Archive for the 'Tracts' Category

Apr 28

Tuesday Tract #2

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It is becoming more apparent that there is some strange reason that Union religious tracts are a rare find on the internet these days. I know in days past I was able to locate a few, but in my recent attempts to provide tracts from both points of view, Confederate tracts are the easier to find.

As such, this week’s entry will be another Confederate tract. Rest assured, I will remain vigilant in my research to provide solid evindence of the faith that prevailed in both armies.

If you, kind reader, know of an online source of Union Religious tracts, I would be greatly encouraged. Library time is limited, but I will find these elusive literary gems.

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No. 104. – WHY DO YOU SWEAR?

BY – REV. J. N. ANDREWS, OF N. C.

FRIEND, permit me to ask you in kindness, if you have well considered the words which I just now heard you utter? As a thoughtful man, you must admit that there should be good reasons for all the acts of life. In all your business transactions, or pleasure-seeking pursuits, do you not consider before hand what will be the probable result? And if you have reason to believe there is a prospect of advantage to you, you go forward; otherwise, you do not. Why do you invest your money? Why do you pursue a profession? Why do you labor with your hands? Why are you a soldier? For all these you have doubtless good and sufficient reasons. My friend, why do you swear? If you have reasons sufficient

to justify you in the practice, certainly you can have no objection to telling me what they are. Come, sit down a while and “let us reason together.” If you can convince me that it is proper and profitable, as a reasonable man, I must withdraw my opposition to it. But if, on the other hand, I shall be able to show that it is highly injurious, and extremely dangerous, will you not cease it forever? We generally speak of men as being possessed of a three-fold nature–the physical, intellectual and moral man. Such a man are you! Now I can understand how certain pursuits can be profitable to your physical man–labor or money-making, for instance. I can see how other pursuits can benefit the intellectual–such as study, reading, conversation,&c. I am convinced that yet other practices can be of advantage to the moral nature–these are the reading of God’s word, prayer to Him, and faith in His Son Jesus. But tell me, does swearing come under any of these heads?

1. As a mere physical creature, how much are you profited by being a profane

man? Have you made more money by being a swearer than you otherwise would have done? Has your labor been easier? Can you march longer, and endure more fatigue and greater hardships because you are a swearer? Have you a better appetite–is your bread sweeter because you swear? Do you rest more quietly, and is your sleep more refreshing because you profane God’s holy name? Are you more exempt from bodily suffering and diseases, and will you live longer because you swear?

Are you a braver man, a better soldier, and more ready to die for your country?–To all these questions you answer like an honest man, NO! Then why do you swear, when, by your own admission there is no bodily profit?

2. But you have a mind, and intellect. Does swearing improve that mind? Are you a wiser man for every oath which you utter? Do you reason more clearly, is your intellect more elevated by reason of profanity? As a rational being you ought to have exalted ideas of the character of God, does swearing produce them, or

otherwise? You ought to revere and honor his laws. Does the swearer do so?–Then why do you swear?

3. But further. You have a moral nature. What say you to the effect of profanity upon it? You are are a better or worse man because of it. There is no neutrality. Dare you say that you are a more pious man because you swear? Do you love God more–do you love your fellow-man whom you curse? Do you love the Bible which condemns the swearer? Do you, can you pray for yourself and others while your mouth is foul with curses? Stop, friend, do not leave so abruptly. ‘Tis because I love you that I speak thus to you. Analyze, for just one minute, your feelings while under the power of this demon of profanity:

First. With reference to your Heavenly Father–honestly answer me. Do you not fell a loss of respect and reverence for His holy name whom you revile? Is not your heart colder and more rebellious toward him? Are you not less inclined to pray to Him? Would you not prefer that His eye should not see, His

ear hear you? Are you not less willing to meet Him at the judgment? Yes!

Secondly. In reference to your fellow-mortal. Do you not love him less or hate him more? After your imprecations, are you not more ready to do him an injury? Yes!

Thirdly, as to yourself. Is not your heart harder because of profanity? Is it not less susceptible of divine impressions? Is it not more gross, beastly, earthly, sensual, devilish? Yes! Have you listened to the voice of conscience in this matter? No! But you have a character–every man has! Has not your character suffered in the eyes of all good and rational men? Yes. Do you respect yourself as you would have done, had you never been a swearer? No.

Can you look into the eyes of that pure woman whom you call mother, wife or sister, and feel that she loves you more because you are a swearer? Would you love her more, were she as profane as you? Look at that innocent child; is it a pleasant thought that he shall become as foul-mouthed as you? No! No!! But

see how he listens, he is now taking his first lesson in profanity from you. Your conscience does not approve it in yourself; you would not recommend it to mother, wife, sister or child. Then why do you swear? Now, if I can convince you that it is highly injurious and extremely dangerous, will you not cease forever to be a swearer?

My argument is simple. What ever fails to benefit the physical intellectual or moral nature must in the end have an opposite effect–that is become injurious. There are few if any points of absolute neutrality in the moral universe and certainly this is not one of them, and you this moment are convinced that it is injurious, and highly so because it carries with it a spirit of rebellion against conscience, society and God which ramifies all your nature. Again. All open and voluntary transgressions of God’s holy law are extremely dangerous, because it puts the creature in direct opposition to the most powerful, wise, holy, and just being in all the universe, who says “I am a jealous God and will not give my glory

to another.” Will He then allow you to detract from His glory with impunity? The most open, daring, and voluntary sin which men commit is swearing. There is no apology for it–no attempt at concealing it– no lust or appetite which calls for it. The murderer commits the deed in the dark. The adulterer in secret.–The extortioner under false pretences. The one for revenge, the other for lust, the third for gain–but you swear publicly and loudly and for–nothing. And now listen to what God says, and may His Holy Spirit impress the solemn words of warning upon your hear. “Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain.” Ex. xx: 7. “For thus said He unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side, according to it; and every one that sweareth shall be cut off as on that side according to it.” Zech. v. 3.

“For the land is full of adulterers: for because of swearing the land mourneth:

the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right.” Jer. xxiii: 10.

“By swearing and lying and killing and stealing and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish.” Hos iv: 2–3.

See what a dark catalogue of crimes and you by your profanity have placed yourself in it, made yourself a companion according to Gods word with liars, murderers, thieves, and adulterers. According to the law of Moses a man was executed of cursing the name of God.–And had declared that “whosoever curseth his God shall bear his sin.” How terrible the responsibility–dare you meet it? And now farewell; perhaps until the judgment, and may God in mercy help you to cease to swear and learn to pray. Amen.

Source: Documenting the American South, University of North Carolina at Chapel Hill; Why Do You Swear.

Sep 09

Civil War Tract # 356

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From time to time during my reading and research, I discover some fascinating written material. Among such items are Civil War religious tracts that were handed to soldiers during the war. These tracts are timeless and shed light on an uncommon aspect of our history not taught in schools. I will likely write more about these tracts, but for now I would like to share one of my favorites. Tract # 356, The Act of Faith:

“Believe on the Lord Jesus Christ, and thou shalt be saved.”–Acts 16:31.

I once saw a lad on the roof of a very high building, where several men were at work. He was gazing about, with apparent unconcern, when suddenly his foot slipped, and he fell. In falling he caught by a rope, and hung suspended in mid-air, where he could neither get up nor down, and where it was evident he could sustain himself but a short time. He perfectly knew his situation, and expected that in a few moments, he must drop upon the rocks below, and be dashed to pieces.

At this fearful moment, a kind and powerful man rushed out of the house, and standing beneath him with extended arms, called out, “Let go the rope, and I will receive you. I can do it. Let go the rope, and I promise you shall escape unharmed.”

The boy hesitated a moment, and then quit his hold, and dropped easily and safely into the arms of his deliverer. Here, thought I, is an illustration of faith. Here is a simple act of faith. The boy was sensible of his danger. He saw his deliverer, and heard his voice. He believed in him, trusted to him, and letting go every other dependence and hope, dropped into his arms.

So must a sinner distinctly apprehend his guilt and his awful exposure by nature. He must know where he is, and what he needs, before he will apply to Christ for help He must see distinctly, that he is a sinner–a transgressor of God’s law, and a rebel against his throne. He must see that he has incurred the sentence of the law; that it is a just sentence, and that he is liable every moment to sink and perish under it. He must see that, so far as his own efforts are concerned, there is no possibility of escape. He can make no amends, no expiation, for his past sins. The long catalogue of his transgressions stands arrayed against him; and for aught he can do, there it must stand. The sentence of the law has been passed upon him, and for aught he can do, it must be speedily executed; and if it is executed, it will sink him for ever; for this sentence is no other than eternal death: “eternal destruction from the presence of the Lord, and from the glory of his power.” 2 Thess. 1 : 9. In this awfully exposed, and so far as he is concerned, helpless and hopeless condition, he must see himself, before he will consent to drop into the arms of the Saviour, and accept deliverance on the conditions of the gospel.

And he must see more than this. He must see who the Saviour is, and what he has done, and what is his ability and readiness to save. Suppose the boy, suspended by the rope, had seen another little boy like himself come out of the house and stretch his weak arms, and call upon him to trust to him for deliverance. He would have cried out at once, “You cannot save me. Get out of the way, or I shall fall and crush myself and you.” Just so the convicted sinner fee’s, when invited to put his trust in a man like himself. “A mere human deliverer!” he exclaims–”do you mean to mock me? What can such a deliverer do for a wretch like me? What can he do with those mountains of guilt which are pressing upon me, and with that deathless worm which is gnawing within me? What can he do with the dreadful sentence of the law which hangs over me, and the devouring flames which are kindled to consume me?” The sinner feels now that he needs a divine Saviour, an almighty Saviour–one who is able to “save to the uttermost”–one whose “blood cleanseth from all sin.” He feels that no other Saviour can meet the fearful exigencies of his case, or can ever do him any good. And when he looks into the Bible, and finds that just such a Saviour is provided and freely offered; when he finds that a holy Saviour, whose word is truth–a glorious Saviour, altogether deserving his confidence and love; when, with the eye of faith, he sees the Saviour standing beneath him, extending his mighty arms to receive him, and calling out to him to let go all his false dependences and hopes, and drop at once into his faithful hands: what should prevent him from doing it–from simply putting forth the act of faith, and falling into the kind and gracious arms of his Deliverer? He obviously has all the knowledge and conviction that are necessary, and he has only now to believe in Christ, to trust to him, to fall into his embrace, and live for ever. But suppose a man, while hanging, as it were, over the jaws of death, begins to doubt the ability or the readiness of Christ to save. Suppose he begins to reason with himself, “My soul is of great value, and the difficulties in the way of my salvation are great. How do I know that this Jesus can save me–that he can cleanse such a polluted heart, and rescue such a vile and guilty sinner? Or if he can, how do I know that ne will? He may not be sincere in his offers. It may be he only intends to trifle with my misery.” Would not this be a high affront and indignity offered to the benevolent Saviour? Would it not provoke him soon to withdraw his gracious hand, and say, “Well, sinner, if you are determined not to be saved, then you must perish. If you will not trust in me, then you must be cast off forever.”

Or suppose that, while the Saviour is crying, “Look unto me, and be ye saved,” you should say, “I am not worthy to come to Christ as I now am. I must wait till I have done something to recommend me to his regards.” And suppose the Saviour should continue crying, “Come just as you are; come in all your vileness, and be cleansed in the fountain of my blood;” and you still hold back, and persist in the struggle, and hang upon the vain excuse; might he not be expected soon to withdraw, and leave an unbelieving rebel to perish?

Or suppose you should say, “How came I to be a sinner? Why did God permit me to sin, or permit sin to come into the world?” Or, “how can I believe of myself? Is not faith the gift of God? and until the gift is bestowed, what can I do but patiently to wait for it?” Or suppose you fly to the other extreme, and say, “I can believe and secure my salvation whenever I please; I need be in no haste about it. I will put off the work till a more convenient season.” Or suppose you alledge that you are not yet enough convicted; have not had enough feeling, enough distress, to render it possible for you to come to Christ. Suppose you speculate and trifle, and think to throw off present obligation in either of these ways; what must be the feelings of the Saviour in regard to you? Here the poor rebel hangs over the pit of destruction, ready to drop at once into the burning lake; and here the Saviour stands in all his fulness, offering to rescue him, and pleading with him to submit, and live. What more likely method could he take to seal and secure his own destruction?

Suppose the boy suspended by the rope, instead of dropping into the arms extended to receive him, had insisted on first knowing how he came to fall–”How came my foot to slip, and I to make this fearful plunge? Why did not the men on the roof take better care of me? Or suppose he had said, “I have no power to let go the rope. My hands are fast clenched upon it, and how can I open them of myself?” Or, “I can let go and be delivered at any time, and I choose to hang a little longer. Perhaps I have not yet had enough distress.” Would he not be evidently beside himself? And yet such is the conduct of the great mass of sinners, and of serious, awakened sinners under the gospel.

Reader, what is your state? Are you yet in your sins? Do you see your dreadful guilt and exposure? And do you anxiously seek and inquire for deliverance? If not, it will be in vain to direct you. You will not follow any directions, if given. But if you see yourself to be all guilty and exposed; if your feelings prompt you to inquire, with the trembling jailer, “Sirs, what must I do to be saved?” then it is easy and pleasant to direct you, to point you to the compassionate Saviour. There he stands, with outstretched arms, waiting to intercept your fall. Hear him calling.

Hear him inviting. “Come, come, for all things are now ready.” Sinner, yield to him. Yield at once. Do not doubt his ability to save you. Do not doubt the sincerity of his offers. Do not wait to make yourself better. Do not hesitate or speculate a moment. Remember, that the question before you is one of right and wrong; and it is also one of salvation or destruction. You cannot delay without adding to your sin, and hazarding the interests of your immortal soul. Now, then is your time. Now, while you are reading and pondering these lines–now, while the pressure of obligation is strong upon you, let go, at once, every other dependence, and fall into the arms of your all-powerful Deliverer.