elder david marks: his farewell address to freewill baptists and the world
Written from his mouth in short hand, Oberlin, Ohio, Nov. 6, 1845, by Charles Penfield, stenographer
Text courtesy of Baptist Library Online, Mark Powell, editor.
BELIEVING MY WORK TO BE ABOUT DONE ON EARTH, and being about ready to depart and be with Christ, I desire to say a few words to my brethren, old friends, and the world, and being unable to write, I have sent for a stenographer to report from my mouth.
In times past I have looked upon death with a great natural dread; and although I then knew that I had not need of dying grace, I could not understand how I should be able to meet it with composure; but, as I approach the dark valley, Glory to God! I can say with the Psalmist, "Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me." The hope of the Christian, instead of being deceptive or failing as the trying hour approaches, I find becomes stronger and stronger, like an anchor to the soul sure and steadfast; and the evidences of the truth of the Christian religion, instead of growing dim, brighten as the curtain begins to drop. Unlike the hope of the infidel that deserts him, and is like a spider's web in the giving up of the ghost, every circumstance, as this world recedes and the next heaves in view, serves but to confirm the blessed truth, that man was made to be religious. It is with the sweetest delight now when I expect to preach no more that I review the evidences of the Christian religion, and to me it seems strange, how a sane mind can examine even the external evidences of Christianity, and not yield assent to their truth; and I would seriously put the question to the infidel philosopher, how it was possible for sixty and six such books as compose the Bible to have been written in different ages and by something like forty different authors of every variety of rank, from the philosopher to the shepherd, from the man of wealth to the peasant, from the king on his throne to individuals in the humblest sphere of life, with no possible combination with each other, or concert at deception, and yet the material facts in these books being such as they are, be a forgery or untrue? For example, who can believe that it was possible for any impostor to make the whole nation of Israel believe, without the exception of an individual, that the revolting and mysterious rite of circumcision was divinely instituted, unless the remarkable facts connected with the origin of that rite were absolutely undeniable? What sane mind, free from the bias of prejudice, can seriously believe that a whole nation was persuaded without a dissenting voice to believe that they passed through the Red Sea miraculously, and to yield obedience to a burdensome system of taxation and religion, has not this miracle been most clearly undeniable ? Nor are the facts recorded in the New Testament less conclusive in their authority as to its divine authenticity. For example, such was the inimical feeling of the whole nation of the Jews against Jesus Christ, so jealous were they of the introduction of any new religion in circumstances at all plausible for its success, that no pains could have been spared to expose every possible imposture. The Christian church at its very commencement was based on the testimony of the evangelists, and of course the great facts of their testimony were familiar to every professed Christian, and equally open to the investigation of their enemies, both Jews and Pagans. How, then, is it possible. that it could then have been published that five thousand were fed by Christ miraculously in a wilderness place, where several tons of provisions must have been used ] and the imposture, if it was one, not have been detected? Again, if the facts related in the case of Lazarus being raised from the dead were not true, how is it possible that there should not have been some one in the two millions of the nation that assembled at the yearly feast, to disprove the history in the case, and thus arrest the preaching of Christianity? Again, if the veil of the temple was not rent, and darkness did not cover the face of the whole earth from twelve to three in the afternoon, how is it possible that the Christian church should make myriads of converts, including many of the most philosophic minds, in the very vicinity where every person must have known that these principal facts on which Christianity was based were absolutely false? Again, what possible motive could the twelve apostles have had to sacrifice every worldly prospect, and every possible selfish aggrandizement, to testify that they had seen Jesus Christ raised from the dead; and had witnessed the prints of the nails in his hands and in his feet? What could possibly have induced them in defense of this testimony to suffer the loss of all things and crucifixion at last, unless they had known these facts to be true, and by them have been supported in the full assurance of eternal life?
Nor are the internal evidences of the divinity of the Christian's hope less conclusive. An intimate acquaintance with man shows clearly that such is the structure of his mind, that no earthly or scientific acquirements can satisfy it or fill its capacities. Though it grasp wealth, learning, power, beyond all limits, it is still like the troubled sea that cannot rest, and the soul instinctively inquires, "Who will show us any good?" But Christianity is as really adapted to the wants of man's intellect, to satisfy his mental capacities, as natural food and drink are adapted to the natural necessities of the body. But to the soul that does not know God by experience, the nature and strength of the internal evidences of Christianity are unknown. "The natural man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned." And here is the glory and beauty of Christianity. It does not require the multitude of its disciples, to become scholars and philosophers, in order to understand and appreciate the weight of its evidences. The little child, the illiterate, aged peasant that never learned to read, can have the holy anointing that teaches them all things ] how to live and how to die, with far more consistency, composure and joy, than is obtained by the wise men of this world.
Now when the strength of my nervous system is exhausted, and by physicians and friends, I am admonished not to study or think laboriously on any subject, O how sweet it is to feel the divine witness within my soul that God dwells within me, and to feel that there is not a dimming veil between me and heaven. As I approach the dark valley, my hope grows sweeter and sweeter, my confidence still more firm, and there is a divine reality that is the farthest possible removed from the effect of imagination, excitement, or fanaticism. It scarcely seems to me like a mere hope. There is an assurance ] a philosophical, a rational, a soul-felt, a divine assurance, that I am but about to exchange the numerous and dearly beloved friends with whom I have formed an acquaintance within twenty five years, for other friends in a happier clime, and that from these loved ones here, I shall be separated but for a little while, only to renew the union in circumstances where our joy will never be damped. When I commenced my ministry, I had a constitution of the strongest and firmest kind. Often have I rode thirty or forty miles in the sleet rains of winter, without an overcoat, without a dry thread upon me, and without taking a morsel of food, and felt not the slightest inconvenience. As I commenced preaching at the age of fifteen, the novelty of my boyhood often attracted large assemblies, which no house in their vicinity could accommodate; consequently, from the age of fifteen to twenty one, while my lungs were growing, I was constantly accustomed to speaking in the open air in the wind and sometimes in the rain, so that my lungs obtained a firmness probably exceeding that of most men that have ever lived. Consequently, as my voice was strong and rarely ever was fatigued by use, the demand for its use was very great; and oft]times I spoke from three to seven hours a day for weeks and months in succession. This circumstances (the unnatural development or strength of my lungs.) has probably been the cause of my overlooking the fact that my nervous system had not equal strength. Thus I have used my voice almost incessantly, until the nervous system has become wrecked, the vital energies expended, and at the age of forty, I have the infirmities of one of ninety.
During the first ten years of my labors in the ministry, my principles did not allow me to preach on contracts, or receive any thing that could bear any semblance to a salary, and rarely ever did I receive a public collection. In this time, my travels were extended from the Ohio river to the Penobscot, amounting to 41,353 miles, and during the same time I attended 3489 meetings, and most of these labors were in new sections of the country and among destitute churches. I supported myself mainly by extra labor and exertion, such as teaching school, and publishing and selling books.
One result of the acquaintance thus formed with my beloved connexion in these labors, was, the conviction that unless some powerful instrumentalities should be introduced to perpetuate the ardent piety and intelligence of the early ministers and fathers of our denomination, a horrible backsliding would ensue, and the salt would loose its savor. The little value that the fathers of the denomination had attached to mere human learning, or to an unsanctified education, had been misunderstood by many of our members, and emboldened them to despise all human learning. Yet I observed that often their children would read and study and keep pace with the intelligence of the age, consequently, their parents, with their views of learning, ceased to exert much religious influence over the rising generation. A large number of our young people were accustomed to a course of reading and educational influences, which, in my judgment, only tended on many points to turn them away from important truths. Indeed, I was pained to observe, that very considerable numbers of them were inclined to be skeptical, if not absolute infidels. These facts weighed like a mountain's weight on my soul and I felt that to perpetuate the excellent influences commenced by Randall and his successors, Something must be done. At length, I became satisfied that no one measure could be introduced to our denomination to remedy the evil with more prospect of success than the establishment of a Book Concern, as the property of the denomination. to be under the control of its best men. Thus might the press speak out evangelical truth with a voice long, load, and free, unshackled by personal interest, and unawed by popular favor or frown, and God so baptized my soul into the spirit of the freedom of an evangelical press that I felt as though, if it were necessary, I would lay down even my life to establish such a press. Consequently, under the appointment of our General Conference, I consented to take the responsibility of General Agent, for four years, in which time I became responsible for expenses and debts contracted in raising the Establishment to the amount of twenty thousand dollars.
Several thousand dollars of these debts were in the form of bank notes in the Boston banks, which became due during the fearful times which followed the general bank suspension. The establishment being in its infancy, and the borrowing of adequate sums being impossible, but two alternatives were presented ] a failure, the dashing of the whole establishment, the bankruptcy of myself and several under signers ] or a desperate personal effort on my part to raise the funds by the sale of books. In these circumstances, with the most intense interest, I sat down with my dear companion to count the cost. If I exerted my strength day and night to the utmost of my power with her aid, in the course of a few years we might possibly succeed in meeting the necessary payments. But the severity of the New England winters, especially in Vermont, New Hampshire, and Maine, might render the filling of successive appointments, (made in the closest connection without reference to traveling or weather,) to supply our churches with books, receiving cash in hand ] a most fearful task! The result of these appointments was the collection of thousands of dollars which could not have been raised otherwise. But sometimes I was compelled to travel nearly whole nights in the severest weather, and often to allow myself but two or three hours sleep in twenty four, for days in succession, and the result was four severe fits of sickness, which broke down my constitution and I have not seen a well day since. The vital principle has seemed to be disappearing in equal ratio, for the ten years that have since elapsed.
In speaking of these things, I am obliged to say like Paul, "I speak as a fool." My object, however, is to bear testimony that the satisfaction I have enjoyed since I have been laid aside, and still enjoy in the uncompromising testimony of that Book Establishment against intemperance, licentiousness, and slavery, and in favor of all the benevolent institutions which God in his providence has appointed to be the nurseries of the church, infinitely exceeds the pleasure I could derive from the firmest health and the prospect of yet preaching many years. And though I am now poor, and living on the kindness of friends, and my feeble wife, after sacrificing all selfish interests, and bending all her energies for these sixteen years to aid me in the services of the ministry, is about to be left destitute, still there is a sweetness of hope, and satisfaction in reviewing the past, which I am confident, that no miser nor person that has laid up money for himself in this world, can enjoy in view of approaching death. And, although we have experienced some inconveniences from poverty, yet it has been nothing compared to the poverty endured by prophets, apostles, and Jesus Christ. God has usually judged it best to give the things of this life to his children with a sparing hand. Nor is there blame to be attached to my brethren for our wants not having been more fully supplied, since had we judged it best to inform our friends of the extent of our necessities, they would undoubtedly have relieved us.
There is, I am confident, a very serious danger attending our Book Establishment, against which I wish to raise my dying, warning voice. It is an inclination on the part of brethren and ministers to feel that the Book Establishment is well off and safe. I have watched this danger for years, and am convinced that it is serious and not easy to be removed. The disposition to delay payments for the Star, to take books on commission, and use the money in case of exigency, is swelling the debts of the Establishment to an alarming extent, and unless brethren cease to take the lenity they have, unless the agents generally are more prompt and thorough in their collections, I consider the failure of the Establishment as almost certain. But, my dear brethren, I beseech you to do all you can to avert such a calamity.
As to my sentiments, they have undergone no material change. I die a Free]will Baptist, but I trust free from sectarianism. The freedom of the human will, a distinctive sentiment of our connexion, I am more than ever convinced is the true doctrine of sound philosophy and of the Bible. Nor is a little importance to be attached to this distinctive sentiment. It lies at the foundation not only of all evangelical Christianity, but is the only sure basis of religion itself. If God is a self determining being, and made man in his own image, man is a self determining being, and, as such, is responsible, and the subject of moral government.
Another distinctive sentiment of our denomination, Which is doubly dear to my heart, as I am about to depart to the spirit]land is, that genuine evangelical faith in Christ is the only bond of Christian fellowship ] in other words, that Christians of whatever sect are one, and that we cannot carry out the principles of our religion, as Free]will Baptists, without seeking to promote the interests of all evangelical churches.
As to another distinctive sentiment of Free]will Baptists, baptism, or the immersion of believers, I think it duty to say, that I fear that Baptists, as well as Pedo]Baptists, have overlooked or lost sight of the true meaning of baptism. As in case of pouring or sprinkling, the true idea designed by the Holy Ghost is lost sight of, so those Baptists that deny the doctrine of entire sanctification and salvation from all sin, have equally lost the meaning of the rite. For as in the primitive baptism there was a death and a resurrection, it is evident to me that by the rite God designed the convert to say to the world, that he is dead to all his former selfishness, and alive to every obligation of Christianity. Hence it seems to me that the rite of baptism, as practiced by Baptists or Pedo]Baptists, is of little use, unless the original design signified alone by the manner (which was an immersion and emersion) is kept in view. Hence the original rite, in its manner, should be meekly contended for and practiced with sole reference to the blessed and holy doctrine of death to all selfishness and life to all righteousness.
Another distinctive sentiment of Free]will Baptists, contended earnestly for by our fathers, is, that all religion without the baptism of the Spirit, the holy anointing, is vain. From this sentiment, I feel there has been a practical and horrible backsliding. As a tree soon becomes old and dies, there seems to be a fearful propensity in all organizations to lose the innocence and purity of their infancy. O my brethren, I beseech you carefully and prayerfully to avoid the spirit of backsliding in this respect. Some of our good aged men have had serious fears that the introduction of seminaries to the patronage of our denomination, would lead to a departure from dependence on the influences of the Spirit; and incline our ministers and members to trust in the wisdom of this world. This fear should not be treated with contempt; but, on the other hand, the fact must not be overlooked that men will be educated, that the sciences will be studied, and that they will exert a vast influence; and the only question to be settled by intelligent Christians is, shall the schools be under a selfish influence, or a divine influence? Shall the truths of science be taught for God, and subservient to a Holy Ghost religion, and an humble Christianity, or shall they be taught by selfish men in such a manner as to develops and cultivate all the selfishness of fallen nature? In other words, shall the truths of science be made subservient to make the scholar like God, the author of all truth, or like the devil, who is a prodigy, of intellect, without moral principle? In my opinion, were Scripture views held by the church universally, and carried out with relation to the subject of education, the whole world would be converted in less than ten years. Literary aristocracy would be unknown, academies and colleges would be fields of perpetual revival and from these purified fountains a wave of salvation would sweep away every stronghold of the devil, and fill the whole earth with righteousness.
For twenty years past, I have kept debt and credit as to my time, and accustomed myself to such diligence that rest has for years been a burden to me, except when my exhausted nature has cried out for it: In thus closely taxing myself, I have lived out life while yet in my prime. Yet even from this I have learned one blessed truth, namely, that the soul when fully trained for the great work of the spirit ] land, where sleep will not be needed, will have a LOVE for labor that language can scarcely describe. Since I have been confined by sickness, my thoughts have glanced like lightning over the immense fields for Christian labor, and I have viewed with ecstasy the facilities which God has introduced to concentrate and make effective the labors of the church. Why did God confound human language at Babel, and by more than one hundred dialects split the human family asunder? Why did he, by seas and mountains, lakes and rivers, cut up the whole face of the earth by barriers to separate the human family? Surely, because he saw the selfishness of man would only use language and unbroken intercourse to farm monopolies, which would effect their own ruin. Why for more than 4000 years was the gift of tongues with holden from the church? Why for 5500 years was the use of the compass and the art of printing with holden from the world, and America, the most fruitful soil on the globe, unknown to the world? Why was the application of steam, as now used in steam]boats, and on railroads, and in numerous other ways, kept back for 5800 years? Surely, because God saw that the principles of his kingdom had not become sufficiently established to make these inventions and discoveries turn on the whole to the production of a greater amount of good than of evil. But as soon as he saw principle, activity, and self denial enough in the church, to make these discoveries on the whole subservient to his kingdom, in his providence they were introduced, and now the battle is coming between the two kingdoms. The time for the shaking of the heavens and earth has come. The whitening fields invite the attention of every lover of man, and every angel looks on with the deepest interest. The nurseries of the church are to be cultivated, such as Sabbath schools, Bible classes, Temperance, Mission, Moral Reform, the Tract, Bible, and Antislavery societies; and while idolatry trembles on its throne, and the merchantmen of Babylon stand aghast, a mighty host of sanctified intellects are to go forth into all parts of the field, and labor until righteousness covers the whole earth. In the accomplishment of this work, no Christian has a right to feel little responsibility. Every man, woman, and child, that indulges hope of heaven, is under the most solemn obligation to make the removal of every curse that sin has entailed on the world, and the extension of universal righteousness, the main, yes, the whole business of their lives. Every Christian should form the habit of having no work, wish, or will, except for God. Habits, as to food, drink, dress, and amusements, should only be formed, with express reference to glorifying God. The education of children, the purchase of furniture, the size and expense of buildings, the arrangement of grounds and yards, the size of firms, all the investments of property, should be made without any reference to one's individual choice, taste, or inclination, except so far as the judgment directs that the will of God requires conformity to this. In other words, the Christian has no right to live to himself. The one and soul]absorbing object of his whole life should be to know in what manner he can best glorify God, by removing the greatest amount of evil from the earth, and introducing the greatest possible amount of righteousness in its place.
And, finally, my brethren, in conclusion, I entreat you, in the name of our Lord Jesus Christ, in view of the glory that is to be revealed at his appearing, to concentrate all the energies of your being, to introduce, spread, and perpetuate pure primitive Christianity.
My dear brethren in the ministry, remember that your calling is not only the most important, but the most honorable. To be ambassadors for the great God, and to negotiate for immortal interests, is truly the highest work to which mortals can aspire. Let no difficulties, poverty, or reproaches, dishearten you; but save all the souls yon can. Let your testimony be a pure one, unawed by any and every selfish combination that can arise against you, and a rich reward will lie before you.
Remember the poor, down]trodden, suffering slave, to whom the lamp of life is denied ] that lamp which so gloriously gilds my pathway to the tomb. Bear an uncompromising testimony against that horrid system that chattelizes the image of God. O my brethren, "Remember those that are in bonds as bound with them." What a command is this! Will you obey it? My testimony against secret societies, such as Masonry, Odd Fellowship, Rechabites, &c., you have already had; but, dear brethren, I cannot forbear repeating, in this my dying hour, "Beware of secret societies." Let not your honor be united to them. Remember that to you, in a great measure, is committed the purity of our churches. Ministers of Jesus Christ have nothing to do with such societies, except to expose their hollow pretensions, and guard the sheep from their devouring jaws.
To those who have ministered to my necessities, and of whose hospitality I have been partaker within the twenty five years past, twenty five years I give thanks, hoping you will find mercy in the day of the Lord Jesus.
'And finally, brethren, Farewell! be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you.' The whole family of God will soon be gathered together. There I trust we shall meet, complete in Christ, where separations will be unknown, and where our joy will be full.
To the unbeliever, the Christless sinner, without God and without hope in the world, I wish to say ] A fearful experience is before you. To you it will be a doleful day when every earthly tie is broken, and every earthly hope has vanished, and you look across the dark valley without God and without hope. O, let me entreat you, while in health, to haste to Jesus Christ for refuge, and lay up a treasure in heaven.
—DAVID MARKS
the life and writings of David Marks
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