every spark of vital religion from the professor
who dared to tamper with such forbidden fruits; they have kept many a
young person from adoring the Saviour, and led many a professor back
into the world; and their end was death!

Pride, which makes a god of self, and thereby lowers us into slavery to
the world and its ways; for it seeks distinction, honour among men, and
flings aside the honour with God, because that rests only upon the
humble and contrite heart. Pride, which genders unbelief and
self-righteousness, which narrows the heart and never allows the soul to
expand in wide-spread, generous love for our fellow creatures!
Numberless are the forms in which it is displayed, countless the deeds
to which it may furnish the motive, and often what would be most lawful
and acceptable and noble, becomes forbidden fruit, because of the touch
of the hand of pride. It ogles the young, aspiring soul; it spreads,
like the deadly Upas-tree, over the life of the man who feels his full
powers and surveys his sphere of far-reaching influence; it separates
the soul from God and Christ, and thus from life eternal. Like Lucifer,
the proud man will be hurled from all his dreams of grandeur; a
momentary meteor, he will shoot down into outer darkness, and learn too
late that the day in which he feasted his soul with this forbidden fruit
he doomed himself to death!

Covetousness! Of all sins the most insinuating, the most growing, which
will strengthen with our days and be the portion of the soul that has
outlived the temptation of all other sins, and tighten the grasp of the
old man as he stoops toward the grave: it is the most hopeless, as it is
the basest idolatry. You cannot serve God and mammon. Where your
treasure is, there shall your heart be also. The love of gain and filthy
lucre – alas, how many souls are burning on that altar; and souls that,
perhaps, deceive themselves with hopes of heaven! If a man be a
drunkard, an adulterer, or a liar; if he rob his neighbor, oppress the
poor, or deal unjustly, he must give up his pretences to religion; the
discipline of the Church, as well as the world, can reach him and cut
him off. But a man may love his gold and at the same time keep his
standing in the Church, and often only when he knocks at the gate of the
Church in Heaven will he learn his doom – that Christ has never known
him; he has plucked and glutted his soul with the forbidden fruit, and
having left his riches this side of the grave, eternity is one long and
never-ending death!

Oh, brethren! is it not true that for all of us there is found in this
life a forbidden fruit? And how important the lesson we must learn here
to give it up, or we shall never see life. How solemn to think of the
import of this life of probation on earth! Heaven and hell meet here.
Eternal happiness or eternal woe take their beginning in the souls of
men here in this brief life on earth. We must forego the forbidden fruit
that tempts the carnal mind, or we must die. If we pass from this earth
without having gained this victory, we take with us no hope! All the
power that is in Christ’s atonement is of no avail to the soul that
still feeds on the forbidden fruit. The love of Christ must have won our
heart for Him, and made us strive against the love of sin, or the
sentence of death follows us into the other world. Alas! for the
momentary enjoyment of the forbidden fruit, to cast away eternal life
and the loving kindness of God, which is its highest glory!

Oh, brethren! how soon may death arrest our career on earth? The graves
are yet fresh in our midst, where we have deposited the remains of many
who were dear to us as dear can be, and many of whom were cut off in the
flush of youth and by a sudden visitation. Have you never known God’s
sore punishments to pass through the land? The pestilence that, with its
poisoned scythe, mows down the young and the old. The war which has
bleached our fields with bones and swept off its thousands into an
untimely grave, which we still decorate in memory of our dead? The wind
that has often come to us across the watery waste with a mournful sound,
bearing to our trembling hearts the last notes of the requium it sung
over multitudes, multitudes that now sleep at the bottom of the sea? The
famine that but now has sent its starvation – cry across the ocean from
a sister-isle? Believe me, beloved brethren, whatever the tragedy be
which sends the shuddering thrill through the land-railroad wrecks,
sunken ships, fields of blood, the poisonous pestilence, the devouring
flame, or the hollow- cheeked famine – not one soul fell a victim to
their fatal power but he carried with him his check upon the other
world, “a draft upon heaven or draft upon hell, payable one moment after
death,” and by the love of the forbidden fruit or the love of Christ,
all have been judged of God.

Men look with horror upon Adam’s sin. They cannot understand how he
could pluck that fruit when God had said, “In the day that thou eatest
thereof, thou shalt surely die.” But in that ye judge him, ye condemn
yourselves! Every one who does not forsake his sins and trust in Jesus,
would have acted just like him or worse – is acting, brethren, worse
than he. ‘Tis true, Adam was uncorrupt before the fall, but in the
Gospel we offer you a healing balm for that corruption. The motives for
giving up your sins and turning to God, and dedicating yourselves to His
will and service, are now infinitely greater than they were for him. God
was his Creator, but He is your Redeemer! The blood of all his children
may be upon HIS head, but on YOURS is THE BLOOD OF CHRIST!

Book Review
The Soul Sufferings of Christ
Society for Biblical and Southern Studies, 2012, pp. 320, hardback
by H. Rondel Rumburg

Reviewed by Pastor John Weaver

Dr. Ron Rumburg has written a definitive work of the soul sufferings of
Christ. In a day of shallow, sentimental, and lame theology, where
humanistic and unscriptural depictions of Christ and His sufferings
abound on every hand, Dr. Rumburg has brought forth a volume that extols
Christ, describes the greatness of His sufferings and brings us to a
greater understanding of His sacrifice. In this book, we do indeed
“Behold the Lamb of God which taketh away the sin of the world” (John
1:29). We behold not only His Person but also His sufferings. We
behold Him from the Old Testament and into the New Testament. We behold
the prophecies and the fulfillment of the prophecies. We see that as
great as His physical sufferings were, His spiritual or soul sufferings
were the greatest of His sufferings. Every Christian can quickly and
easily discuss His trial, scourging, humiliation and crucifixion. The
question remains to be asked: “How many can even faintly discuss our
Lord’s soul sufferings?” We are told in Isaiah 53:10: “Yet it pleased
the LORD to bruise him; he hath put him to grief: when thou shalt make
his soul an offering for sin, he shall see his seed, he shall prolong
his days, and the pleasure of the LORD shall prosper in his hand.” We
must study and discover the implications of our Lord’s soul being made
an offering for sin.

Dr. Rumburg’s book is a must read for every pastor, deacon, officer and
Christian. We must know everything that we can concerning our wonderful
Lord and Savior, Jesus Christ and especially as it relates to His
suffering on our behalf. John wrote correctly in Revelation 4:11 and 5:9:

Thou art worthy, O Lord, to receive glory and honour and power: for thou
hast created all things, and for thy pleasure they are and were created.

And they sung a new song, saying, Thou art worthy to take the book, and
to open the seals thereof: for thou wast slain, and hast redeemed us to
God by thy blood out of every kindred, and tongue, and people, and nation.

I pray the Lord Jesus will be pleased to bless and use this book for the
furtherance of His kingdom, for the good of the saints and for the glory
of our Great God.

We must remember who we are and what we must be about:

The SCV Challenge by Lt. Gen. S. D. Lee

To you, Sons of Confederate Veterans, we will commit the vindication of
the cause for which we fought. To your strength will be given the
defense of the Confederate soldier’s good name, the guardianship of his
history, the emulation of his virtues, the perpetuation of those
principles which he loved and which you love also, and those ideals
which made him glorious and which you also cherish. Remember, it is your
duty to see that the true history of the South is presented to future
generations.
*****

Chaplain’s Handbook
Sesquicentennial Edition
Sons of Confederate Veterans

This is an enlarged Sesquicentennial Edition of the Chaplain’s
Handbook. It is enlarged from 131 pages to 165 pages. A chapter has
been added on the topic, SCV Chaplains Should be Gentlemen; there has
also been added a third burial service, The Order for the Burial of the
Dead of the Protestant Episcopal Church in the Confederate States of
America; a chapter on Praying in Public has been added; and a chapter on
Prayer Suggestions for Public Use. All the other chapters remain the same.

Hopefully, those using the handbook will find it even more useful than
before. There is the same cloth cover, acid free paper for longevity,
sewn signatures, etc.

The retail price is being kept to a minimum of $12, which is very low
for a hardback quality publication. Contact headquarters or
biblicalandsouthernstudies.com for a copy.

The Knights of the Golden Circle Research and Historical Archives
http://groups.yahoo.com/group/Knights_of_the_Golden_Circle
http://knights-of-the-golden-circle.blogspot.com
http://knightsofthegoldencircle.webs.com

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