




                             The Gospel Day;

                                   Or,

                        The Light Of Christianity.

                            By Charles E. Orr.

                                  1904:

                         Gospel Trumpet Company,

                           Moundsville, W. Va.





CONTENTS


Preface.
Introduction.
Part I. The Morning.
   Chapter I. Christianity A Light.
   Chapter II. The Holy Scriptures.
   Chapter III. Sin.
   Chapter IV. Salvation.
   Chapter V. The Way From Sin To Perfect Salvation.
   Chapter VI. Fruits And The Two Works.
   Chapter VII. The Church Of God.
   Chapter VIII. The Ordinances Of The New Testament.
   Chapter IX. Divine Healing.
   Chapter X. The Soul.
   Chapter XI. Spiritual Culture.
   Chapter XII. The Course Of The World.
   Chapter XIII. The Domestic Relation.
   Chapter XIV. Evil Habits And Injurious Indulgences.
   Chapter XV. The Trinity.
   Chapter XVI. Miscellaneous Subjects.
Part II. The Noonday.
   Chapter I. The Date Of The Beginning Of Noonday.
   Chapter II. Scriptural Predictions Of An Apostasy.
   Chapter III. False Teachings Of The Apostasy.
Part III. The Evening.
   Chapter I. The Apostasy In Two Days.
   Chapter II. The Time Of The Evening.
Footnotes






PREFACE.


Our task is finished. It has not been a disagreeable, unpleasant one, but
joyous. Many times our soul was blessed and lifted up as the Spirit set
before our mind the wondrous beauty of Christianity. In our soul we
experience a deep sense of gratitude to God for his aid and guidance in
this work. Many were the prayers we offered unto him for the aid of the
Holy Spirit in the prosecution of this work. He has heard and answered our
prayer, and we are satisfied. Praises be unto God! We lay no claims to
literary ability; we have not studied to display such talent in this
volume. We have only endeavored to give simple, plain truth respecting a
holy life. We have endeavored to lift up true Christianity to its proper
plane and to remove as far as possible, the clouds of error that have long
obscured its beautiful, pellucid light. How far we have succeeded we leave
to the reader.

This work would not be much of a production for some minds, but for ours
it is quite an achievement. It is much more original than we at first
intended it to be: however, we have selected from the _Gospel Trumpet_ the
following subjects: "Woman's Freedom," "Eating of Meat," and "The Sin
Against the Holy Ghost," which were written by Geo. L. Cole, Russel
Austin, and A. L. Byers, respectively. All other selections are, we
believe, properly acknowledged where they appear.

Seventy-six pages of the original manuscript were lost in the mail. This,
at first, presented itself as a discouragement, but we at once remembered
that all things work together for good to them that love the Lord,
consequently we concluded that the Lord wanted some truth brought out that
was not contained in the first writings; so we set to our task of
reproducing the lost pages with a will, and God has crowned our efforts
with a much greater satisfaction to ourselves. We now feel we have done
what we could, and as this manuscript leaves our hand it shall be with a
prayer that God will make it a rich blessing to many hearts.

Should this book be the means of lifting up some weary, despondent soul,
or succeed in turning some sinner from the error of his way, or helping
some deceived one out of his deception, or inspiring some fallen one to a
truer, nobler life, I shall be many, many times repaid for my labor, and
shall indeed give God the glory. If some one detects an error in this work
do not be hasty in condemning me, but write me, thus giving me opportunity
of explaining the supposed error, or of humbly confessing my fault. With
deep affection in my soul, I pray the God of heaven to bless every reader
of this book, and kindly ask all who pray to pray that I may do all the
good I can in this world and gain an eternity in the blissful fields of
heaven. Yours in Christian love,

Chas. E. Orr, Federalsburg, Md.





INTRODUCTION.


In Jesus' name we are here to unveil before the reader the picture of a
beautiful virgin, whom we shall call Christianity. Never was there a
character seen upon the earth half so beautiful as she. In her loveliness
she has won the heart of many. The proud and noble have been brought down
to worship at her feet. The lowly have been lifted up to admire her
gracious charms. Peasants have invited her into their humble homes, where
she reigned as a queen of light and peace. Gloom and darkness is driven
away by her sweet angelic smile. She has lifted the despondent out of the
vortex of despair, and by her animating presence encouraged them to bright
hopes and a happy life. The bitter lot of the poor she has sweetened, and
the burden and care of riches takes wings and flies away at her approach.
She has been brought into the presence of kings and almost won their
hearts. Men have sacrificed the world to gain her love. She is a ray of
heavenly light in this dark world.

The words of finite man are inadequate to describe the true character of
Christianity. In our description we shall exalt her only by the words
contained in the book sent down from heaven. That alone is worthy to
eulogize her name. When the reader has followed our delineation to the
close, and inspected every feature of this virtuous queen, we trust the
decision of his heart will be yet deeper than his who said, "Almost thou
persuadest me to be a Christian."

Christianity should be full of interest to all mankind. She not only cools
the heated brow, cheers the drooping heart, and strews life's pathway with
flowers of peace, but she deals with man's eternal destiny. She will
smooth the rough places all along his journey of life, and when he has
come down to the end, it is she that will bear him across the valley and
welcome him to the home prepared for his eternal inhabitancy.

Since the day of her nativity she has had a bitter obstinate foe, Satan,
and wicked men have combined to bespoil her white robes and mar her fair
form. They have struggled long and hard to bring her low. They have
endeavored to extinguish her radiant light and defame her true character.
We have only to take a stroll through the halls of denominationalism to
learn how far they have succeeded. To many pews and pulpits our virgin has
no excellence or beauty. In the pulpit orator's exposition of her she is
not exalted one whit above the coarse, vulgar world. Satan has succeeded
in veiling her fair form and true virtues from the hearts of many. In the
opinions of many she is reduced to a mere nothing. Angels weep to see her
fair robes trailed in the dust. Those who pretend to love her have brought
her to shame. The low, degrading opinions entertained regarding her
throughout the realms of sectarianism grieves the souls of her true
admirers. They have brought her down from her pure, high throne and
mingled her with the lives of ordinary sinful men. They have stripped her
of her clean, white garments and covered her with a cloak of many colors.
They have robbed her of her virtues and have stained her fair name until
to-day all that is seen of Christianity in the aristocratic circles of
Christendom is a maiden weeping over her stained vesture, lost virginity
and reproached name. Thank God, such is true only in appearance. True
Christianity is seen by her few devoted followers to-day the same pure,
spotless virgin, the same queen of peace and light, as when she crowned
the brow of the lowly Nazarene and his immediate followers. She has lost
none of her virtuous charms. She is true. She reigns a lovely queen,
glorious in power, pure in principle, "Clear as the sun, fair as the moon,
and terrible as an army with banners."

Satan has robed a harlot and named her Christianity and succeeded in
imposing her upon many in the world. They are fondling with her. She
indulges them in sensuality, while encouraging them to hope in a peaceful
immortality. The kings of the earth have committed fornication with her.
They are reveling, feasting and banqueting with her, crazed by her
seductive charms. She has neither purity, peace, nor power. Her robes are
denied by sin. She scoffs at pure Christianity and calls her
old-fashioned. This strange young woman is using every device to allure
souls into her wanton chamber. She is most subtle of heart. She
"flattereth with her words. In the twilight, in the evening, in the black
and dark night, she walketh in the streets, and lieth wait at every
corner, that she might catch and kiss him who is void of understanding."
With a beguiling, impudent face she says to him: "I have peace offerings
with me; I have decked my bed with tapestry, with carved works, with fine
linen of Egypt. I have perfumed my bed with myrrh, aloes, and cinnamon.
Come let us take our fill of love until the morning: let us solace
ourselves with love."

Such is the gay, fast, frivolous Christianity of the popular present day
religions of our honored land. The generality of denominational membership
(we speak in love) desire a Christianity that will go with them to the
halls of pleasure; that will dine with them at the banquets; that will
smile on them as they walk in the ways of sin and worldliness, calming
their fears with her flattering words and peace offerings. Primitive
Christianity, they consider, was good enough for primitive days, but she
would be a horrid enough old maid in these days of progress. In this fast
driving age the Christianity that crowned the life of the holy apostles is
altogether too antiquated. She drew men from the world, she crucified
their lust, she taught them to practise self-denial and keep their body in
subjection; she brought them in humility at her feet; she led them in the
paths of virtue and honor; she upbraided them for sin, and told them of
the vengeance and wrath of God against every evil.

The world to-day, in general, is saying, "Away with such an old-time
Christianity; she has no charms for us. She is too common and plain, too
grave and sober. We will not walk with her; give us the gay and dashing
young harlot that we may walk with her amid the pleasures of the world,
and with her gratify our lusts. She never chides us for sin, nor troubles
us about the anger of God nor the torments of hell. She invites us into
her bosom and gives us a sweet opiate draught of 'stolen waters and the
bread of secrecies,' and bids us take our 'fill of love.' "

Dear reader, "go not after her." "Let not thine heart decline to her ways,
go not astray in her paths. For she hath cast down many wounded: yea, many
strong men have been slain by her. Her house is the way to hell, going
down to the chambers of death."

The mission of this volume is to exalt true Christianity to her proper
plane and reveal her true character by relating to the reader the
teachings of Christ--her beloved consort--and the experience and teachings
of his inspired followers, and thus tear off the sacrilegious robes of the
harlot of false religions and expose her shame to the gaze of every honest
soul.

Christianity is not a mere profession, but a principle. Every being is
possessed with a principle. Satan has a principle, which might properly be
termed devilanity; Christ has a principle which is termed Christianity.
When this Christ principle is instilled into man's soul by the Spirit of
God he becomes a Christian. He possesses the Christ-life, nature, or
principle. Now Christ was the truth. Then the Christ nature or principle
is according to the truth, whether it be in Christ or man. We have only
then to lift up the whole truth, which by the wisdom and grace of God we
shall do in this work, which will reveal true Christianity and expose
every imposition. Christ is the vine; Christians are the branches. The
vine and the branches are of the same nature. The branches retain life by
abiding in the vine. They who abide in Christ walk (or live) even as
Christ walked (or lived); that is, the vine and the branches bear the same
kind of fruit. This is the philosophy of true Christianity. Anything
bearing fruit in nature contrary to the truth or Christ principle is not
Christianity, but is devilanity. "Ye are of your father the devil, and the
lusts of your father will ye do;" or sinful fruit ye will bear.




Christian Power.


    Christianity--stately queen,
    Virgin--loveliest ever seen,
    Fairest art thou upon the earth,
    And of a higher, nobler birth.
    When king Agrippa heard thy name,
    And how abroad was spread thy fame,
    And saw thee lovely as thou art,
    Thou almost won his heathen heart.
    When in the midnight's gloomy hour,
    The Romish jailer saw thy power,
    When thund'ring tones his ear did greet,
    He trembling worshiped at thy feet.
    When kneeling down beside the dead,
    In sacred, solemn tones, thou said,
    "Dorcas, in Jesus' name arise,"
    And opened were the woman's eyes.
    When man our days in death had lain,
    Thou gavest him back his life again.
    When woman did her sin deplore,
    Thou whispered, "Go, and sin no more."
    When wicked Simon saw thy power
    He strove to win thee with a dower;
    Within his sinful heart he thought
    Thy power with money could be bought;
    Thou spurned his offer and made bold,
    To bid him perish with his gold.
    They lied to thee and lost their life,
    Both Ananias and his wife.
    Such was thy power in days of yore,
    And such 'twill be forevermore.




Christian Purity.


    Fairest art thou among the fair,
    Thy graces none but thee can wear;
    In trailing robes of snowy white,
    Thou art on earth a gleam of light;
    Thy cheeks are comely as the rose,
    Thy neck as white as winter snows;
    Thy lips are like a scarlet thread,
    Thy locks like silver on thy head.
    To him who with thee is in love,
    Thou'rt meek and gentle as the dove;
    Virgin, so pure and bold and free,
    No spot is found at all in thee.
    Such was thy purity of yore
    And such 'twill be forevermore.




The Gospel Day Seen In Prophecy.


Upon reading the account of man's creation in the first chapters of
Genesis we conclude that he enjoyed perfect peace and happiness. From the
beautiful description given there of the garden of Eden--man's abode--we
understand that God was interested in his felicity. In the nature of
created things he could retain this happiness only by obedience to the
Creator's laws. By a subtle foe he was induced to transgress those laws
and thus became acquainted with sin and sorrow. After the transgression he
hid himself among the trees of the garden from the presence of the Lord
because a fear rested upon his conscious being.


    Man in sweet felicity was made,
    But sorrowed when God he disobeyed.


The man was turned out upon the world to earn his support by labor. The
ground was cursed for his sake. It brought forth thorns and thistles, and
in sorrow he must eat of it all the days of his life. Cherubims and a
flaming sword prevented his return to the tree of life, which stood in the
midst of the garden. The apostle John in his revelations beheld this sad
scene. He saw the book of life--tree of life--to be sealed with seven seals,
and he saw a strong angel proclaiming with a loud voice, "Who is worthy to
open the book, and to loose the seals thereof? And no man in heaven, nor
in earth, neither under the earth, was able to open the book, neither to
look thereon," and he wept much. Rev. 5:1-4. How sad the scene! Man was
created in holiness and happiness. He dwelt in the garden of Eden and had
access to the tree of life, the very source of peace. But sin entered his
heart. He was driven away to be in sorrow all his days. No man in heaven
nor earth could secure his return. God saw his wretchedness and that his
"wickedness was great in the earth" and "it grieved him at his heart."
Gen. 6:5, 6. Sin swayed its scepter over the heart of man and he groaned
beneath its tyrannical power, but God's mercy was not "clean gone
forever." They cried unto the Lord because of the oppressors and he
promised to send them a "Savior, and a great one," to deliver them. Isa.
19:20. Man was encaged in the prison-house of sin, but God promised to
send a deliverer "to proclaim liberty to the captives, and the opening of
the prison to them that are bound." Isa. 61:1.

The beloved apostle John, in the vision before mentioned, wept because no
man was found worthy to open the book; but one of the elders said unto
him, "Weep not: behold, the Lion of the tribe of Judah, the Root of David,
hath prevailed to open the book, and to loose the seven seals thereof."
Praise God! John in his vision saw the man fall from his pure and happy
state into sin and the book of life becoming sealed. He also saw that no
man in heaven nor earth was able to restore him to his original place and
holiness, and it caused him to weep. But in his vision there appeared one
who prevailed to open the book and "redeem us unto God out of every
kindred and tongue and people and nation."

In the prophetic days of ancient Israel men who walked with God and
trusted in his promises were permitted a visionary look down through the
centuries to behold the dawning of a day glorious in the effulgency of its
light and the greatness of its power. Even in those dim, remote days the
wondrous glory of a day when the "Prince of Peace" should come was
foreseen by the prophets, who break forth in beautiful strains of music,
expressing their joy and admiration. Isaiah in speaking of that expected
day says, "Arise, shine; for thy light is come, and the glory of the Lord
is risen upon thee. For, behold, the darkness shall cover the earth, and
gross darkness the people: but the Lord shall arise upon thee, and his
glory shall be seen upon thee. And the Gentiles shall come to thy light,
and kings to the brightness of thy rising." Isa. 60:1-3.

It is a day of wonderful light. When the prophet speaks of the Gentiles
coming to the light the reader begins to understand the time of the
dawning. He further says, "Violence shall no more be heard in thy land,
wasting nor destruction within thy borders; but thou shalt call thy walls
Salvation, and thy gates Praise. The sun shall be no more thy light by
day; neither for brightness shall the moon give light unto thee: but the
Lord shall be unto thee an everlasting light, and thy God thy glory. Thy
sun shall no more go down; neither shall thy moon withdraw itself: for the
Lord shall be thine everlasting light, and the days of thy mourning shall
be ended." Isa. 60:18-20.

The prophet by a long stretch of faith passed through the gates of Praise
to within the walls of Salvation and beheld a light above the brightness
of the sun and the softness of the moon. We quote these texts, and the
following, to impress the reader's mind and heart with the greatness of
the light and the wonders of that coming day as seen in expectation by
those ancient holy men. After a while we will come to the dawning, then
the noontide, then the evening of this great day and we will find the
glory and the wonders to be as the prophets foresaw and described.

What can the holy seer mean by saying, "Violence shall no more be heard in
thy land, wasting nor destruction within thy borders"? We have only to
turn to the eleventh chapter, where we have this clearly explained. Let us
read: "And there shall come forth a rod out of the stem of Jesse, and a
Branch shall grow out of his roots: and the spirit of the Lord shall rest
upon him, the spirit of wisdom and understanding, the spirit of counsel
and might, the spirit of knowledge and of the fear of the Lord; and shall
make him of quick understanding in the fear of the Lord: and he shall not
judge after the sight of his eyes, neither reprove after the hearing of
his ears; but with righteousness shall he judge the poor, and reprove with
equity for the meek of the earth: and he shall smite the earth with the
rod of his mouth, and with the breath of his lips shall he slay the
wicked. And righteousness shall be the girdle of his loins, and
faithfulness the girdle of his reigns. The wolf also shall dwell with the
lamb, and the leopard shall lie down with the kid; and the calf and the
young lion and the fatling together; and a little child shall lead them.
And the cow and the bear shall feed; their young ones shall lie down
together: and the lion shall eat straw like the ox. And the sucking child
shall play on the hole of the asp, and the weaned child shall put his hand
on the cockatrice' den. They shall not hurt nor destroy in all my holy
mountain: for the earth shall be full of the knowledge of the Lord, as the
waters cover the sea. And in that day there shall be a root of Jesse,
which shall stand for an ensign of the people; to it shall the Gentiles
seek: and his rest shall be glorious."

Who does not know who is referred to by the words "the Root of Jesse,"
whom the Gentiles shall seek, "and his rest shall be glorious"? We hear of
one saying in the New Testament, "Come unto me, all ye that labor and are
heavy-laden, and I will give you rest." "Violence shall no more be heard
in thy land." "The wolf shall dwell with the lamb" in the day when the
Gentiles shall seek rest in the Root of Jesse. This prophecy will never
have a literal fulfilment, as some erroneously teach. It only exalts the
salvation of the Branch of Jesse to deliver men from the wolf and lion
disposition. It is the peacefulness of Christianity. In the day the
prophet is speaking of there shall be peace on the earth. Man can find
deliverance from sin and obtain a peaceful rest--not being disturbed by
evil and ill dispositions.

Isaiah in again beholding this glorious rest-day discovers a way which is
called the way of holiness. He says, "The unclean shall not pass over
it;... no lion shall be there, nor any ravenous beast shall go up thereon,
it shall not be found there; but the redeemed shall walk there: and the
ransomed of the Lord shall return, and come to Zion with songs and
everlasting joy upon their heads: they shall obtain joy and gladness, and
sorrow and sighing shall flee away." Isa. 35:8-10. Any one can understand
that a literal beast is not meant here when he speaks of a lion, but that
wicked, unclean men can not walk in the way of holiness--only the redeemed
can walk there.

Earlier in this chapter he speaks of the eyes of the blind being opened,
and the ears of the deaf being unstopped, and the lame being made to leap
as a hart, and the tongue of the dumb being made to sing. We have only to
read the New Testament to learn of the fulfilment of this prophecy. In
that day men of unclean, ravenous, and lion-like natures shall find
deliverance and be made gentle, lowly and humble--"The wolf and the lamb
shall dwell together." What a wonder and expectation must have filled the
hearts of those devout men in those days of darkness and gloom, as they
looked forward to that time when the blind should see, the deaf hear, and
the lame walk; when there should be no more violence nor destruction nor
wasting, but there should be songs of everlasting joy, and sorrow and
sighing would flee away.

"In that day shall this song be sung in the land of Judah; we have a
strong city; salvation will God appoint for walls and bulwarks." Isa.
26:1. In that day salvation's walls shall surround the people of God. In
the time of this prophet it was stone walls that surrounded their city,
but he looked forward to a time when the walls of salvation would surround
the city of God. Salvation means deliverance. In that day the people of
God should find a deliverance or cleansing from sin. It is the gospel day
when Christ should offer a sacrifice for the whole world. The people cried
unto God because of their oppressors, and he sent them a Savior, and a
strong one, to deliver them. Isa. 19:20.

Were we to turn to the first chapter of the gospel by Luke we would there
learn who this deliverer was. There we read: "Blessed be the Lord God of
Israel: for he hath visited and redeemed his people, and hath raised up a
horn of salvation for us in the house of his servant David; as he spake by
the mouth of his holy prophets, which have been since the world began:
that we should be saved from our enemies, and from the hand of all that
hate us; to perform the mercy promised to our fathers, and to remember his
holy covenant; the oath which he sware to our father Abraham, that he
would grant unto us, that we being delivered out of the hand of our
enemies might serve him without fear, in holiness and righteousness before
him all the days of our life."

By reading the whole of this chapter you will learn that this horn of
salvation, this deliverer, was the child Christ Jesus. This deliverer was
to appear in that day. The most simple will at once understand that the
day foreseen and foretold by the holy seers was the Christian
dispensation, or the day of "grace and truth."

The prophet again exclaims: "And in that day thou shalt say, O Lord, I
will praise thee: though thou wast angry with me, thine anger is turned
away, and thou comfortedst me. Behold, God is my salvation; I will trust,
and not be afraid: for the Lord Jehovah is my strength and my song; he
also is become my salvation. Therefore with joy shall ye draw water out of
the wells of salvation. And in that day shall ye say, Praise the Lord."
Isa. 12:1-4. "In that day shall the branch of the Lord be beautiful and
glorious, and the fruit of the earth shall be excellent and comely for
them that are escaped of Israel. And it shall come to pass, that he that
is left in Zion, and he that remaineth in Jerusalem, shall be called
holy." Isa. 4:2, 3.

The prophet Joel in contemplation of that day of great blessings says:
"And it shall come to pass in that day, that the mountains shall drop down
new wine, and the hills shall flow with milk, and all the rivers of Judah
shall flow with waters, and a fountain shall come forth of the house of
the Lord, and shall water the valley of Shittim." Joel 3:18.

Zechariah in beholding this fountain exclaims: "In that day there shall be
a fountain opened to the house of David and to the inhabitants of
Jerusalem for sin and for uncleanness." Zech. 13:1.


    Wonderful Fountain of cleansing,
      The prophet did foresee,
    Deep Fountain of peace and glory
      Opened to all shall be.


The prophet again in beholding the glory and purity of that day says: "In
that day shall there be upon the bells of the horses, HOLINESS UNTO THE
LORD." Zech. 14:20.


    The prophet did foretell a day,
    Through which extends a holy way,
    Where walk the ransomed of the Lord,
    Made pure in heart, through Jesus' blood.


Another man of God is permitted to look down through the darkness and see
the glory of this day of cleansing. "But who may abide the day of his
coming? and who shall stand when he appeareth? for he is like a refiner's
fire, and like fullers' soap: and he shall sit as a refiner and purifier
of silver: and he shall purify the sons of Levi, and purge them as gold
and silver, that they may offer unto the Lord an offering in
righteousness." Mal. 3:2, 3. In that day there shall be a fountain of
cleansing, or a fire of refining, when hearts shall be made pure as gold
and silver is refined and made pure. It is the day in which Isaiah says,
"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 day foretold by this holy train of Old Testament prophets was spoken
of as a day of "peace and rest"; a day of "praise and salvation"; a day of
"refining"; a day when a "cleansing fountain shall be opened"; a day when
"scarlet stains shall be made white as snow"; a day when "the lame man
shall leap as a hart, and the tongue of the dumb shall sing," and the deaf
ears shall hear, and blind eyes be made to see; a day when the ransomed of
the Lord shall return and come unto Zion with songs and everlasting joy
upon their heads; a day when "the desert shall blossom as the rose"; a day
when the wolf and the lamb shall dwell together; a day when the "Branch of
the Lord shall be beautiful and glorious." Praise God!

That day seen so far away by those righteous men awakened songs of praise
in their hearts. They were not speaking of the eternal day in the glory
world; neither of a supposed millennial age, but of this present glorious
dispensation of grace and salvation. It requires only two texts to clearly
prove this. The first is Isa. 49:8: "Thus saith the Lord, In an acceptable
time have I heard thee, and in a day of salvation have I helped thee." The
second is found in 2 Cor. 6:2. Paul here quotes this promise the Lord
made, and then says, "Behold now is the accepted time; behold, now is the
day of salvation." Again in Rom. 13:12 the apostle speaks of his having
arrived at that day. He says, "The night is far spent, the day is at hand,
let us therefore cast off the works of darkness, and let us put on the
armor of light." How beautiful! The Christian's armor in the "day of
salvation" is one of light, the darkness is flown away. The Old Testament
writer said that in that day God would send a Savior. In the New Testament
it is recorded that "unto you is born this day in the city of David a
Savior, which is Christ the Lord." The Savior God had promised was the
Christ, and the day was now come.


    All hail the glad gospel day,
      Peace and good will to men;
    The darkness has flown away,
      And grace has conquered sin.


By many a prophetic Old Testament text that day of wonderful light and
glory was spoken of as a day when God's salvation should appear. In the
second chapter of Luke it is recorded that there lived in Jerusalem a just
and devout man, who knowing those prophetic sayings concerning that great
day of consolation, waited for its dawning. It was revealed unto him by
the Holy Spirit that he should not see death, before he had seen the
Lord's Christ. He came by the Spirit into the temple: and when the parents
brought in the child Jesus, to do for him after the custom of the law,
then took he him up in his arms, and blessed God, and said, "Lord, now
lettest thou thy servant depart in peace, according to thy word: for mine
eyes have seen thy salvation." Simeon, as he looked upon this young child,
saw the salvation the ancient prophets saw only by faith. The day of which
they prophesied the Holy Spirit witnessed to his heart he should live to
see, and he saw it. It was the dawning of the day of Christian power and
purity, in which we shall find came to pass all the prophetic wonders of
salvation. You need not look forward to some marvelous coming age in which
to find a fulfilment of these prophecies, but "to-day if ye will hear his
voice, harden not your hearts." "How shall we escape if we neglect so
great salvation?"

For convenience and clearness we have thought best to divide this work
into three parts. Part first to consist of the revealing of Christianity
as seen in the life and teaching of Christ and the teaching and lives of
his followers during the first few centuries of this Christian era, which
is termed the morning of the gospel day. Part second will consist of the
apostolic prophecies with possibly a few Old Testament prophecies
concerning an apostasy during the middle centuries, or, the noontide of
the gospel day; also showing that these prophecies find an exact
fulfilment in the customs and doings of the popular religious
denominations of this present time. Part third will consist of the
prophecies relating to the restoration of the glorious truths of
Christianity, or a return of God's people to the apostolic plane of
Christian faith and power and teaching in the evening of this day of
salvation. With this introduction we feel confident the reader understands
the plan of this work and will readily comprehend its teachings. "Consider
what I say; and the Lord give thee understanding," is my prayer.





PART I. THE MORNING.


                                   Or,
Christianity In The First Centuries Of This Gospel Age As Revealed In The
              Life And Teaching Of Christ And The Apostles.


In this division of this work we desire to set forth in a clear,
comprehensive manner the true character and principles of Christianity as
seen in the teachings of the Holy Scriptures. The Bible is our only source
of knowledge respecting the true nature of a Christian life. Man may
presume, but the Scriptural declarations are in verity. The New Testament
sets forth in such clearness the nature of a Christian heart and the
conduct that naturally issues from such a heart that none need be deceived
as to their spiritual standing. Christianity is in absolute and perfect
accord with the Holy Scriptures. This is a fact that all must concede. No
matter what may be the philosophy and theory of man, Christianity is just
what the Bible plainly declares it to be. A life that is out of harmony
with the sacred truth can not be a Christian life. For this reason we
desire to set forth the principal teachings of the New Testament
respecting practical Christianity.




Chapter I. Christianity A Light.


Throughout the Scriptures Christianity is spoken of as a light. The
Christian era is referred to as a day. A day is when the light shineth. In
speaking of the beautiful dawning of the Star of Christianity the prophet
says: "And the Gentiles shall come to thy light, and kings to the
brightness of thy rising." "Arise, shine; for thy light is come." "The sun
shall be no more thy light by day; neither for brightness shall the moon
give light unto thee: but the Lord shall be unto thee an everlasting
light, and thy God thy glory." Isa. 60. It is not meant to say here that
Christians have no need of the light of the sun or the moon, but to teach
that the light of the sun and the brightness of the moon is not to be
compared to the transcendent light of Christianity. Whose heart has not
been touched with a feeling of admiration as they beheld the bright
dawning of the round, red sun, or the beautiful rising of a full moon?
These are not to be compared with the "brightness of the rising" of the
gospel day. "To them which sat in the region and shadow of death light is
sprung up." Mat. 4:16. "Through the tender mercy of our God, whereby the
dayspring [sun rising--margin] from on high hath visited us, to give light
to them that sit in darkness and in the shadow of death, to guide our feet
into the way of peace." Luke 1:78, 79.

Jesus says of himself, "I am the root and the offspring of David, and the
bright and morning star." Rev. 22:16. Christ speaking to the church at
Thyatira, says to those that overcome and keep his works unto the end,
that he will give them the morning star. Rev. 2:28. He will give them the
true light and glory of Christianity, or his own light and nature. All
will do well to take heed to do his works "until the day dawn and the day
star arise in their hearts."

In the natural world there is a literal solar system consisting of the
sun, moon and planets. The sun is the center around which all the planets
revolve, and from which they receive their light. The moon borrows its
light from the sun. When some object interposes between the moon and the
sun the moon is left in darkness. In the spiritual world there is a
spiritual solar system consisting of sun, moon and stars. As in the
literal system, the moon and stars revolve around the Sun and borrow their
light therefrom.



The Spiritual Sun Or Light.


It is not difficult to glean from the Scriptures the knowledge of the true
center of this spiritual solar system, or the true source of light. The
last writer of the Old Testament Scriptures, in his last chapter says:
"But unto you that fear my name shall the Sun of righteousness arise with
healing in his wings." All understand this text to refer to the Lord
Jesus. His visitation to this world, through the mercy of God, is termed,
"The sun-rising." Luke 1:78, margin. Christ is the Sun and true source of
light of the gospel day. The church of God collectively is the moon of
this spiritual solar system, and its individual members are the stars. In
the Savior's prophecy as recorded in Mark 13:24, 25, the term "sun" is a
metaphor, signifying Christ; the "moon," the church, as a whole; the
"stars," Christians, or especially the ministry.

This darkening of the sun and moon and the falling of the stars we will
clearly explain in part second of this work. The church of God receives
its light from Jesus. He is "the light of the world." In the language of
Isa. 60:1 the church is addressed: "Arise, shine; for thy light is come."
Christ is her light. The church shines by the light of Christ, as the moon
shines by the light of the sun. "Out of Zion [the church of God], the
perfection of beauty, God hath shined." The church as a whole is a
brilliant reflector to reflect the light of Christ to this universe. Every
Christian is a bright spot in this luminous reflector. Amen. "Let your
light so shine."

A few years ago, one beautiful Sunday summer evening, as we were on our
way to an appointed meeting, we observed the moon rising in the splendor
of its fulness. It shed its soft, peaceful rays over the earth in marked
beauty. After a short time we became aware of a gathering darkness. On
looking up we saw a dark object gathering over the moon. Slowly, but
surely the dark object crept on until all was darkened. Not one ray of
light fell from the moon. The sun had ceased to shine upon her. We
understood that the world had come in between the sun and the moon and
obstructed the sun's rays. The same is true of the spiritual moon, the
church. In the first few centuries of this Christian day it shone with the
light and glory of God, but the time came when the "moon [church] ceased
to give her light," and all because, as we will learn, the world came
between it and the Sun (Christ).



Christian Power And Purity.


Christianity is a light in this world because of the greatness of its
power and the excellence of its purity. John, who is denominated the
forerunner of Jesus, or the heralding star of Christianity, said that "he
was not that Light, but was sent to bear witness of that Light. That was
the true Light, which lighteth every man that cometh into the world." John
1:8, 9. Of whom speaketh the prophet then? The Son of God will answer this
question in these words: "I am the light of the world: he that followeth
me shall not walk in darkness, but shall have the light of life." John
8:12. Jesus was the light of the world because of his power and purity.
All power was given unto him in heaven and in earth. Mat. 28:18.

He was holy, harmless and undefiled. Heb. 7:26. The Lord Jesus lived a
pure and holy life. "He did no sin, neither was guile found in his mouth."
He had power to open the blind eyes, to unstop the deaf ears, to loose the
dumb tongue, to make the lame man leap as a hart, and to heal all manner
of diseases, and to raise the dead. There is no sin in heaven; there is no
sickness there. He brought the light of heaven to this world in displaying
his power over sin and disease. Glory to his name!

We wish to impress this fact upon the reader's mind that he was a light
because of his purity and power, and because he was the "Truth." And now
if you will but believe it, that is the true light of Christianity. The
Lord Jesus was only a visitant. His stay on earth was transient. He came
from heaven, and heaven soon again received him. Referring to his
departure he said to his disciples: "Yet a little while is the light with
you. Walk while ye have the light; ... while ye have light, believe in the
light, that ye may be the children of light." John 12:35, 36.

Again he says, "As long as I am in the world, I am the light of the
world." John 9:5. We learn the sad story of his crucifixion, then the glad
news of his resurrection, and then his ascension in a cloud to the glory,
from whence he came. Is the light of Christianity gone from the world? Is
this world left again in darkness? No; thank God! Jesus now says to his
devoted followers: "Ye are the light of the world. A city that is set on a
hill can not be hid." Mat. 5:14. It is the "city of Zion, the perfection
of beauty," out of which God doth shine. "The glory of God is risen upon
her." Jesus told them to believe in the light while they had the light,
that they might be the children of light. Paul, in exhorting Christians to
a holy life, said: "That ye may be blameless and harmless, the sons of
God, without rebuke, in the midst of a crooked and perverse nation, among
whom ye shine as lights in the world." Phil. 2:15. "For ye were sometimes
darkness, but now are ye light in the Lord: walk as children of light."
Eph. 5:8. "Ye are all the children of light, and the children of the day:
we are not of the night, nor of darkness." 1 Thes. 5:5.

This is the spiritual moon reflecting the light of the Sun. It is "God
that shineth in thee." They are "light in the Lord," and they are
commanded to "let their light shine, that God might be glorified." This is
beautiful. Oh, what a privilege


    To be a vessel transparent,
      Clear as the crystal sea,
    Letting the glorious light of heaven
      Brilliantly shine through thee.


Beloved saints, take heed that there be not one spot in thee to obstruct
the light of God. "Let it shine." Submissively place thyself in the
crucible and there be polished and refined and purged and cleansed until
thou art "purer than snow, and whiter than milk, and more ruddy than
rubies."

How can the Lord now, since his ascension, shine through his church? The
Scriptures make this very plain. Jesus told his own that he would not long
be with them, but said, "I will pray the Father, and he shall give you
another Comforter, that he may abide with you forever; even the Spirit of
truth; whom the world can not receive, because it seeth him not, neither
knoweth him: but ye know him for he dwelleth with you, and shall be in
you. I will not leave you comfortless: I will come to you." John 14:16-18.

In verse twenty-six he tells us the Comforter is the Holy Ghost. In the
second chapter of Acts we have the account of the Holy Spirit's coming. If
you will again look over the quotation from John 14:16-18 you will notice
he uses "Comforter" and "I" interchangeably. He will give you another
Comforter. "I will not leave you comfortless: I will come to you." The
Holy Spirit's coming on Pentecost was Christ in another personage. Christ
in the Spirit has now come to dwell in the midst of his people, and to be
a light in them. Jesus was here in the body on a mission of mercy. He
tasted death for every man. He comes again in the Spirit to "reprove the
world of righteousness, of sin, and of judgment." In Heb. 10:5 Jesus says,
"A body hast thou prepared me." A body in which to offer a sacrifice for
the sins of the world. He now has a body in which he dwells in the Spirit.
Christians are "a holy temple in the Lord, in whom they are builded
together for a habitation of God through the Spirit." Thus God inhabits
his people, "dwells in them, and walks in them." The church of God is now
the body of Christ. He is the "head over all things to the church, which
is his body." Eph. 1:22, 23; see also Col. 1:18.

In speaking of saints in 1 Cor. 12:27 the apostle says, "Now ye are the
body of Christ and members in particular." He was the light of the world
in his incarnation, and now the church, his body, is the light of the
world. Incarnate he was a light because of his purity and power, and he
lives the same pure life and manifests the same marvelous power in his
body, the church, as when here in his personal ministry. He healed the
sick, cast out devils, opened blinded eyes, unstopped deaf ears, and
raised the dead. After the Holy Spirit's coming he performs the same
wondrous works in his body, the church. Through the apostle Peter he
healed a lame man, restored to life a dead woman, etc. He is "the very
same Jesus." When he was here in the flesh he could be seen and his
marvelous works witnessed by the natural eye. The Holy Spirit is
imperceptible to the natural eye, and therefore can only reveal himself to
the world as he works in the midst of his people. It is thus that
Christians reflect the light of Christ.

In the sixteenth of Mark the Lord commanded his disciples to go "into all
the world, and preach the gospel to every creature. He that believeth and
is baptized shall be saved; but he that believeth not shall be damned. And
these signs shall follow them that believe; in my name shall they cast out
devils; they shall speak with new tongues; they shall take up serpents;
and if they drink any deadly thing, it shall not hurt them; they shall lay
hands on the sick, and they shall recover. So then after the Lord had
spoken unto them, he was received up into heaven, and sat on the right
hand of God." Ver. 15-19.

In verse nineteen it is said the Lord was received up into heaven and sat
on the right hand of God. In verse twenty it is said, "They [the
disciples] went forth and preached everywhere, the Lord working with them,
and confirming the word with signs following." The Lord worked with them;
then he must have returned. He did in the manner we have told you. He
returned to be a light in the midst of his people by confirming the truth
wherever it is lifted up. He did do it, and he now does it. God bears
witness to his truth, both with signs and wonders, and divers miracles,
and gifts of the Holy Ghost. Heb. 2:4. For Christianity to be a light
there must be the performance of signs and wonders and divers miracles.
Such is true Christianity, and such is her light, a queen swaying her
scepter over the works of Satan, setting at liberty the captives, breaking
the bands of Satan asunder, healing the diseased, and scattering peace and
bright hopes in the hearts of men. Glory to God forevermore!



The Beauties Of Christian Character.


Not only does the Lord dwell in the midst of his people to perform deeds
and signs of wonder, but he dwells in them in all the beauty of his
holiness. In their hearts he rules a "King of peace" and purity. Those in
whom he dwells "walk even as he walked," and "as he is, so are they in
this world."

A certain writer speaks thus of the beauties of Christian character: "Live
as we may, age dims the luster of the eye, and pales the flush of the
cheek, while infirmity mars the human form divine. But while this is true,
dim as the eye is, pallid and sunken as may be the face of beauty, frail
and feeble that once strong, erect and symmetrical form, the immortal
soul, just fledging its wings for heaven, may look out through those faded
windows, as beautiful as a dewdrop on a summer's morning, as melting as
the tears that glisten in affection's eye, by growing kindly, by
cultivating sympathy with all mankind, by cherishing forbearance toward
the follies and fribbles of our race, and feeding day by day on that love
of God and man which lifts us from the brute and makes us akin to angels."

Christian character is the same whether it be in Christians or in Christ.
The character of the Savior is also the character of those in whom he
dwells. Their nature is the same, and their outward life is the same. This
is what is meant when it is said: "We should walk even as he walked." For
the clear proof of these few assertions we will arrange in parallel
columns a few texts of Scripture describing the character of Jesus and a
few describing the character of Christians, and we will find that not
anything more is said of the Savior with respect to a holy life than is
said of his devoted followers.

Character Of Christ.                  Character Of Christians.

Lovely.

"His mouth is most sweet: yea, he     "Behold, thou art fair, my love;
is altogether lovely." S. of Sol.     behold, thou art fair; ... thou art
5:16.                                 all fair, my love; there is no spot
                                      in thee." S. of Sol. 4:1, 7.

Lowly.

"Take my yoke upon you, and learn     "Better it is to be of a humble
of me; for I am meek and lowly in     spirit with the lowly, than to
heart." Mat. 11:29.                   divide the spoil with the proud."
                                      Prov. 16:19.

Obedient.

"For as by one man's disobedience     "Wherefore gird up the loins of
many were made sinners, so by the     your mind, be sober, and hope to
obedience of one shall many be made   the end for the grace that is to be
righteous." Rom. 5:19.                brought unto you at the revelation
                                      of Jesus Christ; as obedient
                                      children." 1 Pet 1:13, 14.

Compassionate.

"But when he saw the multitudes, he   "Finally, be ye all of one mind,
was moved with compassion on them,    having compassion one of another,
because they fainted and were         love as brethren, be pitiful, be
scattered abroad as sheep having no   courteous." 1 Pet. 3:8.
shepherd." Mat. 9:36.

Faithfulness.

"Faithful is he that calleth you,     "And the things that thou hast
who also will do it." 1 Thes. 5:24.   heard of me among many witnesses,
                                      the same commit thou to faithful
                                      men, who shall be able to teach
                                      others also." 2 Tim. 2:2.

Forbearance.

"Whom God hath set forth to be a      "Forbearing one another, and
propitiation through faith in his     forgiving one another." Col. 3:13.
blood, to declare his righteousness
for the remission of sins that are
past, through the forbearance of
God." Rom. 3:25.

Meekness.

"Take my yoke upon you, and learn     "But let it be the hidden man of
of me; for I am meek and lowly in     the heart, in that which is not
heart." Mat. 11:29.                   corruptible, even the ornament of a
                                      meek and quiet spirit, which is in
                                      the sight of God of great price." 1
                                      Pet. 3:4.

Long-Suffering.

"And account that the                 "With all lowliness and meekness,
long-suffering of our Lord is         with long-suffering, forbearing one
salvation." 2 Pet. 3:15.              another in love." Eph. 4:2.

Humbleness.

"And being found in fashion as a      "Likewise, ye younger, submit
man, he humbled himself, and became   yourselves unto the elder. Yea, all
obedient unto death, even the death   of you be subject one to another,
of the cross." Phil 2:8.              and be clothed with humility: for
                                      God resisteth the proud, and giveth
                                      grace to the humble." 1 Pet. 5:5.

Spotlessness.

"But with the precious blood of       "Pure religion and undefiled before
Christ, as of a lamb without          God and the Father is this, To
blemish and without spot." 1 Pet.     visit the fatherless and widows in
1:19.                                 their affliction, and to keep
                                      himself unspotted from the world."
                                      Jas. 1:27.

Mercifulness.

"The Lord is merciful and gracious,   "Blessed are the merciful: for they
slow to anger, and plenteous in       shall obtain mercy." Mat. 5:7.
mercy." Psa. 103:8.

Harmlessness.

"For such an high priest became us,   "That ye may be blameless and
who is holy, harmless, undefiled,     harmless, the sons of God, without
separate from sinners, and made       rebuke, in the midst of a crooked
higher than the heavens." Heb.        and perverse nation, among whom ye
7:26.                                 shine as lights in the world."
                                      Phil. 2:15.

Guilelessness.

"Who did no sin, neither was guile    "Jesus saw Nathanael coming to him,
found in his mouth." 1 Pet. 2:22.     and saith of him, Behold an
                                      Israelite indeed, in whom is no
                                      guile!" John 1:47.

Sinlessness.

"For we have not an high priest       "Whosoever is born of God doth not
which can not be touched with the     commit sin; for his seed remaineth
feeling of our infirmities; but was   in him: and he can not sin, because
in all points tempted like as we      he is born of God." 1 John 3:9.
are, yet without sin." Heb. 4:15.

Thus we could go on to a much greater length, showing by the Scriptures
that the character of a Christian, or his nature or life is the same as
the life or character of Christ. Christianity is Christ in us. The life of
a true Christian is one of great beauty. It is a light in this world. It
is far above the ways of sin and worldliness. It is the Christ-life in
man. The self-life of man has ceased, is crucified; nevertheless he lives,
yet not he, but it is Christ that liveth in him. The Christian life is
inspiring, ennobling, clothed in humility. It points the way to Christ and
heaven. It is a brilliant ornament, which in the sight of God is of great
price. God places great value upon a Christian life. It is worth more than
ten thousand worlds. Is it not a shame that it is trifled with as it is?
Thousands are taking the name of Christian, when it is impossible to
distinguish them from the world; they emit not one ray of light.

Esthetics is the science of the beautiful, and treats of the feelings
produced through the senses by objects of beauty. The most vile and
dishonest admire honesty in others; thus gentleness, kindness, meekness,
produce pleasant feelings and are called beautiful. God is the source of
meekness, gentleness, and love. He is the source of the beautiful.
Christianity is God in man, exhibiting his beauty. "Lord, let thy beauty
be upon us." The dewdrop sparkles like a diamond as the sun's rays fall
upon it. The life of man sparkles with an unsurpassed beauty as the rays
of light and salvation fall upon it from the throne. As we behold the
beauty of God assimilated into the life of man and thus revealed we think
what a pity that all in the world are not Christians.


    Christian, oh, may thy tribe increase,
    Thy light and glory ne'er decrease;
    Shine on and magnify the Word,
    And point the world to Christ and God.




Chapter II. The Holy Scriptures.


We have said before that Christianity is in perfect accord with the Bible.
The Word of God reveals Christianity to us. It is an infallible expression
of its doctrines and duties. Jesus is the way to everlasting rest; the
Bible is the guide. Some one has said, "Both are equally certain, equally
divine. Let us be thankful for such unspeakable gifts. Next to the mercy
of a Savior, able and ready to save to the uttermost all who come unto God
by him, is the book of inspiration of God, which as a lamp to our feet,
and a light to our path, conducts us to such a Friend, and teaches us the
way of salvation."

The Word of God is a lamp and a light to guide to everlasting bliss, "The
entrance of thy word giveth light." The word is written in the Christian's
heart. In his conduct he adorns the doctrine of God our Savior and thus
reveals the light of the gospel. Christianity is therefore a light,
because it is a product of the truth. We can understand at once then that
anything that is in opposition to the Scriptures can not be a light. The
nearer the life accords with the whole truth the greater the light. The
Scriptures contain all that is necessary for the formation of a perfect
Christian. Whosoever submits heart and life to the Word of God and walks
in obedience to its commands will be transformed into the glorious image
of the Son of God and made ready for that better land. The apostle says,
"All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness:
that the man of God may be perfect [a perfect Christian], thoroughly
furnished unto all good works." 2 Tim. 3:16, 17.

Tradition is unnecessary for the production of a true Christian character.
The Scriptures contain all the doctrine, reproof, correction and
instruction needful. The Scriptures have but one true interpreter, and but
one interpretation. All who rightly understand the Bible understand it
alike. We are aware this is contrary to much of the present day teaching.
Many are now saying that "we can not understand the Word of God the same,
therefore just as we understand it so it is unto us." This is very loose
and robs the "two-edged sword" of all its sharpness and power. It leaves
man to interpret it in a manner that will not condemn his sinful life. A
class of grammar students, if allowed to analyze sentences and parse words
each according to his understanding, would never become perfect
grammarians. One may parse a word as a "verb," another the same word as an
"adverb," another as a "participle," and if each were right according to
his understanding, how could we have any fixed rules of grammar? All would
be confusion and no one would know what is proper speech. Students to
become efficient scholars must understand mathematics, astronomy, botany,
etc., alike. Every volume written by man if understood rightly must be
understood alike by all.

To allow every man his own private interpretation of Scripture, or every
religious society its interpretation is to admit of no certain, no fixed
rules governing a Christian life. We can illustrate it better in this way.
A certain rich man has a number of circulars printed. These circulars he
distributes among the poor of a certain neighborhood. On these circulars
he tells them that at the end of twelve months he will give one thousand
dollars to each one complying with the conditions given below. The
conditions are these: You must not steal. "Lie not one to another." Do not
render evil for evil. Love your enemies, and pray for those who
despitefully use you. "If thine enemy hunger, feed him; and if he thirst,
give him drink." "Speak evil of no man." "Return good for evil." "As ye
would that others should do to you, do ye even so to them." If a man smite
you upon the right cheek, turn to him the other also. Prefer others before
yourself. "Do all things without murmuring." Do not wear gold or pearls or
costly array. Pray when you are afflicted. Do not jest or talk foolishly,
but have a sound speech. Greet one another with a kiss. Wash one another's
feet. You must all speak the same thing. You must be of one mind. If ye do
these things you shall receive the inheritance, but he that offends in one
is guilty of all.

Now who of a sound mind could not understand as plain and simple language
as this? But suppose one man or woman does not want to lay off their gold
and pearls, so they decide he meant that for women of ancient times and
not for us. Another thinks the command to greet with a kiss means to shake
hands. Another thinks to visit my neighbor when he is sick is washing his
feet. To pray when we are afflicted is meant for the people of olden time.
One man whose heart is full of hatred against a neighbor decides no man
can love his enemy, therefore this command does not mean what it says, so
he will go on hating his enemy, but expects to get his inheritance. One
man decides one command means one thing, another that it means something
else, each one making each command to mean that which is most pleasing to
do. Who would receive the one thousand dollars at the time appointed? You
can at once see the folly of their entertaining hopes of receiving the
inheritance.

Thousands are thus treating the Word of God, saying this and that
commandment does not mean what it says, but means thus and so, or, it was
for a people of some other time, etc. At this present day there are many
who are taking the traditions of men and customs of some religious society
for their rule of life and duty.

Recently while passing through a strange part of the country we stopped at
a farmhouse to inquire our way. It became convenient to tell the lady, who
came to answer our inquiry, that we had come into her neighborhood to hold
a few religious meetings. She invited us into her house to see her four
weeks' old baby which was sick. While talking with her she said that she
became afraid that her child was going to die, so she sent for the
minister and had it christened. I asked her if she believed that if the
babe had died without being christened that it would have gone to hell.
"No," she said, "I do not believe that, but I believe that it would have
gone to heaven." I then asked her, Do you not believe that if your little
child lives that it will go into sin and some day will have to repent and
be converted in order to get to heaven just the same as if it never had
been christened? She said that she believed it would. I then asked her
what good the christening had done her child. She answered, "I do not
know." I then asked her to give me one commandment in the Bible obligating
her to christen her child. She said, "I know of none." I then asked her
why she had her babe christened. She said, "Because most all the people do
around here."

She like thousands of others was taking the custom of the neighborhood, or
religious order, and never searched the Scriptures to know what are the
commandments of God. We need to be doers only of the Word of God. "Not
every one that saith, Lord, Lord, shall enter into the kingdom of heaven;
but he that doeth the will of my Father which is in heaven." The God of
heaven has given laws and fixed rules and recorded them in the Holy
Scriptures to govern our daily life. These laws we are positively
commanded to obey. To disobey is a sin. 1 John 3:4. Sinners do not go to
heaven. There is not one text in the whole Bible encouraging us to hope of
going to heaven if we are knowingly disobeying any commandment of God. In
this present day a mighty concourse of people are passing on down the way
to an eternity, professing to be children of God, but living careless and
negligent, doing many things they should not do, and failing to do a great
many things they should do.

This greatly reminds me of the way the people regarded a certain stock law
that was passed by the legislature of our district in my boyhood days.
This law forbade the running at large of cattle, hogs, sheep, etc. Now
there was in our neighborhood much of what was called "commons." It was
unfenced land, and was used as a common pasture land for all. Consequently
the enacting of such a law was obnoxious to nearly all of the citizens of
this neighborhood, and it was almost unanimously violated; and because it
was violated by so many it was never enforced. Cattle, sheep, and hogs
continued to run at large the same as if there was no law prohibiting the
same. After a time most people had forgotten there was such a law.

The same is true respecting the Word of God. People have gone on in their
own ways, violating those holy laws until many are doing things, and do
not know there is a law of God forbidding it. God's laws are not held in
the high esteem they should be. They are his power unto salvation to all
that believe. They are able to save the soul. They are to be kept in
remembrance, to be kept in the heart, to be obeyed. They are to search, to
meditate upon, to trust in, to rejoice in, to delight in, to taste, to
long after, to stand in awe of, to esteem as a light, and to be let dwell
richly within us. It is the Word of God that shall judge us in that great
judgment-day. They that love God and keep his words, "against such there
is no law;" consequently they will "have boldness in that day." God's law
is eternal; it shall never pass away. The Lord Jesus says, "Heaven and
earth shall pass away, but my words shall never pass away." "The word of
God which liveth and abideth forever." 1 Pet. 1:23.


    The earth and all that therein is shall pass away,
    But God's pure Word shall live and stand for aye and aye:
    Man runs his race of life, then, passing from the scene,
    Returns to dust, and is as though he ne'er had been--
    This is not spoken of the inner man, the soul--
    This, says the Word, shall live while ceaseless ages roll.
    The city with its walls and towers of granite stone,
    Shall be to dissolution brought by rain and sun;
    The ships which round the world on crested wave have flown.
    Go down amid the storm, and never more are known;
    The daring mountain peak, all covered o'er with snow,
    Shall mid terrific blast descend to depths below;
    The proud empire whose scepter sways o'er land and sea,
    Shall fall and pass away ere dawns eternity;
    And haughty finite sovereign power no more shall be,
    The stars in firmament above shall quit their place;
    The waning moon shall cease her still nocturnal race,
    And earth no more sail through immensity of space.
    Because of sin all these shall pass fore'er away,
    Shall melt with fervent heat in that avenging day,
    But God's pure Word shall live and stand for aye and aye.




Chapter III. Sin.


The time was when there was no sin in this world. At that time it was an
Eden. By man transgressing God's holy law sin entered this world.
"Wherefore, as by one man sin entered into the world, and death by sin;
and so death passed upon all men, for that all have sinned." Rom. 5:12.
This is the origin of sin in this world and the awful consequence. God's
design was that his creation be sinless and pure, but by disobedience sin
has marred the scene of God's creative purity. The following texts will
acquaint the reader with the characteristics or nature of sin.

1. _Sin is defiling._ "There is a generation that are pure in their own
eyes, and yet is not washed from their filthiness." Prov. 30:12. "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. Here we see the
defiling nature of sin. It stains the soul as with scarlet. White is the
emblem of purity. The pure soul is spoken of as being clothed in "fine
linen, clean and white." Sin stains those robes with crimson, or scarlet
spots. Though you wash with niter, or with much soap, those deep-dyed
marks of iniquity can not be thus cleansed away.

2. _Sin is deceiving._ "But exhort one another daily, while it is called
to-day; lest any of you be hardened through the deceitfulness of sin."
Heb. 3:13. One sin has opened the gate or way to many more. There is a
kind of opiate power in sin that renders its victim unconscious of its
awful magnitude, thus its deceitfulness.

3. _Sin is reproachful._ "Righteousness exalteth a nation: but sin is a
reproach to any people." Prov. 14:34. We can not enable you to see that
sin is a reproach in any better way than by placing two pictures before
you. One picture is that of a community where all the citizens, old and
young, love and fear God. They live together in peace and love; there are
no quarrelings or contentions, envyings or unkindnesses among neighbors,
neither in home life. There is no stealing, lying, cheating, swearing,
drunkenness, fightings, backbitings, vulgarisms, unholy revelries, etc.
Such manner of life exalts that community, and all good people are
desirous of making their homes there.

The second picture is that of a community where neighbors are quarreling,
hating and lawing with each other. In home life there are angry words and
bitter feelings and estrangements. There are lewd revelries and wanton
pleasures. There are stealings and lyings, cheatings, fightings,
swearings, drinking, chewing and smoking, slang phrases, etc. Such is a
reproach, and thus we learn how righteousness exalts a nation and sin
becomes a reproach to any people.

4. _Sin gives death its horror._ "The sting of death is sin." 1 Cor.
15:56. Many a thing in this world carries a sting by which it inflicts
pain. Death and the thoughts of death are painful and cause a shudder and
fear because death has a sting. It is sin.

5. _Sin excludes the soul from heaven._ "Then said Jesus again unto them,
I go my way, and ye shall seek me, and shall die in your sins: whither I
go, ye can not come." John 8:21. Heaven is a pure and holy place. No sin
will ever enter there. If we die in our sins heaven is lost unto us
forever.



What Is Sin?


Many people have become confused concerning a sinless life because they
did not understand what sin was. A temptation or trial is not a sin, but
it is the yielding to temptation that is a sin. "All unrighteousness is
sin." 1 John 5:17. All that is wrong is sinful. There are but few people
that will not confess that we should live right in this world. To live
right in every way is the fruit of righteousness. James says, "Therefore
to him that knoweth to do good, and doeth it not, to him it is sin." 4:17.
To refuse to do a good thing known unto us when we have opportunity is
wrong and displeasing to God. Solomon says, "The thought of foolishness is
sin." "In a multitude of words there wanteth not sin." The apostle John
clearly and positively defines sin in these words: "Whosoever committeth
sin transgresseth also the law: for sin is the transgression of the law."
1 John 3:4.

To transgress or violate any known law of God is sin. This is clear and
comprehensive. For instance, a man knows it is wrong to steal, therefore
if he steals it is a sin. A man knows it is wrong to tell a falsehood,
therefore if he speaks falsely he commits a sin. A man knows it is wrong
to become intoxicated, and yet he does become so; he has violated a known
law of right and wrong, and has therefore committed a sin. Who is the man
of common sense that does not know it is wrong to lie, steal, swindle,
defraud, curse, drink, get angry and cross; to refuse to help a needy
neighbor when he can, to talk foolishly, to tell unseemly tales, to
backbite, slander, commit adultery, hold enmity against another, or to be
proud and vain, etc.?

All these, and many more, the Bible says are wrong, and man knows them to
be wrong; therefore to do them is a sin. Sin brings man into bondage. John
8:34. Man is unable to liberate himself from sin, but God has sent a
Deliverer. Praise his name! "If the Son therefore shall make you free, ye
shall be free indeed." John 8:36. Of this glorious deliverance we shall
speak in the following chapter.




Chapter IV. Salvation.


Salvation is the song that was to be sung by the redeemed in that day.
"Behold now is the day." Our salvation has come. "Glory to God in the
highest, and on earth, peace, good will toward men." Salvation means
deliverance. A prophecy concerning the Christ--our salvation--says: "He hath
sent me to bind up the broken-hearted, to proclaim liberty to the
captives, and the opening of the prison to them that are bound." Isa.
61:1. Christ our Savior came to deliver us from the prison-house of sin.

In the preceding chapter we learned that sin left its crimson and scarlet
stains upon the soul. Salvation cleanses the soul, removing the stains,
making it as white as snow. Washing in "niter and much soap" will not
prove effectual, but the blood of Jesus will remove every stain. Sin
reproaches, but the salvation of Jesus exalts. It lifts man up from the
coarse, degrading, shameful life of sin, and exalts him to integrity,
nobility, and purity. It removes the discontentments, uneasiness,
condemnations and fears, and brings joy, peace and rest. Salvation breaks
the strong fetters of sin and man rejoices in the beautiful light and
liberty of this gospel day. The scepter is wrested from the cruel tyrant,
sin, and righteousness in quietness and peace sways the scepter, and man
rejoices. Sin is dethroned and Christ is crowned King of glory, and his
triumphant reign is in the heart and life of man. Sin no longer has
dominion. Christ hath made us free.


    O God, thy vict'ries I extol
    With all the freedom of my soul.


Salvation removes the awful sting of death and allows man to approach the
last hour


    "Like one who wraps the drapery of his couch
    About him and lies down to pleasant dreams."



A Present Salvation.


"Behold, now is the accepted time; behold, now is the day of salvation." 2
Cor. 6:2. The present dispensation, or gospel day, is the salvation age.
It is the accepted time, or the time which God has accepted for the
salvation of man. That there is another dispensation of time beyond this
present Christian era in which man can be saved is Satan's falsehood to
cause man to neglect salvation in this "accepted time," beyond which he
knows there is no escape. "How shall we escape if we neglect so great
salvation?" "To-day if ye will hear his voice harden not your hearts."

The apostle Paul says, "The grace of God that bringeth salvation hath
appeared to all men." Titus 2:11. It "hath appeared." This is the time
when salvation has appeared unto all men, and all men must accept it in
this time or lose it forever. In Titus 3:5, Eph. 2:5, Rom. 6:22, Jude 1, 1
Cor. 1:2, and many other texts, salvation is spoken of as having been
received. Beyond controversy salvation is a present attainment.



Salvation By Grace And Not By Works.


Salvation from sin is by the grace of God. The word "grace" is defined by
lexicographers as favor or mercy. Grace is a characteristic in the nature
of God which offers mercy or favor though wholly unmerited by the
recipient. Man is an offender against God. Through repentance he finds
favor or grace in God's sight without any worthiness, excellence or
meritoriousness in himself, but because of the merciful nature of the
Lord. "For by grace are ye saved through faith." Eph. 2:8. "By grace ye
are saved." Ver. 5. "Who hath saved us, and called us with a holy calling,
not according to our works, but according to his own purpose and grace,
which was given us in Christ Jesus before the world began." 2 Tim. 1:9.
"Being justified freely by his grace." Rom. 3:24.

If man could attain to salvation by works, then he could plead his own
merits; but we are taught that we can only plead the mercy of God. The
apostle says that salvation is "not of works, lest any man should boast."
Eph. 2:9. If it were by works man would have some cause for boasting; but
because it is wholly by grace, he has nothing of self in which to boast.
Again he says, "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." Titus 3:5.



Salvation Perfect.


There is no weakness nor incompleteness in God's salvation. It saves to
"the uttermost." Heb. 7:25. Salvation is so complete that man requires no
additional cleansing or purifying to fit him for heaven.

The salvation to which the apostle had attained made him "ready to be
offered." There is no cleansing beyond the gates of death, but in this
life we are commanded to make ready. "Though your sins be as scarlet, they
shall be as white as snow." This text proves the efficacy of the blood or
the completeness of salvation.

Also the following texts magnify the preciousness and perfectness of
redemption: "Then will I sprinkle clean water upon you, and ye shall be
clean: from all your filthiness, and from all your idols, will I cleanse
you." Ezek. 36:25. "Purge me with hyssop, and I shall be clean: wash me,
and I shall be whiter than snow." Psa. 51:7. "Ye are complete in him."
Col. 2:10. "The blood of Jesus Christ his Son cleanseth us from all sin."
1 John 1:7. "If we confess our sins, he is faithful and just to forgive us
our sins and to cleanse us from all unrighteousness." 1 John 1:9. It is
sin that excludes us from heaven. It is salvation that saves us from sin,
therefore we, when saved, are ready for that better land.



Future Salvation.


There are a few texts of Scripture which teach a salvation yet in the
future. "And ye shall be hated of all men for my name's sake: but he that
endureth to the end shall be saved." Mat. 10:22. "Wherefore, my beloved,
as ye have always obeyed, not as in my presence only, but now much more in
my absence, work out your own salvation with fear and trembling." Phil.
2:12. These texts do not prove that there is no salvation only at the end
of human life, else what could be the meaning of the many texts that speak
of a present salvation? These two texts are very easily harmonized with
those teaching a present experience of saving grace.

As long as we are in this world it is possible for us to lose our
salvation. Though we are now saved from sin by grace it is possible for us
to be overtaken in some way and lose this experience. As long as we are
here we must endure temptation. But if we endure unto the end when this
mortality puts on immortality we pass beyond the possibility of losing
salvation, hence, we are saved eternally. By resisting temptation, by
praying and watching, we "work out our salvation." The time comes when
there are no more temptations to resist, and we are safe and saved
forever.

I am saved now from all sin, but to keep this experience I must watch,
pray, work, resist and endure unto the end of my life, and then my
salvation receives the seal of eternity--saved in glory forever. Amen.



Wonders Of Salvation.


    When man the wonders of creation
    Beholds in deepest contemplation,
    Adores not the Almighty One,
    Must have indeed a heart of stone.

    Thou mortal! seest not the sun
    His daily course so proudly run?
    The moon in her nocturnal race,
    With sweet and tender, smiling face?
    The stars in pale but beauteous light,
    Twinkling, shining all the night?
    Stupendous ocean, wild and free,
    Bold image of eternity?
    The mountain cliff that checks the storm,
    And sheds its tears on valley farm?
    Poor soul twice dead indeed must be,
    And plucked up like uprooted tree,
    Or dulled by sensuality,
    Or lured by prodigality,
    Which does not bound with admiration,
    Or feel a warmth of true devotion
    Upon beholding this creation.

    All nature smiling sweet and tender,
    Sun, moon and stars in wondrous splendor,
    And mortal man, a bit of sod,
    Reveals the handiwork of God.
    Howe'er there is one work divine,
    Excels all others of my rhyme,
    The making of a world like this,
    Sent circling through so vast a space;
    Bright worlds above in glory streaming,
    Can not compare with this remaining.
    It claims all Heaven's admiration,
    It moves all Hell to disputation,
    Excels the glorious translation
    Of Enoch from his brief probation
    To higher plane of situation.
    All that's been done in whole creation
    Is naught, compared with man's salvation;
    Saved from the scarlet stains of sin,
    By power of God been born again;
    Then by the Holy Spirit's power
    Made pure in instantaneous hour.

    Oh, new and wonderful creation,
    Exceeds by far the old formation;
    Sun, moon and stars and mountain's plane,
    The dark and deep blue ocean's main,
    Do not God's power so much display
    As when he takes man's sins away.
    Old things are gone, all things are new,
    All heaven by faith is now in view;
    And peace, sweet peace fills all the soul,
    And rest, though stormy billows roll;
    Such is man's happy situation
    In this most wonderful salvation.




Chapter V. The Way From Sin To Perfect Salvation.


We have learned that sin entered this world and that all mankind have
sinned. We have also learned that Jesus came to save man from his sins.
Now the question may arise in the mind of some, what must I do to be
saved? We hope in this chapter to quote such scriptures as will plainly
teach you the way of salvation, or how to be fully saved, and also the
scriptures describing each experience.



Repentance.


The first step for the sinner is to repent. When on Pentecost men were
pricked in their hearts and cried, "What shall we do?" Peter answered,
"Repent." It is in accordance with God's plan of redemption, also with
nature and reason, that man should repent of his sins in order to receive
pardon. Repentance was the theme on which John preached in the wilderness
of Judea. It seems also to have been the first subject on which the Lord
preached. Mark 1:15. It is the will of God that men should repent of their
sins. "The Lord is not slack concerning his promise, as some men count
slackness; but is long-suffering to usward, not willing that any should
perish, but that all should come to repentance." 2 Pet. 3:9. It is here
implied if man does not repent he shall perish. Jesus says, "Except ye
repent, ye shall all likewise perish," even as did those whose blood
Pilate mingled with their sacrifices, and those eighteen on whom the tower
of Siloam fell.

The first round in the ladder that reaches to eternal rest is repentance.
If man never takes this step upon the way he can never reach that happy
end. Because repentance includes so much, many men would gladly overstep
this first round and begin their Christian life on some round higher up.
This they can not do; they must take this first step, or perish. And
should they strive to climb up some other way they are dishonest, and the
Savior calls them "thieves and robbers."

When the Pharisees and Sadducees came to the baptism of John he said unto
them, "Bring forth therefore fruits meet for repentance." Mat. 3:8. There
are fruits of repentance. The tree is known by its fruits. When man really
repents of his sins, by his fruits or manner of life it will be made
known. One of the fruits of repentance is sorrow. We might have said that
repentance is sorrow, for "godly sorrow worketh repentance to salvation
not to be repented of; but the sorrow of the world worketh death."

A well known politician became an embezzler of the county fund, and was
sentenced to a few years in the state's prison. After having received his
sentence he, in the sheriff's charge, passed out of the court-room, and
with tears flowing from his eyes said, "My reputation is gone forever."
That was a sorrow of the world and is not the way to salvation. Had the
tears been flowing because he had sinned against God, who loved him, it
would have been sorrow that "worketh repentance."

The apostle says in 2 Cor. 7:11, "Behold this self-same thing, that ye
sorrowed after a godly sort, what carefulness it wrought in you, yea, what
clearing of yourselves, yea, what indignation, yea, what fear, yea, what
vehement desire, yea, what zeal, yea, what revenge!" These are the fruits
of repentance. The first here mentioned is "carefulness." The impenitent
lives a reckless, careless life; but a watchfulness comes into the heart
of the penitent. He becomes mindful of his acts and carefully avoids the
ways of sin. He turns away from sin. Oh, what carefulness it works in him.
He complies with the commandment of God, "Let the wicked forsake his way."
The marginal reading of Mat. 3:8 is "bring forth fruit answerable to the
amendment of life." The penitent carefully turns away from sin, and there
is therefore an amendment of life.

The second fruit of repentance mentioned in 2 Cor. 7:11 is "clearing of
yourselves." Men usually in their sinful life do many a wrong deed. When
they have a godly sorrow they are very willing to do all they can to
"clear away," or right the wrongs they have done. For instance, a man has
in conversation with one neighbor spoken evil of another neighbor and
injured his character. When he repents of his sins he will acknowledge to
his neighbor that he spoke falsely, and will do what he can to repair the
injury he has done. Debts he has long neglected he will pay when he
repents of his sins, if it is possible. Wherein he has stolen or defrauded
in any way he will restore as far as he is able. Zacchaeus, when he came
down from the sycamore tree, had a penitent heart, and said: "The half of
my goods I give to the poor; and if I have taken anything from any man by
false accusation, I restore him fourfold." Luke 19:8. God does not command
a fourfold restoration, but he does demand a restoring of an equal amount
of what has been taken. If the penitent is unable to do this he can, no
doubt, make confession, and promise to restore as soon as possible.

It is very consistent and reasonable that God makes such demands of the
penitent. No man can rightly object to such requirements. It establishes
confidence in the hearts of unbelievers. They see a beauty in the
Christian religion. It not only saves a man from doing wrong deeds in his
future life, but calls upon him to repair as far as possible the wrongs
and injuries he has done in his past life. In talking about two of the
leading members of a certain religious denomination an unbeliever recently
remarked: "If these men would pay me what they owe me I would have more
confidence in Christianity." We saw then how consistent it was that God
requires man to correct his past life as far as he can. It forces
confidence in the hearts of the unsaved and gains their attention. This is
the "clearing of yourselves."

The penitent gladly turns away or forsakes his evil ways. He abhors sin.
Ah, what "vehement desire" to be free; what zeal! He gladly does all he
can to repair the injuries he has done. When he has defrauded man of money
he will confess it and restore it. When he has contracted debts and long
neglected them he will confess his negligence and strive to pay them.
Where he has misrepresented any one and thereby done him an injury he will
make confession. And wherein man has wronged him and he has hatred in his
heart against him, he will freely forgive. Jesus says, "If ye forgive not
men their trespasses, neither will your Father forgive your trespasses."
Mat. 6:15.

When the penitent has met all the requirements of the Scriptures, and
confesses all to God, he has promised to forgive him. "If we confess our
sins, he is faithful and just to forgive us our sins." 1 John 1:9. After
the forsaking of sins and the restitution of wrongs and the forgiveness of
injuries, and confession to God, there remains yet for man to



Believe.


A prison-keeper inquired of Paul and Silas: "Sirs, what must I do to be
saved?" And they said, "Believe on the Lord Jesus Christ and thou shalt be
saved." Acts 16:30, 31. At this point Satan has succeeded in confusing
many an honest soul. They have forsaken all to follow Jesus, but have not
that perfect confidence that God forgives and accepts them. Satan will
allow them to believe that God will save them in some future time, but
struggles hard to prevent their believing that Jesus saves them now. The
apostle says, "By grace are ye saved through faith." Eph. 2:8. "Whosoever
believeth that Jesus is the Christ is born of God." 1 John 5:1. "But as
many as received him, to them gave he power to become the sons of God,
even to them that believe on his name." John 1:12. "Therefore being
justified by faith, we have peace with God." Rom. 5:1. It is not by
enthusiasm or excitement that we are saved, but "by grace through faith."

Jesus on one occasion said, "Which of you intending to build a tower,
sitteth not down first, and counteth the cost, whether he have sufficient
to finish it." Luke 14:28. He uses this illustration to teach us the
manner in which we should come to him. The cost is "a death to sin and the
world." The prize is heaven and eternal glory. When you have carefully
counted the cost and deliberately decided in your soul to follow Jesus,
then believe on his name, "and thou shalt be saved."



Justification.


The term justification is used both in the Old Testament and the New.
There is a difference between the justification under the law and the
justification by grace. The one was obtained by the blood of animals and
the other by the blood of Jesus. Since we are writing upon the glorious
themes of the New Testament we shall say but little of the justification
by the sacrifices of animals.

Justification implies a forgiveness of sins. The sense of guilt resulting
from a transgression of God's law is removed. The justified therefore
experience a safety, a peace and rest. Fears and uncertainties are
banished, and the soul is filled with confidence and hope. "Therefore
being justified by faith we have peace with God." Rom. 5:1. Peace is the
natural result of justification. It is sin that destroys the happiness of
man. Before sin entered into this world man lived in a delightful Eden.
His heart was open and frank before God, and he rejoiced in his presence.
Sin brought a sense of shame and guilt, and he hid from the presence of
God. All men admire the innocency of childhood. The peaceful countenance
of an infant, its freedom from care, anxieties and unrest but remind us of
the peacefulness of pardon.

There was a justification by the law, but the law day has passed away. We
have come to the gospel day in which no flesh shall be justified by the
works of the law, but by "the faith of Jesus Christ." Gal. 2:16; 3:11. The
Bible promises nothing more in justification than a full pardon of all
transgression and restoration to childhood innocency. "And Jesus called a
little child unto him and set him in the midst of them and said, Verily I
say unto you, except ye be converted and become as little children, ye
shall not enter into the kingdom of heaven." Mat. 18:2, 3. A justified man
is as innocent and free from transgression as a little child. Is it not a
just cause of surprise that men will teach the forgiveness of sins
necessary to the experience of justification, and yet teach that the
justified commit sin? "O Consistency, thou art a jewel."

It occurs to our mind that if men would use consideration, mingled with
reason and judgment, they would see the inconsistency of the above
teaching. Should a man who had used abusive language to you come and
penitently ask your forgiveness, you would forgive, but that does not give
him liberty to continue his abuse. When the penitent comes to God he will
pardon, but this does not give him liberty to continue in sin. God created
man with an intelligence, a reason and common sense. The ravages of sin
have greatly impaired these qualities of the mind that believes that
justification necessitates a forgiveness of sins, yet the experience can
be retained while committing sin. A sound writer has said, "Common sense
is a quality of mind not so common as the words imply. Many claim it who
have no right to its possession. It is a high standard of mental worth.
The brain coin that bears its imprint has a par value wherever man is
governed by pure reason." No true Christian believes he can live in sin
and be a Christian. Even those who are governed by pure reason do not
believe such. By the blood of Jesus "all that believe are justified from
all things." Acts 13:39.



Regeneration.


Justification by grace through faith in Jesus does not end with a
forgiveness of past transgressions only, but includes the impartation of
the divine, or eternal life to the soul. The blood of animals offered for
sins in the Jewish economy was unable to impart this life to the offerer
of the sacrifice. Jesus says, "I am come that ye might have life."
"Whosoever believeth in him shall not perish, but have everlasting life."
"He that hath the Son hath life, and he that hath not the Son of God hath
not life." "God hath given to us eternal life, and this life is in his
Son."

The process by which man enters the natural life is termed a birth or
generation. The process by which man enters the spiritual life is
expressed by the words, "being born again," or "regeneration." With the
words "being born again" we naturally associate life. When Nicodemus heard
the words he thought the process of bringing into physical life was to be
repeated. The Savior told him, "That which is born of the flesh is flesh;
and that which is born of the Spirit is spirit." John 3:6. In life there
is activity and power. Not only are the transgressions forgiven, but by
regeneration life and power come into the soul, which gives man strength
to resist sin. The Israelite only hoped for a forgiveness of his past sin
through his offering. That beautiful hope of constant victory over sin was
not his to enjoy. He knew the power of sin and the weakness of his
offering; consequently he expected naught else but to offer his sacrifices
over and over, day by day, and year by year continually. He who to-day
comes to God pleading for forgiveness of his sins through the offering of
the eternal Son and expects to still continue in sin enjoys no better hope
than a Jew. He dishonors the great sacrifice of God's Son by counting it
no more than the sacrifice of animals.

In regeneration the holy, pure, divine life comes into the soul. Man
passes from "death unto life." The dominion of sin has come to an end. Sin
is dethroned and its kingdom destroyed. Regenerated man is crowned a king.
The royal robes of white enshroud him. The scepter of righteousness he
sways triumphantly and reigns a mighty conqueror, "a king and priest unto
God." Praise and honor to his name!

This new life within man's soul finds expression in a new life without.
Since the new life within is holy and pure the new life without is holy
and pure. "Make the inside of the cup and platter clean and the outside
will be clean also." The apostle John tells us the manner of life that
follows "being born again." "We know that whosoever is born of God sinneth
not, but he that is begotten of God keepeth himself, and that wicked one
toucheth him not." 1 John 5:18. "Whosoever is born of God doth not commit
sin, for his seed remaineth in him: and he can not sin, because he is born
of God." 1 John 3:9. This text does not teach the impossibility of
committing sin as some have supposed, but the impossibility of committing
sin and retaining the spiritual birth. In 1 John 2:29 we are clearly
taught that righteousness of life succeeds the regeneration of man. Sin
belongs only to Satan and sinners. It is not found in the life of God, nor
of the angels, nor of Christ, nor of the Christians.



Adoption.


The term "adoption" is a few times used in the New Testament. It is that
part of justification which places us in the family of God. In the
apostolic days the Romans were accustomed to adopting the children of some
other family into their own. The law on these occasions demanded a full
surrender of the child with all his possessions to his new governor or
father. The father received the child as an heir to all his possessions,
equal with his own children.

So we in justification give ourselves to God with all our talents and
possessions, and he receives us into his family, and we become joint-heirs
with his Son. This is true, and very precious because it is true. The
apostle in speaking of adoption says, "For ye have not received the spirit
of bondage again to fear; but ye have received the Spirit of adoption,
whereby we cry, Abba, Father." Rom. 8:15. We are here taught that it is in
adoption that we look upon God as our Father. We are taught the same in
Gal. 4:5, 6. By the Spirit of adoption we look unto God as our Father and
consider ourselves his own children. As members in the family of God we
yield ourselves unto his service and "our members as instruments of
righteousness unto him." This prohibits sin. To live impure, or to commit
more or less sin, and have the yoke of Christ upon us, or to be a
joint-heir with him is indeed very disparaging.



Conversion.


Since the word conversion is used in connection with justification we will
give it only brief notice. Jesus said, "Except ye be converted and become
as little children," etc. Peter said, "Repent and be converted."
Justification properly implies a pardon or forgiveness of our
transgressions or sins. Regeneration implies a bringing into the spiritual
life. Adoption implies the reception of the new-born child into the family
of God. Conversion, the turning about, or a change in life. Any one of
these terms include all the others. These are all accomplished in what is
known as the first work of grace, and is most frequently and properly
termed justification.



Sanctification.


Sanctification is one among the clear and positive doctrines of the New
Testament. Justification, regeneration, adoption, and conversion are terms
used to signify the same work of grace, or the same experience in the
Christian life. Sanctification has reference to a higher work of grace, or
higher life. It is an experience obtained subsequent to justification. The
Savior in praying to the Father for his disciples said: "Sanctify them
through thy truth: thy word is truth." John 17:17. Before making this
petition he told the Father of their separation from the world and of
their persecution by the world, which are certain evidences of
justification.

Sanctification is defined thus in Webster's Unabridged Dictionary:

1. Sanctification is the act of God's grace by which the affections of men
are purified or alienated from sin and the world and exalted to a supreme
love of God; also the state of being thus purified or sanctified. 2.
Sanctifier. One who sanctifies or makes holy, specially the Holy Ghost. 3.
Sanctify. To set apart to a holy or religious use; to make holy or free
from sin; to cleanse from moral corruption or pollution; to make holy.

Sanctification is the destruction of the body of sin or depraved nature.
The work of sanctification, or the sanctifying process, is expressed as a
cleansing or purging or refining. It is the restoration of the soul to its
original purity or holiness by the removing of the depraved nature
incurred by the transgression in Eden. We will conclude this subject by a
Bible lesson.

1. Sanctification is the will of God. "For this is the will of God, even
your sanctification." 1 Thes. 4:3.

2. Sanctification is effected by God. "And the very God of peace sanctify
you wholly; and I pray God your whole spirit and soul and body be
preserved blameless unto the coming of our Lord Jesus Christ." 1 Thes.
5:23. "Jude, the servant of Jesus Christ, and brother of James, to them
that are sanctified by God the Father, preserved in Jesus Christ, and
called." Jude 1.

3. Sanctification is effected by the Lord Jesus. "For both he that
sanctifieth and they who are sanctified are all of one: for which cause he
is not ashamed to call them brethren." Heb. 2:11.

4. Sanctification is effected by the Holy Spirit. "And such were some of
you: but ye are washed, but ye are sanctified, but ye are justified in the
name of the Lord Jesus, and by the Spirit of our God." 1 Cor. 6:11.

5. Sanctification is through the Word of God. "Sanctify them through thy
truth: thy word is truth." John 17:17.

6. Sanctification is through the atonement of Christ. "Wherefore Jesus
also, that he might sanctify the people with his own blood, suffered
without the gate." Heb. 13:12.

7. Sanctification is perfect salvation. "But we are bound to give thanks
alway to God for you, brethren beloved of the Lord, because God hath from
the beginning chosen you to salvation through sanctification of the Spirit
and belief of the truth." 2 Thes. 2:13.

8. Sanctification as a cleansing removes spots, wrinkles, and blemishes
from the church. "Husbands, love your wives, even as Christ also loved the
church, and gave himself for it; that he might sanctify and cleanse it
with the washing of water by the word, that he might present it to himself
a glorious church, not having spot, or wrinkle, or any such thing; but
that it should be holy and without blemish." Eph. 5:25-27.

9. Sanctification prepares men for the service of God. "But in a great
house there are not only vessels of gold and of silver, but also of wood
and of earth; and some to honor, and some to dishonor. If a man therefore
purge himself from these, he shall be a vessel unto honor, sanctified, and
meet for the Master's use, and prepared unto every good work." 2 Tim.
2:20, 21.

Because this text is very generally misunderstood we feel like giving an
explanation of it. It was long misunderstood by us. Only very recently the
Holy Spirit interpreted it to our heart. One evening we asked God to give
us an understanding of this difficult passage of Scripture, and the next
morning we fully understood it. It is very simple. In a great house there
are vessels of gold and silver, wood and earth, some to honor and some to
dishonor. This house represents man in his natural state. There are some
good traits of character in most every unregenerated man, and also some
evil traits. He has some honorable dispositions and some dishonorable.
Full salvation, which includes both justification and sanctification, will
save and purge him from every dishonorable inclination and evil trait of
character, and fit him for the Master's use. He will be used only to the
glory of God. All his fruits will be holy unto the Lord.

10. Sanctification prepares man for heaven. We have quoted from 1 Cor.
6:11. By reading the two preceding verses we learn that sanctification is
necessary to the entrance of heaven.



Holiness.


There is a sweet melody in the word "holiness." We associate it with
everything that is heavenly. It is frequently used synonymously with
sanctification, yet not always with all the forms of the word
sanctification. On the whole there is a slight difference in the meaning
of the two terms. Holiness is the consummation of the work of
sanctification. By transposing a few words in Heb. 12:14 we would have it
read, "Without holiness no man shall see the Lord." Holiness is here a
noun objective to the preposition without. In some translations this
sentence would read, "Without sanctification no man shall see the Lord."
Sanctification is here a noun, the object of the preposition without. As
nouns these words are used interchangeably.

In Jude, first verse, we have this sentence, "To them that are sanctified
by God the Father." The word "sanctified" is here used as a predicate
adjective, and describes the people addressed. It would not alter the
meaning of the text were we to translate it thus: "To them that are made
holy by God the Father." The word holy is here used as a predicate
adjective, and describes the people addressed. In the sentence, "Sanctify
them through thy truth" (John 17:17), the word "sanctify" is a verb,
denoting action, of which we have no form of the word holiness. The word
holiness can not be used as a verb. The word sanctification frequently
expresses action; the word holiness never. They are synonymous when they
express the pure state of man. Sanctification is the act that brings man
into a holy state, which is also the sanctified state. Sanctification may
be applied to the holy state, and also to the action that brings us into
that state. Since the word sanctification contains action it is positive
proof there is a cleansing in it.

Now we desire by a few Scriptural texts and a few suggestions to deepen
the reader's conception of the state of holiness. Everything in the realm
of Christianity, or the kingdom of God, from heaven to earth is holy. Let
us here give you a brief Bible lesson, kindly asking you to carefully read
each text.

1. God is holy. "In the year that king Uzziah died I saw also the Lord
sitting upon a throne, high and lifted up, and his train filled the
temple. Above it stood the seraphims: each one had six wings; with twain
he covered his face, and with twain he covered his feet, and with twain he
did fly. And one cried unto another, and said, Holy, holy, holy, is the
Lord of hosts: the whole earth is full of his glory." Isa. 6:1-3.

If the reader here obtains a just conception of the holy character of God
it will give him an understanding of the true nature of Christianity and
the manner of life of a Christian. A gentleman once asked me if it was
wrong or unbecoming to a Christian to attend the present day street
carnivals. We replied in about these words: "If you gain a true conception
of the holiness of the Almighty you will not need to ask me such a
question."

2. Heaven is holy. "Now know I that the Lord saveth his anointed; he will
hear him from his holy heaven with the saving strength of his right hand."
Psa. 20:6.

3. Christ is holy. "For such an high priest became us, who is holy,
harmless, undefiled, separate from sinners." Heb. 7:26.

4. The angels are holy. "When the Son of man shall come in his glory, and
all the holy angels with him, then shall he sit upon the throne of his
glory." Mat. 25:31.

5. God's commandments are holy. "Wherefore the law is holy, and the
commandment holy, and just, and good." Rom. 7:12.

6. God's arm is holy. "The Lord hath made bare his holy arm in the eyes of
all the nations; and all the ends of the earth shall see the salvation of
our God." Isa. 52:10.

7. God's mountains are holy. "And it shall come to pass in that day, that
the great trumpet shall be blown, and they shall come which were ready to
perish in the land of Assyria, and the outcasts in the land of Egypt, and
shall worship the Lord in the holy mount at Jerusalem." Isa. 27:13.

8. God's hill is holy. "Lord, who shall abide in thy tabernacle? who shall
dwell in thy holy hill?" Psa. 15:1.

9. God's name is holy. "My mouth shall speak the praise of the Lord; and
let all flesh bless his holy name forever and ever." Psa. 145:21.

10. God's works are holy. "The Lord is righteous in all his ways, and holy
in all his works." Psa. 145:17.

11. God's people are holy. "For thou art a holy people unto the Lord thy
God: the Lord thy God hath chosen thee to be a special people unto
himself, above all people that are upon the face of the earth." Deut. 7:6.
Read Eph. 1:4; Col. 1:22; 1 Pet. 1:15; 2 Pet. 3:11.

12. God's people are his holy temple. "If any man defile the temple of
God, him shall God destroy; for the temple of God is holy, which temple ye
are." 1 Cor. 3:17.

13. God's church is a holy church. "Husbands, love your wives, even as
Christ also loved the church, and gave himself for it; that he might
sanctify and cleanse it with the washing of water by the word; that he
might present it to himself a glorious church, not having spot, or
wrinkle, or any such thing; but that it should be holy and without
blemish." Eph. 5:25-27.

14. The way to heaven is a holy way. "And an highway shall be there, and a
way, and it shall be called the way of holiness; ... the redeemed shall
walk there." Isa. 35:8, 9.

Let us repeat: God is holy; heaven is holy; the angels are holy; Christ is
holy; the Spirit is holy; God's Word is holy; the way to heaven is holy.
Reader, we want you to picture before you a holy heaven and the holy way
that leads to heaven. Read this text: "Follow peace with all men, and
holiness without which no man shall see the Lord." Heb. 12:14.

Looking into the Word of the Lord we find that man was chosen to holiness.
Eph. 1:4. That God calls him to holiness. 1 Thes. 4:7. That God designed
that man should serve him in holiness. Luke 1:75. That God chastens man in
order that he might be partaker of his holiness. Heb. 12:10. That God
purposes that man shall be saved from his sin and bear fruit unto
holiness. Rom. 6:22. That God commands him to be holy in all manner of
conduct. 2 Pet. 3:11. God commands him to be holy because he is holy. 1
Pet. 1:15, 16. Looking unto God's great and holy plan in redeeming man,
and the holiness of heaven, and God sitting on his holy throne, and Christ
the Holy One at his right hand, and the holy angels shouting praises, how
can you entertain a hope of ever entering that glorious land without
holiness?



Perfection.


Many have stumbled at the command to be perfect. That finite man may be
perfect in this sinful world sounds ridiculous to many unregenerated
hearts. This is because they do not understand God nor his power to
deliver man from sin. With the many exhortations and commands to
perfection contained in the Holy Scriptures is it not singular that man
will yet say, "We can not be perfect in this life"? Many people who oppose
the doctrine of Christian perfection do not at all understand it. They
consider it to be an end of all growth, consequently they do not
understand its nature. There is a perfection of celestial beings not to be
experienced by mortal man; but there is a perfection unmistakably taught
in the Scriptures which Christians are privileged to experience and enjoy
in this life.

Christian perfection relates to right desires and actions and purity of
affections. Paul in closing his epistle to the church at Corinth says:
"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."
Surely every one must concede that there is a perfection to which
Christians can attain. When Christians are exhorted to be perfect is it
not folly to say, "They can not be perfect"? Could we not with equal
propriety say, "We can not be of good comfort"? "We can not live in
peace"? "The God of love and peace will not be with us"? etc.

The apostle in writing to the Philippian brethren uses language which
clearly implies that some of them had attained to the experience of
perfection. He says, "Let us therefore, as many as be perfect, be thus
minded." Phil. 3:15. Some of them certainly were perfect. In verse twelve
he does speak of a perfection to which he had not attained. This he
expected to attain in the glory world. Christian perfection is a life that
accords with the Holy Scriptures. Whosoever receives the correction, and
reproving and the instructions in righteousness contained in the Scripture
will become a perfect Christian. 2 Tim. 3:16.

Whosoever lives as the Word of God says that Christians should live, the
same is a perfect man. Paul prays that God would make the Hebrews perfect.
Heb. 13:20, 21. Peter petitions the God of all grace, who hath called us
unto his eternal glory by Christ Jesus, after we have suffered a while to
make us perfect, stablish, strengthen, settle us. 1 Pet. 5:10.

Jesus was made perfect through suffering. God chastens us that we might be
partakers of his holiness. The gold and silver to be made pure and perfect
must be refined in the crucible. We to reflect the beauty and glory of God
must, too, pass through the refiner's fire. The apostle Paul in writing
his first epistle to the church at Corinth says: "Howbeit we speak wisdom
among them that are perfect." 2:6. Certainly there were perfect Christians
in the church at that place. To the Ephesian brethren he says that God
"gave some, apostles; and some prophets; and some evangelists; and some,
pastors and teachers; for the perfecting of the saints." 4:11, 12. Now we
at once know that this work of instruction and perfection is to be
accomplished in this life.

He further says, "Till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the measure of the
stature of the fulness of Christ." Ver. 13. By stature is meant the height
of any one. Christ is the stature or height of perfection, and we are to
measure up to it. This accords with what the Savior himself said: "The
disciple is not above his master: but every one that is perfect shall be
as his master." Luke 6:40. To the church at Colosse the apostle says:
"Whom [Christ] we preach, warning every man, and teaching every man in all
wisdom; that we may present every man perfect in Christ Jesus." Col. 1:28.
Again he says, "Epaphras who is one of you, a servant of Christ, saluteth
you, always laboring fervently for you in prayers, that ye may stand
perfect and complete in all the will of God." 4:12.



What Is Christian Perfection?


As we have before said, There is a perfection only attainable after the
resurrection, but there is a perfection attainable in this life, and it is
the nature of this perfection that we wish to understand. It is holiness
of nature, right desires and actions and purity of affections toward God
and man. It implies an entire consecration to God. A young man came to
Jesus inquiring what he should do to inherit eternal life. Jesus said unto
him, "If thou wilt be perfect, go and sell that thou hast, and give to the
poor, and thou shalt have treasure in heaven: and come and follow me."
Mat. 19:21. This teaches a resignation of all to God, which is necessary
that we might be refined and polished to such a brilliancy that will make
us a light in the world. Christians are termed jewels in the Scriptures.
"And they shall be mine, saith the Lord of hosts, in that day when I make
up my jewels."


    Oh, to be a brilliant jewel,
      Sparkling, shining for the Lord,
    Polished by the great Refiner,
      Washed and winnowed through the blood.


Christian perfection includes soundness and inoffensiveness of speech. "If
any man offend not in word, the same is a perfect man, and able also to
bridle the whole body." Jas. 3:2. We consider this a very strong text, and
an abundance of grace is required to enable us to perfectly fulfil it.



God's Perfection Is The Standard Of Christian Perfection.


"Be ye therefore perfect, even as your Father which is in heaven is
perfect." Mat. 5:48. The perfection which God designs that Christians
shall have equal with his own relates to the purity of his nature and
affection. In the immediate preceding verses the Savior commands
Christians to love their enemies, bless them that curse them, do good to
them that hate them, and pray for them which despitefully use them and
persecute them. As Christians this is our nature. We will not "render evil
for evil." We will befriend our persecutors, feed our enemy when he
hungers, and give him drink when he thirsts. In verse forty-five the
Savior tells us of the Father's behavior toward his enemies: "He maketh
his sun to rise on the evil and on the good, and sendeth rain on the just
and on the unjust." Here we behold the merciful nature of God and how he
does good for evil. If we love only those who love us and do good only to
those who do good to us (ver. 46, 47) we are not in the nature of God; we
are no more than publicans and sinners. But if we love our enemies and do
good to those who hate us, we are reflecting the character of God. In this
respect he would have us to be "perfect, even as he is perfect." O
beloved, see that you entertain right feelings toward all men. Do good to
your enemies; love them, pray for them, and convince them that you are
more than the ordinary sinful man, and God will bless you now and
eternally.

In the parable of the sower and its explanation the Savior said the seed
which fell among thorns are they which hear the word and go forth and are
choked by the cares and riches and pleasures of life, and bring no fruit
to perfection. Luke 8:14. Christian fruit is loving our enemies, doing
them good, doing good unto all men, speaking evil of none, manifesting
love, faith, meekness, gentleness, joy, etc. This is Christian fruit, and
may God help every reader to bring it forth to the highest degree of
perfection.



Purity.


"Keep thyself pure." 1 Tim. 5:22. In such commands there is something
animating and ennobling. To enable us to have some conception of purity we
have only to think of heaven and of the angels. This world has been
betimes visited by celestial beings. They are spoken of as being clothed
in white and having countenances shining as the light. Mat. 28:3; Mark
16:5; John 20:12; Acts 1:9, 10. White is an emblem of purity. These
transient visitors from above robed in white raiment represent the purity
of heaven. Purity is not ascribed alone to heavenly beings, but it is a
characteristic of the redeemed upon the earth. Purity is effected through
the atoning blood. The sweet singer David said: "Purge me with hyssop, and
I shall be clean: wash me, and I shall be whiter than snow."

The beloved John in a vision saw "a pure river of water of life, clear as
crystal, proceeding out of the throne of God and the Lamb." Rev. 22:1.
This "river of water of life" is the cleansing stream of God's salvation.
"Whosoever will, let him take the water of life freely." Rev. 22:17. This
means salvation. "I will give unto him that is athirst of the fountain of
the water of life freely." Rev. 21:6. This is the cleansing fountain of
salvation. This stream is pure. It flows from the throne of God. It is as
pure as its source. Whosoever enters this crystal stream will be made as
pure as its waters.


    Though the soul be stained with scarlet stains,
        It shall be white as snow;
    Though the soul be stained with crimson stains,
        It shall be white as wool.


The prophet Isaiah in speaking of the cleansing fountain of salvation in
that day, said: "And I will turn my hand upon thee, and purely purge away
thy dross, and take away all thy sin." Isa. 1:25. The cleansing stream
will remove all the dross and leave the soul pure. These are garments of
salvation. This is not literal, but the cleansing away of sin and the
infusion of righteousness is represented by the taking away of filthy rags
and being clothed in the garments of salvation. The Lamb's wife, which is
his church--which is his people--was "arrayed in fine linen, clean and
white: for the fine linen is the righteousness of saints." Rev. 19:8.

We will now give a Bible lesson describing the purity of man through the
blood of Jesus.

A pure soul. "Seeing ye have purified your souls in obeying the truth
through the Spirit unto unfeigned love of the brethren, see that ye love
one another with a pure heart fervently." 1 Pet. 1:22.

A pure heart. "Blessed are the pure in heart: for they shall see God."
Mat. 5:8.

A pure mind. "This second epistle, beloved, I now write unto you, in both
which I stir up your pure minds by way of remembrance." 2 Pet. 3:1.

A pure conscience. "I thank God whom I serve from my forefathers with pure
conscience." 2 Tim. 1:3.

A pure language. "For then will I turn to the people a pure language, that
they may all call upon the name of the Lord, to serve him with one
consent." Zeph. 3:9.

Pure thoughts. "Finally, brethren, whatsoever things are true, whatsoever
things are honest, whatsoever things are just, whatsoever things are pure,
whatsoever things are lovely, whatsoever things are of good report; if
there be any virtue, and if there be any praise, think on these things."
Phil. 4:8.

A pure religion. "Pure religion and undefiled before God and the Father is
this. To visit the fatherless and widows in their affliction, and to keep
himself unspotted from the world." Jas. 1:27.

When man is made thus pure in all the faculties of his being he is said to
be pure even as Christ is pure (1 John 3:3), and is then a perfect example
of purity to the world. 1 Tim. 4:12.

The question is asked, "Who shall ascend into the hill of the Lord? or who
shall stand in his holy place?" Psa. 24:3. The answer is, "He that hath
clean hands and a pure heart." Purity is a requisite for heaven. "Blessed
are the pure in heart, for they shall see God." In this language there is
indubitably implied the impossibility of seeing God without purity of
heart. God is pure, and heaven is a pure place, and without purity of soul
and heart and life you can never enter heaven nor see God.



Righteousness.


This is one of the terms used in the Scriptures describing the character
of God and his people. "The Lord is righteous," and the source of all
righteousness. Man can not possess righteousness independent of God. It is
beautiful to contemplate the righteous character of the Almighty as
revealed in the holy Scriptures. It enables us to better understand our
own nature when we are "filled with all the fulness of God." The Savior in
his prayer addresses God as "righteous Father." John 17:25. The Revelator
in his vision heard an angel proclaiming, "Thou art righteous, O Lord."
Rev. 16:5. The Psalmist in exalting the righteousness of the Lord said:
"Thy righteousness also, O God, is very high." Psa. 71:19. It is far above
the ways and life of natural man: "For as the heavens are higher than the
earth, so are my ways higher than your ways, and my thoughts than your
thoughts." Isa. 55:9. All of God's ways are in righteousness: "The Lord is
righteous in all his ways." Psa. 145:17. God's acts are done in
righteousness: "Now therefore stand still, that I may reason with you
before the Lord of all the righteous acts of the Lord which he did to you
and your fathers."

Oh, the sublimity of the righteous character of God! How lofty and high.
How far above the ways and acts of natural man. Man in his natural state
does not possess any of the righteous principles of God: "There is none
righteous, no not one." But God in the incarnation of his Son is both God
and man, and through this means the righteousness of God is delegated unto
man. In Jesus Christ we have the combining of man and God--the
righteousness of God and humanity of man. Through the death of the man
Christ Jesus and his resurrection the way was prepared for mankind to
receive the righteousness of God. "For he hath made him to be sin for us,
who knew no sin: that we might be made the righteousness of God in him." 2
Cor. 5:21. Jesus in his innocency and righteousness bore the sins of the
guilty, so that in him we can experience a cleansing "from all
unrighteousness" and receive instead "the righteousness of God."

Jesus likens himself and his people to a vine and its branches. He says,
"I am the vine, ye are the branches." It is through the vine that the
branches receive substance and strength and life from the soil. It is
through Jesus that we receive righteousness, grace, and strength from God.
It is only in Jesus' name that we receive anything from the Father. The
branches bear the fruit. Receiving the righteousness of God through Jesus
we bear the fruit of righteousness. The more of this fruit we bear the
more we show forth the praise of God. When there is a large yield of grain
we conclude it was sown in good soil, and thus the soil gets the praise.
We "being filled with the fruits of righteousness which are by Jesus
Christ" do show forth "the glory and praise of God." Phil. 1:11. "Herein
is my Father glorified, that ye bear much fruit." John 15:8. Though the
grain be planted in good soil, cultivation is necessary to a bountiful
harvest. Though we be planted in Christ cultivation is necessary to the
production of rich fruit. "And every branch that beareth fruit, he purgeth
it, that it may bring forth more fruit." John 15:2. Sin--all sin must be
purged or cleansed away in order to bear fruits of righteousness.

"A tree is known by its fruits." Should there be a tree bearing
promiscuously throughout apples, pears, peaches, plums, grapes, etc., who
could tell what kind of a tree it was? Should it bear apples alone we at
once know the kind of tree. All sin is therefore purged away from the
heart of a Christian that he may be "filled with the fruits of
righteousness," and be known as a light in the world. Sin and
righteousness do not grow upon the same tree. How clearly and plainly this
is taught in the sixth chapter of Romans. Except they be blinded by
prejudice and false teaching all the world must understand this. Verse
eighteen says, "Being then made free from sin, ye became the servants of
righteousness." There are two things plainly taught in this text that we
wish to call your attention to. First, to become a servant of
righteousness necessitates a freedom from sin. "Ye can not serve two
masters." Second, this experience of being made free from sin and becoming
servants of righteousness the Roman brethren had received some time in the
past. "Ye became the servants of righteousness." Ver. 20. "For when some
time in their past life ye were the servants of sin ye were free from
righteousness."

In the face of these two texts how can man be so daring and proud and
self-conceited as to teach the impossibility of Christians living a pure
and sinless life in this world? Surely, there is no fear of God before
their eyes. Verse eighteen declares that to become servants of
righteousness necessitates freedom from sin; and verse twenty declares
that to be a "servant of sin" necessitates freedom from righteousness.
"What fruit had ye then in those things whereof ye are now ashamed?" Ver.
21. Of the things of sin they once engaged in they are now ashamed. "What
fruit had they then?" Ans.--"No fruit of righteousness." "But now being
made free from sin, and become servants to God, ye have your fruit unto
holiness." Ver. 22. Praise God! You must be made free from sin to be
capable of bearing fruit unto holiness or righteousness. The fruit of the
righteous is to the praise and glory of God. The Lord makes use of the
fruit of the righteous to induce sinners to seek him. In this way the
fruit of the righteous is a tree of life. How blessed and noble to be a
tree planted by the river of waters richly laden with righteous fruit.
Amen.



Redemption.


The authors of the dictionaries define the word _redemption_ as "the act
of deliverance, release, repurchase," etc. The redemption through Christ
is the deliverance or repurchase of man. Man in his original, primeval
state enjoyed unity and an affinity with God. Because of transgression on
the part of man this natural agreement between God and man was destroyed.
All creation--herb, and tree, beast and fowl, and man--was pronounced very
good by the Creator as he beheld it in review after creation. Gen.
1:29-31.

But because of Eden's sin the very nature of all things became changed.
The ground became cursed, and thorns and thistles sprang up. Gen. 3:17,
18. The nature of the beast creation, no doubt, became affected by man's
transgression. Gen. 6:7, 11-13. The transgression in Eden was the entrance
of sin into this world. Rom. 5:12. Previous to this, all in the world was
sinless harmony, and the earth itself uncursed by thorns and thistles. By
the entrance of sin man's nature became changed, and since the nature of
man became depraved there has not been a single individual born of the
flesh but has possessed a depraved nature, except the child conceived by
the Holy Spirit. The Psalmist says: "Behold, I was shapen in iniquity, and
in sin did my mother conceive me." Psa. 51:5.

This same is true of every child. The nature of the child in its formation
in the womb is depraved. The moral condition of the parents may modify to
an extent, but never wholly change that nature. The child does not inherit
a depraved nature from its parents. It is not because the parents are
depraved that the child is conceived in sin, but because nature is
depraved. It required a supernatural conception to beget a pure child,
everything in nature being depraved. The child does not inherit either
physical or moral image directly from its parents. It is true, the child
generally bears a marked resemblance to the parent, both physically and
morally, but on the whole it is born in the image of Adam, morally and
physically. It is generally the case that if a parent have three arms, or
possess but one, his offspring will have two, receiving its physical image
from the first created man. Should the parents be holy, the child will
possess a carnal nature, because it is the nature of all the race.

How holy parents beget children depraved in nature is a puzzling problem
to some minds, especially to those who are busying themselves about the
intricate matters of God. This need be no more puzzling than a deformed
parent begetting perfectly formed children. Nature, in embryo, begins its
work of forming both the physical and moral image of the child, which is
after the similitude of the original parents and not the immediate ones.
While justification, which is the forgiveness of actual transgression, the
inevitable result of a depraved nature, is a wonderful and glorious
achievement of grace, it is but a very small part of the redemption of
Christ. The supernatural overthrow of the depraved nature by the power of
the Holy Spirit is the principal and real redemptive work. The pardon of
committed sins is the clearing away of the rubbish, or preparation work,
for the Third Person in the Holy Trinity to effect a revolution in the
nature of man. Halleluiah to God! This change in nature is more wonderful
than the revolting of nature at the command of Joshua. Man now, instead of
being depraved in nature, is restored to his original holy nature.

This destruction of the carnal nature and the restoration of the original
nature is accomplished by the Holy Spirit at the moment of his reception
as an indwelling Comforter. Peter teaches this truth when he says: "God,
which knoweth the hearts [or nature], bare them witness, giving them the
Holy Ghost, even as he did unto us [at Pentecost]; and put no difference
between us and them [Gentiles], purifying their hearts by faith." Acts
15:8, 9. Purifying the heart is the purification of man's affections, or
nature. This is accomplished at the time of the giving of the Holy Ghost
as declared in the last text; and this purifying of the hearts of the
Gentiles at the giving of the Holy Ghost, is just what was done for the
apostles at Pentecost. This is a plain, undeniable fact taught in this
text. To turn to philosophizing upon how we can be conceived with a carnal
nature, or how we can be converted and yet be depraved in nature is to
soon become spoiled through vain deceit after the rudiments of the world
and not after Christ. Col. 2:8. In the very nature of things, and
according to the Word of God, pardon of sins necessarily precedes the
destruction of the carnal, depraved nature by the Holy Spirit. In the fall
of man there was the act of transgression and also a change in man's moral
image. In his restoration there must be a pardon of transgression and
subsequently a change in nature.

It is a law of God that the redemption of man be accomplished through
faith, by his grace. Our faith can not reach beyond our knowledge. By
knowledge we mean a real soul-consciousness or conviction and not an
intellectual knowledge. At this point many a dear soul has erred from the
truth. They have endeavored to bring their faith up to their intellectual
knowledge, which ends in presumption. True Bible faith is grounded in the
soul. It results from a soul-knowledge, or conviction. To accept pardon of
sins or healing of the body with only an intellectual knowledge of these
blessings and not a real heart-conviction is mere presumption, and ends in
failure and disgrace. To follow the comprehensions of the intellect, and
not the enlightenment of the Holy Spirit upon the soul, concerning the
mysteries of God's salvation is to be led into error, because the
intellect can not fathom the things of God. We do now emphatically say,
according to God's established law, that no unregenerated heart can have a
comprehension or conviction of a corrupt moral nature and its
purification. Why? Because transgression stands between it and purity. The
awakened guilty soul knows nothing but its guilt, and for forgiveness only
does it plead. After being pardoned, the soul gains a knowledge of
carnality, and it is then convicted for the second cleansing.

Those who believe that purity of heart is attained in pardon take as a
basis of such belief the language of Paul in 2 Cor. 5:17; Rom. 8:1-7; and
similar texts. Now the apostle often speaks of full salvation, or complete
redemption of the soul, in a general way. He says that "salvation is by
the grace of God through faith." By this he does not mean justification
only, but sanctification as well. He has not specified the two works, but
has spoken of full salvation in a general way of being by grace through
faith. Thus Eph. 2:8-10 includes full salvation. In 2 Cor. 5:17 he again
speaks of full salvation in a general way. It is true we are in Christ
when converted, but we are none the less in him when sanctified. To say
that Paul is referring to the justified only in this text is an error. By
the two preceding verses we have reason to believe he is referring to
those who are wholly sanctified. This then is no proof text that carnality
is destroyed in justification, because you can not prove that he is
referring to those who are only justified. In conclusion we would say that
Christ came to redeem man only. Beast and bird have no part in the
redemption. They shall perish. The earth is not redeemable, but being
under the curse--spotted by sin--it shall be destroyed.




Chapter VI. Fruits And The Two Works.



Fruits Of The Spirit.


Men are likened unto trees in some Scriptural texts. The righteous are
termed good trees, and the wicked evil trees. Now the "tree is known by
its fruit." The fruits of the flesh are borne upon the evil tree, while
the fruits of the Spirit are borne upon the good tree. The fruits of the
Spirit are enumerated in Gal. 5:22, 23: "But the fruit of the Spirit is
love, joy, peace, long-suffering, gentleness, goodness, faith, meekness,
temperance: against such there is no law." We shall describe these fruits
separately by the word of truth, as briefly as possible.


Love.


This is the sweetest theme in the Scriptures and the greatest thing in
earth or heaven. "God is love," and because he is love he sought to
rescue, through the sacrifice of his Son, his fallen creatures. It was
love that prompted God to make so great a sacrifice for man. It is love
that prompts man to sacrifice all for God. When man loves God he loves
everything in God's creation. No man can love God and hate his brother; no
man can love God and hate his enemies. God loves his enemies. It is the
nature of the love of God. When man possesses the love of God in his heart
he will love his enemies. To love those who love us and despise those who
despise us, is not a love that is a fruit of the Spirit. When man
possesses the love of God he does not love the world. 1 John 2:15-17.
Everything in our service to God if acceptable must be actuated by love.
Supernatural gifts are nothing without love. 1 Cor. 13:1, 2. The greatest
deeds of sacrifice profit us nothing without they are done in love. Ver.
3. In the following verses of this chapter the nature of love is
beautifully and obviously portrayed.

1. Charity suffereth long. By long-suffering is meant to patiently bear
with the failings and foibles of our brother, "With all lowliness and
meekness, with long-suffering, forbearing one another in love." Eph. 4:2.
There is a beautiful thought in 1 Tim. 1:16. That Jesus might show his
long-suffering through us as a pattern for all who may in any way know of
our life.

2. Charity is kind. Where love is there is kindness. The greater the love
the greater the kindness. The lioness in all the fierceness of her nature
strokes her whelp in tenderness and kindness. Thus kindness is a product
of love. Love will put a tenderness in our looks, a gentleness in our
speech, and a kindness in our acts. If you are not as kind as you know you
should be, seek God for more of his love.

3. Charity envieth not. How impossible to envy those we love. The more
fortunate they are the more we rejoice. The more they are praised and
honored the deeper is our joy. With those we love, we weep when they weep
and rejoice when they rejoice. If there is a secret envy in your heart
because of the praise and prosperity of others, the love of God is
wanting. "Let not thine heart envy sinners." Prov. 23:17.

4. Charity vaunteth not itself. We can only love God at the sacrifice of
all self-love. When man possesses the love of God there is no self-praise,
nor seeking of honor; there is no setting self forward, but the lowliest
seat is the most desirable.

5. Charity is not puffed up. There are no feelings of self-importance in
the heart when the love of God is abounding. We love him so devotedly we
desire him to receive all the praise. Should God make some use of you it
will be natural to give him all the praise.

6. Charity doth not behave itself unseemly. There is a becomingness in all
the actions of pure and holy love. There is a beautiful consistency in the
worship of God when all is actuated by pure love. There is nothing
unseemly in our behavior toward God or our fellow man, even to the most
cultured minds, when influenced by love. It is noble and sublime,
elevating and pleasing to pure hearts. Praise is comely when flowing from
a heart full of love, but a wild hurrahing is unseemly. All unseemly
conduct in modes and forms of worship--such as tossing the head to and fro,
swaying the body, the loud stamping of feet, rolling on the floor, lying
stiff and rigid, shouting until the face reddens and veins distend and
exhaustion overcomes, are disgracing to God and disgusting to refined ears
and pure hearts.

7. Charity seeketh not her own. When man possesses the love of God he does
not seek his own pleasure and happiness but is interested in the welfare
and happiness of others; "He looks not upon his own things but upon the
things of others." We seek opportunities to do good to those we love.

8. Charity is not easily provoked. There is a weightiness in the love of
God. It balances all our actions. We are not hasty under provocations; we
are not excited or vexed at every trivial occurrence.

9. Charity thinketh no evil. The meditations of a heart of pure love are
holy. A holy man's thoughts are upon pure and true subjects. He thinketh
no evil.

10. Charity rejoiceth not in iniquity. Sin saddens and grieves the heart
of love. Should there be a secret rejoicing in your heart because some
brother has fallen into sin, you are proud and an abomination unto God.

11. Charity rejoiceth in the truth. Where the truth is accepted it causes
the heart of love to rejoice. Should God use some other individual in
setting the truth before people which causes them to rejoice, if you love
God and the truth you will rejoice with them.

12. Charity beareth all things. Amid adversities, afflictions,
persecutions, temptations and trials, when storms gather, and breakers
threaten, when friends prove false, and the way grows weary, love looks
trustingly up to God and says, "Thou doeth all things well, blessed be thy
name."

13. Charity believeth all things. Those who love are ever ready to believe
the best of everything and everybody. They see all the good qualities of
man before they see his faults. They are ready to believe all the good
they hear of any one and slow to believe evil. They rejoice to put
confidence in man, and when man's evil ways break that confidence they
still hope for something good.

14. Charity hopeth all things. It is very difficult to discourage the
heart that is full of love. When love waxes cold then disappointments may
cause a murmur. Love hopes for the very best outcome for good of
everything.

15. Charity endureth all things. The same might be said of this as that
"charity beareth all things." Whatever darkness may arise to-day, Love
hopes for sunshine to-morrow and patiently endures.

16. Charity never fails. Thank God! Pretended friends may fail you; the
world may fail you; wealth and honor may fail you; but love will never
fail. It will bear you over the rough places in life's pathway. It will
drive away the clouds. It will kiss the chastening rod. It will sweeten
the bitter cup. It will soften the hardest pillow, and when you are
brought down into the shadow of death Love looks across to the golden
glories and sings as the cords are being severed--Love never fails.


    "Fairest and foremost of the trains that wait
    On man's most dignified and happiest state,
    Whether we name thee Charity or Love,
    Chief grace below, and all in all above."--_Cowper._


Joy.


The second mentioned fruit of the Spirit is joy. God is glorified by our
fruit-bearing. To be filled with joy is honoring God. Not rejoicing only
when the world is smiling upon you and prosperity extends her jeweled
hand. At these times the ungodly can rejoice. But when the world frowns
and prosperity hides her face, when trials and temptations are divers, to
then rejoice is a golden fruit for God. Tribulations may come, but, when
filled with the Spirit, we glory in them. Rom. 5:3. O beloved, look upward
to God and rejoice. Trust in his promise and count everything joy, no
matter what may be the circumstances of life. Trials, temptations,
discouragements, afflictions, imprisonments, persecutions, destruction,
and poverty--know that nothing can separate you from the love of God; so go
on your way rejoicing.


Peace.


Jesus sets up his throne of peace in the hearts of the righteous and there
he reigns a king. Peace he gives unto us, not as this world gives, but a
peace that flows like a river--a peace that is abiding. "Acquaint thyself
with God and be at peace." Listen to what the Word of God says about the
peace of the righteous. "Great peace have they;" "Thou wilt keep him in
perfect peace;" "Peace like a river;" "Filled with all peace and joy."

A precious fruit, which the Christian should develop by placing greater
confidence in God.


Long-Suffering.


"With all lowliness and meekness, with long-suffering, forbearing one
another in love." Eph. 4:2. When we put on Christ, we put on his nature
and characteristics. He was long-suffering; and we are commanded to put on
as the elect of God "bowels of mercies, kindness, humbleness of mind,
meekness, long-suffering." Col. 3:12.


Gentleness.


The apostle speaks of his gentleness on one occasion in these words: "But
we were gentle among you, even as a nurse cherisheth her children." 1
Thes. 2:7. "The servant of the Lord must not strive; but be gentle unto
all men." 2 Tim. 2:24. "To speak evil of no man, to be no brawlers, but
gentle, showing all meekness unto all men." Tit. 3:2. That wisdom which is
from above is gentle. Jas. 3:17. Cultivate the grace of gentleness and
thus glorify God.


Goodness.


"For the fruit of the Spirit is in all goodness and righteousness and
truth." Eph. 5:9. "Doing good unto all men as we have opportunity" is the
command of God: "See that none render evil for evil unto any man; but ever
follow that which is good, both among yourselves, and to all men." 1 Thes.
5:15. Let goodness fill our actions toward all. Be good.


Faith.


If you have faith in God prove it by your works. Your works are the fruit.
Why are you discouraged and cast down if you have faith? Why do you seek
protection from the world if you have faith in God? Why do you fear and
tremble if you have faith? Faith has subdued kingdoms, stopped the mouths
of lions, quenched the violence of fire, caused the sun to stand still,
escaped the edge of the sword, waxed valiant in fight, and turned to
flight the armies of the aliens. Faith overcomes the world and pleases
God. Show your faith by your works and thus honor the name of Jesus.


Meekness.


This is a beautiful fruit of the Spirit. It is almost synonymous with
humility. Christ was meek and lowly. We are to be like him. "Show all
meekness unto all men." God will "beautify the meek with salvation." We
are commanded to put on meekness. Col. 3:12, 13. Wear it constantly, long
usage will not impair it. We are to manifest meekness in our whole
conduct. Jas. 3:13. We must instruct those who oppose us, in meekness. 2
Tim. 2:24, 25. Meekness is necessary to a Christian walk. Eph. 4:1, 2.
With it we are to restore the erring. Gal. 6:1. It is precious in the
sight of God. 1 Pet 3:4.


Temperance.


To be temperate in our whole life is truly exemplary. In all the things
God has given us for use we are to be temperate; in eating, drinking,
sleeping, laboring, be temperate.

These are the fruits of the Spirit, against which there is no law. Bear
them in profusion and there will be no law against you in that final day.
Amen.


Fruits Of The Flesh.


Since we have given an exposition of the fruits of a Christian, which have
their origin in heaven, as expressed by the apostle, we deem it necessary
to set before the reader in a true Bible light the fruits of the flesh,
which have their origin in an evil nature. While we are aware that many
are deceived as to their spiritual condition, as saith the Scriptures, yet
none need to be. The Word of God so carefully enumerates the fruits of a
Christian heart and the fruits of an evil heart, that all may know by
impartial examination what manner of tree they are. "The tree is known by
his fruits." "Know thyself." "Now the works of the flesh are manifest,
which are these; adultery, fornication, uncleanness, lasciviousness,
idolatry, witchcraft, hatred, variance, emulation, wrath, strife,
seditions, heresies, envyings, murders, drunkenness, revelings, and such
like: of the which I tell you before, as I have also told you in time
past, that they which do such things shall not inherit the kingdom of
God." Gal. 5:19-21.

1. Adultery and fornication. "But I say unto you, That whosoever looketh
on a woman to lust after her hath committed adultery with her already in
his heart." Mat. 5:28. "Whosoever putteth away his wife, and marrieth
another, committeth adultery: and whosoever marrieth her that is put away
from her husband committeth adultery." Luke 16:18. This is clear and plain
language and all can understand it without comment.

2. Uncleanness. This may include filthy habits, but especially impure
thoughts and conversation, unholy practises and desires.

3. Lasciviousness. All lewdness and wantonness.

4. Idolatry. Covetousness is idolatry. Col. 3:5. Covetousness--A desire to
gain money, goods, honor, or praise, even at the expense of another.

5. Witchcraft. Enchantments and spells, such as healing by hypnotism, and
sciences. Omens, signs and superstitions, so frightfully common.

6. Hatred. A feeling of ill-will against any one or anything. "Whosoever
hateth his brother is a murderer." 1 John 3:15. Feelings of hatred are
opposed to feelings of love.

7. Variance. When hatred in the hearts of two individuals develops into
open acts, it is variance.

8. Emulation. This is a disposition to strive to excel others, even at
their expense--exaltedness.

9. Wrath. An outburst of hatred.

10. Strife. Contentions, janglings, disputings.

11. Seditions. Divisions, parties, factions, or sects.

12. Heresies. Erroneous teachings and beliefs, forming sects and factions.

13. Envyings. A feeling of jealousy at the success of others. "Let us walk
honestly as in the day; not in rioting and drunkenness, not in chambering
and wantonness, not in strife and envying." Rom. 13:13. See also 1 Cor.
3:3; 2 Cor. 12:20; Jas 3:14, 16.

14. Murders. To hate a brother is to become a murderer. See hatred.

15. Drunkenness. An effect produced by drinking fermented wines, or
inebriating drinks of any kind.

16. Revelings. Worldly amusements of any kind: theater-going, dancing,
picnics, suppers, fairs, socials, Christmas festivities, etc. They which
do such things shall not inherit the kingdom of God.

You will notice that the fruits of the flesh are directly opposed to the
fruits of the Spirit. By careful and prayerful study of this catalogue of
evil fruits and an examination of your actions, thoughts, and
inclinations, you can unmistakably know whether you are prepared or not
for heaven. Make your calling and election sure. Never be contented if
there is any fruit in your life of the nature of the above. I have been
asked the question, "Will a Christian ever attend the present day church
entertainments?" A Christian, largely ignorant of the vast separation from
the world salvation makes, may, through the persuasion of friends, or some
other similar cause, attend such a place of revelry, but he will not enjoy
the hour. He will be uneasy and long for the last act that he may get away
to commune with God. Whoever has a heart to enter into such worldliness
with enjoyment has a heart unfit for heaven. He is not a Christian.


Two Works Of Grace.


Many treat with scorn the doctrine of "two works of grace," but that can
never make it unscriptural. It is very unwise to disbelieve a truth merely
because we have been taught and always believed to the contrary. An early
education has a great influence upon the mind. Through the teachings of a
relative we embraced an error in our youth. In after years when the
subject was read and thought upon it was difficult to comprehend and
believe the plain truths of history. It is wisdom therefore to always
carefully and prayerfully examine a doctrine before condemning and
rejecting it. "Why does not God fully redeem the soul in one instantaneous
work of grace?" many ask. What right have we to question God concerning
his plan of redemption? Was not the whole scheme in his hand? What part
has man performed in the arrangement of the affair? Then why should he
question? It only remains for us to humbly bow our hearts and accept the
plan as God has devised it, else we can never have a part in it.

Why did God require Naaman to dip seven times in Jordan? Why did Jesus put
his hands the second time upon the blind man of Bethsaida before he saw
clearly? Why does God redeem a soul by two works of grace? These questions
are equally absurd. But you say, God does the thing most reasonable. That
he does, and redemption by two works of grace is the very most reasonable
and natural way to restore the soul to its normal condition. Man was holy
in his nature in creation. By sin he became possessed of an evil nature.
The Psalmist says, "I was shapen in iniquity; and in sin did my mother
conceive me." Psa. 51:5. The apostle declares he was by nature a child of
wrath. Eph. 2:3. Other texts could be quoted, but these together with the
knowledge of a child's disposition is sufficient to convince any candid
mind. Children naturally learn evil things, while good traits more often
have to be forced upon them by training. It comes natural for them to get
angry, to be selfish, to tell falsehoods, to fight, to be proud, etc.; not
in all to the same degree, but such disposition is largely predominant in
the generality of children, and exists to a certain degree in all.

Children are not responsible for this evil nature as we have previously
spoken. They are not responsible for their wrong acts, because they have
no knowledge of right and wrong. They may tell falsehoods before they have
strength of intellect to comprehend wrong, and it is no sin to them; but
when the child reaches such maturity of mind as to know right and wrong, a
falsehood then told makes him a transgressor and he feels the guilt of sin
upon his soul, which he never felt unto that hour. The evil nature that
influenced him to speak falsely did not condemn him, it is the yielding to
such a nature that brought the condemnation. God commands him to repent.
Of what? Not of the evil inclined disposition, but of the sin of lying.
Suppose the child after a year, or a few years does repent of his sins; he
repents of all, even to his first, but his repentance goes no farther; he
is no farther responsible, and it is impossible for man to repent of that
for which he is not responsible. God forgives him, and the forgiveness
extends just as far as the repentance.

Man is not pardoned or forgiven of that for which he is wholly
irresponsible. Every committed sin is forgiven, even to the first, and he
is as innocent and free from sin and guilt as when a babe in his mother's
arms. This is the first work of grace. He is justified, he is born again,
or reborn--brought back to the state of his babyhood. "Except ye be
converted, and become as little children, ye shall not enter into the
kingdom of heaven." Mat. 18:3. Conversion or the first work of grace
restores us to the happy innocency of childhood. The evil nature still
remains to be removed in sanctification, the second work of grace. This is
not an act of forgiveness or pardon, but a cleansing. It is not through
repentance, but consecration.

The Jewish economy contains types and shadows of this twofold salvation.
Egyptian bondage is typical of sin. Crossing the Red Sea is typical of
justification. Crossing the Jordan, that of sanctification. The Jewish
tabernacle consisting of the holy and most holy place is a shadow of the
spiritual tabernacle of God--the church. The disciples were saved men
before Pentecost. That was the date of their sanctification. In reading
the eighth chapter of Acts we learn at the fifth verse that Philip went
down to Samaria and preached Christ, and many believed. Evil spirits were
cast out and the palsied and lame were healed. They certainly were
Christians. Reading on to the fourteenth verse we learn that Peter and
John went down and prayed for them and they received the Holy Ghost. The
Holy Ghost is the sanctifier. Rom. 15:16. Cornelius was a devout Christian
man, fearing God, giving much alms to the people, and praying to God
always. He was directed in a vision by an angel of God to send to Joppa
for Peter. When Peter was come he preached unto them, and as he spoke the
Holy Ghost fell on all them which heard the word. Acts 10th chapter. He
with his household were devout Christians before they received the Holy
Spirit--the sanctifier.

We will now quote a few texts of Scripture teaching two works of grace.
"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
[sanctification] wherein we stand, and rejoice in hope of the glory of
God." Rom. 5:1, 2. Paul says to the Gentiles that he was sent unto them
"to open their eyes, and to turn them from darkness to light, and from the
power of Satan unto God, that they may receive forgiveness of sins, and
inheritance among them which are sanctified by faith that is in me." Acts
26:18. "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." Titus 3:5.

The Thessalonian brethren were abounding in faith and love and patience of
hope in Jesus; however Paul tells them that God wills their
sanctification. 1 Thes. 4:3. The apostle exhorts the Roman church to a
perfect consecration of life and all to God that they might "prove what is
that good and acceptable and perfect will of God." Rom. 12:1, 2. This
"perfect will" is sanctification. These texts we consider sufficient to
give light unto the teachable, and any number perhaps would be without
force or effect unto the unteachable.

The two works of grace are very generally misunderstood, especially the
grace of sanctification. We believe God will help us here to make it clear
to many a reader. Justification, the first work of grace, is a full pardon
of every transgression, a removal of guilt. A justified life is one wholly
free from transgression. The justified do not commit sin. Sanctification
is a destruction of the depraved nature, or a cleansing of inherited sin
from the soul. This grace fully prepares the soul for heaven. The soul is
as pure in this grace as it will be in heaven. All elements and
dispositions contrary to the nature of heaven are dethroned. All pride,
levity, lust, and impatience proceeding from an evil nature are perfectly
cleansed away. To have pride in a pure heart is impossible. To have lust
or lightness or impatience in a pure heart is equally impossible.

We might ask the question, Will not the sanctified under any circumstance
have the slightest yieldings to exaltation, levity and impatience? and, if
the sanctified speak a word in lightness or impatience does he forfeit the
experience? We will answer these questions in the fear of God. Many who
have claimed the experience of sanctification have found discouraging
trouble at this point. In the company of flatterers they yielded to the
spirit of exaltation. In the company of the frivolous they have yielded to
the spirit of levity. Under a severe trial they have spoken words of
impatience, and are then almost in despair.

Man is a twofold being, an inward spiritual man, and an outward physical
man. In sanctification the inward man is possessed only by God. The
physical members are to be used by the soul to the praise of God. Satan
will bring his force to bear against the outward man to influence to evil
and thus destroy the life of the soul. Thus the physical being becomes the
battle ground between God in the soul and Satan. Early in the experience
of sanctification when there has been but little time for development
there may be slight triumphs of Satan without forfeiting the experience of
sanctification, but the soul is awakened to greater activity and
earnestness to control every action and word to the praise of God. The
Lord is sought in earnest prayer for more of his power, for more of his
grace, that they may be more deeply fortified in the life divine. The
slight victories of the evil one become slighter and less frequent. The
individual thus increases in faith, in humility, in gentleness, in
kindness, in love according to the additions required to make our calling
and election sure. 2 Pet. 1. By giving diligence the soul ere long will
gain such power in God as to authoritatively command the perfect obedience
of every member of the physical being. The body will be kept under
subjection and every member used as an instrument of righteousness unto
God.

Any diseased condition of the outward man is an advantage to Satan.
Shattered nerves strengthen his temptations to impatience and
discouragements. That Satan may have no advantage over us, God in his plan
of redemption made provision for the healing of the body. If the soul
through prosperity or otherwise becomes slothful, disease may be permitted
to attack the body, or other afflictions may come to awaken to greater
watchfulness. To become more hasty of speech, to become less grave, to
become less humble and meek, less patient, is to be correspondingly losing
the power of God, and is called backsliding. There are those to-day who
have been claiming to be sanctified for some years, and they are no more
patient nor sober-minded nor sound in speech, no more humble, nor have
more faith than they had the first year of their experience. In all
probability they are backslidden and have naught but an empty form. By
diligence, careful watching and incessant prayer, the soul can reign
triumphant. Every look, every action, every word, and thought will be
under the direct influence of the divine life, and soul, body, and spirit
be preserved blameless until the coming of the Lord.

We wish to give in parallel columns nine scriptures, describing man raised
to the plane of justification, and nine describing the state of the wholly
sanctified. Also a few texts expressing God's will to the sinner, and
parallel texts to the justified. And in conclusion a few texts showing the
provisions God has made for the justification of the sinner and the
sanctification of the justified.

State Of The Justified.               State Of The Sanctified.

1. _In Christ._ "For we are his       1. _Perfect in Christ._ "Whom we
workmanship, created in Christ        preach, warning every man, and
Jesus unto good works, which God      teaching every man in all wisdom;
hath before ordained that we should   that we may present every man
walk in them." Eph. 2:10.             perfect in Christ  Jesus." Col.
                                      1:28.

2. _Obtained grace._ "For by grace    2. _Abundance of grace._ "Much more
are saved through faith; and that     they which receive abundance of
not of yourselves: it is the gift     grace and of the gift of
of God." Eph. 2:8.                    righteousness shall reign in life
                                      by one, Jesus Christ." Rom. 5:17.

3. _Justified._ "And by him all       3. _Sanctified._ "For by one
that believe are justified from all   offering he hath perfected forever
things, from which ye could not be    them that are sanctified. Whereof
justified by the law of Moses."       the Holy Ghost also is a witness to
Acts 13:39.                           us." Heb. 10:14, 15.

4. _Have light._ "I am the light of   4. _Full of light._ "_The light_ of
the world: he that followeth me       the body is the eye: if therefore
shall not walk in darkness, but       thine eye be single, thy whole body
shall have the light of life." John   shall be full of light." Mat. 6:22.
8:12. "Awake thou that sleepest,
and arise from the dead, and Christ
shall give thee light." Eph. 5:14.

5. _Have peace._ "Therefore being     5. _Have perfect peace._ "Thou wilt
justified by faith, we have peace     keep him in perfect peace, whose
with God through our Lord Jesus       mind is stayed on thee: because he
Christ." Rom. 5:1.                    trusteth in thee." Isa. 26:3.

6. _Have life._ "Verily, verily, I    6. _Have abundant life._ "The thief
say unto you, He that heareth my      cometh not, but for to steal and to
word, and believeth on him that       kill and to destroy: I am come that
sent me, hath everlasting life, and   they might have life, and that they
shall not come into condemnation;     might have it more abundantly."
but is passed from death unto         John 10:10.
life." John 5:24.

7. _Have faith._ "For ye are all      7. _Full of faith._ "For he was a
the children of God by faith in       good man and full of the Holy Ghost
Christ Jesus." Gal. 3:26.             and of faith: and much people was
                                      added unto the Lord." Acts 11:24.

8. _Love God._ "Peter was grieved     8. _Perfect in love._ "Herein is
because he said unto him the third    our love made perfect, that we may
time, Lovest thou me? And he said     have boldness in the day of
unto him, Lord, thou knowest all      judgment: because as he is, so are
things; thou knowest that I love      we in this world." 1 John 4:17.
thee." John 21:17.

9. _Babes in Christ._ "And I,         9. _Men in Christ._ "Till we all
brethren, could not speak unto you    come in the unity of the faith, and
as unto spiritual, but as unto        of the knowledge of the Son of God,
carnal, even as unto babes in         unto a perfect man, unto the
Christ." 1 Cor. 3:1.                  measure of the stature of the
                                      fulness of Christ." Eph. 4:13.

God's Will To The Sinner.             God's Will To The Justified.

_Repentance._ "The Lord is ... not    _Sanctification._ "For this is the
willing that any should perish, but   will of God, even your
that all should come to               sanctification." 1 Thes. 4:3.
repentance." 2 Pet. 3:9.

_Called to repentance._ "I am not     _Called to sanctification._ "For
come to call the righteous, but       God hath not called us unto
sinners to repentance." Mat. 9:13.    uncleanness, but unto holiness." 1
                                      Thes. 4:7.

_Commands repentance._ "And the       _Commands sanctification._ "Having
times of this ignorance God winked    therefore these promises, dearly
at; but now commandeth all men        beloved, let us cleanse ourselves
everywhere to repent." Acts 17:30.    from all filthiness of the flesh
                                      and spirit, perfecting holiness in
                                      the fear of God." 2 Cor. 7:1.

_The reason for repentance._ "I       _The reason for sanctification._
tell you, Nay: but, except ye         "Follow peace with all men, and
repent, ye shall all likewise         holiness, without which no man
perish." Luke 13:3.                   shall see the Lord." Heb. 12:14.

Provisions Made For The               Provisions Made For The
Justification Of The Sinner.          Sanctification Of The Believer.

1. _The Word._ "For I am not          1. _The Word._ "Sanctify them
ashamed of the gospel of Christ:      through thy truth: thy word is
for it is the power of God unto       truth." John 17:17
salvation to every one that
believeth." Rom. 1:16.

2. _The Spirit._ "Jesus answered      2. _The Spirit._ "That I should be
Verily, verily, I say unto thee,      the minister of Jesus Christ to the
Except a man be born of water and     Gentiles, ministering the gospel of
of the Spirit, he can not enter       God, that the offering up of the
into the kingdom of God." John 3:5.   Gentiles might be acceptable, being
                                      sanctified by the Holy Ghost." Rom.
                                      15:16.

3. _The Blood._ "Unto him that        3. _The Blood._ "Wherefore Jesus
loved us, and washed us from our      also, that he might sanctify the
sins in his own blood." Rev. 1:5.     people with his own blood, suffered
                                      without the gate." Heb. 13:12.

4. _Jesus._ "And he is the            4. _Jesus._ "And inheritance among
propitiation for our sins: and not    them which are sanctified by faith
for ours only, but also for the       that is in me [Jesus]." Acts 26:18.
sins of the whole world." 1 John
2:2.

5. _God._ "Which were born, not of    5. _God._ "And the very God of
blood, nor of the will of the         peace sanctify you wholly; ...
flesh, nor of the will of man, but    faithful is he that calleth you,
of God." John 1:13.                   who also will do it." 1 Thes. 5:23,
                                      24.


Being Like Jesus.


Holiness is the image of God. A holy seer, in a vision, saw the Lord and
his high throne. He saw the angels hovering over and heard one shouting,
"Holy, holy, holy, is the Lord of hosts: the whole earth is full of his
glory." Isa. 6:1-3. Nothing in earth or in heaven is so beautiful as
holiness. The Scriptures are sublime in their description of the
loveliness of the celestial world. Poets have sung of the exquisite
delights of that better land. The crowning feature of attractiveness is
holiness. Should the despiser of holiness be permitted to stroll through
the fields of heaven he would find no object of beauty there. The rose of
Sharon would be but a faded flower, "no beauty that we should desire him."
Isa. 53:2.

The one object and desire in the life of the sweet singer David, a
holiness admirer, was to dwell in the house of the Lord all his days to
"behold the beauty of the Lord." Psa. 27:4. The beautiful holy image of
God was seen upon man in his creation. He manifested the holy character of
his Creator. He was in nature like God. The Almighty in looking over the
works of creation saw that everything he had made, man included, was very
good (Gen. 1:31); therefore we can rightly conclude that as he looked upon
man he looked upon a creature as pure and holy and faultless as an angel
in heaven, else he would not have pronounced him very good. Such without
controversy was the state of man by creation: as holy and as pure in his
nature as his Maker. But a sorrowful change came to man. He transgressed
the law of his God, and as a result the holy image of the Creator was
supplanted by the hideous deformity of sin.

After the transgression, God again looked upon man and "saw that his
wickedness was very great in the earth, and that every imagination of the
thoughts of his heart was only evil continually." Gen. 6:5. This grieved
him at his heart, and he repented of having made man. However he purposes
that man shall yet enjoy the blessing of a holy state. Accordingly he sent
his Son to this world to redeem him. This Son was in the image of the
Father "in whom the god of this world hath blinded the minds of them which
believe not, lest the light of the glorious gospel of Christ, who is the
image of God, should shine unto them." 2 Cor. 4:4. "Who is the image of
the invisible God, the first-born of every creature." Col. 1:15.

The Father has ordained that man in the Son should be made holy or in his
original purity. "According as he hath chosen us in him before the
foundation of the world, that we should be holy and without blame before
him in love." Eph. 1:4. "In holiness and righteousness before him, all the
days of our life." Luke 1:75.

In being restored to holiness man is conformed to the image of the Son.
"For whom he did foreknow, he also did predestinate to be conformed to the
image of his Son, that he might be the first-born among many brethren."
Rom. 8:29. It is true God foreknew that some would not believe on his Son
and be redeemed, and he foreknew that others would. Here we behold the
wonderful mercy of God. He strives with the heart of the sinner and brings
all influences possible to bear upon him to turn him from his sin, and all
the time knowing he would never be saved; however he thus leaves him
without excuse and makes him wholly responsible for his loss.

What is the image of the Son? He was holy, harmless, and undefiled. Heb.
7:26. He was equal with God. Phil. 2:6. He was in the glory and holiness
of the Father. God after creation looked over the work of his hands and
pronounced all very good. After the "transgression" he saw that all was
very wicked. Now Jesus comes and presents to the Father one who has been
redeemed by the all-atoning blood, and as God views him over he stands
"holy and unblamable and unreprovable in his sight." Halleluiah! Read Col.
1:21, 22. The redemption obtained through the blood of Jesus is perfect
and complete. It makes us "complete in him." Col. 2:10. Dear reader, this
moment, with open heart before the all-seeing eye of God, does the Spirit
witness clearly to your soul that you are "holy and without blame before
him in love?" To be like Jesus includes only his holy nature. We are not
to be like him in power to forgive sins, but in a holy life. We are to be
thus like him in this present life; "because as he is, so are we in this
world." 1 John 4:17. In this world, we are to be like him in holiness.
"But as he which hath called you is holy, so be ye holy in all manner of
conversation; because it is written, 'Be ye holy; for I am holy.' " 1 Pet.
1:15, 16. God predestinated that we should be like him. He is holy,
therefore he calls the believer unto holiness.

When we are restored to the holy nature of God it will be our nature to be
as merciful as he is merciful. "Be ye therefore merciful, as your Father
also is merciful." Luke 6:36. The mercy of God consists in showing favor
unsolicited; in bestowing blessings upon the ungrateful. God in his mercy
gave his Son to die for a wicked world. When we are made partakers of the
divine nature, we go about showing favor and kindness to all; though men
scorn us, revile us, and trample us down without mercy, we eagerly seize
every opportunity to do them good.

With respect to the principles of Christianity we are, when fully
redeemed, perfect as our Father in heaven. "Be ye therefore perfect, even
as your Father which is in heaven is perfect." Mat. 5:48. By reading the
contexts we find he is speaking of love. When fully saved there is naught
in our heart but love, loving just as God loves. Such love enables us with
joy to show kindness to our enemies, to feed them when they are hungry,
and give them drink when they thirst. Rom. 12:20.

When we are fully saved we are like the Lord in purity: "And every man
that hath this hope in him purifieth himself, even as he is pure." 1 John
3:3. Every crimson stain of sin is cleansed away and we are whiter than
the snow. The evil nature incurred by Adam's sin is perfectly destroyed
and we are made as pure as though there had never been a sin in this
world.

We will be like our Creator and Redeemer in righteousness: "Little
children, let no man deceive you: he that doeth righteousness is
righteous, even as he is righteous." 1 John 3:7. Some do teach that we can
not be righteous. The Word of God declares they are deceivers.

When we thus become of the pure, holy, righteous and merciful nature of
Jesus it will of necessity separate us as far from this world and
worldliness as he was separated. "I have given them thy word; and the
world hath hated them, because they are not of the world, even as I am not
of the world." John 17:14. There lies a great and wide gulf between the
Christian and the world. Jesus is the bridge for the sinner to cross to
the Christian's land. Sin and Satan is the bridge for the return of the
Christian to the world.

When the children of God are fully redeemed they are one even as the
Father and the Son are one. "And the glory which thou gavest me I have
given them; that they may be one, even as we are one." John 17:22. This
means a complete annihilation of every partisan spirit, a destruction of
all strife and division. Should every professed Christian get salvation to
the full Bible standard there would not be a sect left upon earth.

God predestinated you to be conformed to the image of his Son; holy as he
is holy; merciful as he is merciful; perfect as he is perfect; pure as he
is pure; righteous as he is righteous; as far separated from the world as
he is from the world, and one even as God and his Son are one. Such is the
perfect redemption offered to man in this life through God's beloved Son.
What can be more beautiful upon this earth than a soul redeemed from sin
and a life reflecting the holy life of the Savior. "Christ before Pilate"
is a rare and much admired work of art, but Christ in the soul and life is
a work more grand and beautiful. For man to properly reflect the divine
character necessitates a very close walk and deep communion with the
Deity. There must be a constant feeding upon the divine life. There must
be a careful watching and an effort to cultivate a deeper sense of the
presence of God. Happy and blessed is the man whose heart is so filled
with heavenly love and reverence to God as to cause him to give "all
diligence" to develop into his own glorious image.




Chapter VII. The Church Of God.


More than one hundred times the words church and churches are used in the
New Testament. It is always translated from _ekklesia_. Most translators
agree that a more correct translation of this Greek word would have been
congregation. "The church of God" would then have read, "Congregation of
God." "The church of the first-born" would have read, "The congregation of
the first-born." The church that was at Antioch would have read, "The
congregation that was at Antioch," etc.



What Is The Church Or Congregation?


The word church is a much misused word. It is commonly used at the present
day when speaking of the edifices erected for the purpose of the
assembling of the church to worship God. The quoting of a few texts will
give us the Bible definition of this word.

"Likewise greet the church that is in their house." Rom. 16:5. This was
the home of Priscilla and Aquila. This church was in their house. This
house was not the church. The church was in their house. The command was
to greet the church. This certainly begins to throw some light upon this
subject. See 1 Cor. 16:19; Col. 4:15; Phile. 2. "And he hath put all
things under his feet, and gave him to be head over all things to the
church, which is his body, the fulness of him that filleth all in all."
Eph. 1:22, 23. "And he is the head of the body, the church." Col. 1:18.
See also 24th verse.

These texts plainly teach the church to be the body of Christ. What is the
body of Christ? Ans.--"Now ye [Christians] are the body of Christ, and
members in particular." 1 Cor. 12:27. The body of Christ is the church.
The church is Christians. This enables us to understand how the church
could be in Priscilla and Aquila's house, and how we can greet the church.
This is the Bible definition of church.



Which, One Church Or Many?


In the writings of the apostles the plural form of the word church is
frequently used, but this argues nothing against the unity of God's
church, nor in favor of the multiplicity of sects. If all the saved people
in the world could be congregated in one place there would be no occasion
for using the plural form of this word. Had it been so in the days of the
writers of the epistles, the word would have been used only in the
singular. But since there was a church or congregation of Christians at
Antioch, also a church at Corinth, at Thessalonica, Ephesus, Smyrna,
Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, etc., to speak of the
whole it would be proper to use the plural of church. "The churches of
Asia." Please notice there is only one in each city, and the same writer
addresses them all.

It does not take a town of so great a size to-day to find seven towering
meeting-house steeples, where assemble as many different bodies of
believers, termed sects. No one minister addresses them all. No one elder
gives orders to all these different sects. 1 Cor. 16:1. No one minister
ordains elders in all the separate bodies. 1 Cor. 7:17. The word churches
was used to denote the different geographical location of the
congregations of the Lord. The minister arguing in favor of the plurality
of denominations from the plural term churches as found in the Bible is
either ignorant or unfair. A plurality of sects is Babylon confusion.

The plural form is used in the Bible with reference to location and not to
bodies having a different faith or belief. The church at Antioch had no
contrary faith with the church at Corinth as we find existing between the
denominations of to-day. They were separated by geographical distance, and
not by difference of belief. Had these different churches come together in
one place they could all have listened to Paul preach and said, Amen.



Oneness Of God's Church.


"The multitude of them that believed were of one heart and of one soul."
Acts 4:32. Can these same words be correctly used when speaking of the
believers throughout the various denominations of to-day? "Now the God of
patience and consolation grant you to be likeminded one toward another
according to Christ Jesus: that ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ." Rom. 15:5, 6. "Now I
beseech you, brethren, by the name of our Lord Jesus Christ, that ye all
speak the same thing, and that there be no divisions among you; but that
ye be perfectly joined together in the same mind and in the same
judgment." 1 Cor. 1:10.

By these two texts we learn that the church of God has but one mind; it
has but one mouth, and all speak the same thing. This is beautiful, this
is heavenly. "Behold, how good and how pleasant it is for brethren to
dwell together in unity." Psa. 133:1. It is only the church of the Bible
that enjoys this pleasant unity, and we must never confound this church
with the confusive sects. Babylon has as many mouths as there are sects,
and they speak contrary things.

"For ye are all one in Christ Jesus." Gal. 3:28. "Only let your
conversation be as it becometh the gospel of Christ: that whether I come
and see you, or else be absent, I may hear of your affairs, that ye stand
fast in one spirit, with one mind striving together for the faith of the
gospel." Phil. 1:27. "Fulfil ye my joy, that ye be likeminded, having the
same love, being of one accord, of one mind." Phil. 2:2. "For as we have
many members in one body, and all the members have not the same office: so
we, being many, are one body in Christ, and every one members one of
another." Rom. 12:4, 5.

"Other sheep I have, which are not of this fold: them also I must bring,
... and there shall be one fold and one shepherd." John 10:16. The Savior
was here speaking of the Gentiles and the Jews. Before the coming of
Christ there was a partition wall between these two nations, but Jesus
came to break down the middle wall of partition, so there should be
neither Jew nor Greek, bond nor free, male nor female: but all one in
Christ Jesus. Gal. 3:28. "For as the body is one, and hath many members,
and all the members of that one body, being many, are one body: so also is
Christ. For by one Spirit are we all baptized into one body, whether we be
Jews or Gentiles, whether we be bond or free; and have been all made to
drink into one Spirit." 1 Cor. 12:12, 13.

The "many members" here referred to are individual Christians, and not the
ecclesiastical bodies now extant, as some do ignorantly teach. "But now
are they many members, yet but one body." 1 Cor. 12:20. In the fifteenth
and sixteenth verses the apostle uses the physical body of man with its
dependent members to illustrate the one body of Christ. These members work
in blissful harmony and are dependent upon each other. A destruction of
one member impairs the whole body. This is not illustrative of the
different denominations; they are not dependent upon each other.
Oftentimes they are opposed to each other, and thrive better when others
are destroyed.

"And let the peace of God rule in your hearts, to the which also ye are
called in one body, and be ye thankful." Col. 3:15.

I am thankful that we are called as humble followers of the Lamb, into one
body only, where the peace of God rules in every heart. "Now therefore ye
are no more strangers and foreigners, but fellow citizens with the saints,
and of the household of God." Eph. 2:19. God has a household of saints
here upon the earth where peace rules. A contentious, quarrelsome, divided
family is no part of God's united household. One family in heaven and
earth. Eph. 3:15. It is with great reluctancy that we pass by so many
beautiful texts upon this subject, but we will only quote a few more lest
this volume swell to too great proportions. "Holy Father, keep through
thine own name those whom thou hast given me, that they may be one, as we
are. While I was with them in the world, I kept them in thy name: ...
neither pray I for these alone, but for them also which shall believe on
me through their word; that they all may be one; as thou, Father, art in
me, and I in thee, that they also may be one in us: that the world may
believe that thou hast sent me. And the glory which thou gavest me I have
given them; that they may be one, even as we are one: I in them and thou
in me, that they may be made perfect in one; and that the world may know
that thou hast sent me, and hast loved them as thou hast loved me." John
17:11, 12, 20-23.


          Blessed oneness of God's own,
          Like the Father and the Son;
          One on earth like heav'n above,
          Bound with cords of perfect love.

    O holy Christian band, filled with Heaven's love,
    Living in sweet accord like angels above.



Divisions Condemned.


"Now I beseech you, brethren, mark them which cause divisions and offenses
contrary to the doctrine which ye have learned; and avoid them; For they
that are such serve not our Lord Jesus Christ, but their own belly; and by
good words and fair speeches deceive the hearts of the simple." Rom.
16:17, 18. From the apostle they had learned the doctrine of oneness; he
now warns them to avoid any contrary doctrine. "That there should be no
schism in the body; but that the members should have the same care one for
another." 1 Cor. 12:25. By consulting your dictionary you will find the
word "schism" to be synonymous with the word "sect." "A man that is a
heretic after the first and second admonition reject." Titus 3:10. Many
translators have rendered heretic, sectarian.

"For first of all, when ye come together in the church, I hear that there
be divisions among you; and I partly believe it. For there must be also
heresies among you, that they which are approved may be made manifest
among you." 1 Cor. 11:18, 19. Heresies and divisions are here spoken of as
meaning about the same thing; or rather divisions are occasioned by
heresies. If you will look in the margin of your reference Bible you will
find this word translated "sect."

In Gal. 5:19, 20 is a number of deeds and dispositions classified and
called the works of the flesh, and we are told that "they which do such
things shall not inherit the kingdom of God." In this catalogue of evil
works you will find the word "heresies." Upon examining other translations
you will find it rendered sects. See Emphatic Diaglott.

"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that
ye all speak the same thing, and that there be no divisions
[schisms--margin] among you." 1 Cor. 1:10. "But there were false prophets
also among the people, even as there shall be false teachers among you,
who privily shall bring in damnable heresies, even denying the Lord that
bought them, and bring upon themselves swift destruction." 2 Pet. 2:1. In
the German version the words "damnable heresies" is rendered "destructive
sects." Paul sternly reproves the Corinthians and declares them carnal
because of a division that had been manifested among them. 1 Cor. 3:1-4;
also 1 Cor. 1:10-13.



Organization Of The Church Of God.


We will have to go to the dictionary to find a definition of the word
"organize," since the word is not found in the Bible. "To arrange in
parts; to form in due order; to furnish with organs," is the common
definition. While the term "organize" is not contained in the Scriptures,
yet the work of organizing God's church was performed, and his precious
truth tells us how, and by whom it was done. "For to one [individual] is
given by the Spirit the word of wisdom; to another the word of knowledge
by the same Spirit; to another faith by the same Spirit; to another the
gifts of healing by the same Spirit; to another the working of miracles;
to another prophecy; to another discerning of spirits, to another divers
kinds of tongues; to another the interpretation of tongues: but all these
worketh that one and the selfsame Spirit, dividing to every man severally
as he will." 1 Cor. 12:8-11. Nothing need be plainer. It is the mission of
the Holy Spirit to impart unto or bestow upon each member of God's church
such qualifications as will make him a useful and effectual organ in this
holy structure.

What is necessary for the building and furnishing of the church of God is
not necessary in the formation and organization of a man-made
ecclesiasticism. For man to build what he is pleased to call a church he
does not have to furnish it with "a gift of faith," nor "a gift of
healing," nor of "working of miracles," nor of "prophecy," nor of
"discerning of spirits," nor of "diversities of tongues," nor of
"interpretation of tongues." Neither does he require the "wisdom of God,"
nor the "knowledge of God." It is true he will require much knowledge and
wisdom of the world, but of all the things necessary in furnishing the
church of God, not one of them is necessary in the building of a sect.

"And he gave some, apostles; and some, prophets; and some, evangelists;
and some, pastors and teachers; for the perfecting of the saints, for the
work of the ministry, for the edifying of the body of Christ." Eph.
4:10-12. "Take heed therefore unto yourselves, and to all the flock, over
which the Holy Ghost hath made you overseers, to feed the church of God,
which he hath purchased with his own blood." Acts 20:28. "Now ye are the
body of Christ, and members in particular, and God hath set some in the
church, first apostles, secondarily prophets, thirdly teachers, after that
miracles, then gifts of healings, helps, governments, diversities of
tongues." 1 Cor. 12:27, 28. "But now hath God set the members every one of
them in the body, as it hath pleased him." 1 Cor. 12:18.

With this as with all other subjects of this work we must be brief.



Who Receives Applicants Into This Church?


"Wherefore come out from among them, and be ye separate, saith the Lord,
and touch not the unclean thing; and I will receive you, and will be a
Father unto you, and ye shall be my sons and daughters, saith the Lord
Almighty." 2 Cor. 6:17, 18. "But now hath God set the members every one of
them in the body as it hath pleased him." 1 Cor. 12:18. "And the Lord
added to the church daily such as should be saved." Acts 2:47. "For by one
Spirit are we all baptized into one body, whether we be Jews or Gentiles,
whether we be bond or free; and have been all made to drink into one
Spirit." 1 Cor. 12:13.

By these texts we can plainly see that it is God by the Spirit that
receives members into his church, therefore no sinner can enter there.



What Is The Door?


"I am the door: by me if any man enter in he shall be saved, and shall go
in and out, and find pasture." John 10:9. "I am the door of the sheep."
Ver. 7. "For through him [Jesus] we both have access by one Spirit unto
the Father." Eph. 2:18.

Jesus is the only entrance into the church of God. He that would climb up
some other way is a thief and a robber. John 10:1. We could get into a
human organized body without coming in through Christ, but not into the
divinely organized body.

"He that openeth, and no man shutteth; and shutteth, and no man openeth;
... behold, I have set before thee an open door, and no man can shut it."
Rev. 3:7, 8.



Who Is The Builder Of The Church?


Abraham "looked for a city, ... whose builder and maker is God." Heb.
11:10. Like many other holy men who walked with God in those ancient days,
Abraham looked by faith to the promise that was to come to bring
deliverance to the captives. Christ says, "Upon this rock I will build my
church, and the gates of hell shall not prevail against it." Mat. 16:18.
"Every house is builded by some man; but he that built all things is God."
Heb. 3:3, 4.

Jesus purchased the church with his own blood. Acts 20: 28. He gave his
life for it. Eph. 5:25. God, or Christ, who was God manifested in the
flesh, built himself a glorious and pure church--holy, blameless, and
spotless. It is all his own. He bestows upon it the fond title of Bride:
"He that hath the bride is the bridegroom." John 3:29.

"For I am jealous over you with a godly jealousy: for I have espoused you
to one husband, that I may present you as a chaste virgin to Christ." 2
Cor. 11:2. Paul addresses this letter to the church of God at Corinth. 2
Cor. 1:1. He presents this church as a chaste virgin to her one husband,
even Christ.

John in conversation with an angel from heaven was bid to "come hither,"
and he would be shown the bride the Lamb's wife; and behold he was shown
that great city, the holy Jerusalem, descending out of heaven from God,
having the glory of God: and her light was like unto a stone most
precious, even like a jasper stone, clear as crystal. Rev. 21:9-11. This
is beautiful descriptive language. This holy city Jerusalem, clear as
crystal, is


    The pure and holy virgin bride,
    The spotless church for which Christ died.


"I am my beloved's, and my beloved is mine: he feedeth among the lilies."
S. of Sol. 6:3.



The Foundation Of The Church.


"For other foundation can no man lay than that is laid, which is Jesus
Christ." 1 Cor. 3:11. "And are built upon the foundation of the apostles
and prophets, Jesus Christ himself being the chief cornerstone." Eph.
2:20.

A quotation here from the Old Testament will only add strength and beauty
to this subject: "Therefore thus saith the Lord God, Behold, I lay in Zion
for a foundation a stone, a tried stone, a precious cornerstone, a sure
foundation." Isa. 28:16.

God here gives promise of establishing Zion--the church--upon a sure
foundation; namely, Christ in the great salvation day.



The Kingdom Of God.


Frequent reference is made throughout the New Testament to the "kingdom of
God" and the "kingdom of heaven." When the "God which is in heaven" was
"revealing the deep and secret things" unto Daniel concerning
Nebuchadnezzar's dream, he also revealed unto him that in the days of
those kings he would set up a kingdom which should never be destroyed,
consequently would stand forever. Dan. 2:44.

When John, the swift herald of the gospel day, came preaching, he said:
"Repent ye: for the kingdom of heaven is at hand." Mat. 3:2. The first
words in the ministry of the Son of God were, "Repent: for the kingdom of
heaven is at hand." Mat. 4:17. The kingdom which Daniel saw was to be set
up. Great was the speculation throughout Jewry concerning the kingdom of
God in John's days. They were expecting a kingdom to excel in temporal
pomp and glory the grandeur of the kingdom of the Caesars. The Savior in
conversation with some Pharisees on one occasion astonished them by
saying, "The kingdom of God cometh not with observation: neither shall
they say, Lo here! or, lo there! for, behold, the kingdom of God is within
you." Luke 17:20, 21.

Jesus one night explained to a ruler of the Jews how to enter this
kingdom. He said, "Except a man be born of water and of the Spirit, he can
not enter into the kingdom of God." John 3:5. Again he says, "Verily I say
unto you, Except ye be converted, and become as little children, ye shall
not enter into the kingdom of heaven." Mat. 18:3. The inspired apostle in
Rom. 14:17 explains the nature of this kingdom: "For the kingdom of God is
not meat and drink, but righteousness, and peace, and joy in the Holy
Ghost." In the process of the mysterious birth of the Spirit the soul
experiences a translation from a "power of darkness" into the kingdom of
God's dear Son. Col. 1:13.

It certainly must have dawned upon your understanding ere this that the
church of God and the kingdom of heaven are the same spiritual structure.
In the twelfth chapter of Hebrews several terms are used to denote the
church of God. In the twenty-second verse it is designated by "mount
Zion," the "city of the living God," the "heavenly Jerusalem," and an
"innumerable company of angels." In verse twenty-three it is denominated
"general assembly," "the church of the first-born," etc. In the
twenty-eighth verse it is called the "kingdom." By this we are made to
understand that the church built by the Lord is identical with the "city
of God," the "kingdom of God," the "heavenly Jerusalem," etc. With this
understanding we will better comprehend the meaning of many other texts.



The Head Of The Church.


"For the husband is the head of the wife, even as Christ is the head of
the church: and he is the savior of the body." Eph. 5:23. "And he is the
head of the body, the church." Col. 1:18. "But speaking the truth in love,
may grow up into him in all things, which is the head, even Christ." Eph.
4:15. See also Eph. 1:22; Col. 2:18, 19.

Christ is the head of his church, and as such he is the sole governor, or
legislator. "He that hath ears to hear, let him hear."



Recapitulation In Conclusion.


The church is the body of Christ. Eph. 1:21, 22. There is but one body.
Rom. 12:4, 5; 1 Cor. 10:17. Christians are this one body. 1 Cor. 12:27.
They are of one heart and soul. Acts 4:32. There are no divisions. 1 Cor.
1:10. Christ is the head of this church. Col. 1:18. He is the door. John
10: 7. He is the foundation. Eph. 2: 21. He sets the members in the body
(1 Cor. 12:18), and prays that they be kept in his name. John 17:11.



Officers In The Church Of God.


God sets the members in the body of Christ, which is the church, as
seemeth best according to his unbounded wisdom. All are not an eye or ear
or hand or foot. That the church of God may be complete as a body it has
all the different members. Christ is the head, and the saved men and women
are the other members of the body according to their calling, all governed
by the head and consecrated to do his will. The ministry are the feet, the
burden-bearers, the servants of all. They have the care or burden of the
church. They carry the glad tidings of salvation. They are not to be
carried about and served, but they are the servants. "How beautiful are
the feet of them that preach the gospel of peace, and bring glad tidings
of good things." Rom. 10:15.

The following officers are mentioned in the New Testament: apostles,
prophets, evangelists, bishops, pastors, teachers, deacons, elders, and
presbyters. Apostle is from the Greek "_apostolos_," which is one sent
forth to plant. Paul was an apostle. He was sent forth by the Holy Spirit.
Acts 13:4. He was sent forth to plant. 1 Cor. 3:6. Prophet is from the
Greek "_prophetes_," which is one who is an expounder of prophecies and
revelations and of future events. Agabus was a prophet, a teller of future
events. See Acts 21:10, 11 and Acts 11: 28. Philip the evangelist had four
daughters who did prophesy, or expound or explain the Scriptures. An
evangelist is one who announces good tidings, while an apostle is one who
plants churches or goes into new localities, and through whose preaching
people are saved and a church thus planted. The mission of an evangelist
is to visit those planted churches and water them. "I have planted,
Apollos watered; but God gave the increase." 1 Cor. 3:6.

Bishop is from the Greek "_episkopos_," and means a superintendent or
overseer. Pastor is from the Greek "_poimen_," and means shepherd or
feeder or overseer, the same as bishop; consequently bishop and pastor are
the same, an overseer or shepherd. The word "overseer" occurs but once in
the New Testament: "Take heed therefore unto yourselves, and to all the
flock, over the which the Holy Ghost hath made you overseers, to feed the
church of God." Acts 20:28. Overseer in this text is translated from the
Greek "_episkopos_," from which same Greek word we have the word bishop.
Paul was then addressing bishops, and tells them to feed the church of
God. Now a pastor is a feeder; therefore bishop and pastor are two words
used to denote the same office. To note the qualifications of a bishop or
pastor as set forth in the New Testament will doubtless be edifying to the
reader.



What A Bishop Must Be.


A bishop must be blameless, the husband of one wife, vigilant, sober, of
good behavior, given to hospitality, apt to teach; patient, ruling well
his own house, a lover of good men, just, holy, temperate, etc. See 1 Tim.
3:2-4: Titus 1:7, 8.

Blameless. This word is synonymous with spotless, faultless,
irreproachable. A person or thing is blameless when it is free from fault.

The husband of one wife. No one can meet the New Testament requirements
for bishop or pastor who has two wives, though one be divorced.

Vigilant. He must be so watchful as to early discover danger of any kind
and use the utmost precaution to avoid it.

Sober. This word is not applied only to freedom from intoxication by
spirituous liquors, but is synonymous with calmness, quietness, grave,
sedate, steady, serious, solemn, etc. The Greek "_sophron_" for sober in
these texts means sound mindedness.

Of good behavior. Their conduct must be free from levity, folly, or
anything that tends to degrade morals.

Given to hospitality. (Lover of hospitality. Titus 1:8.) He must love in
his heart to receive and entertain strangers without remuneration, to be
kind and pleasing in his manners.

Apt to teach. He must possess a talent or God-given ability to teach the
Word to others in a simple manner.

Patient. He must be free from ill passion and irritableness. He must be
calm, and possess a tranquility and evenness of life. His composure and
holy tranquilness is such that commands and quiets all strife, contentions
and heated discussions.

Ruling well his own house. Unless a man has sufficient wisdom, authority,
love and firmness, to govern and control his own children he certainly can
not be used of God to oversee the church of God.

Lover of good men. His very heart and soul must admire and appreciate and
love the good he sees in men.

Just. In his admonitions, corrections and reprovings, he is always just
and impartial.

Holy. His heart and life and affections must be pure and holy, free from
sin.

Temperate. There are many things from which we are commanded by the
Scriptures to abstain. In the use of all things God has given for use he
must not be excessive. He must not be excessive in eating, drinking,
sleeping, working, talking, sexual relation, etc.



What A Bishop Or Elder Must Not Be.


A bishop must not be given to wine, no striker, not greedy of filthy
lucre, not a brawler, not covetous, not a novice, not self-willed, not
soon angry. See 1 Tim. 3:3-6; Titus 1:7.

Must not be given to wine. Not a wine drinker. He is to be an example and
abstain from all appearance of evil.

No striker. A good translation from the Greek would render this _reviler_.
He must not strike back with the tongue; in other words, not contentious.

Not greedy of filthy lucre. When man becomes greedy of filthy lucre--loves
money--he can be influenced by it and thus be led to favor the rich.

Not a brawler. This is synonymous with wrangler or contender.

Not Covetous. Covetousness includes more than the love of money. Fame,
honor, worldly pleasures, gratification of unholy appetites and passions,
may be properly termed covetousness. To entertain for anything an
affection that is not a pure and godly affection is idolatry, and idolatry
is covetousness.

Not a novice. One newly converted.

Not self-willed. Not obstinate in contending for his views or desires in
opposition to others.

Not soon angry. Soon is not found in the original. A more proper rendering
would be, Not passionate.



Deacon.


Deacon is translated from "_diakonos_," meaning minister. By reading the
writings of those contemporary with the apostle and those immediately
following we learn that a bishop or elder is the overseer or pastor of the
flock, or the one upon whom the greatest responsibilities lie, while the
deacons are helpers. This doubtless is what is meant by "helps" in 1 Cor.
12:28. There was always at least one bishop in one congregation, but often
more than one deacon. The qualifications for a deacon are very similar to
those of a bishop. See 1 Tim. 3; Titus 1.



Elders Or Presbyters.


Webster in defining presbyter, says, "An elder in the early Christian
church." Young in his analytical concordance says of presbytery, "An
assembly of elders." These two terms have the same Greek origin,
"_presbuteros_." An elder is one grounded in the faith with a sound
matured judgment; one capable of giving good advice or counsel. An elder
is not necessarily a preacher, but one calculated to advise and give
counsel in his pastoral duties. They also are especially called of God to
anoint and pray for the sick.

These church officers are all called of God. See Gal. 1:15, 16. They are
commissioned by Christ. Mat. 28:19. Sent by the Holy Spirit. Acts 13: 3,
4. They are qualified by God. 2 Cor. 3:5, 6. They are ambassadors from the
kingdom of heaven with a heavenly message to this lost world. God help
them every one to faithfully declare it in the fear of him who has called
them.




Chapter VIII. The Ordinances Of The New Testament.


In the preceding chapter we considered the church of the New Testament.
The Lord Jesus built his church and instituted some ordinances, which he
commands the church to faithfully keep. The keeping of the commandments of
God is proof that we love him: "For this is the love of God that we keep
his commandments: and his commandments are not grievous." 1 John 5:3. "He
that hath my commandments, and keepeth them, he it is that loveth me."
John 14:21. "If a man love me he will keep my words." Ver. 23. "He that
loveth me not keepeth not my sayings." Ver. 24.

We may profess great attainments in the divine life and wonderful devotion
to God, but the proof is obedience to his commands. We have learned of
people who have become so holy that they were raised above or passed
beyond a great portion of the Bible and are not required to keep it. We
have heard of but few things so ridiculously foolish. The better and more
holy we become, certainly the more of the Word of God we will practise in
our life; and who on earth can live a more perfect Christian life than he
who lives in obedience to every word of the Bible? When one gets in
possession of something that exempts him from obedience to the Scriptures
he gets in possession of some very mysterious thing. The only way to
heaven is by the commandments of the Bible. "Blessed are they that do his
commandments, that they may have a right to the tree of life and enter in
through the gates into the city."

We will consider some ordinances and ceremonies which belong to the church
of God as recorded in the New Testament so plainly that a wayfaring man
though a fool need not err therein.



Baptism.


"There was a man sent from God, whose name was John." John 1:6. In the
thirty-third verse this same John declares that God sent him to baptize
with water. Of the books written on this subject there is scarcely an end.
The controversy is very great, and so often very ridiculous.
Lexicographers have defined and analyzed the word baptize in its different
forms. Liddell and Scott, Robertson, Parkhurst, Scapula, Stokins, Calvin,
Luther, Campbell, Gill, Stuart, Vitringa, Brenner, Paulus, and many others
of great erudition have defined the word, and to sum them all up we find
the primary meaning is "to dip, to immerse, to plunge in water." Many of
the English translators of the New Testament always render _baptizo_,
immerse or dip, as "John the immerser," or "John the dipper."

This brief reference to the expositions of the learned must suffice for
this work. It is with pleasure we resort to the plain and simple teachings
of the Scriptures.


Baptism A New Testament Ordinance.


All Jerusalem, and Judea, and the region about Jordan, were baptized of
John in Jordan. Mat. 3:5, 6. Jesus baptized by proxy. John 4:1, 2. He
commissioned his ministry to preach baptism unto all the world. "Go ye
therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost." Mat. 28:19. "Go ye into
all the world, and preach the gospel to every creature. He that believeth
and is baptized shall be saved." Mark 16:15, 16. Those who have undertaken
the dangerous and Christ uncommissioned task of freeing Christians from
the obligations of this ordinance, hold high aloft the following texts:
Eph. 2:15; Col. 2:14, 15; Col. 2:20. Since the Savior's commission to his
disciples was forty days after his resurrection, such teachers are driven
from this position, and to substantiate their doctrine they flee to a more
fatally exposed one when saying that the baptism of this commission was
the baptism of the Spirit. It is a pity that precious time must be taken
for the correction of such erroneous teaching. How can men baptize with
the Holy Spirit? God alone can do that.

It is evident that the apostles understood this baptism to be with water,
since they taught it and practised it throughout their ministry. We shall
take time and space to refer to but two or three instances of the
administration of this ordinance recorded in the Acts of the Apostles. The
first is that of a Christ commissioned preacher by the name of Philip, who
was sent by an angel to preach the gospel to a Scripturally ignorant man
of Ethiopia. Unlearned as he was, he readily understood from the preaching
of Philip the importance of water baptism; therefore when they came to a
certain water he said, "See here is water; what doth hinder me to be
baptized?" Acts 8:36. By reading the following verses you will learn that
this man was baptized in water and God witnessed to his approval by
sending him rejoicing on his way. Obedience to the commands of God brings
a joy to the Christian heart.

The second instance of baptism to which we wish to invite your attention
is that of the devout Cornelius. He sent for Peter to learn more
concerning the ways of the Lord. Peter came and told them of Jesus, of his
resurrection and his power to save. As he spoke the Holy Ghost fell upon
all them which heard his words. Then said Peter, Can any man forbid water
that these should not be baptized which have received the Holy Ghost as
well as we? And he commanded them to be baptized in the name of the Lord.
How can an instance of water baptism be more plainly recorded? This
occurred some eight years after the crucifixion of the Lord Jesus. To
teach the abolition of this ordinance at the cross, in the face of these
plainly stated instances of baptism, only proves to us the blinding and
deceptive power of the spirit of error.


Mode Of Baptism.


Many of the professed teachers of the gospel have become very liberal. "We
all have a right to our opinion," so many say; and "a thing becomes right
unto us if we believe it to be right." Because of this teaching and the
varied opinions, there have originated in the minds of the people several
different modes of baptism. But this great liberality finds no warrant in
the Word of God. The Scriptures teach that "there is one body." Eph. 4:4.
If I should hold in opinion, as many do hold, that there are many bodies,
would my opinion prove the Word of God to be in error? Let me say here,
with emphasis, that there can be but one true, rightful body. If the
Catholic body should be the right body, it is the only body upon the earth
that is right. If the Presbyterian body is the right and true body, it is
the only body. And so with any other denominational body. If we were a
member of the Methodist body we would have to believe that that was the
one true body and that all the others were wrong. If there be but one
body, how can two bodies be that one body when those two bodies are
different?

There is but one Holy Spirit, one true Lord, one gospel faith, and one
true mode of baptism. God has not left us to follow our own peculiar
fancies, but all must go the same way. Whatever is required of one
individual, that same thing is required of every other individual. If
sprinkling is a right mode of baptism it is the only right mode, and all
others are wrong. If pouring is right it is the only mode that is right.
If three dips, face forward is right it is the only mode that is right. If
one single immersion is right it is the only mode that is right. The Lord
did not set the example in all these different ways. He was baptized. He
also baptized by proxy, and we believe that he thus baptized in the same
manner he was baptized. This one mode was all they understood by baptism.
The apostles perhaps had seen the Lord baptized, they administered baptism
under his direction, and when he commissioned them with the authority to
administer baptism after he had ascended to the Father, they did not
question him as to which mode. The word baptism meant but one thing and
the same thing unto them all. In the after years of their ministry they
practised just what they had seen their Lord practise.

Now let us learn from the plain, easy language of the Scripture the mode
as administered by John, the Lord and the apostles. In the third chapter
of Matthew the inspired writer has given an account of John's baptism,
which we kindly invite you to read. Now the way to correctly understand
the Scripture is to take it in its easiest, plainest, most sensible way.
Do not attempt to give it some complicated, mysterious meaning, but
receive it as you would any easily understood historical fact of this
present time. If you should read in your county paper of a man down by one
of the rivers of your adjoining county who was administering baptism to
the people, and the whole neighborhood round about went out to him and
were baptized of him in the river, and when he had baptized a certain
individual he went up straightway out of the water, what idea would you
form as to the mode of the baptism? Would you think it was a little water
sprinkled on the head somewhere in a meeting-house? There is nothing in
the account to convey such an idea. How unreasonable it would be for you
to study to change the meaning of the plain account and mystify it because
it was not congenial to your desires.

Suppose you should read in your paper of two men traveling along the way.
One of them had never heard of Jesus nor of the ordinance of baptism; the
other talked to him of the Savior, of his death and his resurrection, and
how he had authorized him to go into all the world and preach this gospel
to every creature, and he that believed and was baptized, the same should
be saved. And as they traveled on their way they came to a certain water,
and the one said to the other, "See here is water, what doth hinder me to
be baptized?" The other replied, "If thou believest with all thine heart
thou mayest." He answered, "I believe that Jesus Christ is the Son of
God." Then they stopped their carriage and they went down both into the
water and there the one was baptized of the other, and when they came up
out of the water the one went one way and the other another way, and they
saw each other no more. What idea would you form as to the mode of
baptism? This is all very plain to the candid heart.

The other instances of baptism recorded in the New Testament do not
express so clearly the mode as the two we have given, yet they can not
with propriety be made to express anything contrary to immersion. The
apostle Paul in his letter to the Roman brethren speaks of baptism as a
burial. Rom. 6:4. This only confirms in our mind (concerning the mode) the
ideas suggested by the baptism of the Savior and of the man of Ethiopia.
For yet greater clearness we will present a few thoughts suggested to us
by the recent writings of a brother, which we consider very conclusive.

A word, perfectly synonymous with another word can be used in its stead
with the same correctness of diction. As, for example, "The snow is slowly
descending from the dark cloud." To use a word synonymous with
"descending" in the above sentence it must express the same thought and
present the same elegance of style. We find such a synonym in the word
"falling." "The snow is slowly falling from the dark cloud." The idea
expressed by these two sentences is precisely the same, and both are good
grammar. Let us now read Rom. 6:4: "Therefore we are buried with him by
baptism into death." To find a word synonymous with baptism it will not
deprive the word "burial" of its proper meaning. Try the word "sprinkle."
"Therefore we are buried with him by sprinkling into death." Please read
Mat. 3:5, 6; Mark 1:9; John 3:2, 3, and use the word sprinkle or pour
where the word baptize is used, and note the great absurdity. Why is so
much time spent in discussion over declarations so simple, clear and
plain? Because of the perversion of plain language by the spirit of error
to a self-conceited mind.


Trine Immersion.


There is a religious class of people that teach and practise three
immersions; one in the name of the Father, one in the name of the Son, and
one in the name of the Holy Ghost. Such teaching is based upon the
construction of Mat. 28:19. Only a little unprejudiced consideration will
enable you to see the fallacy of such an interpretation. These three are
one. If they were separate and distinct so we could act in the name of the
one to the exclusion of the others then we could better understand such an
interpretation of the above text. The apostles well understood that to act
in the name of one was to act in the name of the whole trinity; therefore
Peter says, "Repent, and be baptized every one of you in the name of Jesus
Christ." Acts 2:38. Why did not Peter use the formula of Mat. 28:19?
Because to act in the name of one is to act in the name of all. "And he
commanded them to be baptized in the name of the Lord." Acts 10:48. "They
were baptized in the name of the Lord Jesus." Acts 8:16. "When they heard
this, they were baptized in the name of the Lord Jesus." Acts 19:5.

Nowhere in the Acts of the Apostles is the triune name used in baptism.
Pages could be written showing the absurdity of the teachings of trine
immersionists, but we consider that what has been written is clear enough
to convince candid, unbiased minds, and any amount of argument will not
convince those who defiantly set themselves against any reasonings
contrary to their established notions.


The Object Of Baptism.


There is a baptism taught in the Scriptures that is not water baptism.
There is a baptism of the Spirit. See 1 Cor. 12:13; Mat. 3:11. Some not
being able to rightly divide the Word of God have taken some texts that
teach the baptism of the Spirit to be the baptism of water, and thus
confused the true object of water baptism. We will frankly admit that
there are some texts which if taken alone and interpreted literally do
apparently teach that baptism is a saving ordinance. We will refer the
reader to a few of these texts. Mark 16:16; Acts 2:38; Acts 22:16. These
texts seem to plainly teach that water baptism does wash away or remit
sins. I always prefer to give each text the simplest, plainest rendering
when it does not conflict with some other text. Now to teach that baptism
by water is a saving ordinance, and so interpret these texts, we place
ourselves in direct opposition to other plain teaching. Some do teach that
there is none righteous and base such teaching upon Rom. 3:10. We would
ask such teachers to interpret Titus 2:12; 1 John 3:7, 10; 1 John 2:29;
Luke 1:75. By such texts they are brought to confusion.

Elsewhere in this work we quote the scriptures teaching salvation from sin
to be by the grace of God. Then to teach that water baptism saves us from
sin makes the Word of God contradict itself. All is beauteous harmony in
the Scriptures when all is correctly interpreted. Water baptism represents
a burial. A burial must of course be preceded by death. We die or separate
ourselves from a life of sin and accept Christ; he accepts us. The real
death to, and destruction of sin and resurrection to life is performed by
the power of God's grace, while baptism expresses in a figure the burial
and resurrection to spiritual life. This is the true object of baptism.


Proper Applicants For Baptism.


Water baptism is the answer of a good conscience toward God. 1 Pet.
3:19-21. We must obtain a good or "undefiled conscience" before we are a
Scriptural candidate for baptism. How can defilement be purged from the
conscience? By the blood of Jesus. Heb. 9:14. We are taught in Mat. 3:8
that we must bear fruits of repentance to be worthy applicants for
baptism. The man of Ethiopia was asked to profess faith in Christ before
Philip considered him to be a proper subject for baptism.

Infants can not profess faith in Christ, therefore their baptism is
unscriptural. We are aware that there are many who teach "infant baptism,"
and use a few texts of Scripture and by their misapplication make it look
as plausible as possible. The commission of the Lord to his ministry is to
"preach the gospel to every creature; he that believeth and is baptized
shall be saved." Faith precedes baptism in the commission. Infants have
not faith. Peter says, "Repent and be baptized." Acts 2:38. Repentance,
therefore, precedes baptism. John understood it thus. Mat. 3:8. Infants
need no repentance. There is not a case recorded in the New Testament of
infant baptism. After one has reached the years of accountability and
repents of his sins and is born of the Spirit he is then, and not until
then, a proper candidate for baptism.



The Lord's Supper.


In the teachings of the holy inspired and unblamed apostle Paul, the
expression, "The Lord's Supper" is to be found. In reproving the
Corinthians for corrupting the sacred communion service, he says, "When ye
come together therefore into one place, this is not to eat the Lord's
supper," 1 Cor. 11:20. In the preceding chapter he uses the word communion
when speaking of the same divinely originated ordinance. "The cup of
blessing which we bless, is it not the communion of the blood of Christ?
The bread which we break, is it not the communion of the body of Christ?"
1 Cor. 10:16.

The apostle in these texts is referring to an ordinance of the New
Testament instituted by the blessed Savior just prior to his passion as
recorded by the writers of the gospels and observed by the church when it
was the light of the world. If this sacred and very impressive ordinance
was abolished at the death of the Savior, as some erroneously teach, why
does Paul more than a score of years after exhort Christians to its
observance and warn them so faithfully against corrupting so sacred a
rite, telling them that if they eat and drink unworthily they eat and
drink damnation to themselves, and admonishing them to examine themselves
and so let them eat? 1 Cor. 11. It must be clear to all unclouded, candid
minds by the reading of this chapter that there was an ordinance solemnly
observed by the Christians long after the Savior was "nailed to the
cross." In very plain and positive language he tells us that the communion
or Lord's Supper is a New Testament ordinance: "This cup is the New
Testament in my blood." 1 Cor. 11:25. This is corroborative of Mat. 26:28:
"For this is my blood of the new testament;" and of Mark 14:24: "And he
said unto them, This is my blood of the new testament, which is shed for
many." Also of Luke 22:20: "Likewise also the cup after supper, saying,
This cup is the new testament in my blood, which is shed for you."

To one enjoying the full light of the precious gospel to teach the
abolition of this solemn ordinance appears the very height of folly and
ignorance. In the recording of the Acts of the apostles it is said that
"upon the first day of the week, when the disciples came together to break
bread, Paul preached unto them." Acts 20:7. The breaking of bread as here
spoken of signifies nothing else but the observance of the Lord's Supper.

The few plain, comprehensive texts of apostolic teaching we have quoted
upon this subject must make obvious to the mind of the reader that
Christians of the morning time of this gospel day observed an ordinance
termed the Lord's Supper or communion, done in remembrance of Jesus and
showing his death till he come. We will learn in the noontime's awful
darkness how the blinded minds and unregenerated hearts of teachers by
misunderstanding and misapplying these plain texts caused their clear
light to cease to shine.



The Holy Kiss.


True love manifests itself in many ways. We embrace with the arms, we
greet with a kiss, the object of our love. We speak of these love tokens
ofttimes in a spiritual way: "Folded in the arms of Jesus;" "Leaning on
his breast;" "Sheltered beneath his wing." The Psalmist says, "Kiss the
Son, lest he be angry." Psa. 2:12. These were literally practised by the
Savior and his beloved followers while he was here. After Jesus arose and
went to the Father the apostles practised the holy kiss. "They all wept
sore, and fell on Paul's neck, and kissed him." Acts 20:37. We behold the
love they bore for him. It was not a cold kiss of formality, but of love.
In the first verse we see the love Paul had for the disciples: "Paul
called unto him the disciples and embraced them."

In the epistolary law of the New Testament the holy kiss is five times
commanded. "Salute one another with a holy kiss." Rom. 16:16. "Greet ye
one another with a holy kiss." 1 Cor. 16:20. "Greet one another with a
holy kiss." 2 Cor. 13:12. "Greet all the brethren with a holy kiss." 1
Thes. 5:26. "Greet ye one another with a kiss of charity." 1 Pet. 5:14.

Satan ever ready to corrupt the pure precepts and practises of the sacred
Word has led people into the disgraceful fanaticism of promiscuous
kissing. Such is not a kiss of love, but a kiss of lust. Everything done
in the order of the kingdom of heaven is done in the perfection of decency
and respectability. How natural for the fond husband to embrace and kiss
the beloved wife, and the devoted mother her child, the brother his
sister, all because love exists consistent with natural relation. But the
strongest tie of love that binds hearts together is the Christian love.
Then how natural and becoming for the Christian to greet with a kiss his
brother, and the Christian sister her sister in the Lord.

Christian love continued after the apostles' days were ended, and
consequently the practise of greeting with a holy kiss. We will conclude
this subject by referring the reader to history as quoted in "Ordinances
of the New Testament": "The fraternal kiss used on admission to the church
and at the Lord's Supper were not empty forms, but the expression of a
true feeling, and of a real experience."--_Butler's Ecclesiastical
History_, p. 132.

"After the prayers ... we greet one another with the brotherly
kiss."--_Justin Martyr_, p. 146.

"The communion was a regular part of the Sunday worship. In many places it
was celebrated daily. It began after the dismissal of the catechumens, by
the kiss of peace given by men to men and women to women."--p. 147.

It is natural for Christians filled with the love of God to greet each
other with a kiss, but the cold distant forms of men have prevented
Christians following the natural inclination of the heart.



Lifting Up Of Holy Hands.


In the olden time when the chosen children of God were battling in the
wilderness against their enemies, as long as the hands of Moses were kept
uplifted Israel prevailed, and when his hands were let down the enemy
triumphed. Ex. 17:8-12. See also Psa. 28:2; 63:4; 88:9; Lam. 3:41. This
signal act of triumph is conveyed into the spirit of the New Testament.
Paul says, "I will therefore that men pray everywhere, lifting up holy
hands, without wrath and doubting." 1 Tim. 2:8. This is a single text of
the New Testament teaching this ordinance. In connection with this text
some have used Heb. 12:12; but to our mind it is only an exhortation to
encourage the feeble and faint-hearted, and not an express command to the
literally raising of the hands. However the one text quoted is sufficient
for those who love the Lord, for those who love him keep his commandments.

This ceremony is suggestive of submissiveness and reliance upon God. It is
natural for the Spirit-born child of God to imploringly lift his hands to
God in petition or praise and thanksgiving. In the time when the spiritual
battles wax hot we seek God in earnest imploring prayer, and the lifting
up of our hands adds strength to our faith and draws God nearer. But, oh,
let us make sure that our hands and hearts are holy. It is but mockery to
spread forth your hands unto God when they are full of blood. From such
the Lord hides his eyes, and closes his ears against their prayer. Isa.
1:15.



Feet-Washing.


To the proud heart the commandment to "wash one another's feet" is perhaps
the most ridiculous ever given by the Son of God. In the semi-theatrical
church entertainments men may pay a large sum for the privilege of kissing
the most handsome lady, and for similar or more shameful indulgences, but
to humbly wash a brother's feet would be shocking in the extreme. "If a
man love me he will keep my words." John 14:23. Where true love exists
there is no disposition to spurn any of the Lord's commandments, however
humiliating they may be.

The ordinance of feet-washing was instituted by the Savior, and is
recorded in the thirteenth chapter of John. One objection that many bring
against this sacred ordinance is that it is so seldom mentioned in the
Bible. If a man does not love God deeply enough to obey him when he speaks
but once, he would not obey him should he speak a dozen times. Jesus says,
"If they hear not Moses and the prophets, neither will they be persuaded,
though one rose from the dead." Luke 16:31. It is never difficult to
persuade a humble heart to believe the Word of God, though there be but
one single commandment; but the proud in heart will not be persuaded by
any number if they are not according to their inclinations. About the
first objection offered against this humble ordinance is that it was a
custom among the Jews to wash feet, and the feet-washing recorded by John
was nothing more than the Jewish custom. There was more here than the mere
custom of washing feet.

We will carefully weigh this objection. Bathing is a custom, naturally so,
for cleanliness and health, and is observed by people of every civilized
nation, and has been in every age of the world. Pharaoh's daughter went
down to the river to bathe when she found the babe in the ark of
bulrushes. Ex. 2:5. Bathing was not a custom of any particular nation, but
a universal custom. God separated Israel from the world to be his own
chosen people. He gave them certain laws, which stood as a partition wall
between them and the Gentile world. Among the many ceremonies was that of
bathing. By reading the fifteenth chapter of Leviticus you will learn of
the bathings required of the Jews for certain sins and uncleannesses.
These bathings were peculiar to this people alone and served to separate
them from other nations. They observed the universal custom of bathing,
but these bathings were additional and given by the Lord. When Jesus came
he abolished the Jewish ordinances that distinguished them from the world
and offers salvation to every nation. By his grace he separates his people
from the world and institutes for them the ordinance of baptism. This is
not the universal custom of bathing, neither is it the Jewish ceremony of
bathings for cleansings, but a New Testament ordinance for saved people of
this gospel day, representing their death to sin and consequent separation
from the world. All continue in the custom of bathing, but the Christian
is baptized.

All people in every age are accustomed, if we may call it a custom, to
eating; but when God separated Israel from Egypt and gave them a law, he
instituted a supper called the Passover. This they kept in commemoration
of their deliverance from Egyptian bondage. The Passover supper was not
the mere custom of eating supper, but was an ordinance peculiar to the
Jewish nation, and served to distinguish them as God's own chosen people.
In Heb. 9:10 we learn that these meats and drinks, and divers washings,
and carnal ordinances, were imposed on them until the time of reformation.
When Jesus came he instituted a new order of things. The Passover supper
was with the rest of the Jewish ordinances blotted out and nailed to the
cross. Col. 2:14. Jesus instituted a supper to be kept in remembrance of
him by his peculiar, exclusive people. This consists of bread, which
represents his body, and of wine, which represents his blood. This is not
the custom of eating, neither is it the Jewish ordinance, but a newly
instituted ordinance in this dispensation of grace. All continue the
custom of eating, but Christians keep the communion.

When Abraham was in the plains of Mamre he was visited by three angels,
unto whom he said: "Let a little water, I pray you, be fetched, and wash
your feet, and rest yourselves under the tree." Gen. 18:4. Two angels came
one evening to Sodom, and Lot rose up to meet them, and said: "Behold now,
my lords, turn in, I pray you, into your servant's house, and tarry all
night, and wash your feet." Gen. 19:1, 2. By these instances and others we
understand that washing feet was a custom in that time. It was not a law
of God, but people of all nations observed it as a law of health, comfort,
and cleanliness.

In Ex. 30:19-21 and 40:30-32 we learn that God instituted an ordinance or
ceremony of washing feet. This was not the mere custom of washing feet,
but was a Jewish rite and served among other rites and ceremonies to
distinguish them as God's own peculiar people. When the Son of God set up
the kingdom of grace, this priestly ceremony was blotted out and a new
ordinance of feet-washing was instituted. See John 13. This was not the
ancient universal custom of washing feet. That still continues the same as
eating and bathing. It is not the Jewish ordinance, because they were all
nailed to the cross; but it is a humble ordinance the Savior instituted
for his people saved from sin in this blessed gospel day. The Lord's
people love this precious ordinance. Jesus set the example and intends his
own to do as he did. "If I then, your Lord and Master, have washed your
feet; ye also ought to wash one another's feet. For I have given you an
example, that ye should do as I have done to you." John 13:14, 15. Jesus
set the example in baptism and intends for us to follow. Mat. 3:15, 16. He
set the example in partaking of his newly instituted supper and intends
for us to walk in his steps. 1 Cor. 11:25.

Since the word _ought_ is used some appear to rejoice in the thought that
it is not obligatory. I, for one, ever since the Lord made me a Christian,
have always been willing and glad to do just what I _ought_ to do. We
scarcely think a man loves God when he refuses to do what he knows he
ought to do. "Ye ought to support the weak." Acts 20:35. "Men ought always
to pray." Luke 18:1. "We ought also to love one another." 1 John 4:11. "Ye
also ought to wash one another's feet." John 13:14. Let us as professed
followers of Jesus live and do what we _ought_ to do. Happy are ye if you
do, but what shall be the result if you refuse? "Therefore we _ought_ to
give the more earnest heed to the things which we have heard." Heb. 2:1.
Will you do as you ought? Because the widow did what she ought she was
recommended to the care of the church. 1 Tim. 5:9, 10.




Chapter IX. Divine Healing.


The thirty-fifth chapter of Isaiah is a prophecy beautifully extolling the
glories and virtues of Christ's redemptive works. "The desert shall
rejoice and blossom as the rose." "It shall blossom abundantly, and
rejoice even with joy and singing: the glory of Lebanon shall be given
unto it, the excellency of Carmel and Sharon, they shall see the glory of
the Lord, and the excellency of our God.... Then the eyes of the blind
shall be opened, and the ears of the deaf shall be unstopped. Then shall
the lame man leap as an hart, and the tongue of the dumb sing."

In Isaiah sixty-one, is another prophecy of the Savior: "The Spirit of the
Lord God is upon me; because the Lord hath anointed me to preach good
tidings unto the meek; he hath sent me to bind up the broken-hearted, to
proclaim liberty to the captives, and the opening of the prison to them
that are bound; to proclaim the acceptable year of the Lord." Isa. 61:1,
2. Where this text is quoted in the New Testament, there is added, "and
recovering of sight to the blind." Luke 4:18. This addition is found in
the LXX.

Again the prophet speaking of Christ said, "But he was wounded for our
transgressions, he was bruised for our iniquities: the chastisement of our
peace was upon him; and with his stripes we are healed." Isa. 53:5. The
evangelist in speaking of the prophecy of Isa. 53:4, 5, says, "When the
even was come they brought unto him many that were possessed with devils:
and he cast out the spirits with his word, and healed all that were sick;
that it might be fulfilled which was spoken by Esaias the prophet, saying,
Himself took our infirmities, and bare our sicknesses." Mat. 8:16, 17. In
verse thirteen is recorded the healing of the centurion's servant: "Go thy
way, and as thou hast believed, so be it done unto thee. And his servant
was healed in the selfsame hour." When Jesus saw the mother of Peter's
wife lying sick of a fever, he touched her hand and the fever left her,
and she arose and ministered unto them. Ver. 14, 15.

In the ninth chapter of Matthew is recorded the instance of the healing of
the man sick of the palsy, and of a woman who had been diseased for twelve
years, and of the raising to life of the daughter of a certain ruler; also
the restoring of the sight of two blind men. Jesus saith unto them,
"Believe ye that I am able to do this? They said unto him, Yea, Lord. Then
touched he their eyes, saying, According to your faith be it unto you. And
their eyes were opened." "And Jesus went about all the cities and
villages, teaching in their synagogues, and preaching the gospel of the
kingdom, and healing every sickness and every disease among the people."
Ver. 35.

John, when in prison, hearing of the works of Jesus, sent two of his
disciples who asked the Savior, "Art thou he that should come, or do we
look for another?" Now John was acquainted with the prophecy of Isaiah
concerning the Christ, so Jesus said to the disciples, "Go and show John
again those things which ye do hear and see: the blind receive their sight
and the lame walk, the lepers are cleansed, and the deaf hear, the dead
are raised up, and the poor have the gospel preached unto them." Jesus
told them that he was doing just what was prophesied that Christ should do
when he came, then this must certainly be he and we need not look for
another. Throughout his ministry the Savior continued to cast out devils
and to heal the sick. He gave his twelve disciples power "against unclean
spirits, to cast them out, and to heal all manner of sickness and all
manner of disease." Mat. 10:1. Not only did he give the twelve such power
over Satan and sickness, but in sending out the seventy he said: "And into
whatsoever city ye enter, and they receive you, eat such things as are set
before you: and heal the sick that are therein, and say unto them, The
kingdom of God is come nigh unto you." Luke 10:8, 9.

Before Jesus ascended to the Father he commissioned his disciples to
preach the gospel, saying, "Go ye into all the world, and preach the
gospel to every creature. He that believeth and is baptized shall be
saved: but he that believeth not shall be damned. And these signs shall
follow them that believe: In my name shall they cast out devils; they
shall speak with new tongues; they shall take up serpents; and if they
drink any deadly thing, it shall not hurt them; they shall lay hands on
the sick, and they shall recover." Mark 16:15-18. Jesus was the "light of
the world," because he had power over sin and disease. The church becomes
a light in the world in proportion to her power and purity, and when she
reaches the zenith of her power the same power is exercised by her as by
the Lord himself. After commissioning the disciples to preach, Jesus was
"received up into heaven, and sat on the right hand of God. And they went
forth, and preached everywhere, the Lord working with them, and confirming
the word with signs following." Mark 16:19, 20. Although Jesus had
ascended to heaven, yet it is said that he was working with them as they
preached the word. Here was the secret of their power, "workers together
with God."

Again Jesus said, "Go ye therefore, and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost: teaching
them to observe all things whatsoever I have commanded you: and, lo, I am
with you alway, even unto the end of the world." Mat. 28:19, 20. The Lord
here gives promise to be with them unto the end. Although he ascended, yet
he says, "I will not leave you comfortless: I will come to you." John
14:18. The Holy Spirit on the day of Pentecost came and dwelt in the midst
of God's church in the same authoritative power over sin and demons that
Christ exercised before his passion. He now comes in the power of the Holy
Spirit, performing great deeds of wonder through his church. The church
only was visible, therefore became the light of the world. After Pentecost
the disciples did as Jesus commanded. They began to preach the gospel, and
Jesus working with them, many souls were saved. Peter and John on one
occasion "went up together into the temple at the hour of prayer, being
the ninth hour. And a certain man lame from his mother's womb was carried,
whom they laid daily at the gate of the temple which is called Beautiful,
to ask alms of them that entered into the temple; who seeing Peter and
John about to go into the temple asked an alms. And Peter, fastening his
eyes on him with John, said, Look on us. And he gave heed unto them,
expecting to receive something of them. Then Peter said, Silver and gold
have I none; but such as I have give I thee: in the name of Jesus Christ
of Nazareth rise up and walk. And he took him by the right hand, and
lifted him up; and immediately his feet and ankle bones received strength.
And he leaping up stood, and walked, and entered with them into the
temple, walking, and leaping, and praising God. And all the people saw him
walking and praising God." Acts 3:1-9. This miracle of divine healing was
done by faith in the name of Jesus. Ver. 16. The Lord was with his
disciples confirming the preaching with signs following.

In the ninth chapter of Acts is recorded an instance of the dead being
raised to life. Dorcas, who was a good woman, was taken sick and died. Two
men were sent for Peter, who when he was come was brought into the upper
chamber: "and all the widows stood by him weeping, and showing the coats
and garments which Dorcas made while she was with them. But Peter put them
all forth, and kneeled down and prayed: and turning him to the body said,
Tabitha, arise. And she opened her eyes: and when she saw Peter she sat
up. And he gave her his hand, and lifted her up: and when he had called
the saints and the widows, presented her alive. And it was known
throughout all Joppa; and many believed in the Lord." This was when the
church was the light of the world; when the whole pure gospel was preached
for the gospel's sake, and men lived humbly before God, and were workers
together with him.

Paul escaping the waves was cast upon the island of Melita. He says, "The
barbarous people showed us no little kindness; for they kindled a fire,
and received us every one, because of the present rain, and because of the
cold." And when he had gathered a bundle of sticks, and laid them on the
fire, there came a viper out of the heat, and fastened on his hand. And
when the barbarians saw the venomous beast hang on his hand, they said
among themselves, No doubt this man is a murderer, whom, though he hath
escaped the sea, yet vengeance suffereth not to live. Acts 28:1-4. Now was
the promise given in the commission to prove true? Jesus said, "They shall
take up serpents." Here Paul had taken one up. Should he trust in the
promise of the Savior, or resort to some antidote? It is said, He shook
off the beast into the fire and felt no harm. The natives were astonished
and God was glorified. Had Paul sought and obtained relief by medical
means, whatever brought the relief would have been worthy the praise. He
was living solely for the glory of God, and by trusting in God and God
protecting him it was thus that God was glorified.

The "gifts of healing" were placed in the church. See 1 Cor. 12:28. As
late as the year 60 A.D., twenty-seven years after the Lord had ascended,
James tells us what to do when sick. He says, "Is any among you afflicted?
let him pray. Is any merry? let him sing psalms. Is any sick among you?
let him call for the elders of the church; and let them pray over him,
anointing him with oil in the name of the Lord: and the prayer of faith
shall save the sick, and the Lord shall raise him up; and if he have
committed sins, they shall be forgiven him." Jas. 5:13-15.

Thus the Lord worked in the midst of his people in the morning of the
gospel day. He gave them grace and power to live the same holy, humble
life he lived. He gave them power to cast out devils and to heal the sick.
By performing the works and living the life of Jesus the church was a city
set upon a hill, which could not be hid--a light in the world.




Chapter X. The Soul.


Man as we behold him is not all there is of man. He is a wonderful being.
He stands in the highest order of God's creation.



He Is A Compound.


Man was created a physical and spiritual organism. He possesses an animal
and a spiritual life. Thus he is connected with two worlds. The physical
creation is termed the "outward man," and the spiritual, the "inward man."
"For which cause we faint not; but though our outward man perish, yet the
inward man is renewed day by day." 2 Cor. 4:16. "For we know that if our
earthly house of this tabernacle were dissolved, we have a building of
God, a house not made with hands, eternal in the heavens." 2 Cor. 5:1.
"Yea, I think it meet, as long as I am in this tabernacle, to stir you up
by putting you in remembrance." 2 Pet. 1:13.

In the quotation from second Corinthians the pronoun "we" is applied to
the inward man, and the "earthly house of this tabernacle" is spoken in
reference to the outward man. In the quotation from second Peter the
pronoun "I" has for its antecedent the "inward man," and tabernacle refers
again to the outward man.



The Outward Man Is Denominated "Body."


In the fifth chapter of Mark's gospel there is recorded an instance of a
woman who was diseased and suffered many things of many physicians in the
outward man. She came to Jesus and touched his garment and she felt in her
body she was healed of the plague.



The Inward Man Is Denominated "Soul."


By the one text given above it is plainly to be seen that the outer man is
the body. Many additional texts could be given but we consider it
unnecessary, because all at once believe it.

But why not as readily believe one text which calls the inner man the
"soul"? Some will not. This is the inconsistency of man. We will quote
more than one. "When my soul fainted within me I remembered the Lord."
Jonah 2:7. "But his flesh upon him shall have pain, and his soul within
him shall mourn." Job 14:22. "And the man of God said, Let her alone; for
her soul is vexed within her." 2 Kings 4:27.



The Inner Man Is The Responsible Man.


"Will the Lord be pleased with thousands of rams, or with ten thousands of
rivers of oil? shall I give my first-born for my transgression, the fruit
of my body for the sin of my soul?" Micah 6:7. Since it is the soul that
sins, of necessity the soul becomes the responsible man.



Sin Produces Death To The Soul.


"The soul that sinneth, it shall die." Ezek. 18:4.



The Value Of The Soul.


"For what is a man profited, if he shall gain the whole world, and lose
his own soul? Or what shall a man give in exchange for his soul?" Mat.
16:26. Here the "soul," the "inner man," is considered of greater worth
than this world. He who secures the eternal safety of his soul has
accomplished more than he who should gain this whole world.



The Soul Does Not Lose Consciousness When The Body Dies.


"For to me to live is Christ, and to die is gain. But if I live in the
flesh, this is the fruit of my labor: yet what I shall choose I wot not.
For I am in a strait betwixt two, having a desire to depart and to be with
Christ; which is far better: nevertheless to abide in the flesh is more
needful for you." Phil. 1:21-24.

If there is no conscious existence after death until the final
resurrection from the grave, how could it be "far better" for Paul to
depart? For him to depart this life is to be with Christ. "We are
confident, I say, and willing rather to be absent from the body, and to be
present with the Lord." 2 Cor. 5:8. How can language be plainer than this?
To be absent from the body is to be present with the Lord.



The Place Of The Soul While The Body Lies In The Grave.


The Son of God in his beautiful narrative of the rich man and Lazarus
certainly teaches a conscious existence of the departed souls of both the
wicked and the righteous. The soul of the rich man was in torment in the
flames of hell. The angels carried the poor beggar to rest and bliss in
Abraham's bosom.

"There was a certain rich man, which was clothed in purple and fine linen,
and fared sumptuously every day: and there was a certain beggar named
Lazarus, which was laid at his gate, full of sores, and desiring to be fed
with the crumbs which fell from the rich man's table: moreover the dogs
came and licked his sores. And it came to pass, that the beggar died, and
was carried by the angels into Abraham's bosom: the rich man also died,
and was buried; and in hell he lifted up his eyes, being in torments, and
seeth Abraham afar off, and Lazarus in his bosom. And he cried and said,
Father Abraham, have mercy on me, and send Lazarus, that he may dip the
tip of his finger in water, and cool my tongue; for I am tormented in this
flame. But Abraham said, Son, remember that thou in thy lifetime
receivedst thy good things, and likewise Lazarus evil things: but now he
is comforted, and thou art tormented. And beside all this, between us and
you there is a great gulf fixed: so that they which would pass from hence
to you can not; neither can they pass to us, that would come from thence.
Then he said, I pray thee therefore, father, that thou wouldest send him
to my father's house: for I have five brethren; that he may testify unto
them, lest they also come into this place of torment. Abraham saith unto
him, They have Moses and the prophets; let them hear them. And he said,
Nay, father Abraham: but if one went unto them from the dead, they will
repent. And he said unto him, If they hear not Moses and the prophets,
neither will they be persuaded, though one rose from the dead." Luke
16:19-31.



Soul-Rest.


The immortal soul of man is a conscious entity, whether in sin or in
righteousness. If in righteousness, there is a blessed consciousness of
peace, rest, and contentment. This internal sense of happiness man enjoyed
in his primeval state. By disobedience an awful change came over him, by
which the peaceful rest and full satisfaction of the soul was destroyed,
and the terrible miseries of sin were experienced. In sin the soul still
retains its consciousness. There is in fallen man an internal knowledge of
incompleteness. There is a missing link, an awful vacancy, and a kind of
intuitive knowledge that he must give answer for certain moral
responsibilities unto a great Creator. There are deep longings, restless
fears, dark uncertainties, and desperate strugglings for a satisfactory
hope.

By the entrance of sin into the world there was implanted in the nature of
man a "lust of the flesh," which seeks the pleasures of the world. This
never brings contentment to the soul. It reaches to something far beyond
for rest. Jesus came to this world as the soul's Rest-giver. "Come unto
me, all ye that labor and are heavy-laden, and I will give you rest. Take
my yoke upon you, and learn of me; for I am meek and lowly in heart: and
ye shall find rest unto your souls." Mat. 11:28, 29. The name of Jesus is
sweet to the soul whose cry is not stifled by the "lusts of the flesh." It
is the disposition of the "carnal mind" to hush the pleadings of the
hungry, thirsting spirit by bidding it wait until some future time when
its demands will be given attention. The "flesh" gains its pleasures at
the cost of the soul's rest, and when the soul gains rest it must be at
the cost of the lust of the flesh, and thus the war goes on between the
flesh and the spirit. How often in the days of one's youth the soul
struggles hard for freedom and pleads for rest; the "flesh" quiets its
fears by promising to yield to its desires in maturer years. Old age comes
on, and the flesh, unwilling yet to make a sacrifice of the world, bids
the restless soul to hope for joy in heaven.

This delusive scheme often proves a success, allowing the flesh to go on
reaping its carnal lusts with the soul endeavoring to satisfy itself with
the hope of rest above. It is true there are wondrous joys in heaven, but
it is not all who shall get to enjoy them. It is very dangerous and
delusive to encourage the heart to hope for a home in heaven when the
flesh still loves this world. Bright hopes of endless glory in the world
above cheer us on amid the storms of life to that precious goal, but we
would not desire you to pass through this world heavy-laden, with a hope
of unloading your cargo of sorrow and pain somewhere in the beyond and
being happy there. As we cross the ocean of life, there is to be found a
blessed port where you can discharge your load of sin and sorrow and take
on joys to your vessel's full capacity. Beyond life's sail there remains
no port of exchange. The soul fitted for the delights of heaven, enjoys
heavenly delights in this world. In the divine economy there is a
sufficiency of grace to enable the soul to be blessedly at rest amid the
most trying circumstances of life. When our happy spirits, no longer
holden by the house of clay, shall soar away to heavenly rest, scenes and
experiences will arise of such a nature as to greatly enhance the felicity
of our hearts, but the revelation of heaven upon a pardoned soul, and


    "The enjoyment of heavenly bliss
    E'en in a world like this,"


to the humble Christian heart can never be told. Do not therefore, dear
reader, permit the thoughts of great happiness in the paradise above, nor
of some fancied coming age of universal peace and joy on earth, to hide
from your soul the precious realization of heavenly enjoyments, sweet
walks with God, and tastes of love in this present life and time. We
repeat, there is wondrous peace and happiness in heaven; all is joy there,
and upon the soul yielded to God's control the sweets of heaven's graces
are distilled like the gentle siftings of the evening dew upon the flower,
transporting the soul to wondrous joys all along the way of life. "Oh,
this blessed holy rest is to be found only 'on Jesus' loving breast.' "
Trials may come, storm-clouds gather, and billows threaten, yet "in Jesus
all is bright." Make him your haven of rest.



Eternal Happiness.


Happiness forever--these words sound sweet and dear to almost every heart.
There is nothing repulsive in their tone, but, oh, what strength they give
to the weary, waiting soul. The hope of never-ending happiness in a bright
celestial world enables us to patiently endure the tortures and
afflictions of this sin-cursed, terrestrial sphere. It is not difficult to
persuade most people that somewhere in the great beyond there is a place
of peace and bliss, prepared for the children of God to inhabit forever.
But few men have disposition of spirit to wrest the clear declarations of
inspiration on this delightful theme. Perhaps no other subject in the
Bible is so universally received. Eternal rest to the Christian is the
voice of the Word forever settled in heaven. Oh, how our hearts glow with
rapture and our bosoms heave with waves of love and praise to God as we by
faith look into an eternity of perfect bliss prepared for us. "Come, ye
blessed of my Father, inherit the kingdom prepared for you from the
foundation of the world." Mat. 25:34. "Well done, thou good and faithful
servant, enter thou into the joy of thy Lord." "In thy presence is fulness
of joy; at thy right hand there are pleasures forevermore." Psa. 16:11.
"The righteous shall go away into eternal life." Mat. 25:46. "Then we
which are alive and remain shall be caught up together with them in the
clouds, to meet the Lord in the air; and so shall we ever be with the
Lord." 1 Thes. 4:17.

These few texts are sufficient to convince the reader that there is a
heaven of eternal joys, but before leaving this subject we will give one
text of caution. "Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven; but he that doeth the will of my Father
which is in heaven." Mat. 7:21.



Eternal Punishment.


Misery, wretchedness and woe forever--these words have an unpleasant sound.
They form no enjoyable theme for meditation. People usually reject all
thoughts of eternal unhappiness. Because of its unpleasantness many have
sought to explain the doctrine away. However it is as positively declared
in the sacred volume as the doctrine of eternal happiness. "And these
shall go away into everlasting punishment: but the righteous into life
eternal." Mat. 25:46. The punishment of the wicked in duration is equal
with the life of the righteous, but some, who no doubt have not been
rescued from the fears of hell, have endeavored to make the words
everlasting and eternal as used in the above texts differ in meaning with
respect to time.

Upon this subject we will quote from the treatise entitled, "What Is the
Soul?" by D. S. Warner: "The words 'eternal life,' as the great gift of
God to men, occur in the New Testament just twenty-nine times, and in
every instance the word eternal is derived from the Greek word _aionios_;
the same word which tells how long the punishment of the wicked shall last
in Mat. 25:46, and elsewhere. The words 'everlasting life' and 'life
everlasting' occur in the New Testament fourteen times, and by reference
to the Greek Testament you will find the word everlasting is, without a
single exception, translated from the same Greek word--_aionios_. Here then
we learn the wisdom of Heaven finds and uses no stronger term in all the
forty-three promises and statements of eternal and everlasting life to the
righteous in the New Testament than the word _aionion_, the very same word
which he uses to declare the eternal and everlasting punishment of the
wicked.... The Lord Jesus Christ and the Holy Spirit have described the
duration of their own existence, attributes and glory by the use of the
same word which we have seen fixes the eternal punishment of the wicked.

"In Heb. 5:9 we read that Christ became the author of 'eternal [_aionion_]
salvation unto all them that obey him.' If therefore this word does not
mean eternal, our salvation will finally fail and drop us back into the
hands of the devil. In Heb. 9:12 we read that Christ has obtained eternal
(_aionion_) redemption. If then the word only means a long period of time
our eternal redemption is not yet secured. In Heb. 9:15 we are told that
by means of Christ's death for our redemption, we have 'received the
promise of eternal [_aionion_] inheritance.' Will the inheritance that
Christ has purchased by his death come to an end?"

In speaking of hell-fire in the ninth chapter of the gospel by Mark the
eternal--_aionion_--immortal Son of God five times says it is a fire "which
is not" and "never shall be quenched." If it never shall be quenched, can
we possibly err in supposing that it will burn forever? "Then shall he say
also unto them on the left hand, Depart from me, ye cursed, into
everlasting fire, prepared for the devil and his angels." Mat. 25:41. "And
shall be tormented day and night forever and ever." Rev. 20:10. "And the
smoke of their torment ascendeth up forever and ever." Rev. 14:11.

There are yet many other scriptures which positively teach everlasting
punishment in an endless hell. Whatever fears this doctrine may bring to
deluded souls, and however zealously they may labor for its refutation, it
stands unshaken. If you fear eternal punishment do not endeavor to calm
your fears by seeking to believe there is no endless torment, but seek the
Savior, who will save you from your sins and fears, and give you hope,
blessed hope, of everlasting peace and rest.




Chapter XI. Spiritual Culture.


"And this is the record, that God hath given to us eternal life, and this
life is in his Son." 1 John 5:11. There is eternal life in Jesus, but for
man to come into possession of this life he must comply with the
requirements made by the Bible. After getting into possession of this life
there are certain duties which man must faithfully perform to retain and
develop it. After entering the wide fields of grace development is
necessary. "But grow in grace, and in the knowledge of our Lord and Savior
Jesus Christ." 2 Pet. 3:18. Nutrition necessary for the development of
spiritual life is contained in the Word of God. "Man shall not live by
bread alone, but by every word that proceedeth out of the mouth of God."
Mat. 4:4. "As new-born babes, desire the sincere milk of the word, that ye
may prow thereby." 1 Pet. 2:2.

By proper culture--attending to Christian duties--the Christ-life in the
soul will be strengthened, and daily we will become stronger in faith,
richer in virtue, deeper in knowledge, more strictly temperate, exercise a
greater degree of brotherly kindness and godliness, and enjoy more of
heaven's pure love in our hearts. Neglect the proper Scriptural culture of
the spiritual life and the Christian will degenerate into a few irksome
duties of cold formality. By the writers of the New Testament we are
urgently exhorted, yea, commanded, to attend to certain duties necessary
to keep us in the love of God. Of these especially important are reading
the Scripture, prayer, fasting, examination, meditation, etc.



Reading The Scripture.


"Thy word is very pure: therefore thy servant loveth it." "I love thy
commandments above gold; yea, above fine gold." "The law of thy mouth is
better unto me than thousands of gold and silver." Psa. 119:140, 127, 72.
The Bible, to the Christian, is a richer treasure than gold. No other book
is read with such deep, amazing interest. The soul ravishingly feasts upon
the pure, simple truth. It is manna. It is life. "How sweet are thy words
unto my taste! yea, sweeter than honey to my mouth." Psa. 119:103. When
the soul gets to taste of the honeyed sweetness of God's Word it endears
it to God and the Bible so as to make death preferable to separation. "O
how love I thy law! it is my meditation all the day." Psa. 119:97. Exile
to Patmos would not be so lonely to the Christian did he but have his
Bible.

"All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness:
that the man of God may be perfect, thoroughly furnished unto all good
works." 2 Tim. 3:16, 17. The Word of God contains sufficient instructions
and corrections to properly develop the Christ-life in the soul, if it is
heeded. By looking into this perfect law of God and continuing in its
teaching one will imbibe its spirit, its life, its power, until his own
life will reveal the truly high and ennobling principles of the precious
volume from heaven. The true sentiment of the Bible will be so interwoven
into his very existence that his decorum will be so influenced by the
power of divine truth that all who read his life will but read God's Holy
Book.

The Bible tells us of heaven, the eternal, happy home of the righteous. It
tells us of sin and how it deprives the soul the privilege of entering
that bright mansion of everlasting rest. It tells of a Savior who saves
from sin, and fits and prepares man to receive from God's hands great
eternal rewards. It unfolds to us the beautiful character of God and
encourages our souls to imitate his perfect example. It speaks of our
Heavenly Father's loving providence, how that he is ever watching over us,
and guiding us with his eye; how that no harm shall ever befall us, and
when we pass through the rivers they shall not overflow us; when we walk
through the fire we shall not be burned; how that he will withhold no good
thing from us, but will cause all things to work for our good; how that he
bears our burdens and shelters us beneath his wing. The Bible is the
Christian's guide to a haven of rest; to make sure he is traveling in the
right course, he must study it well. He must run the way of its
commandments. To be a fruitful Christian he must search it and be a doer
of its precepts, ever gaining knowledge and practising what he knows. Ah,
my Bible! it is a lamp unto my feet and a light unto my pathway.


    Precious volume, ever lie
    Very near my heart and eye;
    All the precepts of thy page
    Ever shall my soul engage.



Prayer.


Prayer has brought a comfort to many a sorrowing heart. It has wiped away
many a tear. Prayer is the Christian's stronghold. There can be no real
progress in the divine life without earnest prayer. A decline in spiritual
life usually begins at the secret closet. Satan knows what a powerful
weapon prayer is in the hands of a saint. As Cowper has said,


    Satan trembles when he sees
    The weakest saint upon his knees.


The Bible says, "The effectual fervent prayer of a righteous man availeth
much." Jas. 5:16.

Prayer to be effectual must be offered, in faith. The prayer of faith has
accomplished wonders in every age of the world. It has stopped the mouths
of lions. It has subdued kingdoms, obtained promises, quenched the
violence of fire, and escaped the edge of the sword. By the prayer of
faith the weak have become strong and turned to flight the armies of the
aliens. The weak child of God by prayer develops into strong manhood. When
engaged in a severe contest with the enemy of your soul the prayer of
faith draws upon the strength of heaven and thus you become stronger in
God. In a time of heavy and sore trials by looking upward unto God in
confidence we conquer. For this reason the trial of our faith is more
precious than gold. "What things soever ye desire, when ye pray, believe
that ye receive them, and ye shall have them." Mark 11:24. "If ye abide in
me, and my words abide in you, ye shall ask what ye will and it shall be
done unto you." John 15:7. "And whatsoever ye shall ask in my name, that
will I do, that the Father may be glorified in the Son. If ye shall ask
anything in my name, I will do it." John 14:13, 14. "Hitherto have ye
asked nothing in my name: ask, and ye shall receive, that your joy may be
full." "And whatsoever we ask, we receive of him, because we keep his
commandments, and do those things that are pleasing in his sight." 1 John
3:22.

With these promises before us we certainly ought to be encouraged to
strive earnestly for the faith once delivered to the saints. It is the
prayer of faith that moves God upon his throne. Words offered in mere form
are powerless. "He that cometh to God must believe that he is, and that he
is a rewarder of them that diligently seek him," for "without faith it is
impossible to please him." Heb. 11:6. Man that asks of God and wavers in
his faith is compared to the restless waves of the sea. "But let him ask
in faith, nothing wavering. For he that wavereth is like a wave of the sea
driven of the wind and tossed. For let not that man think that he shall
receive anything of the Lord." Jas. 1:6, 7.

There is a difference between simple faith and presumption. Some people
take things for granted because God has promised similar things, without
considering well if their prayer is according to the will of God. The Lord
has promised bodily healing to his children. He says, "The prayer of faith
shall save the sick, and the Lord shall raise him up; and if he have
committed sins, they shall be forgiven him." Jas. 5:15. This is
conditional, the conditions being recorded in the following verse:
"Confess your faults one to another, and pray one for another, that ye may
be healed." The glorious Bible doctrine of divine healing has many times
been disgraced by mere presumption. Many when they are anointed presume
they are healed because God has promised it in his Word when they have
failed to sit in the valley of humiliation to learn of God their faults
that need correction. They find in a short time that their presumption
does not prove effectual and witnesses are made to scorn the idea of
divine healing. We hear of no relapsing in a few days of those who were
healed by the Lord and his church in the morning light. If any had such
severe trials of faith as to be as sick or worse than ever apparently, it
was thought wisdom to exclude such testimony from the Bible, and if wise
to exclude it from the Bible, we are persuaded it is wise to exclude it
from public testimony at any time.

The same may be said of prayers for spiritual and temporal blessings.
Never mistake presumption for faith. An individual might ask God for some
temporal blessing and because God has promised to supply "all our needs,"
and if "we ask anything he will do it," take it for granted he is soon
going to receive it, and when it fails to appear is disappointed and
discouraged. By close examination it will be found that there was not a
humble resignation of all things into the hands of God. The prayer was
tinctured with selfish desire and more presuming than heart-felt faith.
For a perfect operation of faith that will draw blessings and life and
power from God to the soul there must be a humble yielding, a perfect
surrender of all to the Father's loving control. When all is resigned, and
we sit in holy submission at his feet, faith will spring up, and if it is
for some temporal blessing we are asking, God will answer to the soul and
we will know and feel within us that we have the object desired. Though we
have it not as yet in our possession it will never fail to appear at God's
own appointed time, which is never too late. We believe that many presume
that they are sanctified, but afterwards discover that they have not a
perfect and pure heart. In all probability there was a lack in the
consecration, which hindered a perfect operation of faith, and presumption
was mistaken for belief. Such has doubtless been the result also in
seeking justification. Positive faith affects God on his throne and brings
a clear understanding consciousness to the soul.

Some one may wonder in what way the prayer of faith offered when we are
sick, or prayers for temporal needs can advantage us in the development of
spiritual life. God has so arranged that the prayer of faith that brings
healing virtue to the afflicted body also brings a blessing and an
increase to the soul. Prayer that reaches God in a time of temporal need
not only moves him to grant the petition, but also adds new strength and
energy to the inner being. Thus God may permit us to be afflicted or to be
in great need of food or raiment to awaken our souls to earnest imploring
prayer for our spiritual advantage. When all is dark before and behind us,
when storm-clouds hang heavy over us and temptations grow manifold, we are
made keenly conscious that our whole and only dependence is upon God. Then
on wings of faith the trembling soul comes into God's majestic presence to
implore his aid, his help, in time of need. In his fatherly care he
extends his hand and lifts us above the storm-clouds of affliction and
temptation into beautiful light. It will be found that our soul is
wonderfully increased in God. Thus prayer offered in these times of
greatest need always prove a blessing to the spiritual life. Our own dear
children could save themselves from much chastisement by obedience. Thus
the children of God would doubtless be spared many an affliction if they
were more strictly obedient to him.

How often should we pray? David says, "Evening, and morning, and at noon,
will I pray, and cry aloud: and he shall hear my voice." Psa. 55:17. Again
he says, "Seven times a day do I praise thee because of thy righteous
judgments." Psa. 119:164. The apostle Paul exhorts us to "pray without
ceasing." 1 Thes. 5:17. We do not understand by this last text that the
Christian is to be constantly in an attitude of prayer. No one can
reasonably demand such a strict interpretation. For constant spiritual
growth we should follow the example of the holy prophets and apostles and
have regular daily visits to our altar of prayer. Beside this if you
desire the beautiful character of Christ to unfold in your soul and life
you should be careful to constantly maintain a prayerful frame of spirit.
How often one should go within their closet, circumstances must decide.
Where circumstances afford much time for prayer we assure you to be no
loser by living much behind your closed door.

The spiritual man may be compared to the physical man in a sense, or to a
certain extent. The physical man demands food for its sustenance. It
feasts at the breakfast table, then goes, using the strength derived in
performing the vocations of life. In a few hours there will be a demand
for more, as the force of the former meal is spent. "But man shall not
live by bread alone." The soul feasts upon the life of God in prayer and
is strengthened, you then engage in the duties of life. In a short time
you will feel the pangs of hunger in your soul. There is a longing for a
deep communion with God. This is your best guide as to how often you
should pray if your soul is in a good healthy state. It may not be
convenient for you to go into your closet every time you feel your soul
"panting after God," but you can lift up your heart to him in the best
manner you can under the circumstances, and then go and feast at your
private altar at your very earliest convenience.

The physical and spiritual man differ with respect to overeating. Too much
food is injurious to the animal man, but the danger of surfeiting was not
spoken of the soul. The inner man may feast and banquet and drink of
spiritual stores and streams and the soul will grow and develop
accordingly. There is but little danger of lingering too long at the
feast. There is much danger of famine while the Christian as a citizen of
this world has certain secular duties to perform, yet amid these he
communes and walks with God. While he may be intellectually engaged in the
problems of life, the higher affections of his soul live upon heavenly
things. He thus drinks of the refreshing dews of glory until the beauteous
graces of Christ are imbibed and infused throughout his very existence and
the holy image of God is seen upon him.

The effect of a prayer of faith is almost without limit. By it Daniel shut
the mouths of lions. The Hebrews walked unhurt amid the flames. Elijah
shut up the heavens until it did not rain for more than three years. The
waters of the sea have been divided, the walls of cities thrown down,
armies turned to flight, kingdoms subdued, the prison-doors opened, the
barren womb has become fruitful, the lame have been made to walk, the deaf
to hear, the blind to see, the dead raised to life and the soul redeemed.
Oh, the wonders of prayer!

Satan, knowing how disastrous to his kingdom is the Christian's prayer of
faith, will do all he can to hinder. He will heap upon you duties of life;
tell you that you have no time for prayer. When you do pray he will try to
make your prayers hurried and insincere. He will try to divert your
attention when at the altar of prayer. He will be constantly presenting
thoughts of secular duties. He will strive to make your devotions formal
and irksome. He will cast over you a feeling of awful indifference and
then advise you not to pray until you feel more like it. He will make the
heavens appear as brass above you, and tell you God does not hear you.
Christian, you know by the Word of God what is your duty. It is to pray.
Then pray you must. It is the language of the Bible. Disregarding your
feelings, pray. Disregarding the suggestions of Satan, pray. As you value
your soul, pray, and "pray without ceasing."



Fastings.


That the apostle Paul considered fasting an excellent means for spiritual
development is evident from his writings. He says that the ministers of
God should approve themselves by "much patience, in afflictions, in
necessities, in distresses, in stripes, in imprisonments, in tumults, in
labors, in watchings, in fastings." 2 Cor. 6:4, 5. In speaking of himself,
he says he was "in weariness and painfulness, in watchings often, in
hunger and thirst, in fastings often." 2 Cor. 11:27. In Acts 27:33, we
learn that on the occasion of the shipwreck fourteen days were spent in
fasting. This is not the doing of penance that the priests of mystic
Babylon bind upon their subjects, but the cheerful service of a humble,
devoted heart. God has not left this at the direction of man, but it is
alone at the dictation of the Holy Spirit.

There is a secret power in fasting. It separates us farther from self and
deepens us in humility, spirituality and reliance upon God. On occasions
where great faith was required, fastings were recommended by the Savior.
In speaking to his disciples concerning the devils which possessed a
child, he said, "This kind goeth not out but by prayer and fasting." Mat.
17:21. When Paul and Barnabas were separated by the Holy Spirit unto the
work of the Lord, after fasting and prayer hands were laid upon them and
they were sent away. When fasting, the mind is clearer and the faith more
active. It is a self-denial, which has a tendency to develop the graces of
the Spirit.

It is said of a certain prophetess that dwelt in Jerusalem in the days of
our Savior's nativity, that she departed not from the temple, but served
God with fastings and prayers night and day. Luke 2:36, 37.

The most spiritual Christians are ready to acknowledge that fasting is an
excellent means of drawing us into a deeper and more intimate communion
with God. We scarcely think that any one will attain to any great
spiritual depth without fasting. When the Christian's soul is burdened for
this lost world it is natural for him to unburden his soul to God in
fasting and prayer. How beautifully has the Lord arranged all things in
the kingdom of heaven! He by his Spirit, lays a burden upon our heart for
the souls of lost mankind. This burden causes us to seek God in fasting
and prayer for these lost ones, and our prayers move him to send forth his
Spirit to convict this world of sin. Thus it is arranged in the economy of
grace, and thus we can all be "workers together with him."

It is sad that comparatively so few know the value of the sincere prayer
of faith. Fasting and prayer affect this whole world, and heaven and hell.
Christian, do not be sparing in them. Christians are few, but there are
enough of them upon the earth, that if all were earnest in fasting and
prayer this world would be disturbed in her slumber and sinners be made to
fear before the wrath of God. To be unwilling to fast when we feel the
movings of God's Spirit upon us to that end, is to soon become so dull and
stupid spiritually that we will have but little burden or concern for
perishing souls. If we want to walk with God and have a deep concern for
his cause and love for lost mankind we must be self-denying and "in
fastings often."



Trials And Temptations.


You may wonder why we have arranged the subject of "Trials and
Temptations" in the chapter of "Spiritual Culture." It is because they are
an excellent means of our growth in divine things. "All things work
together for good to them that love God." Trials prove to be for our good
in the spiritual life if we will boldly and bravely meet them in Jesus'
name. We are encouraged by the apostle James to count all temptations a
joy. It is evident that the apostle would not exhort us to count
temptations a joy if they were not for our good. The Bible tells us there
is a tempter. 1 Thes. 3:5. We also learn from the sacred page that God
does not tempt any man. Jas. 1:13. Matthew tells us that the devil is the
tempter. Mat. 4:1. God permits Satan to try and tempt us as we learn from
Job's experience. Satan can not tempt us beyond what God permits, and God
will not permit him to tempt us beyond what we are able to bear. He does
not permit one to be tempted more than another, but we all have
temptations such as are common to man. 1 Cor. 10:13.

Jesus was tempted in every manner that man is tempted, yet without sin.
Heb. 4:15. Jesus was not overcome by temptation, but he faithfully
endured. Because he was thus tempted and overcame, he knows how to deliver
the godly out of temptation. 2 Pet. 2:9. Not only does he know how to
deliver us out of temptation, but he is fully able to do so. Heb. 2:18.

Temptations and trials are necessary in the Christian life. But few people
realize the value of temptation. But few people, or perhaps none but what
would backslide if they did not have any trials. God has so arranged it in
the nature of Christianity or spiritual life that in order for the soul to
grow and develop it must be tested and tried. Leaning upon God in time of
strong temptation only increases our strength in God. Man would become
independent of God, however much he may think to the contrary, if he had
no trials and temptations. No true-hearted Christian has trials only such
as he needs. Peter says, "Wherein ye greatly rejoice, though now for a
season, if need be, ye are in heaviness through manifold temptations." 1
Pet. 1:6. Christian, do you not value your spiritual prosperity above all
else? Then never complain nor become discouraged because of the heavy and
manifold temptations. God knows how to deal with you. You may sometimes
think you know best, but in this you are mistaken. Father knoweth best. He
loves you and will not suffer you to be tempted beyond what your needs
are, and what he will enable you to bear, if you will but trust in him.

When your way grows very dark and temptation's billows roll high, when the
flames of fiery trials seem to almost consume your soul, will you not
remember that just as you are being tempted, Jesus was also tempted, yet
he was not overcome? Also remember that he knows how to deliver you, and
is able to do it. God sees that you need this and he is permitting it to
mold you and fashion you into his own holy image. These are the refining
flames that serve to consume the dross and make you perfectly pure. Our
heavenly Father chasteneth us for our profit, that we might be partakers
of his holiness. Heb. 12:10. God has given us a promise, which, if you
will remember in faith, will enable you to endure. "Blessed is the man
that endureth temptation: for when he is tried he shall receive a crown of
life, which the Lord has promised to them that love him." Jas. 1:12.


    When in trial's heated furnace,
      In temptation's deep, wide sea,
    Like with sainted Hebrew children,
      Jesus walketh there with me.



Meditation.


That meditation does affect one's spirituality is an unquestionable fact.
Vagrant thought is well calculated to dull the finer sensibilities of the
soul, thereby rendering it less capable of impression by the Spirit of
God. "Keeping in touch with God," is a very familiar expression among
holiness people at this present time, but what does it imply? We are all
at sea when not in touch with him. To be so kept is to have everything in
us fully alive to God. Every Christian grace must be in a state of perfect
health and vigorous growth. If there be any dwarfed condition of the
spiritual being in any part it will be less sensible to God's touch.

The blind have been known to cultivate the sense of touch in the physical
being to the amazing acuteness of being able to distinguish color. The
sense of touch in the soul by careful, earnest husbandry can be refined to
such a degree as to make it susceptible to the slightest impression of the
Holy Spirit.

In the creation, the moral being was given the capability of being
influenced and controlled by the Spirit of the Lord. By sin this electric
current from God's presence to man's soul, like the separation of the
Atlantic cable, was divided. Man becoming thus disconnected from God's
power and impressive guidance was left to be operated by the influences of
a wicked world. Through the redemptive power of Jesus' blood man is again
brought into union with God. The divided cable is taken up and united, and
man's soul wondrously animated by God's presence.

So cultured may become the sensibilities of the inner being, and so
thoroughly impregnated by God's enlivening power, that one empty thought,
causing the slightest ebbing of life's current flow is keenly felt. To
keep in perfect touch with God is to live where there is a soul
consciousness that he is pleased with every act of life; where there is a
witnessing "sweet and clear" of the Spirit to the inmost soul that the
words of your mouth and the meditations of your heart are acceptable unto
him.

Pure and holy meditations are an excellent means for the culture and
refinement of man's moral being. Useless thought makes the soul coarse,
and difficult of impression by good influences. By associating with God
through prayer and meditation man's spiritual entity will develop into his
own glorious image. By communion with the Lord his pure character is
assimilated into our own until our lives become but the fruit of a vine
which has its origin in the rich soil around Heaven's throne. If you can
indulge a train of careless, vagabond thought, and not be severely smitten
in conscience, you are far from being in touch with God. The spiritual
depression and awful benumbing stupidity, the disrelish for prayer and
reading the Bible, is often the result of entertaining empty, fruitless
meditations. The Scriptures tell us what are wholesome subjects for
thought, and what are not. "The thought of foolishness is sin." Prov.
24:9. "I hate vain thoughts." Psa. 119:113.

Vain and foolish thoughts are very destructive to spirituality, and should
be hated and carefully guarded against by every lover of God's law. Many
people find it difficult to stay their mind upon the Lord. While reading
the Bible and in secret prayer their thoughts are disposed to wander. The
wonderful works of God scarcely awaken any admiration within them. They
can not elevate their soul into a profound awe before his awful presence,
and there is but little conscious depth of inner reverence and devotion to
his dear name. There is a blessed remedy for this serious trouble.
Carefully watch your meditations. Call the oftener upon God in some silent
secret place. Select some secluded, hallowed place for meditation. It is
said of Isaac that he went into the field at eventide to meditate. Gen.
24:63. This is a time well suited to draw the soul out into deep, intimate
communion with God. Learn to admire the wondrous works of the Creator.
Meditate upon them. The setting of the sun, the starry heavens, the fleecy
floating clouds, the silent hills, all will serve to fill your soul with
reverential fear before God's majestic presence, and all within you be
awed to solemn stillness at his footfall. Then you can say with the
Psalmist, "O how love I thy law! it is my meditation all the day." Psa.
119:97. "I will remember the works of the Lord: surely I will remember thy
wonders of old. I will meditate also of all thy work, and talk of thy
doings." Psa. 77:11, 12. "My soul shall be satisfied as with marrow and
fatness; and my mouth shall praise thee with joyful lips: when I remember
thee upon my bed, and meditate on thee in the night watches." Psa. 63:5,
6.

Idle, careless thoughts generate a stupidity that will rob you of joy and
soul satisfaction. It will deaden the sensibilities of your inner nature
and prevent your hearing God's footstep, and deprive you of many a
blessing. Communion with the Lord and meditating upon his Word will
elevate the soul to a plane all radiant with Heaven's light and love, and
put a humility in your heart and a sweetness in every expression that will
distinguish you from the coarse ways of the world. "I will sing unto the
Lord as long as I live: I will sing praise to my God while I have my
being. My meditation of him shall be sweet: I will be glad in the Lord."
Psa. 104:33, 34.



Examination.


Close and impartial examination of our moral character is indispensable to
spiritual prosperity. He who does not watch the inclinations of his heart,
nor note the course of its affections, and direct them in the channels of
heavenly grace, will soon have naught but a "name to live." As you read
the infallible Word of God, ask him to let its light find entrance to the
remotest chambers of your soul. Too many read the Scriptures in a careless
way. The severity of God's judgments are turned aside by the enemy of
their soul. We fear that too many people are to-day building hopes of
heaven upon an experience of years ago. They will talk of the time when
they found the Savior and enjoyed his love. But now they have become
formal and do not sit in impartial judgment upon their actions. The holy
apostle said, "Examine yourselves, whether ye be in the faith; prove your
own selves." 2 Cor. 13:5.

Closely examine your actions, your life, your nature, and prove your
spiritual condition by the Word of God. Thousands to-day are deceived and
on the broad way to eternal night and woe because they never stop to
reason and to carefully examine their lives and spiritual condition in
what light and knowledge they have of the Scriptures. How many will read,
"Love not the world, neither the things that are in the world; if any man
love the world the love of the Father is not in him," and pass on with a
heart filled with the love of the world, consoling themselves that they
are on their way to heaven. If they were but serious enough to examine
their hearts they would feel the condemnation of God's Spirit as they read
such texts, but ofttimes when they are brought to any consideration they
will search for evidence to neutralize their guilt. They will again read,
"Man shall give an account of every idle word," and go on talking
foolishly and jesting, seeking to believe they are God's own children. And
thus goes the world.

If you value your soul and hope of heaven, see to it that your life is in
strict accordance with every requirement of the Scriptures. People are
having idle talk, impure thoughts, evil surmising, feelings of pride, envy
and hatred. They are speaking evil of their neighbors, laying up their
treasures upon earth, loving the world and self, rendering evil for evil,
backbiting, reveling, and professing to be traveling the narrow way that
leads to eternal rest the same as if there was no Bible. Such have no
examination of their lives, and should they have they use some satanic
sophistry to gloss their sin. "Who is a wise man and endued with
knowledge?" It is he that shows out of a godly life that he is a
Christian. It is he that carefully examines every act and thought and word
and by Heaven's grace tolerates nothing in his life in opposition to the
Word of God. Careful examination is an important factor in our spiritual
prosperity. By carefully watching our life we can detect its defects and
then by earnest prayer these defects can be removed and we grow up into
the image of God. If you hold but little or no examination of your conduct
there may be many imperfections in your ways of life displeasing to God,
and yet unknown to you. You will find it beneficial to frequently seclude
yourself from the busy whirl of life, and enter into profound meditation
and careful examination.

We will suggest a few general questions, which may help you in your
retrospection. Have my meditations been pure and acceptable to God through
this day? Have I not spoken one idle word? Am I as thankful to God for
blessings as I should be? Has there been any feeling of pride in my heart?
Has there been any feeling of impatience within me? Have I felt and
manifested any selfishness? Have I had a due regard for the welfare and
happiness of others? Have my devotions been spiritual and full of
reverence? Do I love God? Am I dead to sin? Do I love secret prayer and
the reading of the Bible? Do I feel as deeply as I should the sins of this
lost world? Have I spent my money for self and withheld from God? All
told, what have I done for Jesus? These and many other questions the
Christian may ask himself to see if he is in the faith.



Backslidings.


In the chapter of "Spiritual Culture" we have included the subject of
Backsliding, not that backsliding is in any sense advantageous to
spiritual development, but it is our certain destiny if we do not
assiduously employ the means necessary to our growth in grace. By
_backsliding_ is meant the gradual turning back or away from God; to
apostatize. The Savior gives us warning to "watch and pray," that we
"enter not into temptation." The tempter will lay in your pathway all
things possible to induce you to turn away from God. He will suggest that
it is not necessary to pray so much, and we do not have to keep such a
strict vigil over our lives and govern and rule the whole by the Word of
God. He may tell you that now since you are saved you are safe. God is
able to keep you, and you have nothing now to do but to silently fold your
arms and sail to heaven on "flowery beds of ease." There never was a soul
created of God or recreated by his Spirit, not excepting the Savior
himself, since the day Adam was made of the dust, to this present time,
but what Satan has endeavored, by lies and machinations to turn him away
from God. Thousands of millions have gone down the rapids of negligence
and carelessness, and been lost in the whirlpool of a cold, formal
religion.

Some teach that the soul once born of God can never apostatize. "Once in
grace always in grace," is the manner in which they state it. We are fully
persuaded that the individual who teaches such a doctrine is wholly
ignorant of grace and devoid of God's enlightening Spirit. What would be
the need of Christians being warned to "watch and pray, lest they enter
into temptation," if there be no possibility of being overcome by it? If
there is never a return to sin after regeneration, why does John say to
his little children, "If any man sin, we have an advocate with the Father,
Jesus Christ the righteous"? 1 John 2:1.

The reader will not understand us to favor the teaching that Christians
must of necessity occasionally commit sin and that none live a sinless
life. It is impossible for man to be committing sin and at the same time
be a Christian. A sinning Christian is a phenomenon never known in the
kingdom of grace. The Scriptures plainly teach that when once we enter a
state of grace, we should always, by living a pure, holy life, continue in
the same. But the teaching that when we once enter a state of grace we
always remain in that state, no matter what we do, is certainly very
foreign to the Holy Scriptures and soul deluding. God spoke by the mouth
of an Old Testament prophet nearly six hundred years before the coming of
"grace and truth" by the Savior, saying, "When a righteous man doth turn
from his righteousness, and commit iniquity, and I lay a stumbling-block
before him, he shall die: because thou hast not given him warning, he
shall die in his sin, and his righteousness which he hath done shall not
be remembered." Ezek. 3:20. What need be, and what can be, plainer than
this text? Here iniquity and sin are used interchangeably and are
perfectly synonymous. If a righteous man (one in possession of grace)
commits sin his righteousness is no longer remembered. This is as much as
to say he is no longer in grace, but is fallen. In the next verse this
holy seer receives words from the mouth of the Almighty and gives the
righteous man warning that he sin not. If he does not sin he shall live.
It is sin that brings death to the soul. Ezek. 18:4. It is sin that
separates us from God. Isa. 59:2. It is sin that causes our names to be
blotted out of the book of life. Ex. 32:33. It is sin that withholds good
things from us. Jer. 5:25. It is sin that destroys grace. Rom. 6:1, 2.

What is sin? Sin is the transgression of God's law. 1 John 3:4. Who in all
the earth has become so boldly defiant that he can in the face of clear
and plain Scriptural statements testify that he is in a state of grace
when he is living in known violation of some of God's commandments? His
boldness will forsake him and he wither like the frail flower beneath the
hoary frost when he comes into the awful majestic presence of a righteous
Creator in that great avenging day.

One of the inspired writers of the New Testament exhorts Christians to
give all diligence that we add virtue to our faith, and knowledge to our
virtue, and temperance to our knowledge, and to temperance patience, and
to patience godliness, and to godliness brotherly kindness, and to
brotherly kindness charity. 2 Pet. 1:5-7. In the following verses he tells
us if these things abound in us we shall be neither barren nor unfruitful
in the knowledge of our Lord, and if we do these things we shall never
fall. Does not this obviously imply that if we do not do them that we
shall fall? Dear reader, if you are now a Christian and feel the glowing
of God's pure love in your heart, if you neglect to employ the means for
growth in grace that the Bible commands, that certainly you will
backslide, or fall from grace. You may retain a form of worship, but you
will be devoid of spirituality and your worship be unacceptable. We are
commanded to "grow in grace." 2 Pet. 3:18. In the verse above we are
warned against being led away by the error of the wicked and falling from
our own steadfastness.

Now it is a well established fact in the very nature of things that it
would be impossible to grow if there was no possibility of a decline. If
there be no retrogression, there can be no progression. The beloved John
from the lonely isle writes unto the church of Ephesus and tells them that
God had somewhat against them because they had left their first love. He
tells them to remember from whence they are fallen and repent. They once
enjoyed the love of God--they were spiritual. His redeeming grace had
removed the guilt of sin, but now they are fallen. He that hath an ear,
let him hear.

How often the apostle Paul warns the Christian against backsliding. His
motto was, "I press toward the mark for the prize of the high calling of
God in Christ Jesus." Phil. 3:14. In writing to the Colossians he says,
"Luke, the beloved physician, and Demas," greet you. A greeting was sent
from Demas by Paul to the Colossians in the year 64, A.D. In writing his
letter to Philemon, A.D. 64, Paul says, "There salute thee Epaphras, my
fellow prisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my
fellow laborers." Ver. 23, 24. Demas was one of Paul's coworkers, and
undoubtedly enjoyed the experience of salvation by grace. In writing to
Timothy two years later Paul says, "For Demas hath forsaken me, having
loved this present world." 2 Tim. 4:10.

As on the other subjects of this volume many more texts and strong points
of reasoning could be given to fixedly establish the New Testament
teaching of the possibilities of spiritual degeneration and death, but we
conclude that we have made all plain to the understanding of every candid
mind. It has not been our purpose to exhaust any subject. It has not been
our expectation to convince many gainsayers, but to bring light to the
hearts which the Lord has prepared.

One text of Scripture used by propagators of the doctrine, "We can never
fall from grace," is found in 1 John 3:9, and reads thus: "Whosoever is
born of God doth not commit sin: for his seed remaineth in him: and he can
not sin, because he is born of God." We believe it is safe to always give
the Scriptures the plainest, simplest meaning when it does not conflict
with the Word of God elsewhere. We should never mystify a text, but accept
it as it reads. In 1 John 2:1, the author of this epistle says, "My little
children, these things write I unto you, that ye sin not. And if any man
sin, we have an advocate with the Father, Jesus Christ the righteous."
Certainly every reader understands John to here teach that it is possible
for man to sin, or in other words, no man in this life passes beyond the
possibilities of sin. Now to understand him to say in the ninth verse of
the third chapter that when we are once born of God we can not possibly
sin, makes him to teach contradictory doctrines. Such we know he does not
do, and since 1 John 2:1 is too plain to be misunderstood, we must look
about to harmonize with it, in the most simple way, 1 John 3:9. We will
quote Rotherham on this text: "No one that hath been begotten of God doeth
sin, because his seed in him abideth, and he can not be sinning, because
of God has he been begotten." To be begotten of God is to be pardoned or
saved from sin.

The seed (the Christ-life) abides in the soul in the regenerated state.
The seeds of life are supplanted by the seeds of death when we commit sin.
No one is born of God when spiritual life has been destroyed by sin. No
man can be "sinning" and be a child of God. One who has been saved may be
overcome and commit sin, but when he does so he is not God's child. This
text does not teach the impossibility of committing sin after we are born
of God, but only the impossibility of committing sin and being a
Christian.




Chapter XII. The Course Of The World.


Unmistakably there exists a wide gulf of separation between the children
of God and the children of the world. Christ is the only avenue of escape
from the world. The wide, open door of salvation is the exit. He who would
return from the blissful shores of Christianity to the beggarly elements
of the world can do so only on the transporting barges of Satan. As a tree
is known by its fruits, so is a true follower of Christ. The fruit borne
by a Christian is directly opposite in its nature to the fruit borne by
the worldling. It is not the profession merely that produces the
separation, but it is the manner of life. The Son of God is the great
exemplar of Christianity. Just what true Christian principles did in him
will in the very nature of things do for all who possess like principles.
We are forced to the conclusion that the professed follower of Christ is
destitute of Christian principles when he delights himself in worldliness.
Jesus said of himself, "I am not of this world." John 8:23. He says of his
followers, "If ye were of the world, the world would love his own: but
because ye are not of the world, but I have chosen you out of the world,
therefore the world hateth you." John 15:19.

Paul bears testimony to his separation from the world by the grace of God.
In Eph. 2:2, 3 he speaks of the time when he lived among those who were
worldly. He says, "Wherein [in sin] in time past ye walked according to
the course of this world, according to the prince of the power of the air,
the spirit that now worketh in the children of disobedience: among whom
also we all had our conversation in times past in the lusts of our flesh,
fulfilling the desires of the flesh and of the mind: and were by nature
the children of wrath, even as others." In the next two verses he
testifies to the effects of saving grace: "But God, who is rich in mercy,
for his great love wherewith he loved us, even when we were dead in sins,
hath quickened us together with Christ; by grace ye are saved." It must be
made obvious to all by these texts that salvation from sin by grace saves
from walking according to the course of the world.

Again the apostle gives testimony: "But God forbid that I should glory,
save in the cross of our Lord Jesus Christ, by whom the world is crucified
unto me, and I unto the world." Gal. 6:14. How true! When man accepts
Christ he is by him separated from the world. Jesus was not of the world.
He was the light of the world. The world was in darkness. Light is the
opposite of darkness. Had he been of the world and like the world he would
not have been a light. Christians are said to be "the light of the world,"
and are to shine as lights in the world. They are lights in the world
because of the righteous principles they possess and manifest. They are
like Jesus and in as direct contrast to the world as he. The Savior says,
"I have given them thy word; and the world hath hated them, because they
are not of the world, even as I am not of the world. I pray not that thou
shouldest take them out of the world, but that thou shouldest keep them
from the evil. They are not of the world even as I am not of the world."
John 17:14-16.

It is impossible for the heart's affections to be centered upon opposing
natures. For instance, it is impossible for man to admire honesty and
dishonesty; to love temperance and intemperance; to enjoy peace and
strife. It is equally impossible for man to both love and possess sin and
righteousness. "No man can serve two masters: for either he will hate the
one, and love the other; or else he will hold to the one, and despise the
other. Ye can not serve God and mammon." Mat. 6:24. It is impossible to
love God and the world: "Love not the world, neither the things that are
in the world. If any man love the world, the love of the Father is not in
him. For all that is in the world, the lust of the flesh, and the lust of
the eyes, and the pride of life, is not of the Father, but is of the
world. And the world passeth away, and the lust thereof: but he that doeth
the will of God abideth forever." 1 John 2:15-17. "For do I now persuade
men, or God? or do I seek to please men? for if I yet pleased men, I
should not be the servant of Christ." Gal. 1:10. "Ye adulterers and
adulteresses, 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." Jas. 4:4.

These are plain declarative texts. It is not meant by them that Christians
do not love sinners and can not be friends to them. Christ loved and died
for sinners. He visited them in their homes while here on earth, but never
did he approve of their sinful ways. He never participated with them in
anything that was worldly. He was not influenced by the world into any
spirit of worldly merriment. He loved the souls of men, but he did not
love the world. He was holy, harmless, undefiled, and separate from
sinners. Heb. 7:26. Christians, like Christ, love mankind, and are
friendly and treat with respect and kindness the sinner, but never
participate with him, nor become influenced in sinful, worldly ways. The
affections of the Christian are set on things above. Col. 3:1.



Persecutions.


In the early ministry of the Savior there is an intimation that the
righteous shall be persecuted. It is found in these words: "Blessed are
they which are persecuted for righteousness' sake: for theirs is the
kingdom of heaven. Blessed are ye, when men shall revile you, and
persecute you, and shall say all manner of evil against you falsely, for
my sake." Mat. 5:10, 11. From whence may the righteous expect these
persecutions? We learned in the preceding subject that Christians were not
of the world. We learn also by the Scriptures that they are hated by the
world. Jesus was hated by the world because of the light of Christian
virtue and righteousness that shone through him. Those that glorify God by
reflecting the righteousness of Christ to the world will be regarded with
the same feeling. "If the world hate you, ye know that it hated me before
it hated you." John 15:18. In every age of the world, from the days of
Cain and Abel to the present, true Christians have been hated and
persecuted by the wicked, and especially by false worshipers.

We will farther quote the language of the Savior: "If ye were of the
world, the world would love his own: but because ye are not of the world,
but I have chosen you out of the world, therefore the world hateth you.
Remember the word I said unto you, The servant is not greater than his
Lord. If they have persecuted me, they will also persecute you; if they
have kept my saying, they will keep yours also. But all these things will
they do unto you for my name's sake, because they know not him that sent
me." John 15:19-21. When pretended worshipers of God are free from
persecutions for Christ's sake it is because they are worshipers in form
only, but in spirit they are worldly. In truth these people are usually
foremost in persecuting the true children of God. Jesus was persecuted and
hated by the very pretentious Pharisees and Sadducees. "He came unto his
own, and his own received him not." John 1:11. Those who professed to be
children of Abraham sought to take the Savior's life. John 8:39, 40.
Because Jesus by a pure, holy life rebuked sin, because he in burning
words of Heaven's glorious truth exposed the hypocrisy of the proud Jews,
because he told them of their sins, they gnashed upon him with their
teeth; they told him he had a devil; they spit upon him; they smote him;
they mocked him; they placed a crown of thorns upon his brow, and were the
instigators of his death.

Jesus says to his own beloved followers: "If they have persecuted me, they
will also persecute you." John 15:20. "If they have called the master of
the house Beelzebub, how much more shall they call them of his household?"
Mat. 10:25. "And ye shall be hated of all men for my name's sake." Luke
21:17. Those who live like Jesus, those who will boldly declare the truth
of the gospel, and rebuke sin and hypocrisy, they shall receive
persecutions from wicked men, and cold, proud-hearted professors, as did
the Savior. "Yea, and all that will live godly in Christ Jesus shall
suffer persecution." 2 Tim. 3:12.

Christians must suffer the taunts of a sinful world, but they "rejoice,
inasmuch as ye are partakers of Christ's sufferings; that, when his glory
shall be revealed, ye may be glad also with exceeding joy. If ye be
reproached for the name of Christ, happy are ye; for the Spirit of glory
and of God resteth upon you." 1 Pet. 4:13, 14. "Blessed are ye when men
shall hate you, and when they shall separate you from their company, and
shall reproach you, and cast out your name as evil, for the Son of man's
sake. Rejoice ye in that day, and leap for joy: for, behold, your reward
is great in heaven: for in the like manner did their fathers unto the
prophets." Luke 6:22, 23.

One evening, shortly after God by his saving grace had separated us from
the world and bestowed his righteousness upon us, we for Christ's sake
received insults and abuse from the wicked. We turned away from our
persecutors and entered the privacy of our home, when a rich glory rested
in such a heavenly sweetness upon our souls that we cried out, "O God, why
am I so wonderfully blessed?" The answer came: "If ye be reproached for
the name of Christ, happy are ye; for the Spirit of glory and of God
resteth upon you." "Rejoice ye in that day and leap for joy." The grace
and glory that was poured out upon our soul on this occasion would have
made the coals and flames of martyrdom a bed of sweet repose.

Stephen as he faced death at the hands of cruel persecutors, saw the glory
of God and the heavens opened and saw the Son of man for whose sake he was
now stoned. Paul and Silas with their feet made fast in the stocks at
midnight prayed and sang praises to God. Is it not an occasion of wonder
and astonishment how the bigoted zeal of deceived and blinded, high-minded
professors leads them to become the most vile persecutors of the
righteous? Paul persecuted the church of God and wasted it. He thought he
was doing God's service. The children of God in every age have received
their persecutions from religious bigots, and so will it ever be. We
rejoice to be counted worthy to suffer for Jesus' sake. We glory in the
midst of tribulations. The Spirit of God and of glory rests upon the
devoted Christian in affliction's furnace, and a bright, blessed hope of
great eternal reward ever cheers and nerves his faltering soul. He, who,
in this dark world will suffer with the Savior shall share a blissful
eternity with him.



Amusements.


The affections of a Christian's heart are set on things above, and not on
things on the earth. Col. 3:2. The entertainments, such as suppers,
festivals, parties, concerts, regardless of what may be the ultimate
object, are engaged in and enjoyed only by the worldly minded and
graceless hearted. "She that liveth in pleasure is dead while she liveth."
1 Tim. 5:6. Those who find enjoyment in the amusements afforded by the
world are without spiritual life. "Go to now, ye rich men, weep and howl
for your miseries that shall come upon you.... Ye have lived in pleasure
on the earth, and been wanton." Jas. 5:1, 5. A life of pleasure here on
the earth in wantonness is directly opposed to a life with Christ. "No man
can serve two masters." People who participate in and enjoy the socials,
the suppers, the fairs, and picnics, the Christmas festivities and church
entertainments of the present time have but little or no comprehension of
true Christianity. They are ignorant of God's true character and the power
and beauty of his holiness. Children of God are to live "soberly,
righteously, and godly in this present world." Titus 2:12.

Revelry is one of the fruits of the flesh, which if borne in our life, or,
in other words, if we engage in, Paul tells us we shall never inherit the
kingdom of God. Gal. 5:21. Peter tells us that the time of his life when
he walked in sin, when he indulged in the lusts of the flesh was
sufficient to have wrought the will of the Gentiles, to walk in lusts and
engage in revelings and banquetings. Salvation saved him from such a life,
and his former worldly associates think it strange that he will not engage
with them in the worldly riotousness and pleasures any longer, and because
he is saved from such a course they speak evil of him. This is the
substance of 1 Pet. 4:1-4. The gay scenes of a worldly life with their
pleasures and mirth have no delight for the heart filled with Christian
love. He who loves God has no love for worldly sports. The pleasurable
society of Jesus destroys all taste for the society of the world. The
Christian's walk is alone with God.



Conversation.


An individual saved by grace will experience a marked change in his
language. The apostle says that in the time of his life when he walked
according to the world he had his conversation in the lusts of the flesh.
Eph. 2:2, 3. It is true the word "conversation" in this text, and many
others, is by many translators rendered "conduct," which is a more correct
translation. But this is made to include the words of speech. "Out of the
abundance of the heart the mouth speaketh." Mat. 12:34. Where worldliness
and foolishness is lodged in the heart it will be manifest in the
conversation. Gay, frivolous, foolish talk, mirthful stories, and language
in jest, indicate a graceless heart. Listen at the world in conversation.
Note the idle bywords, the slang phrases, the jestings, the gay, giddy,
foolish expressions, the low and impure speech, which is all foreign to
the kingdom of grace. Man is not to be known by his profession, but by his
fruits: "Wherefore by their fruits ye shall know them." Mat. 7:20. Thus we
know regardless of profession, when man's conversation is as the above,
that he is destitute of God's pure love and grace.

"Be ye holy in all manner of conversation," is the command of God's holy
Word as recorded in 1 Pet. 1:15. From a pure heart can only flow a pure
and holy speech. "Let no corrupt communication proceed out of your mouth,
but that which is good to the use of edifying, that it may minister grace
unto the hearers." Eph. 4:29. Our words are to be in such gravity and
sincerity, in such depth of wisdom, and so flavored with the seasoning
qualities of grace as to be elevating or inspiring to a higher degree of
piety the listener. "Let your speech be alway with grace, seasoned with
salt, that ye may know how ye ought to answer every man." Col. 4:6. God's
saving grace effects a change in the heart, and as a natural result a
change in the conversation. Paul no longer walked according to the course
of this world in conversation when saved by the grace of God.

Where there are amusing stories told, idle expressions, unmeaning remarks,
jestings and jokings, regardless of the assumed sanctity in the hour of
public worship, it is a life after the manner of the world, and betrays a
heart devoid of God's sober, solemn, holy presence, and the sanctimonious
appearance on sacred occasions is but an effort of the human will, and not
the deep piety and spontaneous reverence of the heart. Jesus said that for
every idle word that men shall speak they shall give an account thereof in
the day of judgment: "For by thy words thou shalt be justified, and by thy
words thou shalt be condemned." Mat. 12:36, 37. "Young men likewise exhort
to be sober-minded. In all things, showing thyself a pattern of good
works: in doctrine showing uncorruptness, gravity, sincerity, sound
speech, that can not be condemned." Titus 2:6-8. "But fornication, and all
uncleanness, or covetousness, let it not be once named among you, as
becometh saints; neither filthiness, nor foolish talking, nor jesting,
which are not convenient." Eph. 5:3, 4. Slang phrases, gay, frivolous,
foolish talking, and unholy conversation is degrading to society,
disgraceful to Christianity, and a shame and a reproach to any people.



Dress.


When the new birth is experienced a marked change is made in the life. The
individual is made a new creature, old things are passed away and all
things become new. The heart that loved this world is gone, and a heart
filled with the love of God and heaven takes its place. The radical change
effected within the heart will affect the exterior man. "Make clean the
inside of the cup and platter and the outside will be clean also." "Out of
the heart are the issues of life." "Out of the abundance of the heart the
mouth speaketh." It is impossible for a proud heart to receive the grace
of God. "God resisteth the proud, and giveth grace to the humble." 1 Pet.
5:5. The wonderful salvation of God which changes the heart will also
change the manner of dress, if the dress formerly was worldly, which is
very natural. The dear Lord has been so very careful to distinguish his
loved children from the world and make them a shining light that he has
given them plain directions how to dress. What a privilege the Christian
has in obeying God in what is considered the "little things" of his Word,
which however small are of such importance as to cause the eternal loss of
the soul if wilfully disobeyed.

Respecting the manner of Christian dress we will quote from 1 Tim. 2:9,
10: "In like manner also, that women adorn themselves in modest apparel,
with shamefacedness and sobriety; not with braided hair, or gold, or
pearls, or costly array; but (which becometh women professing godliness)
with good works." This is a much abused and wrested scripture. The
proud-hearted, who have endeavored to persuade themselves to believe they
are Christians, have surmised and planned to enforce upon themselves the
conclusion that God did not here mean what he has said. In earlier days
when the human systems of religion were more consistent with the Word of
God such texts were incorporated in their creeds, but so deep has been
their plunge into the whirlpool of worldliness that they are rejected from
both Bible and creed. Many tell us that this was for the women in the
primitive days of Christianity when it was the custom to plait the hair
with gold and silver strands. This is only a ready sophistry to allure the
soul. We will admit it was for women in the early days of Christianity,
but we deny it is any less for women and men also in any other day. With
respect to Christianity some people are shamefully dishonest. All the
duties and sacrifices not congenial to a proud heart they are glad to
impose upon the Christians of some past or future time, but all the
blessings God has promised the saint they would gladly receive in this
present time.

The Christian is commanded to dress in "modest apparel" "with
shamefacedness." It frequently happens that people become so boldly proud
that they can dress in the height of fashion and profess to be Christians
without a shame upon their face. One who is really and truly saved will
dress in modest apparel, while humility, meekness, and modesty are
depicted in loveliness upon their countenance. Those who adorn themselves
in pearls and gold and costly array usually bear a proud, disdainful look.
When redeemed by grace the fashionable dress and proud look give place to
a sweet Christian modesty. A humble heart and a fashionable dress are
incompatible. Shamefacedness is derived from _aidos_ in the Greek, and has
"modesty" and "bashfulness" for its primary meaning.

How beautifully the teachings of the apostles harmonize. Peter tells us
that the Christian's adorning should be the hidden man of the heart
adorned by a meek and quiet spirit. This man in the heart, hidden as he
is, does however reveal himself. "Out of the heart are the issues of
life." When the heart is meek and humble, lowliness, gentleness, and
modesty will be seen in the countenance. A meek, modest, Christ-like
countenance under a fashionably decorated hat is the greatest incongruity.
With shamefacedness the Christian is to be adorned with sobriety.

Fashionable dress is directly the opposite of sobriety. This word is
translated from the Greek word _sophrou_, which is properly defined,
soundness of mind. The weary toil and labor that many undergo to earn
money and then make the unnecessary expenditure in buying costly,
fashionable dress does certainly betray a lack of wisdom, which might in
reality be termed an unsoundness of mind. Gold and pearls and costly array
is intemperance in dress. Instead of dressing in sobriety many are crazed
or drunken on the spirit of worldliness in dress. There is a beautiful
consistency in Christianity, but how inconsistent with divine things is
the expenditure of money for the adornment of the physical being. No one
can spend money for gold rings and chains and charms, for pearls and
beads, for plumed hats, and such like, with the number around that are
destitute, penniless, and starving, without incurring the displeasure of a
merciful God. Man shall have to give an account in the day of awful
judgment how he has expended the money the Lord has entrusted to his care.
In the purchasing of any unnecessary article of dress there will be a
reproving of the Spirit unless the heart is so intoxicated with the love
of self that it is unconscious of the things and voice of God.

Ah, how shamefully inconsistent with the tender-heartedness and
sympathizing spirit of Christianity in this lavishing of charms and
adornments upon self! Our dress should be only such as is necessary for
protection and health. Going about in the world doing good in all humility
of heart, modest and unassuming in our manners and dress, making ourselves
as little conspicuous as possible, but lifting up Jesus everywhere, is the
true Christian life.



Secret Orders.


The present-day institutions known as "Secret Orders," are of an earthly,
worldly origin. They are one of the things of this world which man can not
love and continue in the love of God. Within those secret organizations
are bundled together by strong oaths the professed Christian, the infidel,
the lawyer, the doctor, the saloon-keeper, the gambler, and almost every
character upon the earth. By the bonds of this secret union the preacher
is made a brother with an infidel. The apostle Paul tells us, "Be ye not
unequally yoked together with unbelievers: for what fellowship hath
righteousness with unrighteousness? and what communion hath light with
darkness? and what concord hath Christ with Belial? or what part hath he
that believeth with an infidel?" 2 Cor. 6:14, 15.

The preacher who professes to believe in God is here having a part with an
infidel contrary to the Word of God. You who are professing to be a light
in the world, how can you in the fear of God take the oaths necessary to
make you a member of a secret order? How can you join in the worldly
hurrah and laughter, and foolish, ungodly pranks as played upon the
candidate within the secret walls? What do you think of a preacher, or
layman, becoming the laughing-stock of infidels, lawyers, saloon-keepers,
drunkards, and gamblers, as he trembles beneath the blindfold? What kind
of light are they letting shine? I appeal to your reason and common sense.
Is it Christlike? Do you think Jesus would engage in such dark works? Some
have charged the Savior with being a freemason. Such is a libelous
statement. In Isa. 45:19, the Lord says, "I have not spoken in secret, in
a dark place of the earth: ... I the Lord speak righteousness, I declare
things that are right." Christ only speaks the things that are right and
never the dark, ungodly oaths and sayings of the secret lodge. Again, the
Savior said, "I spake openly to the world; I ever taught in the synagogue,
and in the temple, whither the Jews always resort: and in secret have I
said nothing." John 18:20. Jesus spake nothing in secret, and to charge
him with having connection with the dark, secret mysteries of masonry is
as slanderous as the charge made by the people who said, "Thou hast a
devil." John 7:20. The Savior not only knew that men would, in order to
defend their unrighteous systems, charge him with having a devil, but he
also knew that for the same purpose men would charge him with having
connections with such systems; therefore he said, to uncloak the falsity
of such charges, "Wherefore if they shall say unto you, Behold, he is in
the desert; go not forth: behold, he is in the secret chambers; believe it
not." Mat. 24:26. Jesus gives commandment to preach upon the housetop what
ye hear in the ear. Mat. 10:27. "For God shall bring every work into
judgment, with every secret thing, whether it be good, or whether it be
evil." Eccl. 12:14.

It is not the mission of this work to reveal the awful oaths and secret
works of these various orders. Other men by many volumes have done this.
We only hope to help you to see that secrecy is contrary to the Bible and
the Spirit of Christ and Christianity. It is a thing of the world and
conducted on a worldly basis. Connected with many of these orders are life
insurances--a thing of the world. The Christian is separated from the world
and Christ becomes his all in all. To make prominent the good qualities of
their secret systems men tell us of their obligations to help their
brother and his family. How these orders provide help for a man in time of
need, and how true each member is to his obligation, etc. Such might do if
there were no God nor Christianity. Secrecy provides only for its own
members. Salvation provides for all. A member of a secret order is under
no obligation from his order to visit a poor sick man by the way who is
not a member of his order, but is under obligation to visit and care for a
sick fellow member, though he be rich. We see no Christianity in this. We
see no humanity. It is having respect of persons, forbidden by Scripture.
Humanity, and much more Christianity, will not only send man to do good to
the rich, but to the poor also, be they of any class or nation. A man that
is a Christian will visit the sick and afflicted, no matter what may be
their station in life.

If a man thinks he is a light in the world because he is true to the
obligations of his secret order in visiting and administering to the needs
of his sick brother, he is very much deceived. Such is a false light. When
a man has to place himself under such solemn oaths to do good, it proves
that he has but little or no humanity. "Do good to all men," is the spirit
of Christianity. A man need not take the obligations of a secret order to
be furnished with the qualifications for doing good. The Word of God is
all that is needed for reproof, correction, and instruction, that a man
may be thoroughly furnished unto all good works. 2 Tim. 3:16, 17. A man
need not seek membership in some secret organization in order to be
provided for in his old days, or his family in case of his death. The
Psalmist says, "I have been young, and now am old; yet have I not seen the
righteous forsaken, nor his seed begging bread." Paul says, "But my God
shall supply all your need." Phil. 4:19. "Wherefore come out from among
them, and be ye separate, saith the Lord, and touch not the unclean thing;
and I will receive you, and will be a Father unto you, and ye shall be my
sons and daughters, saith the Lord Almighty." 2 Cor. 6:17, 18. "They are
not of the world, even as I am not of the world." John 17:16.




Chapter XIII. The Domestic Relation.


When we speak of home life with its relations and duties we are not
digressing from the subject of gospel light. Nowhere does the light of
Christianity shine so peaceful and beautiful as in the home. Nowhere is
the power of its influence so felt as in the home circle. The public
worship of Christians is an inspiring scene, but nothing apparently is so
heavenly as the sacred family altar. A father and mother whose hearts are
filled with holy love together with happy, obedient children bowing
together at the shrine of devotion is the most imposing scene the eye and
heart can witness.



Marriage.


The union of man and woman in marriage is the work of the Creator. God saw
after he had created man that it was not good for him to be alone. Such
was his constitution. So he made a helpmeet for him. God from the rib of
man made woman and brought her unto him, who said, "This is now bone of my
bones, and flesh of my flesh: she shall be called Woman, because she was
taken out of Man. Therefore shall a man leave his father and his mother,
and shall cleave unto his wife: and they shall be one flesh." Gen.
2:22-24.

In conjunction with the divine institution of marriage there is also a
legal institution. While the civil contract is acceptable unto God by way
of preventing promiscuous sexual intercourse, it is powerless to make both
one flesh and bone. It is only the power of God that can make two hearts
to beat as one. By the power of his grace he makes Christians of "one
heart and one soul," and of man and woman he makes "one flesh and bone."
The apostle to illustrate the blessed union of Christ and the church makes
use of the union of man and wife. "They two shall be one flesh." Eph.
5:31. "Man shall leave his father and mother and shall be joined unto his
wife." The union between husband and wife is stronger than between parent
and child. The all-wise God has a design in all his works. He reveals to
man in his Word his purpose in the union of man and wife. One object in
the marriage union, as we have before said, is to prevent promiscuous
sexual commerce. "Nevertheless to avoid fornication, let every man have
his own wife, and let every woman have her own husband." 1 Cor. 7:2. The
union of man and woman is a holy and sacred institution, however the union
of Christ and the church is still a higher and more important work of God.
Therefore Paul advises all who can live a pure life in an unmarried state
they can be more useful to God, for he careth for the things that belong
to the Lord, how he may please the Lord. But he that is married careth for
the things that are of the world, how he may please his wife.

Another object in the divine mind for uniting male and female is for the
purpose of procreation. "And God blessed them, and God said unto them, Be
fruitful, and multiply and replenish the earth." Gen. 1:28. Alas! how few
properly reverence and esteem the divine purpose. Marriages are too often
contracted for the comforts of a home, or for affluence, or for elevation
in society, or, worst of all, for the gratification of lustful desires. Of
such too many murderously resort to the devices of art to thwart the
designs of the Creator. Procreation was the highest purpose in the divine
mind for the union of man and wife. For this purpose he implanted in their
natures a sexual desire. They who avoid to act this part in life come
short of the purpose of their creation.



Divorce.


Because the contracting parties at the marriage shrine do not feel and
have not properly considered the obligations and responsibilities of a
married life, but enter in from selfish desires, then finding it attended
with cares and responsibilities they do not care to bear, they seek
opportunities for release. The legal union is often severed by the same
authority as was given. But as the civil power can not create two hearts
into one, nor make of twain "one flesh and bone," neither can such
authorities create two of what has been made one. The law of Heaven is,
What God hath joined together, let not man put asunder. Mat. 19:6.

The Word of God fixes death as the limit to the bond of union. "For the
woman which hath a husband is bound by the law to her husband so long as
he liveth: but if the husband be dead, she is loosed from the law of her
husband. So then if while her husband liveth, she be married to another
man, she shall be called an adulteress: but if her husband be dead, she is
free from that law; so that she is no adulteress, though she be married to
another man." Rom. 7:2, 3. "The wife is bound by the law as long as her
husband liveth: but if her husband be dead, she is at liberty to be
married to whom she will; only in the Lord." 1 Cor. 7:39. "And he [Jesus]
saith unto them, Whosoever shall put away his wife, and marry another,
committeth adultery against her. And if a woman shall put away her
husband, and be married to another, she committeth adultery." Mark 10:11,
12. In Mat. 19:9, we read, "And I say unto you, whosoever shall put away
his wife, except it be for fornication, and shall marry another,
committeth adultery: and whoso marrieth her which is put away doth commit
adultery."

Some have thought there was a lack of harmony in the teaching of Jesus as
recorded by Mark and Matthew. Mark makes the plain statement that
whosoever puts away his wife and marries another commits adultery. He
makes no exceptions. Matthew says, "Except it be for fornication." There
is no disagreement here. It is the prominent thought each has that makes
the difference in the statements. The truth that Mark wishes to teach is
that there is no just cause for a man marrying who has a divorced wife.
The plain statement is if a man puts away his wife and marries another he
commits adultery. There is no exception. There is no just cause for his
marrying, and if he does it is adultery, no matter what may be the cause
of divorcement. The truth that Matthew teaches is that there is one just
cause for putting away the wife. This is a just cause for putting her
away, but not for marrying again. Every one that divorces his wife, even
though it be for fornication, and marries another violates Mark 10:11 and
Luke 16:18. A man may put away his wife for fornication, and not
transgress a single text in the Bible. Fornication is the only just cause
for man to put away his wife, or the wife the husband.

Some have fallen into the dangerous error of putting away the wife because
the Scriptures say, "Be ye not unequally yoked together with unbelievers."
2 Cor. 6:14. This is a wrong application of this text. No doubt but it
does forbid the unmarried Christian yoking up with an unbeliever, as in 1
Cor. 7:39 the woman whose husband is dead is at liberty to marry whom she
will; only in the Lord. However, it does not teach the breaking of the
marriage yoke. Matthew gives the only cause. Paul says, "If any brother
hath a wife that believeth not, and she be pleased to dwell with him, let
him not put her away. And the woman which hath a husband that believeth
not, and if he be pleased to dwell with her, let her not leave him." 1
Cor. 7:12, 13.

A man once told us that God showed him to leave his wife. (She was a true
wife.) He was decidedly mistaken and should have tried the spirit. "What
therefore God hath joined together, let not man put asunder." The word
joined is from the Greek _suzeugnuo_. and means "yoked together." This
yoke man can not break. When God by his saving grace unites a soul with
Christ, no man can break the bond of union. Sin, and sin only, will sever
the tie that binds them together. When God unites husband and wife into
one flesh and bone, no civil court can break the bond. When woman has
become so untrue to her husband and false to her marriage vow as to have
sexual connection with another man, God allows such an unchaste sin, and
such a sin only, to dissolve the union. Why is fornication the only just
cause for disuniting husband and wife? Why is sin the only cause of
separation between Christ and the Christian? It is because the design of
God in sending his Son to the world was to destroy and prevent sin. Then
of necessity when his purpose fails there can be no union. The design of
the Almighty in instituting marriage was to secure a legitimate population
of the world, or to prevent the lewd, indiscriminate sexual intercourse.
When this purpose fails the object of marriage fails, and there can be no
union.


    Brooklets joining form the river,
      Rivers joining form the sea;
    Love uniting hearts together
      Beat as one eternally.

    God by law of his creation
      Creates in one the happy twain;
    Hand and heart they are united
      As they pass adown life's stream.

    See the flowers greet each other,
      And the sunlight kiss the sea;
    See the waves clasp one another,
      Why not hearts united be?

    Birds in springtime mate each other,
      'Tis a law decreed above;
    For the sake of procreation
      God creates connubial love.



Duties Of The Husband To The Wife.


Great are the responsibilities resting upon the husband. The wife is
termed the "weaker vessel," unto whom the husband is to give honor and to
dwell with according to knowledge. 1 Pet. 3:7. The Word of God gives
instruction how the husband should dwell with the wife. It is his duty to
glean knowledge from the same and dwell with her accordingly. He is her
example. She looks unto him as her instructor, both in precept and
example. She is to be honored by receiving the benefits, by way of
counsel, support and protection, of his superior strength. He in his
strong, courageous construction, and she in her feminine frailty, are both
heirs together of the grace of life. When each understand their true
position and dwell together according to knowledge their prayers rise
unhindered to the throne of grace.

The Scriptures grant man authority over the wife: "But I would have you
know, that the head of every man is Christ; and the head of the woman is
the man; and the head of Christ is God." 1 Cor. 11:3. "For the husband is
the head of the wife, even as Christ is the head of the church." Eph.
5:23. You understand the protection and care Christ has for his bride--the
church: in like manner man is responsible for the protection and care of
the wife. He takes the position of head of the wife as Christ takes the
position of head of the church--in love. "Husbands, love your wives, even
as Christ also loved the church, and gave himself for it." Eph. 5:25.
"Husbands, love your wives, and be not bitter against them." Col. 3:19.
The love of the husband must be as deep and true for the wife as the love
of Christ for the church. He gave himself for it. Man considers not his
life for the care and protection of his wife when he loves her. Where
there is bitterness there is wanting true love. Bitterness drives love and
heaven away from the home. "Let all bitterness, and wrath, and anger, and
clamor, and evil speaking, be put away from you, with all malice: and be
ye kind one to another, tender-hearted." Eph. 4:31, 32.

Man should take the wife into his confidence and entrust her with the
secrets of his private life. He should respect and regard her counsel.
Jacob has given us an example. Gen. 31. Elkanah has set us an example of
comforting the wife. 1 Sam. 1:8. It is a comparatively easy thing, unless
you are abounding in the love of God, to become neglectful of the comfort,
welfare and happiness of the wife. She in her tender, sympathetic nature
seeks for attention and delights in being loved. Do not therefore be
sparing in your attention toward her. The fond, affectionate wife will
meet the duties, trials, afflictions and responsibilities of life without
a murmur does she but know that she is loved. Enter into her joys and
sorrows with a regard. "Let thy fountain be blessed: and rejoice with the
wife of thy youth.... Be thou ravished always with her love." Prov. 5:18,
19. Malachi exhorts the husband to faithfulness. "Yet ye say, Wherefore?
Because the Lord hath been witness between thee and the wife of thy youth,
against whom thou hast dealt treacherously: yet is she thy companion, and
the wife of thy covenant." Chap. 2:14. Such are some of the duties of a
husband, and he who has cast aside regard for such duties, is a stranger
to the covenant of grace.



Duties Of The Wife To The Husband.


It is a just cause of lament that so comparatively few wives have a
perfect knowledge of their rightful position in the domestic circle. We
will briefly give a few texts from the Holy Book showing the wife her true
place in the family and her duty toward her husband, trusting God to give
her a desire to be all that a wife should be. The fundamental principle is
love. Without sincere, conjugal love she can scarcely fill the mission of
wife. When woman becomes a wife she takes a position fraught with the
greatest responsibilities. Oh, how many idle dreamers take such positions
with little feeling, thought or comprehension of its responsibilities, and
pass through life away below the true mission of a wife. The instruction
of the inspired apostle is that the young women be sober, love their
husbands, love their children, be discreet, chaste, keepers at home, good,
obedient to their own husbands, that the word of God be not blasphemed.
Titus 2:4, 5.

Such are the demands of the young wife made by the Word of God. The demand
made of the aged wives is that they set a proper example in all these
things. When they do not fill these demands the Word of God is blasphemed.
When wives professing to be Christians and a light in the world are
neglectful of home, of husband and children, they bring Christianity into
disrepute. Wives are commanded to be sober. Instead of sobriety how often
we see them gay, silly, foolish and worldly-minded. Their thoughts are
trashy, and their conversation the same; talking about one another,
busybodies, no depth of thought or feeling of their mission in life, but
are concerned more about the fashions and society than the duties of home.
Such characters disgrace the cause of Christ. True love will manifest
itself, and where the wife loves the husband, home is her dearest place.
Her great life work is to make home happy and attractive. She has a deep
regard for the comforts of her lord, and love lightens all her labor for
him. The true wife loves her children, which will also find its
manifestation.

Among the coarse and vulgar we have heard mothers in provocation speak
thus to their children: "Haven't you any sense?" "You are the foolishest
thing I ever saw." "I'll box your head off." "I'll beat you to death." "I
wish you were dead," and other like expressions. Such is awful language,
but it has escaped the lips of many a mother. Before the public they like
to appear gentle, mild and sweet tempered, while in the privacy of their
homes they are snarly, snappish and cross. When it pleases God to remove
one of their little ones to a more peaceful home above they mourn most
bitterly; more because of remorse of conscience than from a fountain of
pure love. There is, however, many a mother who longs to be tender and
kind to her loved ones, but because of her bondage to the tyrannical power
of an ill, impatient temper, she utters, under provocation, unfeeling,
inhuman speech toward her little ones. In her calmer hours she weeps
because of bondage. To all such we would say, There is help for you in
God. Jesus can set you free. Yield yourself to him. He will pardon your
sins and sweeten your life by his grace. To be discreet, wise, prudent,
selecting the best means to accomplish a noble purpose is the wife's
mission in her home.

The wife is a type of the church. "Let us be glad and rejoice, and give
honor to him: for the marriage of the Lamb is come, and his wife hath made
herself ready." Rev. 19:7. "Come hither, and I will show thee the bride,
the Lamb's wife. And he carried me away in the spirit to a great and high
mountain, and showed me that great city, the holy Jerusalem, descending
out of heaven from God." Rev. 21:9, 10. The husband is to love the wife as
Christ loved the church; and as the church reverences and obeys, is
faithful and subject to Christ, the wife is to reverence, obey and be
faithful and subject to her husband. "Nevertheless let every one of you in
particular so love his wife even as himself, and the wife see that she
reverence her husband." "Wives, submit yourselves unto your own husbands,
as unto the Lord. Therefore as the church is subject unto Christ, so let
the wives be to their own husbands in every thing." Eph. 5:22, 24. "Wives,
submit yourselves unto your own husbands, as it is fit in the Lord." Col.
3:18. "Likewise, ye wives, be in subjection to your own husbands; that, if
any obey not the word, they also may without the word be won by the
conversation [conduct] of the wives." 1 Pet. 3:1.

Such is the true position of the wife, giving the husband reverence. This
means to fear. Not the slavish fear, but a fear in love, like as one would
fear God whom he loved with all his heart. Fear to purposely displease
him. Fear to wilfully neglect him. Fear to obstinately disobey him. To be
in subjection with reverence. Such words are full of solid thought, and we
would ask every wife to wisely consider them, especially if she places any
value upon Christianity. The husband is to command in love. She is to obey
in fear. He is to govern without giving vexation, and she is to be in
subjection without feeling herself a slave. He is to watch over her
conduct and guard her from every act that would be damaging to her
character or her soul. She is to trust in him, and obey.


    Let the wife be in subjection,
    Let the husband give protection;
    He to honor, love, defend,
    She to trust him to the end.


The humble apostle, after exhorting the wives to be in subjection to their
husbands, commands them to not adorn themselves by plaiting the hair or
wearing gold or apparel. 1 Pet. 3:3. "But let it be the hidden man of the
heart, in that which is not corruptible, even the ornament of a meek and
quiet spirit, which is in the sight of God of great price." Ver. 4. Can
the wife in the fear of God, profess to sincerely love her husband, and to
be a true wife, when she is spending his hard earnings for gold and
pearls, and costly apparel for adornment? he to struggle against poverty,
and she to embarrass him to satisfy a proud, selfish heart? Such is not
true love to husband nor to God. The wife who adorns herself with modesty
and sobriety (1 Tim. 2:9), with a meek and quiet spirit (1 Pet. 3:4, 5),
with good works (1 Tim. 2:10) is a blessing to her husband. "A virtuous
woman is a crown to her husband." Prov. 12:4. "Who can find a virtuous
woman? for her price is far above rubies. The heart of her husband doth
safely trust in her, so that he shall have no need of spoil. She will do
him good and not evil all the days of her life." Prov. 31:10-12. "A
prudent wife is from the Lord." Prov. 19:14.



Duty Of Parents To Children.


Great are the responsibilities of the husband. Great are the
responsibilities of the wife, but greater are the responsibilities of
parents. Father and mother, God lays a responsibility upon you as you
receive your new-born child. A precious little immortal soul, whose
eternal destiny depends largely upon you. The proper training of children
is attended with many difficulties, and every parent certainly needs
instruction from God. Your child is given you from God, and you in return
should give him trustingly to God, like a mother of olden time: "For this
child I prayed: and the Lord hath given me my petition which I asked of
him: therefore also I have lent [see margin] him to the Lord: as long as
he liveth he shall be lent to the Lord." 1 Sam. 1:27, 28. This is the
consecration of children to God, which is the first duty of parents.

The successful training of a child, especially in the first years of its
life, is due more to example than to commandment. The influence of example
upon youthful minds is rarely comprehended. We are commanded to be an
example in faith, purity, conversation, charity, spirit, and to be a
pattern of good works. It is the parents' duty to love their children.
Titus 2:4. Perhaps every parent thinks and is ready to say, "I love my
child." True love as required by the Bible comprehends more than you may
have been aware. They who indulge their children in a worldly life do not
love them as the Bible commands. Because the priest Eli did not restrain
his children from the ways of sin, God sent an awful judgment upon him. 1
Sam. 3. If parents love their children as they should they will do the
very best thing for them. Now the instructions given in the Bible are the
safest and best to follow.

As you looked into the face of this thine own child did you remember the
little treasure was a heritage from the Lord? "Lo, children are a heritage
of the Lord: and the fruit of the womb is his reward." Psa. 127:3. It may
be that you were unmindful of this "fruit of the womb" being a gracious
heritage from God: but such it was. In the creation of man and woman they
were formed to bear offspring. When Esau and Jacob met after their long
separation and enmity, Esau inquired, "Who are those with thee?" Jacob
replied, "The children which God hath graciously given thy servant." Gen.
33:5. Blessed and happy is the man that can look into the face of the
newly-born and feel in his heart that this is a child graciously given me
of God.

Because children are a heritage from the Lord is the real secret of the
joy experienced in the parents' hearts when a child is born. An angel from
God's presence anoints the spirit of man with the "oil of joy" when he
obeys Heaven's ordained laws of procreation. Alas! how many husbands and
wives, who fear to meet the responsibilities involved thus upon them seek
to avert God's laws. And when a child is conceived they, instead of
rejoicing as did Rachel, the mother of Joseph, and Mary, the mother of
Jesus, sorrow in heart, thus allowing the enemy of human happiness to
deprive them of the blessing God designed for them.

God, in his own mysterious way, from the mother's life and blood is
creating a new life. But did you know that at the same time he was
creating an immortal soul? That new-born life contains an immortal part,
and very much depends upon you as to where shall be its eternal existence.
We want you to feel this deep in your hearts. God has given into your
charge a life and a soul. When you come to appear before him in the day of
judgment then you will have to render an account of how you have dealt
with your child. Oh, what awful responsibilities! What a charge! God help
us! With such a sacred trust, what shall we do? Like she of olden time,
who petitioned the God of heaven for a child, carry him back to the Lord
and there implore grace and wisdom and guidance from above to train these
little feet in the way that leads to endless joys.

Parents, as you look into the face of your slumbering child, and then
along down through his life, what do you want him to become? Do you want
him to grow up to manhood a poor, delicate, frail body with but little
energy or vitality with which to meet the sterner duties of life? Do you
want him to be indolent, shiftless, unmanly and addicted to such as will
bring him to shame, ruin and death? What! would you picture such a life
for my innocent boy? Such a thought is instantly banished from you. With
all your heart you desire him to become a true and noble man. You want him
to be strong, full of energy and vitality, of great mental and physical
worth, of manly ways, of pure habits, and in every way a worthy son. Yes,
that is the life you fondly picture for your son. Well, here he lies an
infant in thine arms. He is at thy mercy. You can make of him about what
you will. You can lead him in the paths of virtue and to a generous
Christian manhood, or you can neglect him and allow him to go to shame and
ruin. Let me say again that the life and destiny of your child depends
largely upon you. You can make it what you will. God help and bless you.



Physical Care.


When your child is born then comes the care of the little body. It must
have food. It must have air. It must have clothing. The supplying of
temporal needs is a duty that falls to the father. May he do his duty with
a will and see that his child's health is not impaired by an insufficient
amount of clothing or of food. "But if any provide not for his own, and
especially for those of his own house, he hath denied the faith, and is
worse than an infidel." 1 Tim. 5:8. The parent that will not industriously
make use of every legitimate means to secure temporal comforts, does not
love his child. It has been known that the awful curse of tobacco, opium
and rum, have robbed the father and mother of parental love. Some may have
become so in love or so in bondage to tobacco that they would rather see
their child go hungry or naked than to deprive themselves of the accursed
thing.

Parents should acquaint themselves with hygienic laws and teach them to
their children. Show them the danger of overeating, and of too frequent
eating. Parents are destroying the health of their children by irregular
feeding, and by nuts and candies. Teach the little ones to avoid sitting
in a cool place when heated and of retaining wet clothing. Above all,
avoid giving your child tea, coffee and "soothing syrup." Paregorics and
laudanums pave the way to the formation of other bad habits. They have an
effect which may answer your purpose at the time, but you gain your
purpose at the cost of your child's vitality. If your attention has ever
been called to the evil effects of such, you can not dope your children
with them without bringing condemnation to your soul.

Good health is a great blessing, and our heavenly Father wills us to
observe natural health laws. Parents by carelessness can in a very short
time ruin the health of their child forever. Oh, the misery and distress
originating from ill health entailed upon the human family through the
ignorance and carelessness of parents is appalling. Had the writer's
parents compelled their child to observe health laws in his youth he would
enjoy better health to-day. By proper care and help from God he has
largely overcome difficulties, but does not possess the strong
constitution he otherwise would.

We kindly make an earnest appeal to all parents to look well to the health
of your children. If you value their happiness, and a pleasant, happy
home, acquaint yourself with the laws of health, and follow them as
strictly as circumstances will allow. Many parents care more for their
children's appearance in public than they do for their health. Mothers
following the pride of their heart instead of the laws of health expose
the bodies of their children to disease. In public gatherings, in order to
make a show of their rich clothing, they will not wrap them sufficiently
to protect them from cold: they will deform the feet of their little ones
and bring them pain in after life, because of the pride of their heart. By
lacing they will mold and shape the bodies of their daughters after the
fashion of the world, entailing upon them disorder and disease, weakness
and woe. In all love, but without hesitancy, we declare that such shameful
treatment of children is a sin and is sufficient of itself to destroy the
soul.



Government.


Great wisdom is required in the government of children. For parents to
properly govern their children they need that wisdom and direction which
comes from above. There are so many different natures which must be
controlled in as many different ways, making it impossible to fix certain
rules for all. However all these different dispositions among our children
must be met. "If any man lack wisdom, let him ask of God."

Many parents ask. "At what age shall we begin to train and govern our
child?" Wisdom makes answer, "From the beginning." You can train your babe
to nurse regularly, say every two hours, or to stifle his cries, you can
nurse him irregularly, and make him a cross, fretful babe by over and
irregular feeding. Your babe will sleep sweetly and soundly upon its
little bed, but you can very early accustom it to be rocked to sleep so it
will not go to sleep unless it is rocked. Nature never designed that we be
tossed to and fro in order to go to sleep. What is man's experience on
board a ship in a rough sea? He becomes dizzy, nervous and sick, and when
he steps upon the land he walks like a drunken man. The infant's first
rock in the cradle has a similar effect. Its little muscles are strained
to prevent falling. Its brain is dashed about until it becomes dizzy, but
which it soon learns to enjoy because of the peculiar sensation.

Your little babe sees some bright object and reaches out its little hands
to take it. You know it ought not to have it. It may injure itself with
it, so you say, "No, baby can not have this." Then baby begins to cry. You
try to quiet him. You try to turn his mind and attention somewhere else,
but, no, he keeps his eye on the forbidden object and cries the harder. At
last to quiet him you give it to him, even if you have to hold to one end
to keep him from hurting himself. Baby has now learned a very valuable
lesson, which he is not going to forget. He has learned that if he cries
long enough and hard enough he can obtain what he desires.

As he grows older he becomes more determined to have his way. When company
comes you want your boy to give the rocker to the lady, but no, the little
man prefers the rocker for himself. You endeavor to remove him by force,
but he kicks and bites and holds tight and cries very loud, and you call
him a naughty boy, and give up the struggle. Then you begin to tell the
ladies about your boy, how he will have his way and you can not do
anything with him; that you sometimes whip him, but it does not do him any
good. You are educating your child out of your control.

If you desire your child to obey you, be kind, loving and firm. Scolding
is never in order, but does great harm. Unhappy and unholy is the home
where children obey only through fear. So deal with your little ones that
obedience is gained through love. So rarely is such obedience obtained
that many have concluded it can not be accomplished. It is natural for
children to love their parents, and if parents deal with their little ones
in love and kindness they can make home the most desirable place on earth
to them.

To rule by physical force is not government. It is a most pitiful sight to
see a child fear and tremble before a parent's stern looks and cross
words. There is a way, though but few have found it, of mingling
tenderness with firmness that demands obedience in respect and love. It
brings a joy to the parents' hearts to behold their child obeying
willingly. By the help of God such obedience can be obtained. Some one may
ask, "Would you never punish a child?" Yes; it is sometimes necessary, but
not so often as many have supposed. Training, and not arbitrary government
is what is the more successful.



Give Attention To Your Child.


It takes but little to wound the tender feelings of a child. It is not the
angry look and cross word only that sends the little one away in tears;
but oftentimes it is neglect. What may seem to us as a very little thing,
or small achievement, may be a very great thing to the child, and a notice
and an encouraging word has a good and lasting effect. Your little boy has
done a piece of work, and done it poorly enough to be sure, but to him it
is done in the most artistic style. Do not depress his spirit by showing
your disapproval, but encourage him by telling him that it does very well
for a child; then kindly help him to see how he can make it still better.

You should not become so absorbed in your occupation that you can not stop
to notice the newly drawn picture. If the child's interruptions are too
frequent, in kindness teach him that papa is not to be interrupted now. By
all means show a deep interest in your children. Help them to see that you
delight to make things pleasant for them. Do not make them feel that they
are servants. Have pleasant conversations with them. Read some good story
to them, or better still, tell them one; not a "fairy-tale," but something
real. We have seen parents who scarcely ever spoke to their children only
when reproving. Take them with you to the meeting. Take them with you if
at all convenient when you go on your charitable errand. Take them for a
drive. Take them to the woods and the fields, and there tell them of God.

Many opportunities will be afforded for you to show an interest and an
appreciation in your child. Give him your attention and you will win his
love and obedience and make him feel that there is freedom at home.
Neglect him, treat him with indifference, and you will make his little
heart cold and make him feel he is your slave.



Be Patient With Your Child.


For the sake of your child, your own happiness, and the happiness of your
home, be patient. In dealing with your little "olive plants," "let
patience have her perfect work," and of a truth you shall "be perfect and
entire wanting nothing." Much of redeeming grace is needed to enable the
parent to be calm and kind under the many trying circumstances connected
with the pruning and training of the "fruit of the womb." It is a source
of great joy, however, to know that God's grace is sufficient for me.

Dear parents, the only remedy we have to offer you for this qualification
is the sweet controlling influence of saving grace. When you have gained
control of your own spirit you are far on the way to conquer the
rebellious spirit of your child. How sad it is that a mother who loves her
child will find sometimes a feeling of hatred in her heart against it. We
have heard mothers in a time of provocation use such words as these, "You
foolish thing;" "You naughty little imp;" "You mean thing, I have a mind
to put you out where the dogs will get you;" "You do that again and I'll
give you to the bad man;" "I'll slap your head off;" "I wish you were
dead," etc. How awful! Mothers, who, if their little one was sick, would
gladly sit night after night and watch by its bedside--no slumber for those
eyelids now, for baby is very sick--when the dear one is restored to health
and provokes the mother, she uses some of the above expressions, or
similar ones.

As you stand some night by the casket that contains that lifeless little
body, oh, what anguish at heart as you remember the hasty words you have
spoken to that dear one. How those ugly expressions ring in your ears.
They will follow you for days in thought and dream. How sad that the human
heart is of such disposition, but what joy to know that the precious blood
of Jesus will remove all such dispositions and fill the heart with love
and sweetness that will enable you to deal with your child in loving
patience, even in the hour of deepest trial, and should you be called to
its death bedside you can look into the pale face and then up to God
without a sting of conscience. Parents, be firm, but be patient with your
child. Let love shine out of every reproval and you will find it is not so
difficult to train him and govern him as you supposed.



Never Scold Or Threaten.


How heart-rending to see almost a constant contention between parents and
children, parents scolding their children for almost every little thing,
and threatening to "give them to the Gypsies," or to "cut off their ears,"
or "put a split stick on their tongues," and many other foolish and
hurtful threatenings, father and mother make when they are provoked. Be
always calm in your own feelings and never be hasty to speak or act. When
the child really needs reproval, take him quietly and show him the evil of
such things, how it will lead to other bad things, and these to others,
and should he continue in that way he would grow up to be a bad man. Tell
him how you love him, and how you want to see him become a good and noble
man, a blessing to his parents, to the community, and to the world. Tell
him you hope he will not do those bad things any more, and should he do
them you would be under obligations to punish him.

If the child is reasoned with rightly the corporal punishment will not be
of frequent necessity. It is a shame and a sin to act so hastily and
punish your little ones in some way without patiently and coolly
explaining matters.



Give Your Child Some Privilege.


Do not answer, "No," to every request of your child. Allow them some
privilege, let them engage in certain plays. Do not be so fastidious in
your home that the little ones can not have a little play indoors.
Certainly they should be taught to be clean, to remove dirt from their
shoes before coming into the house, and not to tumble things all up in the
room, yet they should not be expected to sit perfectly still.

When the child makes a request of you that your wisdom decides best not to
grant do not answer by a decided "no," but tell the little one that you
think it not best to do so, and be firm. When you tell him you do not
think it best do not be persuaded out of it, and he will soon learn that
your mild "I do not think it best to give you that," means just as much as
a sharp "no," but his feelings will not be disturbed like they are by that
hasty "no."



Always Be Calm When You Punish.


When it becomes necessary to use the rod upon your child be sure you
possess a calmness in your soul. It requires much grace for true parents
to whip their children. Before you punish them you should show them what
great wrong they have done and how God is displeased, and that you do not
punish them for your own pleasure, but because you love them.

To the dear parents who read this we wish to exhort you to give great
diligence in cultivating the affectionate side of your nature. Do not be
careless and unmindful of the dear little ones' happiness. Do not be cold
and indifferent toward them. Enter into their joys and sorrows with a warm
heart. Parents oftentimes remark when their child gets hurt in some way,
"Well it is good enough for you; may be it will teach you something." Oh,
may that heart be softened to tender sympathy, so you will make the dear
child feel how sorry you are because he has been hurt, then teach him how
he must not engage in such things, and then he will avoid being injured.
Your kind words of sympathy will relieve the pain by their influence upon
the heart. Your cold indifferent words make deeper wounds in the heart
than were made in the flesh.

Seek God in much earnest prayer to tender your affections, to refine your
nature, to make you very sensitive to the feelings of your child, and to
help you to love the tender "olive plants" round about thy fireside. Some
day there may be a vacant chair, and there can be no sweeter joy on earth
to your sorrowing heart than to know you did what you could to make the
little one happy and train its feet for the glory world.


    Kind words are flowers of beauty rare;
    Keep them blooming throughout the year.



Mental Training.


The mental, moral and spiritual training of children go hand in hand. We
shall speak of them under separate chapters, but the one has a great
influence upon the other. It is true, the intellectual faculties may be
cultivated to a high degree while the moral powers are unimproved, but the
individual is out of harmony with true manhood. The spiritual and moral
being may be in a fair state of health and the mental powers very much
dwarfed, but still he is not in perfect harmony with manhood as designed
by the creative mind. Without a blending of the intellectual, moral and
spiritual forces there can be no perfect character in the fullest sense.
We do not mean by this that man must be a philosopher or a scientist to be
a moral or spiritual man; but we mean for man to be a perfect character in
every respect and to glorify God in the whole realm of his being, he must
cultivate every talent God has given him. The created mental powers must
be improved by right study. In order to know and understand God we must
have a sound mind. A sound mind is helpful to the enjoyment of grace, and
grace is helpful to the enjoyment of a sound mind; so to enjoy existence
necessitates a soundness in every part.

It is through the mental powers that we acquaint our children with God:
"Faith cometh by hearing." Parents can not be too careful about the
impressions made in the mentality of their children; it may affect their
morality and spirituality in the whole of after life. Select such books
for them as will develop the mental faculties, something that contains
food for the brain. There are certain articles of diet that do not contain
sufficient nutrition for the development of the physical body. Children
fed upon such diet would become weakly. There is also a certain kind of
literature that contains no brain nutriment. Reading such degenerates the
mental powers. Stimulants or excitants are hurtful to the physical system.
All fictitious, exciting tales are hurtful to the mental system. We are
persuaded it were better if the unreal, fairy stories were excluded from
our common school readers and supplanted by something real. Select such
literature as is pure. Reading that produces pure thought in the child's
mind not only improves his moral state, but furnishes the best mental
food.

Educate your children as well as you possibly can. It is a duty you owe to
them and to God. Keep before them the ultimate object--a developed mind for
the glory of God. Encourage your children to an education. Do not think
the buying of a good book an unnecessary expenditure. Better make a
physical sacrifice than a mental one. Keep your children away from the
physical, mental, moral and spiritual destructive party and dance by
interesting them in sound and pure literature and providing it for them.
If your children show a disposition to love and desire to spend the
evening at the "parties" or the "balls," get up a "reading circle" or
"composition exercise" at home. God will bless you and reward you in all
your efforts in this direction. Much more of importance could be said upon
this subject, but with these few suggestions we will leave the interested
and inventive mind to enlarge.



Moral Training.


Man is an intellectual and a moral being. By his intellectual powers he
gains a knowledge of facts. By his moral faculties he experiences a sense
of responsibility and a feeling of certain relations existing between him
and some higher power. Your child possesses an intuitive knowledge and
upon this is where your moral training begins. The little brother knows it
is wrong to injure his little sister. He does not have to acquire that
knowledge, he knows it intuitively. This is the foundation for your moral
training, and--of course--spiritual training naturally hinges upon this; but
we shall speak of that in a separate chapter.

The wisest man that ever lived said, "Train up a child in the way he
should go: and when he is old, he will not depart from it." Prov. 22:6. So
many having failed, some have been almost persuaded to doubt this man's
wisdom. The saying is true: the failures arise from the lack of
understanding of how to train properly. All the moral principles sustain a
close relation to each other; thus one moral principle influences another,
therefore the violation of one principle makes it easier to violate a
second, and the child is carried on until he can do wrong without any
reproval of conscience.

Training should begin very early in the life of a child. Never allow this
intuitive knowledge or the voice of conscience to be hushed by repeated
wrong doing. The child who does wrong should be told why it is he feels a
sense of guilt--God is displeased. Show him how one evil leads to another,
and what will be the awful end. Call to his mind the differences in his
feelings arising from wrong doing and right doing. With the one God is
displeased, with the other he is pleased. The way then to be happy in life
is to always do right.

You must be indefatigable in your efforts at training. Constant daily
training is needed. As one wrong act makes it easier to do a second wrong
act, so one right act makes it easier to do a second right act. It is
comparatively easy for the child to fall into bad habits. Training,
constant daily training is needed to keep the little one from evil ways.
Lead him into right action. By repeating a right action it becomes easy to
perform it. You must never think of becoming discouraged, although it
appears so natural for your child to do wrong and so difficult to get him
to do right. You must go on training, trusting in the promise, teaching,
reproving, correcting, punishing, ever looking upward for grace and
wisdom.

Be careful of your example. It exerts a powerful influence. At one time in
his life, the writer was quick in his actions and his words. He never
received such a reproving as when one day his little boy under a
provocation acted and spoke in the exact manner and tone of his papa. It
cut to the heart.

It may seem at times that the voice of conscience is almost stifled, but
you must hope on and labor zealously as in the command: "And thou shalt
teach them diligently unto thy children, and shalt talk of them when them
sittest in thine house, and when thou walkest by the way, and when thou
liest down, and when thou risest up." Deut. 6:7.

Many parents seeing their young child doing or saying something wrong
often think it of not much consequence, because the child is young and the
wrong is very slight. You do not know the power of habit, and how one
wrong, howsoever slight, leads to a greater one. Habit has been likened to
a spider's web, which at first can be easily broken, but after continued
indulgence binds its victim as with a strong cable, making reformation
almost impossible. The same is true of good and right conduct. At first it
may require an effort to perform a certain right act, but after repetition
it is accomplished naturally and without thought. Therefore be vigilant in
training your child to right action, and carefully avoid everything that
would lead to evil acts or feelings. To tease a child is to develop an
angry disposition. Some fathers think it quite laughable to hear the
little two-year-old say to its mamma, "I won't do it," but he shall
afterward pay dearly for his sport.

Parents think it "cute" to see their little one shake its little fist at
papa and mamma. Through such education the day will probably come when he
will shake his fist at you so that it will strike like a hammer on your
heart. We have heard many parents laughing at their little children saying
"smart things," little conscious of what these things are leading to.

"Train up a child in the way he should go," comprehends much more than
many have understood. Just recently we heard a little child being taught
to say, "Peter, Peter, pumpkin eater," etc. Such teaching is horrifying to
Christian hearts. It is better to train your child to make reply in the
polite, "Yes, sir" and "No, sir," or, "Yes, ma'am," and "No, ma'am,"
instead of that coarse, impolite "umgh," "humgh," which is no language.
Remember the first step to child training is to set the example before
them in your own life. Frequently we find parents endeavoring to teach
their children to say, "Please" and "Yes, sir," when they in their own
speech neglect such politeness. Your efforts will prove fruitless.

Parents have been known to tease their little daughter and the daughter of
other parents about some little boy companion, and their little son about
some girl companion. Such is very shameful and harmful. It fills the minds
of their children with impure thought. Keep your own language very modest
and pure and the language of your children the same. Keep their thought
pure. Impure language and impure thought leads to impure and injurious
habits.

Be familiar with your child and talk to him about his secret life. Teach
him of the awful evils in the secret lives of many children and how impure
words and thoughts lead to such injurious vice. Parents. see to it that
there is a loving confidence between you and your child. Be familiar in
telling them how wonderfully they are made and what was the design of God
in thus creating them. Teach them what a noble and sacred thing it is to
use every member and organ of our body to the glory of the Creator. Teach
them of the awful crime to misuse any part. Mothers, acquaint your young
daughters of the event that must soon come into their life, and thus
prevent their doing an injury to their health.

By precept upon precept and by example, train your child to grow up into a
beautiful moral life. In love restrain every immoral tendency in your
child. Also be very zealous in teaching your children good manners.
Civility and refinement are beautiful in the life of any one, and is very
closely associated with the morals. Teach your little ones to respect each
other, to have a regard for each other's happiness, to practise
self-denial for the benefit of others. By precept and example instill
gentleness and kindness into their actions. Dear parents, never grow weary
in training the little feet of thy tender "olive plants" in the paths of
virtue.



Spiritual Training.


The moral life is beautiful, but there is a higher and more beautiful
life. In the true, deep spiritual life is found the highest degree of
morality. However we may train our children into a high standard of moral
life, and yet not attain to the spiritual. It is reported that the homes
of certain infidels are most exemplary in moral conduct. Ancient heathen
philosophers through restraint, self-sacrifice, and force of will attained
to beautiful moral lives. But the spiritual life, which includes the
moral, is the perfection of beauty. The life out of which the Christ-life
and character shines is the grandest and noblest upon the earth.

Parents, bring your children to Jesus, for of such is the kingdom of
heaven. Bring up your children in the nurture and admonition of the Lord,
is commanded in the Holy Scriptures. Your child possesses an immortal
soul. This soul will exist either in happiness or wretchedness eternally.
It is so ordained in the plan of redemption that the soul can be brought
into possession of spiritual life, which, if retained, insures its eternal
bliss. He who has attained to a high degree of morality through the force
of human will holds communion only with the better qualities of manhood,
all of which must perish. He who has attained to spirituality holds
communion with God and heavenly things. He does not trust to human powers,
but in the power of the divine life.

Moral life will not admit us into the paradise above. We must possess
spiritual life--the life of Christ. It is well to train our children in the
way of good morals with a view to leading them into the spiritual life.
Then it is necessary to lead them into the spiritual life to aid in the
moral training. Comparatively few parents have accomplished any great
results in the moral training of their children without divine assistance.
In the moral derangement of our children the inward tendency to immorality
makes it impossible to educate them to a true and perfect standard of
morality without God's aid. Have we and our children no other source of
strength to do battle with the evil passions but the force of the human
will? Who has succeeded in subduing or controlling an angry disposition in
themselves or their children to the extent that there is no impatient
speech or abrupt action, by their own will power? We admit that some
men--as the ancient heathen philosophers--have succeeded in educating
themselves to a high standard of morality by using all the power of the
human will as a vigilant police force and carefully avoiding occasions of
temptation. It is said of one of these philosophers that in order to
absent himself from the races and games and bull-fights and other worldly
gatherings he would only shave one-half of his face, thereby making
himself too ridiculous in appearance to assemble among men. Such is the
struggle to attain any moral excellence without divine assistance.

Children should be taught what sin is, and of God's judgments against it,
and as early in life as possible be led by instruction and seeking the aid
of the Holy Spirit into a Christian experience. Some seem to think that
children have no correct ideas of God, and never feel the influence of his
Spirit. In this they may be mistaken. The tender heart of a child very
often receives a deep and sacred impression by the Holy Spirit. Were we
watchful and took advantage of these seasons to tell them of God and
heaven we would be workers together with him, and he would reward us by
faithful children. The communication of the Spirit with the hearts of
children is more wonderful and frequent than we may sometimes understand.
A lady recently told us that her parents never taught her to pray, but
very early in life she was inclined by the Holy Spirit to kneel at her
bedside and pray when unobserved.

Who is the reader that can not remember instances in his early life when
he felt the influence of some good spirit and had thoughts of God? Had he
in those tender childhood days been rightly instructed he could have been
led into the beautiful walks of a Christian life. We remember a child of
less than ten years of age, who, hearing his father using bad language,
fell upon his knees and clasping his arms around his father told him of
his sin and besought him to pray for forgiveness.

A lady writer in one of her excellent works ("Mothers' Counsel to Their
Sons"), records the instance of a little girl of four and a half years who
felt the guilt of sin, and by her Christian mother was led to Jesus, and
there she was blessed by him, even to the witnessing of his Spirit that
her sins were gone and she was his child. The child was at one time moved
to plead with an unsaved relative to come to Jesus. She lived triumphant
in the sweetness of redeeming grace until the age of fifteen, when her
mission on earth was ended and she went to her home in heaven. Oh, how
glorious! What if that mother, when this child came expressing her sense
of guilt, had not instructed her in the ways of salvation? In all
probability it would have resulted in a lost soul.

When our children are brought into a Christian experience the victory is
only partly won; life lies before them with its temptations. Many are the
allurements to turn those young feet into worldly paths. We have witnessed
the bright, happy conversion of many children. We have seen their
countenances beaming with the light and joy of Christian love and heard
their voices ring with spiritual praise, only to soon yield to the
influence of the world and lose that sincere devotion to God. This is not
the inevitable course, thank God, but it is the course of many. To teach
our children the fear of God and enable them to retain in their hearts a
deep reverence and devotion to him has been a subject of much prayer with
us. We find the Christian life is a warfare. There are temptations to be
resisted, there are watchings and prayings, there must be a constant
looking upward to God for his aid and direction.

One trouble with many parents has been that as soon as their children were
converted they seemed to think the battle was over and the victory was
won, when really the battle was only begun. The first thing necessary in
keeping our budding "olive plants" in deep spirituality is to keep very
spiritual ourselves. Now whatever means are necessary to promote a growth
of spirituality in our hearts, the same means are necessary to develop and
deepen the spiritual life of our children. A habitual effort to cultivate
a deeper sense of the divine presence is necessary and one of the most
beautiful employments of the sanctified heart. Those reverential feelings
toward God must daily become stronger. Those inmost affections of the soul
must reach out with greater yearnings and deeper longings toward the Holy
One. A benevolent regard in our hearts for our fellow men must become
stronger and more true. O beloved, if you would have your child to grow up
into a beautiful Christian character you must teach him to suppress every
selfish feeling, to banish every idle, careless thought, and to resist all
temptations to envy or impatience. The purest of meditations must be
entertained. We and they must be strictly disciplined by the sacred
Scriptures, "Watch and pray." Spiritual prayer unfolds the life into the
beautiful life of God as the bud unfolds into the blooming rose.



A Christian Home.


Nowhere is Christianity more effectual and more beautiful than in the home
life. Nowhere is the power of divine love so truly manifested as in a
sincere Christian home. We will set a picture before you. A father and
mother with their children are grouped together for the evening worship.
The father out of the deep affections of his soul, in spiritual tones,
speaks of God and his holy commandment. A tear of gratitude and joy is
glistening in the mother's affectionate eye. The children's faces are
beaming with admiration as they hear extolled the character of Christ.
They kneel in prayer; a holy awe and sacredness rests upon the scene;
their prayers arise as sweet incense into the nostrils of God and delight
his great heart.

Such a scene as we have pictured only fitly represents a true Christian
home. The father is all tenderness and love to his wife and children. He
is kind and sympathetic. He regards his wife as the weaker vessel and is
mindful of her happiness. The wife deeply reverences her husband.
Affection and appreciation sparkle in her eye. To attend to the husband's
wishes is her delight. They love their children and in gentleness are
bringing them up in the nurture and admonition of the Lord. The children
love each other and are kind and self-denying. They obey their parents
through love. Alas! such a family is rarely found upon this sin-cursed
earth. But such is taught and commanded in the Bible, and it is possible.

If a father and mother and children lived toward each other just as the
Bible says they should live, we would have a scene that would fitly
represent heaven. It is our privilege to have just such a home. "Ask, and
it shall be given you." A happy home life is the most blessed life on
earth. "Thy wife shall be as a fruitful vine by the sides of thine house:
thy children like olive plants round about thy table." Psa. 128:3.



Duty Of Children To Parents.


It was the original design of God that children should be a blessing to
their parents. "My son, be wise, and make my heart glad." Prov. 27:11.
"The father of the righteous shall greatly rejoice: and he that begetteth
a wise child shall have joy of him. Thy father and thy mother shall be
glad, and she that bare thee shall rejoice." Prov. 23:24, 25. "A wise son
maketh a glad father." Prov. 15:20.

You will observe, children, in each of the above texts that it is wisdom
in a child that makes parents rejoice. Then you should "seek wisdom, seek
understanding." "Wisdom is the principal thing; therefore get wisdom."
Prov. 4:7. What is wisdom? "The fear of God is the beginning of wisdom."
The highest honor a child can pay to a true parent is to honor and obey
God: "And shalt return unto the Lord thy God, and shalt obey his voice
according to all I command thee this day, thou and thy children, with all
thine heart and with all thy soul." Deut. 30:2. "Remember now thy Creator
in the days of thy youth, while the evil days come not." Eccl. 12:1.

The duty of children is to fear their parents: "Ye shall fear every man
his mother, and his father." Lev. 19:3. To honor them: "Honor thy father
and thy mother: that thy days may be long upon the land which the Lord thy
God giveth thee." Ex. 20:12. This, it is true, is an old-time commandment,
but the spirit or principle of it is carried into the dispensation of the
gospel. "Honor thy father and mother." Eph. 6:2.

Children should attend to the faithful instruction of their parents: "My
son, hear the instruction of thy father, and forsake not the law of thy
mother; for they shall be an ornament of grace unto thy heart, and chains
about thy neck." Prov. 1:8, 9. "Hear, ye children, the instruction of a
father." Prov. 4:1. "My son, keep thy father's commandment, and forsake
not the law of thy mother." Prov. 6:20. "Children, obey your parents in
the Lord; for this is right." If it is right to obey, it is wrong to
disobey. Many children do not have a due regard for the instruction of the
father and mother. They oftentimes think they know more than their parents
and so follow their own ways without natural affection.

Children should imitate the example of righteous parents, but are
commanded not to walk in the footsteps of the unholy: "But I said unto
their children in the wilderness, Walk ye not in the statutes of your
fathers, neither observe their judgments, nor defile yourselves with their
idols." Ezek. 20:18.

One important duty of children is to care for the parents. If the parents
become old and feeble, or the mother a widow, the Word of God places
children under the obligation of caring for them. "But if any widow have
children or nephews, let them learn first to show piety at home, and to
requite their parents: for that is good and acceptable before God."



Duties Of Masters To Servants.


Masters are commanded to forbear threatening their servants: "And, ye
masters, do the same things unto them, [servants], forbearing threatening:
knowing that your Master also is in heaven, neither is there respect of
persons with him." Eph. 6:9.

In our land the days of slavery are no more, but men and women have their
hired man and maid servant. Their duty toward such servants is to treat
them with kindness, not to threaten them, or treat them in an overbearing,
authoritative manner because they are servants. Be as kind and mild and
respectful to them as to the children of the rich, for God is no respecter
of persons.

Masters should give unto their servants that which is just and right for
their labor done. If a man's labor is well worth two dollars per day, but
because he is needy (or for any cause) and must work at any price, you
take advantage of him and give him but one dollar, you are a dim light in
the world. In truth your light has gone out, and your deeds have become
darkness. "Masters, give unto your servants that which is just and equal:
knowing that ye also have a Master in heaven." These words. "Knowing that
ye also have a Master in heaven," are contained also in Eph. 6:9, where
masters are commanded to forbear threatening. They are intended to impress
the master with his obligation of dealing with his servants in the fear of
God, before whom he must some day appear and give an account for the deeds
done in the body, or in this life.

The rich man's fraudulent deeds toward his servants is taken account of in
heaven: "Behold, the hire of the laborers who have reaped down your
fields, which is of you kept back by fraud, crieth: and the cries of them
which have reaped are entered into the ears of the Lord of Sabaoth." Jas.
5:4.



Duty Of Servants To Their Masters.


Servants should honor and respect their masters: "Let as many servants as
are under the yoke count their own masters worthy of all honor, that the
name of God and his doctrine be not blasphemed." 1 Tim. 6:1. Especially
are they to reverence them if they are believers: "And they that have
believing masters, let them not despise them, because they are brethren;
but rather do them service, because they are faithful and beloved,
partakers of the benefit." 1 Tim. 6:2.

Servants are under obligation to obey their masters: "Servants, be
obedient to them that are your masters according to the flesh, with fear
and trembling, in singleness of your heart as unto Christ." Eph. 6:5. The
servant's service to his master should not be wholly for the hire. He
should not fear to do him ill service because of not receiving his wages,
but his service should be in singleness of heart--an honest, upright
purpose--as unto Christ.

They should seek to please their masters: "Exhort servants to be obedient
unto their own masters, and to please them well in all things." Titus 2:9.
They are to be subject to them: "Servants, be subject to your masters with
all fear: not only to the good and gentle, but also to the froward." 1
Pet. 2:18. Servants are to do good service and not defraud their masters,
and thus adorn the doctrine of God. "Not purloining, but showing all good
fidelity; that they may adorn the doctrine of God our Savior in all
things." Titus 2:10. The word "purloin" is from the Greek word
"_nosphizomai_," and means "to hide or to secrete, to steal." In this text
it would include the idling away of time that belonged to the master.

We believe we have done justice to the subject of "Domestic Relationship."
In conclusion we would be pleased to set before you a picture, not to be
excelled in sublimity, sacredness, elevation of character, or soul
inspiration by anything on earth. "For thou shalt eat the labor of thine
hands: happy shalt thou be, and it shall be well with thee. Thy wife shall
be as a fruitful vine by the sides of thine house: thy children like olive
plants round about thy table." Psa. 128:2, 3. This picture is set in a
beautiful frame, found in the preceding verse and the one following,
"Blessed is every one that feareth the Lord; that walketh in his ways."
Ver. 1. "Behold, that thus shall the man be blessed that feareth the
Lord." Ver. 4. The picture of a happy Christian man, a loving wife,
devoted children, embossed with the blessings and glory of God, is one of
greatest admiration.




Chapter XIV. Evil Habits And Injurious Indulgences.


The Word of the Lord may not denominate in plain terms every particular
sin and evil practise man may engage in; however there are general terms
and principles of righteousness that prohibit and condemn every possible
sinful act man may perform. The words card-parties, picnics, fairs, shows
and theaters are not found in the writings of the apostles; however
indulgence in these is "revelry," "living in pleasure," "rioting" and
worldliness, of which the Scriptures say the participants do not love God
and can never enter heaven. Also the terms "whisky," "alcohol," "opium,"
"morphine," "tobacco," "tea," and "coffee," "secret vice," etc., are not
made use of by the New Testament writers. They are included, however, in
the general term "lust of the flesh." To make mention of all the things
that may be done as a lust of the flesh would make a lengthy catalogue
indeed. Anything, no matter what it may be, if done to satisfy the lust of
the flesh is very damaging to spiritual life.

"Dearly beloved, I beseech you as strangers and pilgrims, abstain from
fleshly lusts, which war against the soul." 1 Pet. 2:11. "This I say then,
walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the
flesh lusteth against the Spirit, and the Spirit against the flesh: and
these are contrary the one to the other: so that ye can not do the things
that ye would." Gal. 5:16, 17. "For if ye live after the flesh ye shall
die: but if ye through the Spirit do mortify the deeds of the body, ye
shall live." Rom. 8:13.

By these tests we plainly understand the "flesh" to be antagonistical to
the Spirit. God has created us with a fleshly nature, or made us a fleshly
being. He has also created things for the sustenance of this fleshly life.
He has created food and drink for man's use. A proper use of these is not
a lust of the flesh. An improper use may be considered lust. Our eating
and drinking should be to the glory of God. The primary object in our
eating should be to sustain life and promote health and strength, that we
may be able to labor for and glorify God.

If we have a pure and undefiled conscience and are conscientious before
God, and fully comprehend that we are not our own, but that we are God's
property and that we should glorify him in our body and our spirit, we
then most certainly would eat and drink such things to the extent of our
knowledge as are most conducive to development of physical energy, and
mental activity. It is not a lust of the flesh if we eat and drink to the
glory of God. Temperance in natural God-given food and drink is the law of
Heaven. It is of surfeiting that the Son of God warns us to beware. Luke
21:34. There are a great many things in creation which God never designed
for the use of man as food and drink. Temperance does not mean a moderate
use of these things. Their use is wholly forbidden.

Again man may by certain processes change the natural into an unnatural
and make it in opposition to God's law. Because man has not always had the
glory of God as his object in eating, drinking, and clothing, but became
intemperate in the things which he allows, many have through the lust of
the flesh been led to indulge in things from which the Word of God and the
laws of health demand total abstinence. The injurious indulgences are so
many and various as to furnish subject enough for volumes. We can only
mention briefly the ones that are most generally indulged in, and which
are destroying soul and body.



Alcohols.


All whiskies, rums, brandies, and fermented wines contain a certain amount
of alcohol. It consists of hydrogen, carbon, and oxygen, and is a powerful
antiseptic. It is the intoxicating ingredient found in distilled liquors.
An appetite for spirituous liquors is unnatural. It is true this appetite
may be inherited, but because the child apparently takes naturally to
these strong drinks is no proof they are a natural drink.

The word alcohol is not used by any of the writers of the New Testament.
Paul speaks of wine and says that the bishop must be a man "not given to
wine" (1 Tim. 3:3; Titus 1:7), and of the deacon, "not given to much
wine." Ver. 8. To the church at Ephesus he says, "Be not drunk with wine,
wherein is excess: but be filled with the Spirit." Eph. 5:18.

He recommends wine to Timothy: "Drink no longer water, but use a little
wine for thy stomach's sake and thine often infirmities." 1 Tim. 5:23.
There is nothing in this text for the consolation of the wine-bibber. The
professed follower of Christ who loves to sip the wine-cup, and by this
text persuades himself to believe he is not violating God's law, wrests it
to his own hurt. That Timothy had some stomach trouble is very evident
from this text. We are not ready to admit that it was fermented wine Paul
advised him to use. It often happens that water, especially if it is not
pure, will distress a diseased stomach. This wine was recommended as a
hygienic law. When an individual is troubled with constipation he will
find bread made from unbolted wheat flour to be much more healthful for
him than bread made from fine white flour. We would not advise the use of
this merely as a luxury, nor as a medicine, but as a common-sense law of
health. The juice of the grape contains a considerable portion of water,
so much that one can get all the water the system requires and not drink
the sweet juice to an excess. From the text it is natural to conclude that
water was hurtful to Timothy, since he is advised to drink no longer
water.

In cities and certain countries travelers often find the water
disagreeable and unhealthful to them. It would be wisdom to use
unfermented wine, or boil the water and add the juice of a lemon or some
fruit to make it palatable. It would be very unwise for us on such an
occasion to justify ourselves in the use of narcotic and fermented drinks.
They are as injurious to the stomach as impure water, and were we
compelled to drink either, we would feel more in God's order to trust him
to counteract the poison in the water rather than the poison of fermented
wines and narcotic teas and coffees.

The drinking in moderation or "not to excess" of unfermented wine is
healthful, and in harmony with divine laws: but total abstinence from
spirituous liquors is the command of God. While alcohol, whisky, and
brandy are words not used in the New Testament their use is none the less
objectionable and sinful. These ardent spirits produce an effect called
drunkenness, and the Scriptures class drunkenness with the works of the
flesh, and declare that they which do such things shall not inherit the
kingdom of God. Gal. 5:19-21. The reader will only have to refer to any
authentic medical or hygienic work to learn of the injurious effects of
alcohol upon the human system.

"Wine is a mocker, strong drink is raging: and whosoever is deceived
thereby is not wise." Prov. 20:1. "Who hath woe? who hath sorrow? who hath
contentions? who hath babbling? who hath wounds without cause? who hath
redness of eyes? They that tarry long at the wine: they that go to seek
mixed wine. Look not thou on the wine when it is red, when it giveth his
color in the cup, when it moveth itself aright [is fermented]. At the last
it biteth like a serpent, and stingeth like an adder." Prov. 23:29-32.

We would say again that in all things God has given us to sustain life and
make us healthful, comfortable and happy he would have us to be temperate
and "keep our body in subjection." But there are some things which he
would have us "touch not, taste not; handle not." Col. 2:21.



Tobacco.


Very few people especially among the religious class, are not willing to
admit that drunken debauchery and carousal is altogether outside the
realms of Christianity, and can only be engaged in by those wholly devoid
of the love and grace of God. It is however a source of astonishment to
the pure-hearted child of God to find so many professing Christ, yet
unwilling to admit that tobacco using is a lust of the flesh. Oftentimes
when speaking to a man concerning the tobacco habit, he will say, The word
tobacco is not mentioned in the Bible. This is true. As we have before
said, the word alcohol is not found in the Scriptures, but its effects
upon the human system are mentioned, and no one can thus affect his body
without placing his soul in great danger.

Tobacco is not mentioned in the Scripture, but its effects are, and we are
positively commanded to remedy such effects. Paul says, "Having therefore
these promises, dearly beloved, let us cleanse ourselves from all
filthiness of the flesh and spirit, perfecting holiness in the fear of
God." 2 Cor. 7:1. One effect of tobacco using is "filthiness," from which
we are commanded to cleanse ourselves. But few people are not ready to
admit that using tobacco is a filthy habit. Then since the Word of God
condemns filthiness, the tobacco habit stands condemned. It is indeed a
sin-seared and tobacco-stunned conscience that denies the use of tobacco
being a lust of the flesh. It can be nothing else but a fleshly lust. How
frequently the lust of the flesh is condemned in the Holy Scriptures. It
wars against the soul. It is enmity against God. It lusteth against the
Spirit.

Dear reader, will you listen to reason and truth? We are aware how
difficult it is for man to see and acknowledge the truth when some
cherished idol stands between him and the truth. It is not a difficult
thing to help him to comprehend the sinfulness of some evil thing which
his heart is not set upon, but he is blinded to any sin in the cherished
object of his affections.

Recently there were in a meeting two middle aged ladies. One of them was
fashionably dressed, while the other was uncommonly plain in her apparel.
The lady in the plain dress was addicted to the habit of using snuff. The
lady in the fashionable dress abhorred such a filthy practise. When the
Word of God was read on the comeliness and plainness of female attire, the
lady in the plain dress smiled and nodded assent. The lady whose heart was
set on costly apparel, expressed a rejection of God's Word in her
countenance and manner. In the discourse the subject was changed from the
wearing of gay clothing to the practise of tobacco using. When the habit
of using snuff was mentioned the plain lady's smile was turned to a sneer,
and the fashionable lady's sneer was turned to a smile. Afterwards in
conversation the fashionable lady said she believed it was a sin to use
snuff, but she could not see any evil in wearing gay and fine clothing.
The plain lady said she thought it was a sin to wear such plumed hats and
beaded dresses, but she could see no harm in using snuff. This proved to
us what we have before mentioned, that it is difficult for man to see any
sin in his idol.

If you are not very careful you will be seeking to justify yourself in
your indulgences, though they be wrong. So if you, dear reader, will lay
down all prejudice, with a heart open to reason and truth, we will
consider with you the use of tobacco. We claim, first, that tobacco is
injurious to health. The Bible tells us that we are not our own, but are
bought with a price; therefore we should glorify God in our body and
spirit which are his. 1 Cor. 6:19, 20. Also that whether we eat or drink,
or whatsoever we do, we should do all to the glory of God. 1 Cor. 10:31.
We can not indulge in anything injurious to the health of the body without
incurring the displeasure of God. Now we frequently meet strong looking,
and apparently healthy men, who have used tobacco for several years. Such
are often ready to say, "Tobacco does not hurt me." They are honest in
this. Being strongly constituted the poison of tobacco has not as yet
succeeded in affecting them to a noticeable extent. Sooner or later,
however, it will make its awful sting to be felt. Some men may expose
themselves to the most inclement weather for years and experience no
visible injurious effects; however, slowly, but surely, such negligence is
undermining the general health, and the pains of his old days will repay
him for the fool-hardiness of his youth.

We have read may works on hygiene, and never a one but what has without
hesitancy pronounced tobacco and alcohol very injurious poisons. We have a
few by us and will give you some short quotations.

"It tends to debilitate the organs, it weakens the memory. By the use of
tobacco we entail upon ourselves a whole train of nervous maladies. It
will bow down to the earth an intellect of giant strength and make it
grind in bondage like Samson shorn of his strength."--_Hitchcock._

"It impairs the functions of the brain, clouds the understanding, and
enfeebles the memory."--_Dr. Stevens._

"In whatever way it is used, tobacco is a narcotic and a poison. Its
injurious effects are due to its active principle called 'nicotine,' which
is of itself a narcotic poison. The extent to which the body may be
injured by tobacco depends upon its moderate or excessive use. Even in
moderate use it is hurtful to young persons, and by no means free from
harm to adults. It produces an artificial exhaustion, as it were, of the
nerve-centers. It certainly does no good, even when used in moderation.
Tobacco produces functional derangement of the nervous system, palpitation
of the heart, certain forms of dyspepsia, and more or less irritation of
the throat and lungs. Sometimes after long smoking, a sudden sensation of
dizziness, with a momentary loss of consciousness is experienced. At other
times, if walking, there is a sudden sensation of falling forward, or as
if the feet were touching cotton-wool. While the stomach is empty,
protracted smoking will often produce a feeling of nausea, accompanied
with a headache. The external application of tobacco to chafed surfaces,
and even to the healthy skin, will occasion severe, and sometimes fatal
results. A tea made of tobacco and applied to the skin has caused death in
three hours. A tobacco enema has resulted fatally within a few minutes.
The excessive smoking of tobacco has been known to produce violent and
fatal effects. Nicotine is one of the most rapidly fatal poisons known. It
rivals prussic acid in this respect. It takes about one minute for a
single drop of nicotine to kill a fullgrown cat. A single drop has killed
a rabbit in three minutes. The old tobacco-user is often cross, irritable
and liable to outbursts of passion. The memory is also quite often
impaired for the same reason. The narcotic principle, the deadly nicotine,
has become soaked into the delicate nerve-pulp, retarding its nutrition.
The nerve-centers are no longer able to hoard up their usual amount of
vital energy."--_Young Folk's Physiology._

Thus we could go on and quote volumes, if need be, but we will close our
quotations with the words of Dr. Fowler, as quoted by W. J. Henry in
"_Tobacco and Its Effects_." "The actual loss of intellectual power which
tobacco has hitherto occasioned, and is still causing in this Christian
nation, is immense. How much so, it is impossible to calculate. Many a man
who might have been respectable and useful has sunk into obscurity and
buried his talent in the earth. This commands a consideration of deepest
interest to every philanthropist, patriot and Christian in the land, and
especially to all our youth. We live in a time and under circumstances
which call for the exertion of all our intellectual strength, cultivated,
improved and sanctified to the highest measure of possibility. Error,
ignorance and sin must be met and vanquished by light and love. The eyes
of the angels are upon us. The eye of God is upon us. Shall we fetter and
paralyze our intellectual capabilities for the sake of enjoying the paltry
pleasure of tasting the most loathsome and destructive weed in the whole
vegetable kingdom?" Oh, for shame!

Tobacco is not a natural food. No one ever thinks of giving it to their
children as a food. It is a habit, something to be acquired. Whatever God
has given us as food for the sustenance of the body is natural with us and
we do not have to become habituated to its use. Where is the individual
that will deny that it is a habit? It must be, since it has to be acquired
or learned. Who will say it is a good habit? Who will deny that it is a
bad habit? Do you not think it much better that we as moral citizens, and
much more as professed Christians, leave off our bad habits?

Who dare hope of going to heaven who will not forsake his bad habits?
Reader, I appeal to your reason. You must answer me. Is it not a habit? Is
it good or bad? What shall your answer be in the judgment-day? God will
hold us responsible for the use we are making of the money he has
permitted us to acquire in this world. He says, "Wherefore do ye spend
money for that which is not bread?" Isa. 55:2. Does it not savor more of
the principle and spirit of Christianity to use our money in feeding and
clothing the poor, than in consuming it in this unhealthful, unsightly,
unclean, and ungodly lust? Do you not believe that when you shall have
come to that bright land beyond the grave, that you would have more
treasures there if all the money you have spent for tobacco had been used
to help the poor along the weary way of life? O fellow mortal, how can you
chew and smoke and snuff and spit your money away, while thousands are
starving for bread, and millions are going to an eternal wretchedness for
the want of gospel light? Do not think that God will not punish you for
your selfishness.

God will hold us responsible for the example we set before the youth of
the land and the children of our home. Jesus says to the Christian, "Let
your light so shine before men that they may see your good works and
glorify your Father which is in heaven." Mat. 5:16. What kind of a light
is the tobacco-user letting shine to this world? Can he say to all,
"Follow me in this habit"? Would he advise the pure, innocent prattler
upon his knee to chew or smoke the filthy thing? No man can indulge in one
thing that he can not with clear conscience say to the whole world,
"Follow me in," and stand clear and uncondemned before God in judgment.
The Bible tells us, "In everything give thanks." Who feels like thanking
God they have acquired the tobacco habit? The Bible tells us that
"whatsoever you do in word or deed, do all to the glory of God." But very
few have become so depraved as to say they can glorify God in tobacco
using. Here we behold the sublime wonders of redeeming grace. This world
lost in sin, mankind was bound by passions, appetites, desires and
dispositions with which they could not glorify God, Jesus, full of grace
and truth, came from heaven to cleanse man, to save him from everything
with which he could not show forth his Maker's praise. Halleluiah!

We feel like giving you a bit of our experience before closing this
subject. For several years we were bound hand and foot by the hideous
monster--Tobacco. We repeatedly tried to extricate ourselves from his iron
grasp, but tried in vain. Resolution upon resolution was made. The plug
was frequently thrown away only to be shortly afterward searched for or
replaced by another one. How the devil's power ground me beneath his hoof
of steel. Awful slavery, terrible bondage! We often express our
thankfulness for a free country, but who is free? Of all the many sins
that lay upon my soul, none seemed so heavy as the tobacco sin. In a time
of danger or fright our first thought would be of tobacco, and we feared
and trembled before God. In a time of storm when the lightning would flash
and the thunder roll we would vow to the Lord that if he would keep us
through the storm we would use tobacco no more. But when the clouds had
rolled away and the sun shone out so peacefully, our tyrannical master
would scourge us beneath his heavy yoke, and we would yield to his
demands. For several months we thus fought against this monster only to be
conquered, until early one October morning when all alone we earnestly
besought the God of heaven to come to our rescue. We confessed our sins to
him and plead for mercy. He heard our prayer and blotted out all our
transgressions. He filled our soul with such a wondrous glory that full
two weeks had passed before we thought of tobacco, and when we did we
loathed it more than we had ever loved it. Eight years have passed and
still we are free. Since the day we were saved we have no more desired it
than if we never had used it. "If the Son therefore shall make you free,
ye shall be free indeed." John 8:36.



Opium.


The habit of eating opium is fast increasing. We are told that thousands
of tons are used annually in smoking and chewing in different parts of the
world. Over half a million pounds are consumed by the opium eaters of our
own country. It is a lust of the flesh and classed among the things which
if we do we can never enter heaven. It is because it is a sin that will
bar you forever from the land of eternal rest, that prompts us to add a
few words of warning.

Like alcohol and tobacco, the word opium does not appear in the
Scriptures, but that it is a sinful lust but very few will deny. Opium is
the dried juice of the white poppy. Morphine is a powder made from opium.
Laudanum is made by soaking opium in alcohol. The custom of drugging
infants and children with "Soothing Cordials" is shameful and sinful. The
"soothing" effect is produced by the opium the drug contains. It is
exceedingly dangerous. One writer has said that it is very certain that
many infants annually perish from this single cause. Any work on hygiene
or common school physiology will describe the effect of opium upon the
human system.

But the injurious effects of these stimulants and poisons upon the
physical health is not the primary cause for speaking against their use in
this little work. It is because such is not a gospel light. No one can
indulge in such practises and be a light in the world in this shining
gospel day. Such sinful deeds of the flesh are but the works of darkness
and denounced by the writers of the New Testament.



Tea And Coffee.


Like the other stimulants that bring the user into bondage, tea and coffee
are not mentioned in the Word of God. That they are classed among the
narcotic poisons is acknowledged by all medical authorities. "Tea and
coffee," says an authentic writer, "weakens the action of the heart. They
produce headache, heartburn, indigestion, constipation, and wakefulness at
night. The peculiar beating of the heart or palpitation after much
exertion is often due to tea and coffee, and produces what is known as the
'tea-drinker's heart.' "(1)

The greatest desire of the true, devoted Christian is to glorify God in
all that he does. No one who is careless and unobservant about his manner
of life can prosper in the things of God. He who is desirous of being a
shining light for Jesus in this world is careful that all about him is to
the glory of God. He will so govern or rule his life, by God's grace, he
will so subject his appetites and passions, that his whole conduct in
every respect will be an adornment of the doctrine of God his Savior. His
or her dress will be in perfect accord with the Bible, no worldly air will
linger in his behavior; even his eating and drinking will be such as is
glorifying to God. You show me an individual that is careless about his
diet, led by an unrestrained appetite in eating food highly seasoned and
flavored with spices, cinnamons, peppers, and mustards, or freely eating
of rich cakes, pastries and puddings, or in drinking of teas and coffees,
and I will show you one in whom the ebb of spiritual life is very weak and
low. It is true, to leave off eating condiments and drinking stimulants
alone will not make you spiritual, but it is a certain fact that if you
attain to any great degree of spiritual life you will abandon the use of
these things. It is well known among the true children of God that the
most spiritual, and those of the greatest faith do not use tea nor coffee.

Those who walk in close communion with God are careful to preserve their
physical health. When one continues using a certain article of food and
drink because it is pleasing to the taste, and yet hurtful to the body, he
will soon by such selfishness destroy his spiritual life. "Whether
therefore ye eat or drink, or whatsoever ye do, do all to the glory of
God." 1 Cor. 10:31. "But I keep under my body, and bring it into
subjection." 1 Cor. 9:27. "For if ye live after the flesh, ye shall die:
but if ye through the Spirit do mortify the deeds of the body, ye shall
live." Rom. 8:13. "Dearly beloved, I beseech you as strangers and
pilgrims, abstain from fleshly lusts, which war against the soul." 1 Pet.
2:11. "This I say then, Walk in the Spirit, and ye shall not fulfil the
lusts of the flesh," Gal. 5:16. "But put ye on the Lord Jesus Christ, and
make not provision for the flesh, to fulfil the lusts thereof." Rom.
13:14. The lust of the flesh as used in these and many other texts
includes the use of alcohol, opium, tobacco, tea and coffee. So we have
not departed from the Word of God, which is a lamp unto our feet and a
light unto our path, when writing on these subjects. Those who most
perfectly manifest the life of Christ, those who are the most brilliant
spiritual reflectors, do not indulge in such narcotics. If you value your
spiritual prosperity make these sayings subjects of earnest prayer before
rejecting them.



Secret Vice.


When we speak of secret sins many are ready to charge us with immodesty.
It is those who indulge in those secret evils that blush the deepest when
they are publicly mentioned. There are many habits and indulgences of man
that the pure-hearted Christian feels it is a shame to speak of publicly,
yet his love for fettered, perishing souls moves him to look up to God for
a modesty and delicacy of speech that will not in any sense corrupt the
mind of the pure, who may read, and yet in terms sufficiently plain to
reveal these sins and bring deliverance to many. As we have before said,
temperance is a law of heaven. For the propagation of the race, God has
implanted in his creatures, male and female, a passion for sexual
connection. This desire in the nature of mankind is really the highest and
most sacred. By it this world is being populated with souls bound on
toward an eternity. This passion legitimately indulged to the glory of God
is one of the most sacred, holy and pure. Since it is the highest and
noblest of all the faculties of our being, its abuse must be the very
lowest and unclean in the depravity of man.

That this sacred passion has been most degradingly abused is witnessed to
upon almost every hand. If man could behold in one scene the awful
consequences of this abuse it would be the most beastly and hellish that
could possibly be pictured. The misery, wretchedness and woe entailed upon
mortals by these secret indulgences is untold. It is a lust of the flesh
that brings disease upon the body, destroys the vitality of human life and
sows the seeds of death in the soul, which shall be harvested in the
eternal fires of torment. These sins of the dark have gone far to obscure
the pure light of a Christian life. "Ye are the light of the world," can
never be spoken of those who yield to the temptations of this monster
vice. The Moon in her clear reflection of the Sun is unspotted by such
evils. Young reader, have you any admiration for a pure life? Does there
not slumber in the better faculties of your nature a love and esteem for
the virtuous walks of life? What is nobler or more heavenly here upon the
earth than a pure, untarnished soul? Oh, the sublimity of a Christian
life! A youth or maiden with pure affections and holy desires, seeking
after the character of God, is the admiration of angels. As God at one
time said in the delight of his heart to Satan, "Hast thou considered my
servant Job, that there is none like him in the earth, a perfect and an
upright man, one that feareth God and escheweth evil?" so the lovely queen
Virtue can say to the hideous monster Vice, "Hast thou beheld my admiring
youth and maiden? There is none like them in all the earth, ones that love
chastity and escheweth evil indulgences."




Chapter XV. The Trinity.


The wonderful grace of God removes sin and its nature from the heart. It
restores to man's heart holy and pure affections. It will turn away the
love for sin and fill your soul with peace and purity and your mind with a
train of holy thoughts.

That the New Testament teaches a trinity in the Godhead is made obvious in
Eph. 4:4-6. "There is one body, and one Spirit, even as ye are called in
one hope of your calling; one Lord, one faith, one baptism, one God and
Father of all, who is above all, and through all, and in you all." Also in
Mat. 28:19: "Go ye therefore, and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost." And in 1 Pet.
1:2: "Elect according to the foreknowledge of God the Father, through
sanctification of the Spirit, unto obedience and sprinkling of the blood
of Jesus Christ." Jude 20, 21: "But ye, beloved, building up yourselves on
your most holy faith, praying in the Holy Ghost, keep yourselves in the
love of God, looking for the mercy of our Lord Jesus Christ unto eternal
life." But the most indubitable text upon this subject is 1 John 5:7: "For
there are three that bear record in heaven, the Father, the Word, and the
Holy Ghost: and these three are one." Christ is the Word. John 1:1.



God The Father.


Father is a title conferred upon the first person in the trinity. He is
the Creator of all things. Much has been written in scholastic theology of
God, but such is incongruous to this work. Since most men believe in the
existence of God, the Creator and Father, our Scriptural quotations
relating to him will be but few.

He is love. 1 John 4:8. It was God the Father that so loved this world as
to give his only begotten Son to die for us that we might live. John 3:16.

He is eternal. "The eternal God is thy refuge, and underneath are the
everlasting arms." Deut. 33:27.

He is omnipotent. "And when Abram was ninety years old and nine, the Lord
appeared to Abram, and said unto him. I am the Almighty God; walk before
me, and be thou perfect."

He is omniscient. "O Lord, thou hast searched me, and known me. Thou
knowest my downsitting and mine uprising, thou understandest my thought
afar off. Thou compassest my path and my lying down, and art acquainted
with all my ways. For there is not a word in my tongue, but, lo, O Lord,
thou knowest it altogether. Thou hast beset me behind and before, and laid
thine hand upon me. Such knowledge is too wonderful for me; it is high, I
can not attain unto it." Psa. 139:1-6. "Known unto God are all his works
from the beginning of the world." Acts 15:18.

He is omnipresent. "Whither shall I go from thy spirit? or whither shall I
flee from thy presence? If I ascend up into heaven, thou art there: if I
make my bed in hell [Hades], behold, thou art there. If I take the wings
of the morning, and dwell in the uttermost parts of the sea: even there
shall thy hand lead me, and thy right hand shall hold me." Psa. 139:7-10.
"Am I a God at hand, saith the Lord, and not a God afar off? Can any hide
himself in secret places that I shall not see him? saith the Lord. Do not
I fill heaven and earth? saith the Lord." Jer. 23:23, 24.

He is immutable. "For I am the Lord, I change not; therefore ye sons of
Jacob are not consumed." Mal. 3:6.

He is the source of all goodness. "And he said unto him. Why callest thou
me good? there is none good but one, that is, God." He dwells within the
hearts of his saints: "And what agreement hath the temple of God with
idols? for ye are the temple of the living God; as God hath said, I will
dwell in them, and walk in them; and I will be their God, and they shall
be my people." 2 Cor. 6:16.

He is capable of being grieved. "And grieve not the Holy Spirit of God
whereby ye are sealed unto the day of redemption." Eph. 4:30. An influence
can not be grieved. It is only a person that has feeling and affections.

God in olden time spoke audibly to his people. Such an order of things
ended when Jesus came. His mission in that respect was accomplished. He
came in the flesh as the Son, and conquering sin and the grave through
death and resurrection, he ascended to the Father. His mission as a
sacrifice was completed. He now comes in the Spirit. Christ in speaking of
the Holy Spirit's coming, says, "I will come to you." John 14:18. Thus the
Spirit is Christ or God in another personage. It is the Holy Spirit that
now talks to men. He teaches, interprets, guides, comforts and reproves.
The children of God once knew God by his audible voice. They know him now
by the voice of the Holy Spirit. You show me a man that denies the Holy
Spirit, and I will show you a man that does not know God. The terms Holy
Ghost and God are used interchangeably. See Acts 5:3, 4. The attributes of
Deity are ascribed unto him as well as unto the Father and the Son.

He is eternal. "How much more shall the blood of Christ, who through the
eternal Spirit offered himself without spot to God, purge your conscience
from dead works to serve the living God?" Heb. 9:14. He is omnipresent.
"Whither shall I go from thy Spirit?" Psa. 139:7. He is omniscient. "But
God hath revealed them unto us by his Spirit: for the Spirit searcheth all
things, yea, the deep things of God." 1 Cor. 2:10. He is omnipotent.
"Through mighty signs and wonders, by the power of the Spirit of God."
Rom. 15:19.

"And the angel answered and said unto her, The Holy Ghost shall come upon
thee, and the power of the Highest shall overshadow thee." Luke 1:35. "For
that which is conceived in her is of the Holy Ghost." Mat. 1:20. By this
we understand the Holy Spirit to have the power of creation.

Some have erroneously taught that the Holy Spirit is the Word. How can
they do so when the second person in the trinity declares he is the Word?
John 1:1. "For there are three that bare record in heaven, the Father, the
Word, and the Holy Ghost." 1 John 5:7. Is not this plain enough to stop
the mouths of all such false teachers?

The office of the Holy Spirit. He is everywhere termed the Holy Spirit. It
is true. Christ is holy, and God is holy, but this term is especially
applied to the Spirit, because his particular mission is to restore
mankind to holiness. Holiness and sanctification, so far as they apply to
a state, are synonymous terms. The Holy Spirit is the sanctifier. Rom.
15:16. This is the especial mission and prime work of the Holy Spirit.
Much is involved in the work of sanctification. In this is the destruction
of carnality and division, and consequently the unifying of the children
of God. The Holy Spirit is the agency in answering the prayer of the
Savior: "Neither pray I for these alone, but for them also which shall
believe on me through their word: that they all may be one." John 17:20,
21. Sanctification is the work which effects this oneness. "For both he
that sanctifieth and they who are sanctified are all of one: for which
cause he is not ashamed to call them brethren." Heb. 2:11. Holiness and
unity accomplished by the Holy Spirit are the two most sublime themes in
the New Testament. Nothing accomplished in the mission of the Holy Spirit
is more glorifying to God.



God The Son.


Jesus Christ, the second person in the trinity, is also called God. "And
Thomas answered and said unto him, My Lord and my God." John 20:28. "In
the beginning was the Word, and the Word was with God, and the word was
God." John 1:1. He is God revealed in the flesh on a mission of love and
mercy to this world. He came as a Redeemer or Savior. An angel of the Lord
appeared to Joseph in a dream before the nativity of the holy child and
gave him the name Jesus or Savior (see margin of Mat. 1:21), because he
should save his people from their sins. He was both God and man. Born of a
woman, he was human. Conceived by the Holy Spirit, he was divine. As God,
he was not subject to temptation, "for God can not be tempted;" but as a
man he endured all the temptations common to mankind. In the beginning of
his ministry he was forty days tempted of the devil.

He is one with God the Father. "I and my Father are one." John 10:30.
Because of his divinity he is eternal. "I am Alpha and Omega, the
beginning and the ending." Rev. 1:8. He is omnipotent. "I am Alpha and
Omega, the beginning and the ending, saith the Lord, which is, and which
was, and which is to come, the Almighty." He is able to subdue all things
unto himself. Phil. 3:21. "All power is given unto me in heaven and in
earth." Mat. 28:18. He is omnipresent. "For where two or three are
gathered together in my name, there am I in the midst of them." Mat.
18:20. "Lo, I am with you alway, even unto the end of the world." Mat.
28:20. He is omniscient. "He saith unto him the third time, Simon, son of
Jonas, lovest thou me? Peter was grieved because he said unto him the
third time, Lovest thou me? And he said unto him, Lord thou knowest all
things; thou knowest that I love thee." John 21:17. "Now we are sure that
thou knowest all things." John 16:30. He is immutable. "Jesus Christ the
same yesterday, and to-day, and forever." Heb. 13:8.

His mission to this world was to be offered as a sacrifice for the sins of
this world. "So Christ was once offered to bear the sins of many." Heb.
9:28. God prepared a body for his Son which he could bring as a sacrifice
for the sins of many. "But a body hast thou prepared me." Heb. 10:5.
Truly, "without controversy great is the mystery of godliness: God was
manifest in the flesh, justified in the Spirit, seen of angels, preached
unto the Gentiles, believed on in the world, received up into glory." 1
Tim. 3:16. The writers of the Gospels record the event of his crucifixion.
On the cross he cried, "It is finished." His mission was completed, the
sacrifice was made, the blood was shed. The blood has a great atoning
power, the devastation caused by sin is covered by the blood. It destroys
the works of the devil.

Provision was made by the atoning blood for sickness as well as for sin.
"When the even was come, they brought unto him many that were possessed
with devils: and he cast out the spirits with his word, and healed all
that were sick: that it might be fulfilled which was spoken by Esaias the
prophet, saying, Himself took our infirmities, and bare our sicknesses."
Mat. 8:16, 17. God manifested in the flesh is a perfect Redeemer, the
conqueror of sin, sickness and death, the destroyer of Satan's works, and
the light of the world.



God The Holy Ghost.


That the Holy Spirit is a personage many question. But the doubts and
denials of a nation, or of a world, do not change the Word of God. He is
the third person in the trinity without controversy. The Holy Spirit is
not a mere emanation or influence, but a person or being, capable of
works, or the performance of a mission. As a person he guides: "Howbeit
when he, the Spirit of truth is come, he will guide you into all truth."
John 16:13. He as a person teaches: "But the Comforter, which is the Holy
Ghost, whom the Father will send in my name, he shall teach you all
things, and bring all things to your remembrance, whatsoever I have said
unto you." John 14:26.

This teacher and guide is not a mere influence, such as love. The
Scriptures in speaking of the Holy Spirit use the personal pronoun. The
Holy Spirit as the third person in the trinity is the special gift of God
unto his children: "And, behold, I send the promise of my Father upon
you." Luke 24:49. God gave this promise by the mouth of his prophet Joel,
"And it shall come to pass afterward, that I will pour out my Spirit upon
all flesh." Joel 2:28. This promise was the gift of the Holy Spirit. See
Acts 2:17, 18, 38.

Upon whom this gift is bestowed is a subject of more controversy perhaps
than any other Bible theme. There need be no confusion upon this point if
all would take the plain statements and examples in the New Testament.
Jesus declares the world can not receive the Spirit, John 14:17. The
disciples enjoyed the experience of regeneration all through the Lord's
ministry. Some will take issue with us here, but we have the whole of the
Word on our side, or rather we are on the side of the Word of God. They
preached, they east out devils, they healed the sick, they rejoiced, they
prayed, the Lord administered unto them the newly instituted ordinance of
the Lord's Supper, and originated the precious ordinance of feet-washing.
He told them their names were written in heaven. He said he had chosen
them out of the world, and that they were not of the world, even as he was
not of the world. He prayed God to keep them from the evils of the world,
and said that the glory the Father gave him he had given them, and that he
had kept them in his Father's name, and none of them was lost. What more
proof do you require to convince you that they were not sinners? Some who
endeavor to overthrow the doctrine of receiving the Holy Spirit as the
sanctifier subsequent to regeneration, say that "the justification of the
disciples was an Old Testament justification, and not a justification
under the gospel, and Pentecost was the receiving of the New Testament
justification." Did you ever hear of a justification under the law spoken
of as the experience of the disciples was spoken of by the Savior? They
were not like the other Jews that kept the law. They were separated from
them and persecuted by them. Jesus said, "Ye have followed me in the
regeneration." Mat. 19:28. It was not a justification under the law, but a
regeneration in Christ.

In John, seventeenth chapter, after telling the Father that he had chosen
them out of the world and kept them in his name, that none of them should
be lost, he then prays for their sanctification. After saying in the
sixteenth verse, "They are not of the world, even as I am not of the
world," in the next verse he prays the Father to sanctify them. In Mat.
9:2, Jesus says to the man sick of the palsy, "Son, be of good cheer, thy
sins be forgiven thee." Was not this a gospel justification or pardon?
There was no offering of the blood of animals to secure a justification by
the law. This is to prove that Christ did give his followers the
experience of the "new birth" before his crucifixion. I do not doubt that
this man was present and received the Holy Spirit at Pentecost.

Another clear example set before us of the Christians in the morning of
this gospel day receiving the Holy Spirit as the third person in the
trinity after regeneration, is that of the brethren at Samaria, recorded
in Acts, eighth chapter. Philip went down thither and preached Christ unto
them, and they gave heed to the things he spake, ver. 5, 6. Do you not
think this was a New Testament justification? The seventh verse says that
unclean spirits were cast out and the palsied and lame were healed. Do you
suppose that all this was done unto sinners? The fourteenth verse says
they "received the word." James says, "Receive with meekness the engrafted
word, which is able to save your souls." Jas. 1:21. The sixteenth verse of
the eighth chapter of Acts says they were baptized in the name of Jesus.
The seventeenth verse speaks of their reception of the Holy Spirit. Some
are at this point ready to say that Simon believed Philip's preaching and
was baptized, and yet not saved. This is very true. He was a hypocrite.
The remainder were not, you know full well. Because they were sincere they
received an experience, and were made fit subjects to receive the Holy
Spirit. Because he was not saved he could not receive him.

A similar instance of the outpouring of the Holy Spirit upon the
previously regenerated is that of Cornelius, recorded in the tenth chapter
of Acts. We are often told that Cornelius was a devout man under the law
like Moses, Isaiah, and other Old Testament prophets. This is only a
supposition, and one without foundation. Cornelius was not a keeper of the
law. He was a Gentile, a Roman centurion. He had heard of Jesus, ver. 36,
37. He had learned enough to believe on him for the salvation from sin,
but wanted to be taught the way of God more perfectly. Under Peter's
preaching they received the Holy Spirit. In the nineteenth chapter of Acts
is preserved the experience of twelve men at Ephesus. They were disciples.
The Jews under the law were never called disciples. A disciple is a
follower or learner of Christ. Paul preached to them and laid hands upon
them, and they received the Holy Ghost.

This is the dispensation of the Holy Spirit. As holy men were once led and
spoken to by God directly, holy men are now led and spoken to by the Holy
Spirit. The man who rejects the power, work and light of the Holy Spirit
is like a blind man who does not believe the existence of a sun because he
never saw the light. The Holy Spirit calls to the ministry. Acts 13:1-4.
He leads them and directs them where to preach or labor. Acts 8:26, 29;
16:6, 7. He created the overseers. Acts 20:28. Men spake as moved by the
Holy Spirit. They spake as the Spirit gave them utterance. God sets all
the members in the body as pleases him. 1 Cor. 12:18. He does this through
the agency of the Holy Spirit. 1 Cor. 12:13. Apostles and prophets and
teachers and gifts of healing and miracles and tongues are all the gifts
of the Holy Spirit. The whole work of God is now carried on by the Holy
Spirit, the third person in the trinity.




Chapter XVI. Miscellaneous Subjects.



Woman's Freedom.


The Scriptural right for women to labor in the gospel as exhorters,
teachers, preachers, etc., is questioned by many. To deny women such a
privilege is contrary to the Christian spirit of equality, and a serious
obstruction to pure gospel light. We (male and female) are all one in
Christ Jesus. Gal. 3:28. In the kingdom of grace man and woman are on an
equal footing so far as concerns the work of God. To explain some texts
that seem to prohibit women from laboring in the gospel and to prove
positively to you that women did so labor in the morning light of the
church, we will transcribe an article written by Bro. Geo. Cole, and which
appeared in the Gospel Trumpet.

"I commend unto you Phebe our sister, which is a servant of the church
which is at Cenchrea." The church at Cenchrea was a local congregation or
assembly. Phebe our sister--that this personage was a woman, no one
disputes, and she was a servant of the church. Servant-_diakonos_,
translated servant in the following texts: Mat. 23:11; Mark 9:35; John
12:26; Rom. 16:1. Translated deacon in Phil. 1:1; 1 Tim. 3:8, 12.
Translated minister: Mat. 20:26, 28; Mark 10:43, 45; Rom. 15:8; 1 Cor.
3:5; 2 Cor. 3:6; 6:4; 11:15, 23; Eph. 3:7; 6:21; Col. 1:7, 23, 25; 4:7; 1
Thes. 3:2; 1 Tim. 4:6; Rom. 12:7; 2 Cor. 8:4; Mat. 25:44; 2 Cor. 3:3; Heb.
6:10; 1:14; 1 Pet. 1:12; 4:10, 11.

The extensive use of this word _diakonos_ in the New Testament readily
determines its meaning. That Paul conferred upon Phebe the church title
"_diakonos_" is unquestionable, and as such it means minister or deacon.
Liddell and Scott's lexicon comments on _diakonos_ as used in the New
Testament as follows: A servant, waiting man or woman, minister, a
messenger, a minister of the church. Any one can see the above definition
covers all the ground of elder. I will offer a few proof texts. "He that
is greatest among you, shall be your servant [_diakonos_]." Mat. 23:11.
"Whosoever will be great among you, let him be your minister
[_diakonos_]." Mat. 20:26. "Ministers [_diakonos]_ by whom ye believed." 1
Cor. 3:5. "Who also hath made us able ministers [_diakonos_] of the New
Testament." 2 Cor. 3:6. "Thou shalt be a good minister [_diakonos_] of
Jesus Christ." 1 Tim. 4:6. "In all things approving ourselves as the
ministers [_diakonos_] of God." 2 Cor. 6:4. "Whereof I was made a minister
[_diakonos_]." Eph. 3:7.

Thus we might swell the testimony that _diakonos_ was the common term used
in the New Testament signifying the ministerial office of minister, elder,
preacher, etc. Therefore the evidences are in Phebe's favor that she was a
minister or elder rather than a deaconess. If we consider Paul's
commendation of her standing and the sending of his Roman epistle by her,
as having some weight, this certainly favors the above conclusion.


Prophecy.


_Propheteuo_--to prophesy publicly, to expound, to preach, etc. There were
certain prophets and teachers in the church at Antioch, as Barnabas,
Simeon, Lucius, Manaen, and Saul or Paul. Acts 13:1. They were public
expounders of the Scriptures. Prophesy--to speak, to edify, exhort, and
comfort. 1 Cor. 14:3. A few examples: Zacharias filled with the Holy Ghost
prophesied. Luke 1:67-79. Compare this prophecy with Mary's words in Luke
1:46-55. "They spake with tongues and prophesied." Acts 19:6. "And Judas
and Silas, being prophets also themselves, exhorted the brethren with many
words, and confirmed them." Acts 15:32. "Mystery of Christ which in other
ages was not made known unto the sons of men, as it is now revealed unto
his holy apostles and prophets by the Spirit." Eph. 3:4, 5. Prophets were
set in the church. "He gave some, apostles; and some, prophets." Eph.
4:11. "And God set some in the church, first apostles, secondarily
prophets." 1 Cor. 12:28. And there were certain prophets and teachers in
the church which was at Antioch. Acts 13:1.

Thus we see the prophets were identical with or a constituent part of the
New Testament ministry; and it only remains for us to prove there were
women prophets in the church and we have women identified with the
ministry. Example: Philip the evangelist, which was one of the seven. "And
the same man had four daughters, virgins, which did prophesy." Acts 21:8,
9. "But every woman that prayeth or prophesieth with her head uncovered
dishonoreth her head: for that is even all one as if she were shaven." 1
Cor. 11: 5. If there were no women prophets it were foolish to give
directions for them while praying or prophesying.

Joel prophesied, "And it shall come to pass in the last days, saith God, I
will pour out of my Spirit upon all flesh: and your sons and your
daughters shall prophesy, and your young men shall see visions, and your
old men shall dream dreams: and on my servants and on my handmaidens I
will pour out in those days of my Spirit; and they shall prophesy." Acts
2:17, 18. We observe first, men and women were placed on equality as
prophets: second, this was to be a characteristic feature or mark of the
last days, or last dispensation; third, this was being fulfilled at that
time, at Pentecost, as women were present. Acts 1:14. All were filled with
the Holy Ghost, and spoke with tongues as the Spirit gave them utterance.
Acts 2:1-4.

Paul speaks of the whole church coming together into one place. 1 Cor.
14:23. This includes both men and women. He says, "But if all [men and
women] prophesy, and there come in one that believeth not, or one
unlearned, he is convinced of all, he is judged of all," ver. 24. In verse
31 he says, "For ye may all prophesy one by one, that all may learn, and
all may be comforted." This was an extended privilege to all, though not
expected of all, as we see in 1 Cor. 12:29: "Are all prophets?" Paul
expressly mentions those women which labored with him in the gospel. Phil.
4:3. See Rom. 16:1, 3, 7, 12. "Labored in the gospel." "Elders ... labor
in the word and doctrine." 1 Tim. 5:17. This was exactly the kind of work
that Paul was doing, and those women labored with him in the gospel. "In
the gospel" signifies here, evangelizing, spreading or preaching the
gospel, etc. Let us not confound ordinary testimony with prophesying. A
person must have the gift of prophecy in order to prophesy: and it is this
gift that constitutes a person a prophet. Proof texts, Rom. 12:6; 1 Cor.
12:10, 28; 14:1, 3, 6, 12, 29, 39; Eph. 4:8-11. And we have before proved
that women did possess this gift, hence were prophetesses or public
expounders of the gospel, and hence they have a constituent part in the
ministry, and as such are just as much elders in the church of God as men.


Silence In The Church.


"Let your women keep silence in the churches." 1 Cor. 14:39. "Let him keep
silence in the church." Ver. 28. If these scriptures had no contexts to
explain them we would all be silenced in the church. The context to the
last quotation reads thus. "But if there be no interpreter, let him keep
silence." This makes it clear. Context to the first reads, "For it is not
permitted unto them to speak: but they are commanded to be under
obedience, as also saith the law. And if they will learn anything, let
them ask their husbands at home." What kind of speech is forbidden?
Ans.--Asking questions in the church to learn, interrogative speech in the
public congregation. The law did not prohibit women being prophets or
prophesying. See Deborah, in Judges 4:4-14. Miriam, Ex. 15:20. Anna, Luke
2:36. If the law did not prohibit women prophesying, Paul did not call in
question the obedience of the law to prove that point. Thus the context
explains itself without further comment. Does not the character of Jezebel
"which calleth herself a prophetess" disapprove of women prophets? Rev.
2:20. No! no more than Satan's ministers transforming themselves into the
ministers of Christ would disapprove of the entire Christian ministry. The
counterfeit proves there is a genuine. This is conclusive proof in itself
that there were true prophetesses in the church in those days.

"Teach nor to usurp authority over the man" (1 Tim. 2:12), is offered in
argument against women prophets. Such argument betrays ignorance in the
nature and spirit of prophecy. A woman filled with the Holy Spirit,
prophesying, speaking unto men to edification, exhorting, and comforting,
is not usurping authority over any one.



The Resurrection Of The Body.


_This chapter appears in Gospel Trumpet, written by H. F. Jackson._

1. Abraham. "Accounting that God was able to raise Him up, even from the
dead; from whence also he received him in a figure." Heb. 11:19.

2. Moses. "Now that the dead are raised, even Moses showed at the bush,
when he called the Lord the God of Abraham, and the God of Isaac, and the
God of Jacob. For he is not a God of the dead, but of the living: for all
live unto him." Luke 20:37.

3. Job. "For I know that my Redeemer liveth, and that he shall stand at
the latter day upon the earth: and though after my skin worms destroy this
body, yet in my flesh shall I see God: whom I shall see for myself, and
mine eyes shall behold, and not another; though my reins be consumed
within me." Job 19:25-27.

4. Isaiah. "Thy dead men shall live, together with my dead body shall they
arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of
herbs, and the earth shall cast out the dead." Isa. 26:19.

5. Daniel. "And many of them that sleep in the dust of the earth shall
awake, some to everlasting life, and some to shame and everlasting
contempt. And they that be wise shall shine as the brightness of the
firmament; and they that turn many to righteousness as the stars forever
and ever. But go thou thy way till the end be: for thou shalt rest, and
stand in thy lot at the end of the days." Dan. 12:2, 3, 13.

6. Hosea. "I will ransom them from the power of the grave; I will redeem
them from death: O death, I will be thy plagues; O grave, I will be thy
destruction: repentance shall be hid from mine eyes." Hos. 13:14.


The Doctrine Derided Among The Greeks.


"Then certain philosophers of the Epicureans, and of the Stoics,
encountered him. And some said, What will this babbler say? other some, He
seemeth to be a setter forth of strange gods: because he preached unto
them Jesus, and the resurrection. And when they heard of the resurrection
of the dead, some mocked: and others said, We will hear thee again of this
matter." Acts 17:18, 32.


Paul's Defense Of The Doctrine.


"Now if Christ be preached that he rose from the dead, how say some among
you that there is no resurrection of the dead?" 1 Cor. 15:12. "But if
there be no resurrection of the dead, then is Christ not risen: and if
Christ be not risen, then is our preaching vain, and your faith is also
vain. Yea, and we are found false witnesses of God; because we have
testified of God that he raised up Christ: whom he raised not up, if so be
that the dead rise not. For if the dead rise not, then is not Christ
raised: and if Christ be not raised, your faith is vain; ye are yet in
your sins. Then they also which are fallen asleep in Christ are perished.
Else what shall they do which are baptized for the dead, if the dead rise
not at all?... and why stand ye in jeopardy every hour?" 1 Cor. 15:13-18,
29, 30.


Death To Reign Until The Resurrection.


"The last enemy that shall be destroyed is death." 1 Cor. 15:26.


The Resurrection Of Christ Ensures That Of His Followers.


"If in this life only we have hope in Christ, we are of all men most
miserable. But now is Christ risen from the dead, and become the
first-fruits of them that slept. For since by man came death, by man came
also the resurrection of the dead. For as in Adam all die, even so in
Christ shall all be made alive. But every man in his own order: Christ the
first-fruits: afterward they that are Christ's at his coming." 1 Cor.
15:19-23.


Christ's Promise To Raise His Followers.


"And this is the Father's will which hath sent me, that of all which he
hath given me I should lose nothing, but should raise it up again at the
last day. And this is the will of him that sent me, that every one which
seeth the Son, and believeth on him, may have everlasting life: and I will
raise him up at the last day." John 6:39, 40.


The Order Of The Resurrection.


1. The dead will first be raised. "But I would not have you to be
ignorant, brethren, concerning them which are asleep, that ye sorrow not,
even as others which have no hope. For if we believe that Jesus died and
rose again, even so them also which sleep in Jesus will God bring with
him. For this we say unto you by the word of the Lord, that we which are
alive and remain unto the coming of the Lord shall not prevent them which
are asleep. For the Lord himself shall descend from heaven with a shout,
and with the voice of the archangel, and with the trump of God: and the
dead in Christ shall rise first." 1 Thes. 4:13-16.

2. Living saints will be caught up. "Then we which are alive and remain
shall be caught up together with them in the clouds, to meet the Lord in
the air: and so shall we ever be with the Lord. Wherefore comfort one
another with these words." 1 Thes. 4:17, 18.


The Glory Of The Consummation.


"Behold, I shew you a mystery; we shall not all sleep, but we all shall be
changed, in a moment, in the twinkling of an eye, at the last trump: for
the trumpet shall sound, and the dead shall be raised incorruptible, and
we shall be changed. For this corruptible must put on incorruption, and
this mortal must put on immortality.... Then shall be brought to pass the
saying that is written, Death is swallowed up in victory. O death, where
is thy sting? O grave, where is thy victory? The sting of death is sin;
and the strength of sin is the law." 1 Cor. 15:51-56.



The Mosaic Law.


There is recorded in the Old Testament the account of God giving a law to
govern his people Israel. This is called a covenant, and was to serve as a
schoolmaster to lead its subjects to Christ. This law was a shadow of good
things to come; that is, it contained types and shadows of something real
in the blessed day of gospel grace. The blood of the animals that was shed
could not take away sins, but is typical of the blood of Jesus, who in the
end of the world appeared to put away sin by the sacrifice of himself.
There is no power in the blood of animals to redeem man from sin, but we
are redeemed with the precious blood of Christ, as of a lamb without
blemish and without spot. The unblemished lamb offered in sacrifice under
the Jewish economy was typical or a shadow of the spotless Christ, slain
for the sins of the world. The types and shadows of the law all center in
Christ. When he the substance is come the shadow of necessity vanishes
away. When the shadow meets the substance the shadow has an end. The
redemption which we have in Jesus not only redeems us from sin, but also
from the bondage of the Sinaitic law. "But when the fulness of the time
was come, God sent forth his Son, made of a woman, made under the law, to
redeem them that were under the law, that we might receive the adoption of
sons." Gal. 4:4, 5. "Christ hath redeemed us from the curse of the law,
being made a curse for us." Gal. 3:13.

There is no salvation to be obtained by the observance of any part or the
whole of the law of Moses including the ten commandments. Salvation or
redemption is only found in Christ and the gospel. "Neither by the blood
of goats and calves, but by his own blood he entered in once into the holy
place, having obtained eternal redemption for us." Heb. 9:12. "For what
the law could not do, in that it was weak through the flesh, God sending
his own Son in the likeness of sinful flesh, and for sin, condemned sin in
the flesh." Rom. 8:3. It is not through the law we obtain salvation, but
through the gospel. "For I am not ashamed of the gospel of Christ: for it
is the power of God unto salvation to every one that believeth; to the Jew
first, and also to the Greek." Rom. 1:16. "Wherefore lay apart all
filthiness and superfluity of naughtiness, and receive with meekness the
engrafted word, which is able to save your souls." Jas. 1:21. "Being born
again, not of corruptible seed, but of incorruptible, by the word of God,
which liveth and abideth forever." 1 Pet. 1:23. In Rom. 1:16, Gal. 3:26,
Rev. 5:9, and many other texts, we learn that all are accepted by God unto
salvation through Christ. This necessitates an end of the law, since the
law is given to the Jew only. There is no shift or revision made of the
law in Christ to include both Jew and Gentile; it is simply done, and the
gospel succeeds.

The apostles very clearly and decidedly teach an abolition of the ancient
faulty Sinaitic law. Paul says, "Having abolished [destroyed--Webster] in
his flesh the enmity, even the law of commandments contained in
ordinances; for to make in himself of twain one new man so making peace."
Eph. 2:15. The enmity here spoken of is the enmity or separation made
between the Jew and Gentile by the Mosaic law. This law of the Jews stood
as a partition wall between the Israelite and the Gentile world. In Jesus
this wall was torn down, and the Gentile as well as the Jew was offered
salvation. In verse fourteen Paul says, "For he is our peace, who hath
made both one [Jew and Gentile], and hath broken down the middle wall of
partition between us." The Jewish ordinances and laws that stood as a
mighty wall between the Gentile and the Jew were broken down and all the
world of every kindred, nation and tongue was given equal rights under an
entirely new order of things.

The coming of Christ was the fulfilling of the law. The law was only given
to serve until Jesus came. When he came its object or purpose was
fulfilled and had an end. "But before faith came, we were kept under the
law, shut up unto the faith which should afterwards be revealed. Wherefore
the law was our schoolmaster to bring us unto Christ, that we might be
justified by faith. But after that faith is come, we are no longer under a
schoolmaster." Gal. 3:23-25. This is plain, positive language. After faith
or Christ has come we are no longer under a schoolmaster, which is the
law. This accords with Rom. 6:14: "For sin shall not have dominion over
you: for ye are not under the law, but under grace."

As we have before mentioned, the law did not deliver us from the power of
sin; but after grace came by Jesus Christ we are not under the law, but
under grace, and where sin once abounded, that is, had power or dominion,
grace now much more abounds; therefore sin has no dominion over us. In
Rom. 7:4 the apostle tells us we have become dead to the law by the body
of Christ.

In the seventh verse, still speaking of this law, to which we become dead
by the body of Christ, he quotes one of the ten commandments, thereby
teaching us that by the body of Christ we are no longer under the
ten-commandment law. The ten-commandment law simply as the ten-commandment
law is no more in force and effect than if it were never given. Some of
the principles embodied in the ten commandments are embodied in the New
Testament. These are in effect, not because they are principles of the ten
commandments, but because they are principles of the New Testament. Must I
as a Christian refrain from committing adultery because it is forbidden by
one of the ten commandments? We answer, No. But as a Christian in this
dispensation of the gospel I must refrain from such acts because it is
forbidden in the New Testament. We must live in the spirit of the gospel.
We could live without violation of this seventh commandment, and yet
commit adultery according to the New Testament and be wholly destitute of
the grace of God. Jesus says that "whosoever looketh on a woman to lust
after her hath committed adultery with her already in his heart." Mat.
5:28. The salvation of the gospel removes such unholy desires from the
heart.

"Tell me, ye that desire to be under the law, do ye not hear the law? For
it is written, that Abraham had two sons, the one by a bondmaid, the other
by a freewoman. But he who was of the bondmaid was born after the flesh;
but he of the freewoman was by promise. Which things are an allegory: for
these are the two covenants; the one from mount Sinai, which gendereth to
bondage, which is Agar. For this Agar is mount Sinai in Arabia, and
answereth to Jerusalem which now is, and is in bondage with her children.
But Jerusalem which is above is free, which is the mother of us all." Gal.
4:21-26. Here the apostle uses the two sons of Abraham allegorically. They
represent the two covenants or testaments. See margin. The one by the
bondmaid he uses to represent the testament or covenant given from Sinai.
The one by the free woman, the covenant given by Christ, or the New
Testament.

The apostle goes further and tells us what disposition to make of the two
sons or testaments. "Nevertheless what saith the scripture? Cast out the
bondwoman and her son: for the son of the bondwoman shall not be heir with
the son of the freewoman. So then, brethren, we are not children of the
bondwoman, but of the free." Gal. 4:30, 31. The mission of the Sinaitic
law is completed. It has finished its course. We are in the glorious
freedom of the New Testament. Paul adds in the next chapter, "Stand fast
therefore, in the liberty wherewith Christ hath made us free, and be not
entangled again with the yoke of bondage." Ver. 1.

He speaks further of the two covenants in the eighth chapter of Hebrews,
and says, "For if that first covenant had been faultless, then should no
place have been sought for the second. For finding fault with them, he
saith, Behold, the days come, saith the Lord, when I will make a new
covenant with the house of Israel and with the house of Judah: not
according to the covenant that I made with their fathers in the day when I
took them by the hand to lead them out of the land of Egypt; because they
continued not in my covenant, and I regarded them not, saith the Lord."
What was the covenant that God made with Israel when he led them out of
the land of Egypt? It was the entire law given at Sinai, including the ten
commandments. Whoever would here make a division in the covenant, and say
only the ceremonial law is included in the covenant mentioned in these
texts simply makes the assertion to sustain some adopted views of his
creed. There is no foundation here for any division. This first, covenant
is the whole covenant, and it was faulty. In verse thirteen he says it
waxeth old and is ready to vanish away.

Continuing in the ninth chapter the apostle speaks of the ordinances of
the first covenant, which stood in meals and drinks and divers washings.
Ver. 10. These ordinances of the first covenant were imposed upon them
until the time of reformation. We are to understand by this that at the
bringing in of the reformation they "vanished away." In the Colossian
letter he mentions those ordinances together with some others as being
blotted out at Calvary. We will quote his words: "Blotting out the
handwriting of ordinances that was against us, which was contrary to us,
and took it out of the way, nailing it to his cross." Col. 2:14. In the
sixteenth verse he tells us what ordinances were blotted out: "Let no man
therefore [since they are nailed to the cross] judge you in meat or in
drink, or in respect of a holy day, or of the new moon, or of the sabbath
days." The Jew was denied by the law the privilege of eating certain kinds
of meat. Such restrictions were nailed to the cross, and since Calvary
nothing is "common or unclean." Their holy days and solemn assemblies at
certain stages of the moon find no place in the New Testament. The keeping
of the Sabbath as commanded on the tables of stone was also nailed to the
cross, therefore let no man judge us or bind these things upon us.

The Sabbath of the ten commandments had its mission. It was a shadow of
good things to come. It was typical of the rest which is found in Jesus.
Of all the types and shadows of the Sinaitic covenant, none is more
beautiful than the keeping of the Sabbath. It foreshadows the rest or
peacefulness of Christ's kingdom. Jesus says, "Come unto me, all ye that
labor and are heavy-laden, and I will give you rest. Take my yoke upon
you, and learn of me; for I am meek and lowly in heart: and ye shall find
rest unto your souls." Mat. 11:28, 29. The Old Testament prophets beheld
the rest that was to be obtained in Jesus: "And in that day there shall be
a root of Jesse, which shall stand for an ensign of the people; to it
shall the Gentiles seek: and his rest shall be glorious." Isa. 11:10.

That the seventh-day Sabbath kept by the Jews is the Christian day of
worship is a heretical doctrine, being taught at the present day. To make
clear to your understanding that the Sabbath of the ten-commandment law is
not the Christian day of worship is our object in showing you it was only
a type. If it was a type then certainly when we have reached the antitype
the type has an end. Since the Word of God is so plain we feel confident
we can make it clear and comprehensive to you. We will first quote from
Heb. 4:4-11: "For he spake in a certain place of the seventh day on this
wise, And God did rest the seventh day from all his works." (See Gen.
2:1-3.) "And in this place again. If they shall enter into my rest." See
third verse. "Seeing therefore it remaineth that some must enter therein,
and they to whom it was first preached entered not in because of unbelief:
again, he limiteth a certain day, saying in David, To-day, after so long a
time, as it is said, To-day if ye will hear his voice, harden not your
hearts. For if Jesus had given them rest, then would he not afterward have
spoken of another day. There remaineth therefore a rest to the people of
God. For he that is entered into his rest, he also hath ceased from his
own works, as God did from his. Let us labor therefore to enter into that
rest, lest any man fall after the same example of unbelief."

We now wish to briefly review this quotation. In the fourth verse it is
said that God rested on the seventh day from all his works. This is
recorded in Gen. 2:1-3. This is the "place" that the seventh-day rest is
spoken of. But this day of rest is only a shadow of another day of rest.
He speaks of another day. See seventh and eighth verses of quotation; also
Psa. 95:7, 8. "To-day if ye will hear his voice, harden not your heart."
"For if Jesus had given them rest," Rotherham says, "For if unto them
Joshua had given rest." See also margin of common version. Joshua led the
children of Israel across the Jordan into the land of Canaan. This land is
also typical of a restful state in the kingdom of grace. Had Joshua given
them rest he would not have spoken of another day of rest. But they did
not enter into his rest, therefore there remaineth another day of rest to
the people of God. What day is it? It is the gospel day. The marginal
rendering of the word "rest" is the "keeping of a Sabbath." "Hence there
is being left over a sabbath keeping for the people of God."--Rotherham.
Like as God did cease from his own works and rest on the Sabbath, and as
the Jews kept it strictly as a day of rest, so we in Jesus find rest and
have ceased from our own works. It was all works under the law, but we
have ceased from such works in Jesus. Therefore the Jewish Sabbath day of
rest only typifies the blessed rest of the day of salvation by grace, and
not by works.

Under the New Testament we keep as one of the early church fathers has
said, "The day on which our Lord arose." The writings of church history
frequently make mention of Sunday (the first day of the week) as being the
Christian's day of worship in commemoration of the resurrection of our
Lord, in whom we are a new creation. The weekly meeting together of the
Christians as recorded in the New Testament was always on the first day of
the week. See Luke 24:33; John 20:19, 26; 1 Cor. 16:2; Acts 20:6, 7. There
is not one text in the New Testament recording a Christian meeting on the
seventh day. Here are four texts recording meetings held on the first day.
The Sabbath, as well as the whole of the ten-commandment and ceremonial
law finds an end when we have come to "another day"--the day of salvation,
wherein we are a new creation. 2 Cor. 5:17.

We will close this subject by quoting 2 Cor. 3, beginning at verse five:
"Not that we are sufficient of ourselves to think anything as of
ourselves; but our sufficiency is of God; who also hath made us able
ministers of the New Testament; not of the letter, but of the Spirit: for
the letter killeth, but the Spirit giveth life. But if the ministration of
death, written and engraven in stones, was glorious, so that the children
of Israel could not steadfastly behold the face of Moses for the glory of
his countenance; which glory is to be done away: how shall not the
ministration of the Spirit be rather glorious? For if the ministration of
condemnation be glory, much more doth the ministration of righteousness
exceed in glory. For even that which was made glorious had no glory in
this respect, by reason of the glory that excelleth. For if that which is
done away is glorious, much more that which remaineth is glorious. Seeing
then that we have such hope, we use great plainness of speech: and not as
Moses, which put a vail over his face, that the children of Israel could
not steadfastly look to the end of that which is abolished: but their
minds were blinded: for until this day remaineth the same vail untaken
away in the reading of the Old Testament; which vail is done away in
Christ. But even unto this day, when Moses is read, the vail is upon their
heart. Nevertheless when it shall turn to the Lord, the vail shall be
taken away."

It is with reluctance that we refrain from comment on the above, however
we believe the abolition of the whole Mosaic system to be so plain to
every unprejudiced heart as to render comment unnecessary.



Good Works.


Christians possess a light; they are "children of light," and are
commanded to "let their light shine." How can Christians shine the light
of the gospel and of God? By their good works. Jesus says, "Let your light
so shine before men, that they may see your good works, and glorify your
Father which is in heaven." Mat. 5:16. God has ordained that in Christ we
should perform good works. "For we are his workmanship, created in Christ
Jesus unto good works, which God hath before ordained that we should walk
in them." Eph. 2:10. By the apostle Christians are exhorted to be careful
to maintain good works. "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." Titus 3:8. Then adds, "These
things are good and profitable unto men."

We have proven by the Word elsewhere that salvation from sin is not
attained by good works alone, but after we are saved by grace we retain
the grace by a strict and faithful performance of all Christian duties.
The first neglect to perform a known duty is the first step the Christian
takes on his return to the "beggarly elements of the world." We are
commanded to "search the scriptures." By looking into this perfect "law of
liberty," and conforming our lives to the glorious truth taught there, we
will be led into the beautiful walk of Christian virtue and duty. "All
scripture is given by inspiration of God, and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness that the man
of God may be perfect, thoroughly furnished unto all good works." When a
house is "thoroughly furnished" we understand it is furnished in every
room up-stairs and down. The Scriptures are given us that by searching
them and receiving of their corrections, reprovings, and instructions we
may be furnished in every department of our capabilities with good works.
If man obeys the voice of the inspired Word of God he will be "a vessel
unto honor, sanctified and meet for the Master's use, and prepared unto
every good work." Christians should be rich in good works. "That they do
good, that they be rich in good works, ready to distribute, willing to
communicate." 1 Tim. 6:18.

Saints should be fruitful in good works. "That ye might walk worthy of the
Lord unto all pleasing, being fruitful in every good work, and increasing
in the knowledge of God." Saved people in some texts of Scripture are
likened unto good trees. They are a tree that is abounding with the fruit
of every good work. Christians are admonished to be ready to every good
work. "Put them in mind to be subject to principalities and powers, to
obey magistrates, to be ready to every good work." Titus 3:1. They should
be established in them. "Now our Lord Jesus Christ himself, and God, even
our Father, which hath loved us, and hath given us everlasting consolation
and good hope through grace, comfort your hearts and stablish you in every
good word and work." 2 Thes. 2:16, 17. They should abound to all good
works. "And God is able to make all grace abound toward you; that ye,
always having all sufficiency in all things, may abound to every good
work." 2 Cor. 9:8.

The apostle prayed that they should be made perfect in every good work.
"Now the God of peace, that brought again from the dead our Lord Jesus,
that great Shepherd of the sheep, through the blood of the everlasting
covenant, make you perfect in every good work to do his will, working in
you that which is well-pleasing in his sight, through Jesus Christ: to
whom be glory forever and ever. Amen." Heb. 13:20, 21. This is a most
precious text. "Working in you" in the margin is rendered "doing." All the
good things a Christian does is not him doing it, but it is God doing it
in him, so he is not found going about telling what he has done.

Saints should provoke each other to good works. "And let us consider one
another to provoke unto love and to good works." Heb. 10:24. We know of no
better way to provoke others to good works than by setting a good example
before them. All their good works should be done in wisdom and meekness or
humility. "Who is a wise man and endued with knowledge among you? let him
shew out of a good conversation [or conduct] his works with meekness of
wisdom." Jas. 3:13.

The people of God do not adorn themselves with gold and pearls and costly
array to appear beautiful, "but with good works." 1 Tim. 2:9, 10. What can
be more lovely than a character beautified by the ornaments of every good
work in the meekness of wisdom? Glory to the name of Jesus! My soul feels
like crying. "Lord, work more of thy good works in the hearts of thy
people." Man's works shall be brought into judgment. "For we must all
appear before the judgment-seat of Christ; that every one may receive the
things done in his body, according to that he hath done, whether it be
good or bad." 2 Cor. 5:10. "For God shall bring every work into judgment,
with every secret thing, whether it be good, or whether it be evil." Eccl.
12:14.

That will be an awful hour when we are called before the tribunal of God
and there have to unfold to the incomprehensible One our true character.
Oh, what will it be worth in that day to hear him say, "Come, ye blessed
of my Father, inherit the kingdom prepared for you from the foundation of
the world: for I was an hungered, and ye gave me meat: I was thirsty, and
ye gave me drink: I was a stranger, and ye took me in: naked, and ye
clothed me: I was sick, and ye visited me: I was in prison, and ye came
unto me." Mat. 25:34-36.



Christian Giving.


The cheerful giving of our worldly goods to help the needy or for the
furtherance of the cause of Christ is a work very commendable in the sight
of the Lord. "But this I say, He which soweth sparingly shall reap also
sparingly, and he which soweth bountifully shall reap also bountifully.
Every man according as he purposeth in his heart, so let him give, not
grudgingly, or of necessity: for God loveth a cheerful giver. And God is
able to make all grace abound toward you; that ye, having all sufficiency
in all things, may abound to every good work: as it is written, He hath
dispersed abroad; he hath given to the poor: his righteousness remaineth
forever." 2 Cor. 9:6-9.

To quote from the writings of a Christian friend will be sufficient on
this subject, we think, to enable the reader to see the beauty and
blessings in giving unto the needy and the cause of Christ as unto the
Lord.

"We find both in prophecy and in the New Testament much about giving. In
Amos, chapter four, we read, 'Hear this word, ye kine of Bashan, that are
in the mountain of Samaria, which oppress the poor, which crush the needy,
which say to their masters, Bring, and let us drink. The Lord God hath
sworn by his holiness.... I also have given you cleanness of teeth in all
your cities, and want of bread in all your places: ... also I have
withholden the rain from you, when there were yet three months to the
harvest.... I have smitten you with blasting and mildew: when your gardens
and your vineyards and your fig-trees and your olive-trees increased, the
palmer worm devoured them.... I have sent among you the pestilence, ...
yet have ye not returned unto me, saith the Lord.'

"Dear ones, has such been your experience? Have your crops failed in this
manner, and suffered for want of rain? Let us read further: 'Return unto
me, and I will return unto you, saith the Lord of hosts. But ye said,
Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye
say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed
with a curse: for ye have robbed me, even this whole nation. Bring ye all
the tithes into the storehouse, that there may be meat in mine house, and
prove me now herewith, saith the Lord of hosts, if I will not open you the
windows of heaven, and pour you out a blessing, that there shall not be
room enough to receive it. And I will rebuke the devourer for your sakes,
and he shall not destroy [corrupt, margin] the fruit of your ground;
neither shall your vine cast her fruits before the time in the field,
saith the Lord of hosts.' Mal. 3:7-11.

"Bring in the tithes and offerings, that God may be pleased with you, and
bless your labors that they be profitable. Before we proceed further, let
us notice what offerings are accepted with God. 'But to do good and to
communicate [share] forget not: for with such sacrifices God is well
pleased.' Heb. 13:16. To whom shall we communicate, or with whom shall we
share? 'Let him that is taught in the Word communicate unto him that
teacheth in all good things.... And let us not be weary in well-doing: for
in due season we shall reap, if we faint not.' Gal. 6:6-9. Here is one
class. Share with those who teach you in the Word. 'Distributing to the
necessity of saints: given to hospitality.' Rom. 12:13. Distribute to
needy saints, and God will never let you come to want for so doing. There
is yet another class. 'As we have therefore opportunity, let us do good
unto all men, especially unto them who are of the household of faith.'
Gal. 6:10.

"We will now look into the New Testament Scriptures to see what God has
promised there. These are Jesus' own words: 'Give, and it shall be given
unto you; good measure, pressed down, and shaken together, and running
over, shall men give into your bosom. For with the same measure ye mete
withal it shall be measured to you again.' Luke 6:38. Surely if any one is
needy, he had better begin giving and receive the hundredfold. No danger
of coming to want with such a promise from the great God hanging over you.
Move out and no longer fear; for 'my God shall supply all your need
according to his riches in glory by Christ Jesus.' Phil. 4:19. 'Yes,' says
some one, 'you ministers and gospel workers can depend upon God for what
you need, but we must work for what we get.' Will you please turn to Phil.
4:9 and read on down very carefully. You will see that Paul was writing to
them concerning giving; telling them how once and again he had received
their gifts, and how he is still encouraging them to give more. He says,
'Not because I desire a gift: but I desire fruit that may abound to your
account.' Ver. 17. And that he had received 'the things which were sent
from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing
to God.' [Giving to the poor and needy, or sending the gospel to those who
sit in darkness, is an odorous sacrifice to God. How beautiful! The
remembrance of our deeds of charity and hospitality being a sweet odor
unto God must make such offerings a delight--_Auth._] Then he gives them
this great promise that God would supply all their needs. He was not
talking to preachers at all, although we can rest upon this promise, but
to the church at Philippi. And the same Lord is rich unto all who call
upon him. Praise his name!

"Now, you who are at home laboring in temporal things, and can not go
yourselves to minister the Word of God to others, just let go of
everything and get down before God and ask him how much you can give to
help this work along. Here is an opportunity to do good to all men. And
'as ye have therefore opportunity, do good unto all men,' then you can
take these promises for your own and depend upon God to supply all your
needs. You can and need to be just as much given up to God, and just as
dependent upon him as the ministry is. Who will help now, by means and
prayers, to send the gospel to every creature and every land?"

Good works do not cease with giving. There are many opportunities for all
to do good that God might be glorified. Even the poor will find many
opportunities for doing something that will benefit some fellow creature,
exalt the name of Jesus and bring a blessing to their own soul. There are
the sick and the discouraged to be visited and prayed with. There are kind
and sympathetic words that need to be spoken to lighten the burden of some
weary heart. All around us are opportunities for loving deeds and good
works that can be done as unto Jesus, which are precious treasures being
laid up for us in the glory world.



Eating Of Meats.


Many are the arguments on this subject from the pulpit and the press, from
the wise and not wise; and many have been deceived and led to believe that
to eat or refuse to eat certain kinds of meat is a duty they either owe to
themselves or to God. Many professed gospel preachers spend much time in
discussing this subject of meats, and would have their followers believe
that the eating of certain kinds of meat is an offense against God, and
through their selfishness and ignorance endeavor to prove their arguments
from the law of Moses, which was absolutely done away with when Christ
died on the cross as a sacrifice for the sins of the world. I have no more
to do with the law of Moses than I have with any law that has been
repealed by the last act of Congress. It is disannulled and taken away by
the one that succeeds it. Paul says, "Christ the end of the law for
righteousness to every one that believeth." Rom. 10:4.

The law was merely a temporary form of government until Christ should
come, to whom the promise was made. It served as a schoolmaster to bring
us to Christ, but when Christ came we were no longer under a schoolmaster.
Gal. 3:19, 24.

"Christ is become of no effect unto you, whosoever of you are justified by
the law; ye are fallen from grace." Gal. 5:4. "That no man is justified by
the law in the sight of God, it is evident: for, The just shall live by
faith." Gal. 3:11. "Christ hath redeemed us from the curse of the law."
Gal. 3:13. These scriptures show plainly that the law of Moses can not be
taken as proof of the righteousness which Jesus Christ established; for,
says the apostle, "The law was given by Moses, but grace and truth came by
Jesus Christ." John 1:17. So then the law was neither grace nor truth as
regards matters pertaining to you and me.

The New Testament Scriptures settle most questions beyond all doubts, and
leave no room for discussion. Paul speaks very lightly of this matter of
eating meats, and his language shows it to be of no importance whatever.
He says, "Meats for the belly, and the belly for meats: but God shall
destroy both it and them." 1 Cor 6:13. "For the kingdom of God is not meat
and drink; but righteousness, and peace, and joy in the Holy Ghost." Rom.
14:17. The apostle means to set forth the idea that the kingdom of God has
nothing to do with meat and drink, and such trifling things as dieting
ourselves is not taken into consideration. But the kingdom of God is
righteousness, peace, and joy in the Holy Ghost; it is a spiritual, not a
physical existence. I may eat all kinds of meat and be in the kingdom of
God or I may eat no meat and be in the kingdom of God.

Christ said, "There is nothing from without a man, that entering into him
can defile him; but the things which come out of him.... Are ye so without
understanding also? do ye not perceive that whatsoever thing from without
entereth into the man it can not defile him; ... because it entereth not
into his heart, but into the belly, and goeth out into the draught,
purging all meats." Mark 7:15, 19. "That which cometh out of the man, that
defileth the man. For from within, out of the heart of men, proceed evil
thoughts, adulteries, fornications, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride,
foolishness: all these evil things come from within and defile the man."
Mark 7:20-23.

Paul says, "Let not him that eateth despise him that eateth not; and let
not him which eateth not judge him that eateth: for God hath received
him." Rom. 14:3. "I know and am persuaded by the Lord Jesus that there is
nothing unclean of itself: but to him that esteemeth anything to be
unclean, to him it is unclean." Rom. 14:14. And again, "Let no man
therefore judge you in meat, or in drink, or in respect of an holy day, or
of the new moon, or of the sabbath days." Col. 2:16. Paul says, "The
Spirit speaketh expressly [notice he says the Spirit speaketh
_expressly_], that in the latter time some shall depart from the faith,
giving heed to seducing spirits, and doctrines of devils: speaking lies in
hypocrisy; having their conscience seared with a hot iron; forbidding to
marry, and commanding to abstain from meats which God hath created to be
received with thanksgiving of them which believe and know the truth. For
every creature of God is good, and nothing to be refused, if it be
received with thanksgiving: for it is sanctified by the Word of God and
prayer." 1 Tim. 4:1-5.

Now note carefully the apostles language. Those who forbid to marry and
command to abstain from meats are classed with those who hold forth the
doctrine of devils, and speak lies in hypocrisy. It is the doctrine of
devils to say that any meat is unclean; for said he, God created them and
they are his creatures. Then he goes on to say to Timothy, "If thou put
the brethren in remembrance of these things, thou shalt be a good minister
of Jesus Christ, nourished up in the words of faith and of good doctrine,
whereunto thou hast attained." 1 Tim. 4:6. If any kind of meat is
offensive to me, there is no law either natural or divine that says I must
eat. I have a right to abstain from it if I choose. It is no sin for me to
do that, but I have no right to say to others, It is a sin for you to eat
pork or any other kind of meat.



The Sin Against The Holy Ghost.


"Wherefore I say unto you. All manner of sin and blasphemy shall be
forgiven unto men: but the blasphemy against the Holy Ghost shall not be
forgiven unto men. And whosoever speaketh a word against the Son of man,
it shall be forgiven him: but whosoever speaketh against the Holy Ghost,
it shall not be forgiven him, neither in this world, neither in the world
to come." Mat. 12:31, 32.

"Verily I say unto you. All sins shall be forgiven unto the sons of men,
and blasphemies wherewith soever they shall blaspheme: but he that shall
blaspheme against the Holy Ghost hath never forgiveness, but is in danger
of eternal damnation: because they said, He hath an unclean spirit." Mark
3:28-30.

"And whosoever shall speak a word against the Son of man, it shall be
forgiven him: but unto him that blasphemeth against the Holy Ghost it
shall not be forgiven." Luke 12:10.

From these texts of Scripture we learn that all manner of sin is
pardonable, save one, the blasphemy against the Holy Ghost. There is no
crime too great, or sin too deeply dyed to be forgiven, except the one
designated in these scriptures. Well might it be asked, What is that sin?
It is evident that the Holy Spirit (which is the same as the Holy Ghost)
is no more supreme or important than others of the trinity; so therefore
why should all blasphemy against the Father or Son be pardonable, and the
blasphemy of the Holy Spirit be unpardonable. The answer will be found to
lie in the nature and office work of the Holy Spirit, as being different
from that of the Father or Son. Of course the Father, Son, and Holy Spirit
are all one; yet they might well be considered as three, when we speak of
their respective offices. The Father, the grand author of all good, the
Creator of the world, the one who holdeth all things in his control, the
designer of the glorious plan of redemption of fallen man. The Son, the
one on whom that redemption depended, who only was found worthy to open
the book and loose the seals of the divine plan, and thus make salvation
possible. The Holy Spirit, the one who, after the Father and Son had
perfected their work, was sent to reprove the world of sin, of
righteousness, and of judgment. He it is that strives with men by way of a
kind of inherent knowledge, testifying to them of salvation's waters
flowing free, and that they should forsake sin and plunge therein. By the
Holy Spirit is God's way of manifesting himself to men, convicting them of
sin, righteousness, and judgment. True, as Paul says, God "hath in these
last days spoken unto us by his Son;" but notice, it is "_hath spoken_."
The Son has done his part, we have his words on record, and he is at the
right hand of the Father; and he has himself said that he would go away,
that the Comforter (Holy Spirit) might come. And now we are living in the
special dispensation of the Holy Spirit.

The sin against the Holy Ghost, as it is commonly called, is also known as
the "unpardonable sin," and the "sin unto death." See 1 John 5:16. As we
before said, the answer to the question, Why is it unpardonable, lies in
the very nature of the Holy Spirit's relationship to man. Are we to
suppose that it is some sin too heinous to be forgiven? or that God has
decided that this sin is one that bears too heavily against his
willingness to forgive? or, in other words, that his great love is not
sufficient, were it weighed in the balance with this sin? Nay; that is not
the light in which it is to be regarded. This is a sin that is different
in its effects from other sins. It is one by which man unprivileges
himself to be saved. He disconnects himself, so to speak, from all
possible operations or strivings of the Spirit of God with him. He might
blaspheme God, or the Son, and it would be the same as any other sin. But
he blasphemes the Spirit whenever he takes action against (and casts out,
so to speak) that inherent principle in him which tends to draw him to
God. By so doing he places himself outside the realm of possibilities, as
regards his own salvation: for he severs all possible communication from
God to him, unless it be what is manifest by the presentation of awful
fear of approaching damnation.

It will be seen that in committing this sin a man by choice wilfully
places himself in such a position, in reference to the inner dictations of
the Spirit, that the latter is killed or destroyed. He can blaspheme God,
and the convictions of the Spirit in him be unaffected, save that
continual so doing might lessen them; but when he blasphemes the Spirit--it
being so interwoven as to be, in a sense, a part of himself--he involves
his own soul, by taking a stand against himself, as it were, thereby
unfitting and unqualifying himself to be further affected by the Spirit.
He drowns, dissolves, annihilates the inner strivings of the Spirit.

If we examine carefully the quotation from Mark, we see by verse thirty
that the reason Christ said what he did about blasphemy against the Holy
Ghost was because certain scribes said he had an unclean spirit, and cast
out devils by Beelzebub, the prince of devils. Now whether they thereby
committed the blasphemy of the Spirit, we do not know; but from Christ's
words that followed, a strong inference could be drawn that they did. It
was at least a close step to it, and depended on the degree of inherent
knowledge they had that Jesus was the Christ. If they did it ignorantly,
it was not blasphemy.

In the sixth chapter of the Hebrews, verses four to eight, the apostle
speaks of such as have been partakers of the Holy Ghost, and were
enlightened, etc., who, if they shall "fall away," directly disinherit
themselves of the privilege of being renewed unto repentance, and "crucify
_to themselves_ the Son of God afresh, and put him to an open shame." By
so doing they virtually do violence to the Spirit's convictions to such an
extent that they blaspheme the Spirit. We are persuaded that Paul here had
no reference to a person being overcome of the devil in some great
temptation so as to commit sin, while at the same time the soul protests
against sin. That would not be _falling away_ (as here meant) from the
love, neither the faith of God. Indeed, it is the very love of God, as
well as the Spirit's convictions, that causes such a one to have immediate
sorrow for the sin committed, and causes the soul to quickly flee to God
again. But what the apostle meant by "falling away" was to forsake the
Lord, give up the faith, walk no more in the truth or with God's children,
and be content to live in sin. But take notice of the standard which he
gives, from which "falling away" may be considered. He says, "those who
were once enlightened," had "tasted of the heavenly gift," were "partakers
of the Holy Ghost," had "tasted the good word of God, and the powers of
the world to come;" if such fall away--forsake the Lord and choose to live
in sin--they soon become incapable of being affected by any manifestation
of the Spirit or any inducement held out to them--a deplorable, lost
condition! bearing only thorns and briers! whose end is to be burned! Now
we ask, Who ever saw any one come back to God who was content to remain
away from God, after having had the experience described in Heb. 6:4, 5?
We have seen some who exactly correspond to the description Paul gives
here, but we have never known any such to come back to the truth. May we
use this, as the apostle intended it, as a warning against unfaithfulness
to God.

In Heb. 10:26-29 the apostle makes mention of the same conditions, only in
a different way. Here he speaks of _sinning wilfully_ "after that we have
received the knowledge of the truth." Of course, all sin, to be sin, is
done more or less wilfully; but the apostle can not have reference to a
sin committed on account of a spiritual lack, while the soul meaningly
presses on in the race for God. We know that such a sin does not unfit one
to become pardoned again, the Holy Spirit is not blasphemed, and therefore
the sacrifice (Christ) still remains, to which the soul may flee. To "sin
wilfully" here means more, as is unmistakably implied in verses
twenty-eight and twenty-nine. He illustrates by one who despised Moses'
law, as though he now means one who is despising the law of Christ; and he
explains himself in verse twenty-nine, where we see he has reference to
one "who hath trodden under foot the Son of God, and hath counted the
blood of the covenant, wherewith he was sanctified, an unholy thing, and
hath done despite unto the Spirit of grace." Here "sin wilfully"
comprehends the blasphemy of the Spirit, and he evidently means, by the
term, a wilful turning again to a life of sin, a deliberate giving up of
the faith, and choosing sin instead. This is also used as a stimulus to
the saints to exhort one another, and neglect not the assembling of
themselves together, or the provoking unto love and good works, etc.

From these two places in the Hebrews it might be supposed that to be in an
unpardonable condition a person must have once been saved. But the apostle
in both places is necessarily addressing saved people, and holds up such a
condition as a warning against unfaithfulness. He deals in what is
applicable to them. But this does not prove that a man who has never known
the way of truth may not also place himself where he is unpardonable.

It is safe and Scriptural to take the stand that a person is pardonable so
long as he is capable of being sorry for his sin, for God's sake, or of
having a real desire to love and serve God. The promise and privilege is
to "whosoever will." This is as broad as broad can be, and whoever wills
can know assuredly that salvation is for him, not withstanding the
disputations of the devil to the contrary. In Heb. 12:16, 17 one would
infer from the apostle's illustration of Esau that a person can be in a
condition where repentance may be earnestly desired, even with tears, yet
impossible to be found. But genuine repentance is not implied here. The
margin has it, "He [Esau] found no place to change his mind," instead of
"no place for repentance." A person may commit the unpardonable sin and
still desire to change his condition or lot; he may through fear of
eternal damnation desire rather the position of a Christian: but he never
repents, he can not repent, it is not "in him" to repent, he will not meet
the conditions for salvation, and no one can get him to do so. He may
bewail his condition and stand in dread of the judgment, from a feeling of
selfish protection; he may be sorry for his sins as a criminal may be
sorry for his crime when he is sentenced to be punished: but he has no
inclination to godly sorrow; in fact, the spirit of the man and the Spirit
of God are incompatible; he has placed himself where the Spirit of God can
in no way bring itself to bear upon him. Oh, how awful is such a state!
But he is not conscious of any awfulness from having offended God; his
awfulness proceeds from a sense of his being eternally lost. The only
impulses that might draw such a one to seek the Christian state are those
of the selfish kind, just as a man may desire salvation from a belief that
it would be conducive to his selfish interest. A person will never get an
experience of salvation through such motives; and in the case of the one
who has committed the blasphemy of the Spirit, he may have such motives,
but he can never have the genuine kind, or in other words, be drawn of the
Spirit. Such a sin need not be prayed for. 1 John 5:16. It is certainly a
sin unto death.

In conclusion we would say that the unpardonable sin is not to be regarded
as some particular sin, singled out from all others, as though it were
some form of murder, lying, or stealing, more heinous than the rest. But
it lies in the nature of the sin committed, as affecting the relationship
with the Holy Spirit. A person may have committed a whole list of the
blackest crimes, and yet not have committed the unpardonable sin; or vice
versa, a person may have a good standing in point of morality, and yet
have blasphemed the Spirit, and severed himself from all possibility of
repentance. We would say to every despairing soul seeking salvation, that
if you are capable of having the least godly sorrow on account of your
sin, or a real, inward desire to serve God, you can rest assured that you
have not committed the unpardonable sin. If you feel the Spirit of God
telling you that you ought to be saved, then salvation is for you. The
unpardonable sin deprives a person of the desire to will to love and serve
God and obey the truth. So in the language of Scripture we continue to
hold out the blessed invitation--"Whosoever _will_, let him take the water
of life freely." Amen.



The Conscience.


When we behold the mechanism of man, we are made to exclaim with the
Psalmist, "I am fearfully and wonderfully made; marvelous are thy works;
and that my soul knoweth right well." Man is so constituted as to
experience a feeling of joy when a desired object is obtained, or a
feeling of disappointment if it is not obtained. When danger approaches he
intuitively seeks to avert it, and experiences a feeling of gladness if he
succeeds. Among the elements of man's moral nature the highest and most
important, perhaps, is the conscience. Conscience is a principle which God
has placed in man's moral being to teach him what is right and what is
wrong. Some have said that conscience is the "voice of God in the soul."
It is a voice that is inaudible to the ear, but we feel it speaking in us,
saying, "This action is right," or, "That action is wrong." We believe
that Solomon was referring to the conscience when he said, "The spirit of
man is the candle of the Lord, searching all the inward parts of the
belly." Prov. 20:27.

Where there is no known law, conscience becomes our guide and the standard
by which we are judged. For proof of this we will quote Rom. 2:14, 15:
"For when the Gentiles, which have not a law, do by nature [a kind of
intuitive knowledge of right] the things contained in the law, these,
having not the law, are a law unto themselves; which shew the work of the
law written in their hearts, their conscience also bearing witness, and
their thoughts the meanwhile accusing or else excusing one another." In
many circumstances of life we have no written law of God to guide our
actions, consequently must be directed by reason and conscience, which are
highly analogous. To be perfectly and properly directed by the conscience
necessitates a close walk with God. "Keeping in touch with God" is God in
our conscious being, impressing us with proper actions, and leading us in
the right way, and showing us the relationship existing between the pure
soul and the Deity. Where there is no written law of God to direct the
actions in a certain circumstance, those who experience a close connection
with God will always act the most wisely; because the "candle of the Lord"
(the conscience) is a light in them, impressing them with feelings of
right in the matter.

The conscious principle in the moral nature suffered greatly in the fall
of man, and is seriously impaired by violation of the known laws of God,
or laws of conscience. There is a beautiful harmony between truth and a
correct conscience. Obedience to the truth is always approved by an
unimpaired conscience. When a known truth is violated, a searing influence
is introduced upon the conscience, which grows with every violation, until
the conscience becomes seared as with a hot iron. Dangers of delusion lie
in the fact that after a succession of violations, the conscience becomes
so morbid that it fails to be a correct judge of action. After a time a
man can violate a plain truth without experiencing any sting of
conscience; therefore he concludes his actions are right, because he
experiences no condemnation, though they are in opposition to the truth.
There is great beauty in the thought, and gratification in the knowledge,
that by obedience to the truth we can obtain a sound moral condition,
whose conscientious principles are so acute that there is a timely warning
at every approach of error.

To possess a purged, pure, and undefiled conscience is our privilege in
the economy of grace. See Heb. 9:14; 1 Tim. 3:9; Titus 1:15. To possess an
unimpaired conscience and then so meet all our obligations to God and man
is to have a conscience void of offense. What implicit confidence we can
have in God when in a normal moral condition, and have an uncondemned
heart. Enoch walked with God and had the witness (consciousness) that he
pleased the Lord. What can bring greater happiness to the heart of man?
The man who, having an undefiled moral being has a conscience void of
offense toward God and man, experiences a satisfaction and a happiness
unsurpassed by any mortal being.



The Two Families.


The Scriptures talk of two classes of people on the earth. The inhabitants
of this globe are by the Word of God divided into two great families. One
family is termed the righteous, and the other the unrighteous. One is the
godly, the other the ungodly. One is the holy, the other the unholy. The
righteous family is likened unto or called sheep, the unrighteous family,
goats. Mat. 25:32, 33. They are interspersed throughout the earth. When
the Son of man is come they shall be separated. One family shall be
admitted into an eternity of bliss, the other into an eternity of
punishment. One family is represented by a good tree, the other by an evil
tree. In the parable of the sower the Savior likens one family unto wheat,
and the other unto tares.

Since there are two families there are, of course, two fathers. God is the
Father of one of these families (2 Cor. 6:18), and Satan is the father of
the other, John 8:44. These fathers are sometimes called masters. "One is
your Master, even God." Now every individual on the globe is either in
servitude to one or the other of these masters--never to both. "No man can
serve two masters." "His servants ye are to whom ye obey, whether of sin
unto death or of obedience unto righteousness."

The Scriptures so plainly locate the dividing line between these two
families that all can very well know to which family they belong. Those
who are born into God's family do not commit sin. 1 John 3:9; 1 John 5:18.
Those belong to the devil's family who do commit sin. 1 John 3:8. This is
very plain. None need be mistaken. Those who do not commit sin are the
wheat or good seed, and are children of the kingdom. Those who do commit
sin are the tares or children of the wicked one. Mat. 13. Those who do not
commit sin have their names written in heaven. But those who sin do not
have their names written there (Ex. 32:33), therefore are not members in
the family of God.

It is said that some people are mistaken as to which family they belong,
but it is "not every one that saith, Lord, Lord, that shall enter into the
kingdom of heaven." God's family are righteous, they are holy, they are
pure, they are saints. Satan's family are unrighteous, they are unholy,
they do not believe in purity, they commit sin. The Savior has gone to
prepare a place for his own so that where he is there they may forever
be--glory! glory! Those who live and die in sin can not go to that pure and
happy place. John 8:21. Dear friend, get ready. Live a pure, holy life and
spend an eternity in the blissful presence of our dear Redeemer. God bless
you, is my sincere prayer.



The Two Ways.


This earth is only man's transitory home. He lives here a few years, then
goes to an eternity. There are two abodes or dwelling-places for man in
that eternity. One is called heaven, the other is called hell. One is a
place of peace and joy, the other a place of torment and woe. One place is
called eternal life, the other is called eternal death.

As man enters upon his journey of life two ways are set before him. Deut.
30:15, 19. One way leads to heaven, and is called the way of life and
good. The other way leads to hell, and is called the way of death and
evil. The way to heaven is denominated the holy way, where walk the
redeemed. The ransomed ones go singing on this way with crowns of joy upon
their heads. This way shines more and more, brighter and brighter, as it
nears the end.

The way to hell is denominated the way of the transgressor. It is a hard
way. There is no peace there, no rest. The darkness becomes more dense,
and fears increase as it nears the end. The way to everlasting life in
heaven is called a narrow way. Mat. 7:14. There are few that walk this
way. The way that leads to destruction is a broad way. Mat. 7:13. There
are many who are walking in that way. Dear reader, will you not choose the
way of life and make heaven your eternal and happy home?



Conclusion Of Part First.


We have now reached the conclusion of the first division of the Gospel
Day, namely, The Morning. We have not given the reader our opinion, or our
interpretation of the Scriptures, but we have given the pure, simple Bible
truths as taught by Christ and the apostles. It is not our doctrine, but
the doctrine of him that sent us. What we have taught is in perfect accord
with the Bible, and who can gainsay it?

To believe, experience, and live the truths of God's Word is to be a light
in the world. To disbelieve any part, to come short of any part in
practical life, is to be to the same extent in darkness. Christ was a
light because he was the Word. The early church and apostles were a light
because they believed, experienced and practised in life the whole Word.
The Bible was written in their hearts as well as in the book. The Bible
never changes. God never changes, the nature of faith and grace never
changes, and true gospel light never changes. What created light in the
first century of this Christian era will create light in any other
century, and nothing but what was light in the primitive days of
Christianity will be light at any other time. Whatever may be claimed to
be light, if it is not the light of Christ, is a false light.

May God help people to see the true light. Oh, glorious light of the
morning! Christ and his church in all humility, gentleness, spotlessness
and love. In their lowly, inoffensive walk with God, holy, harmless,
undefiled, unblamable, separated from and unspotted by the world,
persecuted, rejected, and despised by men. Enduring all without a murmur,
contented in any and every circumstance of life; counting everything joy,
glorying in tribulation, patient in imprisonments, in stripes, in tumults,
in hunger, in fastings, in necessities, in afflictions, in distresses,
always rejoicing. When reviled, they reviled not again; when they suffered
they threatened not, but showing all meekness and gentleness unto all men,
loving and praying for their enemies, feeding them when they hungered and
giving them drink when they thirsted, preaching the gospel without money
and without price, led exclusively by the Holy Spirit, having power with
God over devils to cast them out, to heal the sick and lame, to restore
sight to the blind and hearing to the deaf, to give speech to the dumb,
and to raise the dead. Wonderful light of the gospel morning! Dear reader,
we invite you to look upon the picture. See it in its beautiful
transparent effulgent light. Pure as heaven, holy as a band of angels,
peaceful as the silent, flowing river, harmless as the gentle dove, in a
oneness equal with the holy trinity, and conquerors of sickness, sin and
Satan. Such was the pure virgin bride of Christ--the church--when she was
the light of the world.


    O Moon--so fair in the rosy morn,
    Reflecting the light of Christ--the Sun,
    So spotless and pure in robes of white,
    Beautiful, wonderful city of light.





PART II. THE NOONDAY.


                                   Or,
    The Doctrines Of An Apostate Religion Obscuring The Gospel Light.


The prophet Isaiah said. "The morning cometh, and also the night." Isa.
21:11, 12. A dark night succeeded the morning of this gospel day. Jesus
said to his disciples, "But in those days, after that tribulation, the sun
shall be darkened, and the moon shall not give her light." Mark 13:24. The
tribulation here spoken of was the siege and destruction of Jerusalem, the
city of the Jews, by the son of Vespasian, A.D. 70, in which eleven
hundred thousand persons perished. Josephus says of this time, "The
sufferings indeed of the devoted inhabitants are such as humanity shudders
to contemplate, and over which pity is glad to throw a veil." This is the
tribulation of which our Lord spoke. The darkening of the sun and moon was
the fading away of the gospel light.

About the year 96 A.D. the writings of the New Testament were closed. From
that time we have only history to tell us of Christianity and its light in
the life of men. That the noontime of this gospel day was dark, is
unquestionable. To ascertain as near as possible the date of the close of
the morning light and the beginning of the dark noonday we must resort to
history. No one can rightly object to this. We assure you we will extract
nothing that will conflict with the inspired and infallible Word of God.
Where the Word of truth is silent and we can gain information from
authentic history it must certainly be proper and right. Historical facts
only verify and explain the truthfulness of the Scriptures.




Chapter I. The Date Of The Beginning Of Noonday.



Sabine's Ecclesiastical History.


In speaking of Constantine's expedition to Rome in the year 311, when
there appeared supernaturally a cross above the sun, he says: "During the
vicissitudes in the state, the church exhibits nothing peculiarly great.
Among the common people there were doubtless many truly devoted in the
spirit of their mind, and among them many that loved the divine Savior
above life itself; but among the bishops and pastors nothing like what we
saw in the past century. Indeed the principal events in the internal
department of the church are rather more to its disgrace than its honor."

Speaking further of this time in another chapter he says: "The pagan
temples were pulled down or converted into Christian churches: the
exercise of the old priesthood was proscribed and the idols destroyed;
elegant structures for Christian worship were raised, and those already
erected, enlarged and beautified; the episcopacy was increased and honored
with great favors and enriched with vast endowments; the ritual received
many additions; the habiliments of the clergy were pompous, and the whole
of the Christian service at once exhibited a scene of worldly grandeur and
external parade. What a mighty change! But a short time since, and
Christianity was held in sovereign contempt: now she is a favorite at
court, and the companion of princes. Alas! such is the change, that it
scarcely affords ground for triumph. The kingdom of our God and his Christ
is become a kingdom of this world, and the church of Jesus reduced to a
mere worldly sanctuary. The glory is departed, the gold is become dim, and
the fine gold is changed.

"Indeed prelatical pride had been rising very high for a century before
this. The pastors had forgotten their Master's instruction. 'Be ye not
called Rabbi: for ye are brethren.' Lord bishops and archbishops and all
the spirit of such distinction had been long enough upon the advance to
congratulate such an emperor as Constantine. The materials for a hierarchy
having been prepared it was no difficult thing for a set of worldly-minded
bishops, countenanced by a prince, to put them together. Under all these
circumstances, real religion was not likely to be bettered by such a
reverse in external affairs, and so the event proved. The ancient contest,
which was for the faith once delivered unto the saints, declined apace,
and a strife for worldly honor, fleshly gratification, and spiritual
dominion substituted in its stead."

Such was the true condition of things in the year 311. Surely there had
been a change, the kingdom of God had become the kingdom of the world, the
glory was gone, strivings for worldly honor, fleshly gratification, and
spiritual dominion had taken the place of "striving for the faith once
delivered to the saints." What a change from the humble, self-denying,
flesh crucifying days of Christ and the apostles. Truly we can say
sometime before this the morning light had dimmed and died, and darkness
intervened. The historian does not fix this date (311) as the beginning of
the dark noonday. (The reader already begins to see, no doubt, why it was
dark at the noontime.) He says in a preceding chapter, "About A.D. 264, a
considerable stir was made by Paul of Samosata, bishop of Antioch. 'Great
was the falling off in this church since the renowned Ignatius. The
principles of Paul were exceedingly loose, and his practise was
correspondent.' He rejected the divinity of the Son and substituted his
own reason for the light of the Spirit. The way in which he lived fully
proved that he was a man of the world."

The historian proceeds to tell more of this bishop's wicked life. The
Scriptural qualifications of a bishop are, blamelessness, the husband of
one wife, vigilant, sober, of good behavior, given to hospitality, apt to
teach; "not given to wine, no striker, not greedy of filthy lucre; but
patient, not a brawler, not covetous; one that ruleth well his own house,
having his children in subjection with all gravity." 1 Tim. 3:3, 4. The
seventh verse adds: "Moreover he must have a good report of them which are
without." Such a bishop must be, in the very strictest sense, to be a
light in the world. Here was a bishop, of perhaps the strongest Christian
congregation in the world, almost everything to the contrary. How true the
Savior's prophecy: "The moon shall not give her light, and the stars of
heaven shall fall." Paul, of Samosata, became so wicked he was deposed
from his office and became a "fallen star."

Sabine speaking of divisions and their causes says: "In this century the
general church was rent in twain. This century also produced a train of
other officers (beside bishops and deacons), such as subdeacons, who were
all to the deacon what the presbyter was to the bishop; acolytes, persons
to attend at service time on the ministers; ostiaries, doorkeepers;
readers, men who were appointed to read the Scriptures in public;
exorcists, officers of weak and superstitious appointment, whose business
was to pretend to expel the devil from the candidate for baptism. All
these encroachments and changes mark, strongly mark, a great decline in
the spirit and power of primitive Christianity."

All of these things, and many more similar ones, were occurring in the
latter part of the third century.

In the year of our Lord 248 Cyprian was ordained a presbyter in the church
at Carthage. Ten years later he laid down his life for Jesus. It is said
of him that he "displayed a benevolent and pious mind and evinced much of
the character of the Christian pastor in the affectionate solicitude with
which he watched over his flock." In epistle eleven he says: "It must be
owned and confessed that the outrageous and heavy calamity which hath
almost devoured our flock, and continues to devour it to this day, hath
happened to us because of our sins, since we keep not the way of the Lord,
nor observe his heavenly commands, which were designed to lead us to
salvation. Christ our Lord fulfilled the will of the Father, but we
neglect the will of Christ. Our principal study is to get money and
estates; we follow after pride, we are at leisure for nothing but
emulation and quarreling, and have neglected the simplicity of faith. We
have renounced this world in words only, and not in deed. Every one
studies to please himself and to displease others."

This account of professed Christianity at this time by Cyprian is
confirmed by the testimony of Eusebius, who was nearly contemporary with
him. "Through too much liberty they grew negligent and slothful, envying
and reproaching one another, waging, as it were, civil wars among
themselves, bishops quarreling with bishops, and the people divided into
parties. Hypocrisy and deceit were grown to the highest pitch of
wickedness. They were become so insensible as not so much as to think of
appeasing the divine anger; but like atheists they thought the world
destitute of any providential government and care, and thus added one
crime to another. The bishops themselves had thrown off all concern about
religion, were perpetually contending with one another, and did nothing
but quarrel with and threaten and envy and hate one another: they were
full of ambition and tyrannically used their power."--_Eusebius' History_,
Book VIII, Chap. I, as quoted in _Jones' Church History_.



Ruter's Church History. (Third Century.)


"With the opinions, the Christian teachers had adopted the habits and
manners of the philosophic school. They assumed the dress of the pompous
sophist, and delivered the plain doctrines of the gospel with strained and
studied eloquence."

"This season of external prosperity was improved by the ministers of the
church for the exertion of new claims and the assumption of powers with
which they had not previously been invested."--p. 52.

"Several alterations in the form of church government appear to have been
introduced during the third century. Some degree of pomp was thought
necessary to render so singular an institution respectable to the minds of
a gross multitude who are only capable of judging from external
appearances. As their numbers increased their labors became proportionally
greater, and it was necessary to provide assistance and more agreeable to
good order to assign to each his proper function. Inferior ministers were
therefore instituted, who derived their appellations from the office they
filled.

"These ministers probably derived their emoluments, not merely from the
precarious bounty of the society, but from a certain proportion of the
fixed revenues of the church. The principal of them had obtained before
the close of this century the possession of several considerable estates,
which had been bequeathed or presented to the church. The external dignity
of the ministers of religion was accompanied by a still greater change in
its discipline. The simple rules prescribed by the apostles for the
preservation of good order in the church branched out into so many
luxuriant shoots that it was difficult to recognize the parent stem."--p.
53.

"A regular form of discipline began to take place during the third century
in every matter which fell within the cognizance of the church." p. 51.

Following this, Ruter gives an account of the penitents seeking salvation
who had to proceed step by step. The first degree was to prostrate
themselves in the avenues of the church building. Here they were called
_flentes_. In the second degree they were allowed to enter the building
and hear the sermon. Here they were called _audientes_. In the third
degree they were allowed to unite in prayers offered in their own behalf.
Here they were called _genuflectentes_. In the fourth degree they were
allowed to approach the altar and were called _consistentes_. In the
taking of these degrees the penitents were compelled to appear in
sackcloth and ashes, and in some places the men were obliged to shave
their heads and the women to wear veils. The duration of their penitence
was regulated by the bishop. He could make the time of taking these
degrees short, or extend it to any length. This was called an indulgence.

This is shocking in the extreme. Where in the humble acts of Jesus and his
apostles do you hear of such an order of things? Truly at this time the
sun was darkened, and the moon did not give her light, and the stars had
fallen. How true now appears the prophecy of Isaiah: "The people of thy
holiness have possessed it but a little while: our adversaries have
trodden down thy sanctuary." Isa. 63:18. Jesus says, "Lay not up for
yourselves treasures upon the earth," and Paul says to the bishop to be
"not greedy of filthy lucre"; and Peter says, "Taking the oversight not
for filthy lucre's sake"--and here before the close of the third century we
find the bishops coming into possession of large estates through the
revenues of the church, and as Cyprian has said of the bishops of this
time, "Our principal study is to get money and estates."

We have before us Mosheim's Church History. In speaking of the internal
history of the church in the third century he says that "the bishops of
Rome, Antioch and Alexandria had a kind of preeminence over all others,
and particularly the bishop at Rome." There was a change in the form of
government and this change was followed by a train of vices. "Many of
those who had the administration of the church affairs were sunk," he
says, "in luxury and voluptuousness, puffed up with vanity, arrogance and
ambition; possessed with a spirit of contention and discord. They
appropriated to their evangelical function the splendid ensigns of
temporal majesty: a throne, surrounded with ministers, exalted above his
equals, the servant of the meek and humble Jesus.... The titles of
subdeacons, acolythi, ostairii, readers, exorcists, copiatae, would never
have been heard of in the church if its rulers had been assiduously and
zealously employed in promoting the interest of truth and piety by their
labors and their example." He gives an account of the trouble in the
church of Rome between Cornelius and Novatian, in the year 250, who were
aspirants for the Roman See.

Eusebius tells of the increasing vices, schisms, quarrelings of the
bishops, of their greed for money and preeminence in the last half of the
third century. In speaking of the bishops and pastors who had the
administration of church government in the year 260, he says: "But some
that appeared to be our pastors, deserting the law of piety, were inflamed
against each other with mutual strifes, only accumulating quarrels and
threats, rivalship, hostility and hatred to each other, only anxious to
assert the government as a kind of sovereignty for themselves." Then he
adds, "As Jeremiah says, 'The Lord in his anger darkened the daughter of
Sion [the church or moon], and hurled from heaven to earth the glory of
Israel.' "

By this we learn that Eusebius would place the darkening of the church, or
the beginning of the dark noonday, near the year 260 A.D. Quotations could
be transcribed from Coleman, Marsh, Waddington and others, in which they
all place the close of the morning light and the rise of the apostasy or
dark noonday between the years 260 and 280 A.D. To our knowledge, Joseph
Milner is the only non-contemporary historian that fixes the date to any
definite time. He says, "I know it is common for authors to represent the
great declension of Christianity to have taken place only after its
external establishment under Constantine. But the evidence of history has
compelled me to dissent from this view of things. In fact we have seen
that for a whole generation previous to the persecution, few marks of
superior piety appeared. Scarce a luminary of godliness existed, and it is
not common in any age for a great work of the Spirit of God to be
exhibited but under the conduct of some remarkable saint, pastor and
reformers. This whole period as well as the whole scene of the persecution
is very barren of such characters. Not but that many precious children of
God suffered in much patience and charity. But those who suffered with
very much of a different spirit, found no pastor to discountenance their
self-will and false zeal: a sure sign that the true spirit of martyrdom
was less pure than it had formerly been. Moreover the prevalence of
superstition on the one hand, and the decay of evangelical knowledge on
the other, are equally apparent. Christ crucified, justification purely by
faith, and the effectual influences of the Holy Ghost, ... were ideas at
least very faintly impressed at that day on Christian minds. It is vain to
expect Christian faith to abound without Christian doctrine. Moral and
philosophical and monastical instructions will not effect for men what is
expected from evangelical doctrine. And if the faith of Christ was so much
declined (and its decayed state ought to be dated from about the year 270)
we need not wonder that such scenes as Eusebius hints at without any
circumstantial detail took place in the Christian world."--_Century IV_, p.
31.

After searching history we find no objection in making use of the year 270
A.D. as the date of the _beginning of the dark noontime_. Milner says at
this time, "Scarcely a luminary of godliness existed. The great
luminaries, or lights, were eclipsed and darkness reigned. Some of our
contemporary writers have fixed upon this year as the date of the rise of
the beast power, which created this darkness." "The real papacy was set
up, not at the Nicene Council, A.D. 325, as some affirm; but we find vivid
traces of the very same beast authority as early as A.D. 270."--_Biblical
Trace of the Church._ In the city of Nice in Bithynia, A.D. 325, was held
what is called "The First General Council." There was present at this
council the Emperor Constantine, as the historian says, "Like an angel of
God exceeding all his attendants in size, gracefulness and strength, and
dazzling all eyes by the splendor of his dress, showing the greatest
humility, seated in a chair covered with gold." There were present at this
meeting three hundred and eighteen bishops, and a number of deacons and
subdeacons, amounting in all to two thousand and forty-eight persons. Here
was drawn up a creed, declaring to be the only true and orthodox faith. It
bears the title of Nicene. This creed was at once confirmed at Rome by two
hundred and seventy-five bishops, and was the setting up of the Roman
hierarchy. This council can not however with propriety be said to be the
true setting up of the beast power. Nearly all the forms and doctrines of
this creed had been observed and taught by the bishops and pastors for
several decades. The most sensible date, and most consistent with
revelation, _for the bringing in of the dark noontime of the gospel day is
A.D. 270_. We feel confident that no one can rightfully object to us
making use of this date for this work. Those who do so must do it through
prejudice or ignorance.




Chapter II. Scriptural Predictions Of An Apostasy.


Who has not wondered, as they read of the Savior's and the apostles'
warnings of "false teachers," grievous wolves, delusive powers, and
deceptive lights, what it all could mean? These things certainly are not
without meaning. Jesus says, "And many false prophets shall rise, and
shall deceive many. And because iniquity shall abound the love of many
shall wax cold. For there shall arise false Christs, and false prophets,
and shall show great signs and wonders; insomuch that, if it were
possible, they shall deceive the very elect." Mat. 24:11, 12, 24. The Son
of God foretells the arising of false prophets and teachers. He tells us
how they may be known. "Beware of false prophets, which come to you in
sheep's clothing, but inwardly they are ravening wolves. Ye shall know
them by their fruits." Mat. 7:15, 16.

By the pen of the apostle John we learn something of the fruit of these
false, deceiving prophets. "For many deceivers are entered into the world,
who confess not that Jesus Christ is come in the flesh. This is a deceiver
and an antichrist. Look to yourselves, that we lose not those things which
we have wrought, but that we receive a full reward. Whosoever
transgresseth, and abideth not in the doctrine of Christ, hath not God. He
that abideth in the doctrine of Christ, he hath both the Father and the
Son. If there come any unto you, and bring not this doctrine, receive him
not into your house, neither bid him Godspeed: for he that biddeth him
Godspeed is partaker of his evil deeds." 2 John 7-11. The fruit of a false
prophet is a false doctrine. A doctrine in opposition to the plain, simple
doctrine of Christ is the principal characterizing feature of a deceiver.
The doctrine of Christ is light. All who abide in the doctrine of Christ
are a light in the world. Any doctrine contrary to the doctrine of Christ
is darkness, and its propagator, a deceiver and an antichrist. This same
apostle in his first letter, cautions us to "try the spirits [and
doctrines], whether they are of God: because many false prophets are gone
out into the world. Hereby know ye the Spirit of God: Every spirit that
confesseth that Jesus Christ is come in the flesh is of God: and every
spirit that confesseth not that Jesus Christ is come in the flesh is not
of God: and this is that spirit of antichrist, whereof ye have heard that
it should come; and even now already it is in the world." 1 John 4:1-3.

We feel like it would be justice to the reader to here explain how we can
confess that Christ is come in the flesh, and how we can deny that he has
so come. That this does not refer to his personal coming in the flesh, as
a sacrifice for sin, is evident. But few but what confess that Christ was
here in the flesh as recorded in the Gospels, yet many of them are not of
God. Jesus says, "We will come unto him and make our abode with him."
"Know ye not that ye are the temple of God?" "For ye are the temple of
God; as God hath said, I will dwell in them, and walk in them; and I will
be their God, and they shall be my people." "At that day ye shall know
that I am in the Father, and ye in me, and I in you." John 14:20. That day
spoken of is when the Holy Spirit would come and teach them all things.
That was at Pentecost. Then they knew that Christ was in them. This then
is Christ come in the flesh.

Now it is not every one either that confesses by the word of mouth that
Christ dwells in them that are of God. A Scriptural confession is not by
word only, but by the deed, or life. Every one who confesses by their life
that Christ is come in the flesh or dwells in them must and will abide in
the whole doctrine of Christ, and live just as he lived. Such a one is of
God, and is a light even as Christ was a light. Whoever rejects any of the
Savior's doctrine, and does not, and will not, experience and practise it
in his life, the same is an antichrist, however much he may profess to be
of God. Try all doctrines and spirits by the doctrine of Christ, is the
infallible rule.



The Prophecy Of Paul.


"For I know this, that after my departing shall grievous wolves enter in
among you, not sparing the flock. Also of your own selves shall men arise,
speaking perverse things to draw away disciples after them. Therefore
watch, and remember, that by the space of three years I ceased not to warn
every one night and day with tears." Acts 20:29-31. Paul saw the awful
apostasy from the simple faith of Christ arising. The shadows of the dark
noonday were slowly and surely creeping on. He beholds it with tears. This
was not really some heathenish foreign power, but he says it should be men
of their own selves arising, speaking perverse things. He saw that the
leaders and overseers of the flock (see ver. 28) would become greedy of
worldly gain, contentious, followers after pride, filled with envy, loving
preeminence, speaking things contrary to the doctrine of Christ. It had
begun to work already in his day. "The mystery of iniquity doth already
work." 2 Thes. 2:7.

John says these false prophets "even now already are in the world." Even
before the apostles had closed their labors they saw this dark power
working. Year after year, decade after decade, it developed and grew. Star
after star had fallen until by the middle of the third century there was
"scarcely left a luminary of godliness in existence."

Paul seeing the great crisis coming, is in fear. "But I fear, lest by any
means, as the serpent beguiled Eve through his subtilty, so your minds
should be corrupted from the simplicity that is in Jesus. For if he that
cometh preacheth another Jesus, whom we have not preached, or if ye
receive another spirit, which ye have not received, or another gospel,
which ye have not accepted, ye might well bear with me.... For such are
false apostles, deceitful workers, transforming themselves into the
apostles of Christ. And no marvel; for Satan himself is transformed into
an angel of light. Therefore it is no great thing if his ministers also be
transformed as the ministers of righteousness; whose end shall be
according to their works." 2 Cor. 11:3, 4, 13-15. Thus Paul gives warning
to the Corinthians of false apostles and deceitful workers. All of this
certainly is not without meaning. He foresees great danger. He earnestly
exhorts the Thessalonian brethren to be not soon shaken, saying: "Let no
man deceive you by any means: for that day shall not come, except there
come a falling away first, and that man of sin be revealed, the son of
perdition; who opposeth and exalteth himself above all that is called God,
or that is worshiped; so that he as God sitteth in the temple of God,
showing himself that he is God. Remember ye not, that, when I was yet with
you, I told you these things? And now ye know what withholdeth that he
might be revealed in his time. For the mystery of iniquity doth already
work: only he who now letteth will let until he be taken out of the way.
And then shall that wicked be revealed, whom the Lord shall consume with
the spirit of his mouth, and shall destroy with the brightness of his
coming: even him, whose coming is after the workings of Satan with all
power and signs and lying wonders." 2 Thes. 2:3-9.

This is indeed a wonderful and an awful prophecy. Surely a dark image or
power called a "man of sin" and "son of perdition" shall arise and eclipse
the sun (Christ) and the moon (the church) and cause the stars (the holy
ministry) to fall. "There shall come a falling away first." This has
direct reference to the corruption of God's professed people led by an
exalted, selfish, greedy and blinded ministry. "The falling away" is
translated from the Greek _apostasia_, and means a departure.
Lexicographers define the word as meaning "an abandonment of what one has
professed." In this text it means an abandonment of the true principles
and doctrines of Christianity.

That "man of sin," "son of perdition," or, as in Rotherham's translation,
"man of lawlessness," and "son of destruction," is what arose and obscured
the sunlight. This epithet is given to Judas Iscariot, the betrayer of
Christ, in John 17:12, this "man of sin" is a betrayer of Christ and his
pure doctrine. This "man of lawlessness," no doubt, has reference directly
to the pope of Rome as the prime factor in the apostasy; but in its
broadest sense it includes the whole of the beast religion, both Romanism
and Protestantism. This "man of sin" is a manism, or a power under the
government of man, and is identical with the beast power of Rev. 13. This
"son of destruction" "opposeth and exalteth himself above all that is
called God." He opposes or denies, and perverts the doctrines of God that
are not congenial to his desires. He denies in a measure the divine
authority, and forms creeds and laws for the government of God's people,
thus arrogating to himself what properly belongs to God. They take upon
themselves such titles as "Father," "Holy Father," "Vicegerent of the Son
of God," "Doctor of Divinity," "Reverend," etc. These are titles or
distinctions belonging to God only. "Call no man your Father," is the
command of Jesus; and, "Be ye not called Rabbi."

Vicegerent is one acting in the place of another. The pope's claim was
that God had ceased to reign and had delegated all power unto himself--the
power to forgive sins and to grant indulgences. An indulgence is an act of
the Roman pontiff, wherein men by making certain vows and paying certain
sums of money receive pardon of their sins. By the payment of certain
amounts they can commit most any crime and their purchased indulgence
absolves them from guilt.



The Price Of Pardon.


Below we will give an extract from page 263 of "The Master Key to Popery,"
by Anthony Gavin, formerly one of the Roman Catholic priests at Saragossa,
Spain. He says: According to a book called the "Tax of the Roman
Chancery," in which are contained the exact sums levied for pardon of each
particular sin, we find some of the fees to be thus:

Robbing a church                      $ 2.25.
Simony                                  2.25.
Perjury                                 2.00.
Forgery and lying                       2.00.
Robbery                                 3.00.
Burning a house                         2.75.
Eating meat in Lent                     2.75.
Killing a layman                        1.75.
Striking a priest                       2.75.
Procuring abortion                      1.50.
Priest to keep a concubine              2.25.
Ravishing a virgin                      2.00.
Murder of father, mother, brother,      2.50.
sister or wife
Nun for fornication in or out of        5.00.
the nunnery
Marrying on a day forbidden            10.00.
Adultery committed by a priest with    10.00.
nuns and others
Absolution of all crimes together      12.00.

Following this we will give a few of the secret instructions of the
Jesuits as revealed by Z. T. Griffin:

"A Christian (Romanist) may deliberately discard his Christian character
and act like other men in those things which are not properly Christian.
By the command of God it is lawful to murder the innocent, to rob and
commit all lewdness because he is Lord of all things, and thus to fulfil
his mandate is our duty.

"It is lawful to kill an accuser whose testimony may jeopardize our life
and honor.

"If an adulterous priest, aware of his danger, having visited an
adulteress is assailed by her husband, kills the man in his own defense,
he is not a criminal.

"<DW7> children may accuse their parents of heresy, although they know
their parents will be burned.

"A priest may kill those who hinder him from taking possession of any
ecclesiastical office.

"Servants may secretly steal from their masters as much as they judge
their labor is worth more than the wages which they receive.

"A woman may take her husband's property to supply her spiritual wants and
to act like other women.

"A witness is not bound to declare the truth before a lawful judge, if his
deposition will injure himself or his posterity, or if he be a priest; for
a priest can not be forced to testify before a secular judge.

"Priests may kill the laity to preserve their goods, etc."

Such appears extremely shocking to a man of integrity and principle. Such
laws and tolerations and the direct sale of indulgences brings a blush of
shame to a moral man, and much more to the Christian. The sale of
indulgences is not true of Romanism only. Throughout the realms of
Protestantism there is a shameful sale of these indulgences in an indirect
way. Wicked and designing men are tolerated and fellowshiped by the sect
ministry because of their liberality to the church. It is true it matters
not if a man does occasionally get drunk, or if he does defraud his
neighbor, or commit adultery, abuse his wife, attend theaters, and such
like sins, if he is a liberal contributor to their treasury, he is smiled
at, welcomed and encouraged to be faithful.

While in the papacy we find such titles as "Holy Father," etc., in
Protestantism we find the "D. D." and "LL. D." and "Reverend." They who
assume such honorary titles set themselves up to be equal with God. The
word "reverend" is from the Hebrew "_yare_," and means "to be feared." So
man is thus setting himself up as one to be feared, when the Word of the
Lord tells us to "fear not man, but fear God." "Holy and reverend is his
name." God alone is to be revered, and for man to prefix such a title to
his name is to sit as God the temple of God.

Popes and bishops are found in the councils and conferences framing laws
and passing resolutions for the government of their membership and for the
qualifications of a minister, like as if God had ceased to reign and there
was no Bible and they alone were invested with power to govern and control
the kingdom of heaven. The qualifications of a minister in some of the
popular denominations of to-day are a certain number of years in school
and a certain number of histories and commentaries mastered. The
qualifications as given by Paul are almost wholly ignored. The profession
of the ministry in the sect world has been dragged down to a level with
the professions of the world. A young man decides to be a physician. He
goes to school and learns his profession. He receives his diploma, comes
out and practises what he was taught at school, and makes his living
thereby. Another young man decides to be a lawyer. He studies for that
profession, is admitted to the bar, practises, and makes his living
thereby. Another young man decides to be a preacher. He goes to school and
learns his profession. He is licensed, comes out and preaches, and makes
his living thereby.

"For the mystery of iniquity doth already work." This is the spirit of
antichrist, of which John says, "even now already is it in the world."
This antichrist, apostate spirit is a mystery. It contains a hidden
mysterious power that has blinded and deceived millions of souls. Even in
Paul's time it began its hidden mysterious working. The Roman Catholic
sect arose and met this description of the "man of sin" as given by Paul.
The Waldenses in the thirteenth century looked upon the church at Rome as
the "whore of Babylon," and the "man of sin." Those blinded by the
mysterious, delusive spirit of iniquity considered such language against
the "holy church" as blaspheming against God. Protestantism to-day with
its great bishops and reverends and D. D.'s and creeds and systems, forms
and ceremonies, almost as perfectly meets the description of the "man of
sin" as does the Roman hierarchy. The same hidden mysterious delusive
spirit has so intoxicated its subjects that they consider such speech as
blasphemy.

This "man of sin" is described as coming with signs and lying wonders. The
lying wonders of this dark reign of the "son of perdition" are almost
innumerable. It is said that a milkwhite dove descended from heaven with a
phial of oil at the baptism of Cloris.

A Sicilian hermit had a revelation from heaven in which was revealed that
the prayers of the monks of Clugny would be effectual for the deliverance
of the departed spirits from the expiatory flames of a middle
state.--_Mosheim's Church History_.

A woman named Julian pretended she had a revelation from God in which it
was disclosed to her to be the will of God that a peculiar festival should
be held annually in honor of the real presence of Christ in the holy
sacrament. She said that as often as she addressed herself to God or to
the saints in prayer she saw a full moon with a small defect, and the
spirit informed her that this defect was the want of this annual festival.
This festival was established by Clement V in 1311 A.D.

The fables of the removal of the chapel of Loretto, the wandering Jew, the
visions of Stockius and Sims, and St. Anthony's obliging an ass to adore
the sacrament as related by Mosheim, are astonishing lying wonders and
ridiculous inventions. The Protestant daughters of mystic Babylon are not
free from lying wonders to this present day. The book of Mormon contains
fabulous stories; the spiritualists' work is freighted with many satanic
wonders, and frequently we hear of visions and revelations that when tried
by the immutable Word of God are proven to be lying wonders. Our God is
able to perform wonders, and of a truth, wonderful are his doings at this
present time, but all that he does is in decency and in order, and
contains nothing of the fabulous.

Paul says, "Now the Spirit speaketh expressly, that in the latter times
some shall depart from the faith, giving heed to seducing spirits, and
doctrines of devils; speaking lies in hypocrisy; having their conscience
seared with a hot iron; forbidding to marry, and commanding to abstain
from meats." 1 Tim. 4:1-3. You will only have to read the history of the
Roman Catholic sect, of its fabulous inventions, of its awful tyranny, its
superstitions, its rites, and ceremonies, to find the fulfilment of this
prophecy. It is extremely astonishing that men of intelligence would be
the supporters of such a dark institution. It only shows the seductive
power of demon spirits. The doctrines of devils that have been originated
both in Romanism and Protestantism are almost without number, some of
which we will speak of in our next chapter. The hypocritical lies that
have been invented and the persecutions and contentions and quarrelings
and fightings against one another can only be carried on by men whose
conscience is seared by a hot iron. The Catholics abstain from eating meat
on certain days and at certain times. A certain law sect, called the
Seventh Day Adventist, teaches abstinence from pork. The <DW7>s forbid
the marriage of the clergy. Neither is this unscriptural prohibition
confined to the papacy alone, but some of her harlot daughters have
patterned after her, and even gone beyond her in this respect.

In the time of this apostasy it is said by the apostle that "they will not
endure sound doctrine; but after their own lusts shall they heap to
themselves teachers, having itching ears; and they shall turn away their
ears from the truth, and shall be turned unto fables." 2 Tim. 4:3, 4.
Where shall we look for a fulfilment of this prophecy? Who does not know
that we have now come to that time? The sound doctrine which if obeyed
will make men a light in the world is not endorsed in the circle of the
papacy, neither in the Protestant denominations. To-day the generality of
mankind, even in professed Christianity, do not care to hear the practical
truths of the gospel as we have recorded in part first of this work.

Theories and speculative opinions have taken the place of sound doctrine
in the Protestant pulpit of this present day. The congregations in general
have become so proud and vain in their imaginations, and so spoiled
through philosophy, that they heap to themselves teachers having the
wildest speculative opinions. Their itching ears have an insatiable desire
for fine essays, amusing stories, and historic tales. The proud, arrogant
pulpit orator of this present day makes it a study how best to calm the
fears, gild the sins, and strew with flowers the iniquitous path of his
passionate congregation.

Protestantism presents a most deplorable picture to those who have escaped
her ruinous walls. Many a bishop and lord is bewailing his sad spiritless,
powerless state, and crying, "Whither are we drifting?" Where will you
have to go to-day but to Protestantism to find a fulfilment of Paul's
prophecy in 2 Tim. 3:1-5? "This know also, that in the last days perilous
times shall come. For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
without natural affection, truce-breakers, false accusers, incontinent,
fierce, despisers of those that are good, traitors, heady, high-minded,
lovers of pleasure more than lovers of God; having a form of godliness,
but denying the power thereof: from such turn away."

Paul here speaks of a religious people. They have "a form of godliness."
While the "last days" and "last time" often include the whole of this
gospel day, yet this prophecy particularly relates to the nearing of the
end of time. Jesus says, "As the days of Noe were, so shall also the
coming of the Son of man be. For as in the days that were before the flood
they were eating and drinking, marrying and giving in marriage, until the
day that Noe entered into the ark." Mat. 24:37, 38. Let us considerately
review this prophecy.

"Lovers of their own selves." Such a disposition of heart will manifest
itself. Such people have more concern for their own welfare than for their
neighbor's. They will look out for their own best interest. In the
ministry it would be manifested in seeking places of ease, luxury, honor,
and wealth.

"Covetous." A desire for worldly gain, loving money. By their conversation
and general manner they manifest a strong desire for wealth, resorting to
festivals and fairs to gain money.

"Boasters." Placing a high estimate on their own personal worth and
accomplishments. As a man recently remarked of a stained window in a
meeting-house: "See that window! Is not that fine? That cost one hundred
dollars. That is my window, I put that in. These others only cost
seventy-five dollars. See, here are my initials."

"Proud." Studying to make a fine appearance, striving to excel in pulpit
oratory, advertising the work they have done--so many have been converted
through my labors, etc. All these works are indications of a proud heart.

"Blasphemers." To speak lightly of sacred things, to ridicule any portion
of God's Word. Many professors of Christianity of to-day when asked if
they believe in the ordinance of feet-washing will make some such answer
as, "If your feet are dirty, you ought to wash them." The doctrines of
holiness and divine healing are often impiously spoken of. Jesus Christ is
sometimes charged with being a freemason, and recently a man said that the
Savior went to school and studied for the ministry.

"Disobedient to parents." Is there not many a young lady and young man in
apostate Protestantism, trampling under their feet the commands and wishes
of their parents? The "old man," or the "old woman" (as they often speak
of their parents), they say, "is not going to rule me."

"Unthankful." Murmuring when reverses come; complaining if their financial
undertakings are unsuccessful; dissatisfied and discontented. These are
evidences of an unthankful and ungrateful heart.

"Unholy." Those who dispute the doctrine of holiness, of purity or sinless
perfection. They confess that they commit sin, and their life bears
evidence that their confession is true. Or should they profess holiness
and yet not live a true holy life they are classed with the great dark
apostasy.

"Without natural affection." Many times the love of self, the love of
pleasure, the love of the world, and sin in general destroys the natural
affection. Mothers in their heart regret their children were born, because
it prevents their entering society as they would like. They bewail the
state of pregnancy for the same reason, and resort to murderous means for
the privilege of enjoying more of the pleasures of sin and the world.
Children also often betray a great lack of natural affection by their
treatment of parents and one another.

"Truce-breakers." Having but little regard for a promise or obligation;
violating obligations and promises to God and to man.

"False accusers." Slandering those who do live and obey the whole Word of
God.

"Incontinent." Those who are living in the lust of the flesh; controlled
by a depraved appetite.

"Fierce." Getting angry and becoming quarrelsome; all that is the opposite
of gentleness and kindness.

"Despisers of those that are good." Because a man lives a good, pure,
consistent Christian life it puts a rebuke upon the hypocrite, and for
this reason he despises the good man.

"Traitors." Actually denying and renouncing portions of the Holy Bible,
which they profess to believe. They are traitors to God and to
Christianity.

"Heady." They are unteachable. No matter what the Bible says, they know
they are all right if they do indulge in things that are wrong.

"High-minded." So lifted up in themselves that the humble doctrines of the
Savior are beneath their observance. These humble truths of the Bible are
considered as nonessentials by the heady and high-minded.

"Lovers of pleasure more than lovers of God." Take more real comfort and
delight in the party or festival than they do in worship. A sermon of
thirty minutes is about as long as they can endure. Reading the Bible is
an unpleasant task, therefore the good old book lies unused; but they can
spend hours in the place of revelry.

Where do we have to look for such doings and characters as we have
described? They abound in great numbers in the various denominations of
to-day. Adam Clarke in his commentary in speaking of this prophecy, says:
"This description the <DW7>s apply to the Protestants. The Protestants in
their turn apply it to the <DW7>s. There have been both teachers and
people in every age of the church and world to whom these words may be
most legitimately applied. Both Catholics and Protestants have been lovers
of their own selves," etc., "having a form of godliness, but denying the
power thereof." How often the sectish lords lament the deadness of their
congregations, and also grow weary of their own spiritless, formal prayers
and sermons.

Bishop Weaver of the United Brethren denomination uses the following
language, as quoted by a holiness periodical:

"_Power Versus Form._

"The pulpit ought to be a center of power. But is it? God said to Jonah,
'Preach the preaching I bid thee.' Jesus said, 'Preach the gospel.' Paul
said, 'Preach the Word.' Again he said, 'We preach Christ.' Philip
'preached Jesus.' All this means the selfsame thing. Christ is the soul of
the gospel as well as the substance of all doctrine. Much of the
preaching, reading or talking--whatever you please to call it--is Christless
and powerless. Of course, this is a refined age, and the people are away
up, but the devil can appear as refined as a saint. Nothing suits him
better than to get the preacher away from the gospel on to some fine topic
and then get some one to tell him (the preacher) that he made a fine
effort. The pulpit should proclaim the great, fundamental doctrines of the
Bible. But does it? The people are often treated to a well-written essay
or dissertation on some abstract question that does not contain an ounce
of pure gospel. There is neither lightning nor thunder in it. One reason
why Paul was not ashamed of the gospel of Christ was because it was the
power of God unto salvation. But it was no more the power of God unto
salvation then than it is now. It is the same eternal truth, yesterday,
to-day, and forever.

"In Hosea we read, 'Like people, like priest.' In Isaiah we read, 'As with
the people, so with the priest.' There is a great deal of harmony between
the pulpit and the pew. Everything goes along in an orderly manner. All
services must be short or the people can not stand them--short prayers,
short sermons, short everything. Oftentimes the service is gone through
with, and nothing in it but an out-and-out performance; no life, no
spirit, no power. Protestants often speak disparagingly of the ritualistic
services gone through with by the Roman Catholic church, but if you come
right down to it you will find about as much spirit and power in the one
as the other. The result is that scores and hundreds of men, and women,
and children are being gathered into the Protestant church who have not an
ounce of Christian experience. If reformation was necessary in the times
of Luther and Wesley in Europe, and Otterbein and Asbury in America, it is
scarcely less necessary now. But some one may say this is putting it too
strong. What are the facts? Is it not a fact that the church is drifting
away from the more spiritual to the social and intellectual? If the
religion of Jesus Christ is what the Bible represents it to be, then the
church in general is far below the standard. Where is the spiritual power
that was breathed into the apostolic church? Peter's sermon on the day of
Pentecost was not what the people of to-day would call brilliant, but the
people were pricked, not in the head, but in the heart.

"What did it? Two things. First, he preached the gospel straight. Second,
the Holy Spirit quickened the Word spoken and made it powerful. What would
the people do if there should be such an uproar in some of our
congregations to-day? It would scare some of them half to death, and many
would run for dear life. But we have the same gospel Peter had, and the
same Holy Spirit to accompany the Word. What is the matter? The people do
not want it that way, neither does the devil. Thousands of church people
instead of praying for the baptism of the Holy Spirit, are asking such
questions as these: Is it wrong for a Christian to dance? to go to the
theater? to visit places of amusement? to play progressive euchre? etc.
Why don't they ask such questions as these: Is it wrong to pray? to go to
church? to take the sacrament? etc. The fact is, a man or woman filled
with the Spirit of Christ knows without asking any questions whether a
thing is right or wrong.

"But some may say that the writer is getting old and feeble, and has
fallen far behind in the race, all of which is readily granted; but the
fact remains that we have the same gospel, which is as changeless as the
throne of God. If in the days of the Son of man and his inspired apostles
it was necessary that a man should be 'born again,' 'born of the Spirit,'
'made a new creature,' and be 'cleansed from all sin,' it is necessary
now. If there ever was a time when men were born into the kingdom of grace
by the power of the Holy Ghost, it remains the same to-day. What under the
heavens is the use for preachers and people to go whining around, and
winking at this and that when they know it is out of harmony with the
plain teaching of God's Word? It is all well enough to be nice and orderly
in the house of God, but there is no substitute for the power of the Holy
Spirit. Jesus Christ is the advocate between God and man, and the Holy
Spirit is the executive officer in the holy trinity. If the church with
its splendid machinery were endued with power as it might and ought to be,
there is no telling what might be done in the next ten years. But what
good is all this machinery, with no power to run it? What good is an
engine without steam? I saw Engine 999. It was beautiful to look at.
Everything was as near perfect as it could well be. But it was standing
stock-still. Why? There was no steam; no power to move a wheel. That
represents a good many congregations. The machinery is there, but no power
to run it. In Ezekiel's vision he saw a marvelous vehicle, which moved
with great rapidity. But it did not move itself. The spirit of the living
creature was in the wheels; but for that it would not have moved at all.
So it is with the church. If the Spirit of the living God is not in it, it
will not and can not move forward. Oh, this spiritless, powerless
performance called worship. How it detracts from the usefulness of the
church!"

Such a description as given by Paul in the above prophecy, and by this
bishop, is true of sect Babylon of to-day. Such graceless, spiritless,
Christless institutions are dark enough to obscure the beautiful light of
the gospel.

The _Christian Advocate_, the organ of Methodism, a few years ago said:
"We are approaching a crisis in church life. Gradually, but surely,
disregard for the Bible, for the Sabbath, for the church, and for God, is
taking possession of Christians. Teachers whose reputation for scholarship
gives them wide influence, give it as their opinion that the Bible is not
inspired at all, except as other great books are inspired. This poison has
penetrated all our churches. The virus of skepticism has entered the
pulpits in our own denomination."

Who can take issue with this editor? We very heartily agree with him. If
any one is disposed to doubt that the virus of skepticism has entered the
Methodist pulpits, he will only have to read the account of the meeting of
four hundred of the leading ministers of New York and vicinity, including
Bishop Edward G. Andrews. Below we give an account of the meeting as
published in the _Atlanta Journal_.

_Methodist Ministers Question The Bible._

At a meeting of Methodist ministers last Monday morning in New York City,
the validity of many of the stories of the Bible was questioned. Rev. S. P
Cadman urged at that meeting that the Bible could not be accepted as the
sole rule of faith any longer. He pointed out alleged discrepancies in it,
and said people could find truth only at its fountain head, Christ. The
other ministers applauded him.

"That the inerrancy and infallibility of the Bible are no longer possible
of belief among reasonable men."

This proposition, the acceptance of which will tear away the fundamental
pillar of Methodist theology, was urged in all force, sincerity, and
enthusiasm by the Rev. Cadman, pastor of the Metropolitan Temple, before
the regular weekly meeting of the Methodist ministers of New York.

Four hundred of the leading ministers of New York and its vicinity,
including Bishop Edward G. Andrews, were present when Mr. Cadman's paper
was read. He was applauded when he arose to read it, and applauded again
when he got through.

Mr. Cadman's paper was one of a series on Bible criticism. A paper taking
practically the same ground was read before the ministers on the Monday
evening before last, another paper on the subject will be read next
Monday.

This bold portentous utterance, involving the most radical departure from
accepted tenets of the Methodist church since its very foundation, was
made before the most representative body of Methodist clergy in America.
It included the vast majority of the preachers of Greater New York. It is
the first announcement of an impending controversy, which may shake the
Methodist church to its very foundation stones.

The acceptance of Dr. Cadman's proposition, heard with respect and
applause by the New York ministers, is comparable to the adoption of a new
constitution for the United States. It places the Bible on the basis of
historical works on other than divine subjects; it rejects the
authenticity of all parts of Holy Scripture which are repugnant to human
reason.

Some of the details of the Bible that these ministers find fault with are:

That the earth was created in six days.

That Methuselah died at the age of 969 years.

That a whale swallowed Jonah, in whose belly he lay three days.

That the Red Sea was divided in order to permit the passage of the
children of Israel out of Egypt.

That a snake tempted Eve in the Garden of Eden.

That Joshua commanded the sun to stand still, and that it obeyed him.

The tower of Babel narrative.

The turning of Lot's wife into a pillar of salt.

The story of Noah, the flood, and the ark.

That God spoke to Moses out of a burning bush.

That Aaron turned his rod into a serpent.

That Moses tapped a rock, and that water gushed forth.

That Moses drew forth his hand and that it was "leprous, white as snow."

That Elijah was translated to heaven in a chariot of fire.

That Elisha threw the mantle of Elijah across the Jordan, causing it to
dry up and allow him passage.

That the earth opened and swallowed Achan and his companions.

That Shadrach, Meshach, and Abednego walked in a fiery furnace unharmed.

That Daniel stayed unhurt in the lions' den.

Wm. S. Breakey, of New York, in a letter to the editor of the _Revivalist_
spoke concerning the above meeting and Methodism as follows: "I enclose a
clipping from the _New York Herald_ of recent date. It needs no comment,
and explains the lack of spiritual power in the M. E. church of to-day.
The attitude of the listening ministers and bishop, and their approval (of
a majority at least) of the sentiments expressed by the speaker and
indicated by the applause shows the extent to which this so-called liberal
element has permeated the M. E. church. This man is the leader of the
so-called forward movement of the M. E. church in New York City, a
movement consisting of short popular sermons, pleasant hours, Sunday
evening concerts, lectures, united choir, and the innumerable fandangoes
to entertain the people and keep the church crowded.

This is the Methodism of to-day in a leading metropolis of the country. It
makes my soul--and, I believe, the soul of every one jealous for the glory
of God and the honor of the Holy Spirit and the eternal welfare of human
souls being led into the ditch of eternal night by these blind,
reason-exalting leaders--cry out, 'How long, O Lord, how long,' must the
followers of the life of Jesus Christ endure these things and by their
silence be charged (by implication) with endorsing the present condition
of things and methods of church work?"

We are often told by those who know no better, that this world is becoming
more Christianized. The Bible says, "But evil men and seducers shall wax
worse and worse, deceiving, and being deceived." 2 Tim. 3:13. People are
more advanced in invention and education than in former years, we frankly
admit. There are not the inhuman wars and barbarous massacres and bloody
persecutions that once were, and by hasty external view of political
governments and educational interest one may conclude that the world is
growing better. But where matters are growing worse and things becoming
more deceivable is to be found in "mystery Babylon the great" and her
harlot daughters; namely, Catholicism and the Protestant sects. They are
becoming more worldly and covetous, more proud and popularity-loving. They
are denying much of the Bible, turning their meeting-houses into concert
halls and opera-houses. In a village where we resided until recently the
Methodist meeting-house was called by the community in general the
Methodist theater.

The paper by Mr. Cadman as quoted above is a specimen of how they deny the
Bible. They almost unanimously deny the unity of the Bible, divine
healing, holiness and some of the ordinances. But in the decade to come
you will see much more astonishing things. The sectarian world is now just
setting sail upon such a sea of revelry, banqueting, money getting,
lewdness, and idolatry, as we have not seen before. Her awful sins will
reach unto heaven, yea, for some years past have been crying out against
her, but each year growing worse. Where is the aged man or woman but who
remembers the day when Methodists had a plain, unassuming, consecrated
ministry? The laity went plainly and modestly dressed. They had real Holy
Ghost revivals, but those days are gone. To-day she is intoxicated with
the spirit of worldliness. Every effort is being put forth, every nerve
strained, the power and energy of intellect used to dazzle the world by
oratory, and pompous show. O God, as we behold the awful sins of
sectarianism we feel in our soul like Jeremiah when he wrote his
Lamentation.

"Mine eyes do fail with tears, my bowels are troubled, ... because the
children and the sucklings swoon in the streets of the city." "How is the
gold become dim! how is the fine gold changed! the stones of the sanctuary
are poured out in the top of every street." "The kings of the earth, and
all the inhabitants of the world, would not have believed that the
adversary and the enemy should have entered into the gates of Jerusalem.
For the sins of her prophets, and the iniquities of her priests, that have
shed the blood of the just in the midst of her, they have wandered as
blind men in the streets, they have polluted themselves with blood, so
that men could not touch their garments." "God will visit thine iniquity,
he will discover thy sins."

The sins of Protestantism are sufficient cause to wring tears and prayers
and fastings from every Christian heart. Who will not consecrate his time,
talent, and means for the deliverance of God's beloved from their
captivity?



The Prophecies Of Peter.


"But there were false prophets also among the people, even as there shall
be false teachers among you, who privily shall bring in damnable heresies,
even denying the Lord that bought them, and bring upon themselves swift
destruction. And many shall follow their pernicious ways; by reason of
whom the way of truth shall be evil spoken of. And through covetousness
shall they with feigned words make merchandise of you: whose judgment now
of a long time lingereth not, and their damnation slumbereth not." 2 Pet.
2:1-3.

Here the inspired apostle foretells the coming of false teachers, who
shall bring in damnable heresies. Heresy is translated from the Greek word
_hairesis_. The word "sect" is translated from the same Greek word. The
word "damnable" is from the Greek _apoleia_, and means destruction. So the
rendering of Rotherham, "parties of destruction," and of the German,
"destructive sects," corresponds with the original. Protestant teachers
will readily tell you that these "false teachers" and "destructive sects"
refer to the heresies that sprang up in the first few centuries of this
Christian era. We admit that sects and parties arose in those primitive
days. We see something of this spirit in 1 Cor. 3:1-5.

But are sects damnable in one age of the world and commendable in another?
We conclude that if partyism, sectarianism, schisms, divisions, and
heresies were destructive and brought destruction upon their adherents in
the first centuries, it will do likewise in the last centuries. Paul says,
"I beseech you, brethren, by the name of our Lord Jesus Christ, that you
all speak the same thing, and that there be no divisions [schisms, margin]
among you; but that ye be perfectly joined together in the same mind and
in the same judgment." 1 Cor. 1:10.

Many shall follow in the pernicious ways of these heresies. Is not this
true at this present time? By them the way of truth shall be evil spoken
of. There is scarcely a sectarian in the universe but will speak evil of
some portion of the truth. These false teachers shall with feigned words
make merchandise of their followers, because of their covetousness. This
is really more true of present day sectarian preachers than it was of the
false teachers in the first centuries. Does not the ministry of the
present day resort to the telling of amusing stories, and touching
incidents, and fabulous tales to amuse and allure the people, and are they
not making merchandise of them? Are they not receiving large salaries? And
no matter how poor you may be you must pay your preacher or else you have
no hearty welcome to membership. The preacher can sit in his easy chair
with folded arms while you labor and strive for his support. He can spend
his evenings in luxury and pleasure while you are tossing upon your bed
thinking and planning how to clothe and feed your little ones and get
money to pay your church dues; for you know full well if you do not pay
you will be snubbed and rejected and finally cut off and made believe, if
possible, that you are on your way to hell.

The remainder of this chapter, beginning with the twelfth verse is a vivid
description of the hireling ministry of these days. For the benefit of the
reader we will quote and number each verse and give brief comment. 12.
"But these as natural brute beasts made to be taken and destroyed, speak
evil of the things they understand not, and shall utterly perish in their
own corruption."

They are not governed by the Bible, but as "brute beasts" follow their
covetous ways, speaking evil of the holy commandments of God, which they
do not understand. They are the "blind leaders of the blind."

13. "And shall receive the reward of unrighteousness, as they that count
it pleasure to riot in the daytime. Spots they are and blemishes, sporting
themselves with their own deceivings while they feast with you."

The excursions of sightseeing and pleasure, the picnics and parties they
count great pleasure. Characters that engage in such revelry and
worldliness are spots and blemishes to Christianity. We are commanded to
keep ourselves unspotted from the world. "Sporting themselves with their
own deceivings while they feast with you." They will teach their young
members that it is no harm to go to the party, to attend the shows and
fairs, the suppers and entertainments, to play cards for amusement, and
many like things; and with their own deceivings they will feast with them
in such sports.

14. "Having eyes full of adultery, and that can not cease from sin;
beguiling unstable souls: a heart they have exercised with covetous
practises; cursed children."

Their hearts are inclined to evil ways and filled with fleshly desires;
loving the things of the world and often confessing, "We can not live in
this world without committing sin." By their evil example and false
teachings they are beguiling many unstable souls. Their covetous heart is
scarcely ever satisfied.

The prophet Isaiah speaks of these prophets saying, "They are all
ignorant, they are all dumb dogs, they can not bark; sleeping, lying down,
loving to slumber. Yea, they are greedy dogs which can never have enough."
Isa. 56:10, 11. This is a lazy, ease-loving greedy ministry. If they are
getting $500.00 a year they will want $600.00. If they are receiving
$1,000.00 they will want $1,200.00, and go wherever they can get the most.
"Cursed children."

15. "Which have forsaken the right way, and are gone astray, following the
way of Balaam the son of Bosor, who loved the wages of unrighteousness."

These false teachers have known a better way. The Lord showed Balaam the
right way, but he was seduced by the reward offered by Balak. So with
these teachers; they once knew a more righteous way, but have turned aside
for the wages of unrighteousness.

16. "But was rebuked for his iniquity: the dumb ass speaking with man's
voice forbad the madness of the prophet." As Balaam was rebuked by the
dumb ass, so these false teachers in their madness for worldly honor, gain
and wisdom are rebuked by the humble ignorant Christians, whom they
consider as dumb ignorant creatures.

17. "These are wells without water, clouds that are carried with a
tempest; to whom the mist of darkness is reserved forever."

Salvation is often spoken of as the "water of life." These false teachers
are wells without water. Their preaching does not feed and water their
flock. Their empty forms and stale essays contain no spiritual food. For
this reason there is a famine throughout Babylon. "Behold, the days come,
saith the Lord God, that I will send a famine in the land, not a famine of
bread, nor a thirst for water, but of hearing the words of the Lord." Amos
8:11. From the pulpit we hear lectures, stories, and history, and not the
pure gospel; this is the cause of this famine. "Clouds they are carried
with a tempest." When there is some appearance of rain or water from these
teachers, and you have hopes of hearing some of the Word of God, behold
some false wind of doctrine for personal advantage carries away every sign
of rain.

18. "For when they speak great swelling words of vanity, they allure
through the lust of the flesh, through much wantonness, those that were
clean escaped from them who live in error."

They preach in sublime style, and speak great words of vanity, almost
incomprehensible to common people, and by touching incidents and
sympathetic stories they allure, and those who were really converted are
often led into error and formalism by these vain teachers.

19. "While they promise them liberty, they themselves are the servants of
corruption."

From the pulpit they speak in elegant, flowery language of Jesus and
heaven, and give great promises of blessings to their hearers, while they
themselves are walking in sin and under bondage to the flesh.

It is not difficult for all who are not entombed in the mystic fogs of
Babylon delusion to locate the fulfilment of this prophecy. Were Peter
living today and should look over the Catholic and Protestant ministry he
could not pen a better description of them than he has here done.



The Prophecy Of Jude.


"Likewise also these filthy dreamers defile the flesh, despise dominion,
and speak evil of dignities." Ver. 8.

"But these speak evil of those things which they know not: but what they
know naturally, as brute beasts, in those things they corrupt themselves.
Woe unto them! for they have gone in the way of Cain, and ran greedily
after the error of Balaam for reward, and perished in the gainsaying of
Core. These are spots in your feasts of charity, when they feast with you,
feeding themselves without fear: clouds they are without water, carried
about of winds; trees whose fruit withereth, without fruit, twice dead,
plucked up by the roots; raging waves of the sea, foaming out their own
shame; wandering stars, to whom is reserved the blackness of darkness
forever." Ver. 10-13.

"These are murmurers, complainers, walking after their own lust; and their
mouth speaketh great swelling words, having men's persons in admiration
because of advantage." Ver. 16.

We believe that comment here is unnecessary since commenting on Peter's
prophecy. In verses seventeen and eighteen Jude tells us these are the
mockers of Christianity that should come in the last time, who should walk
after their own ungodly lust. Jude foresees the great dark beastly manism
that was to darken the earth in the clear day, the same as was seen by the
Savior, Paul, and Peter.

When quoting the twelfth verse the Spirit of the Lord referred us to the
wonderful prophecy of Ezekiel: "Son of man, prophesy against the shepherds
of Israel, prophesy, and say unto them, Thus saith the Lord God unto the
shepherds; Woe be to the shepherds of Israel that do feed themselves!
should not the shepherds feed the flock? Ye eat the fat, and ye clothe you
with the wool, ye kill them that are fed; but ye feed not the flock. The
diseased have ye not strengthened, neither have ye healed that which was
sick, neither have ye bound up that which was broken, neither have ye
brought again that which was driven away, neither have ye sought that
which was lost; but with force and with cruelty have ye ruled them." Ezek.
34:2-4.

These shepherds feed and clothe themselves. They are more concerned for
their own personal gain than for the souls of the people. If they do not
receive an ample salary they will leave the souls to perish. They are
unlike Paul, who labored with his own hands for his support while he fed
starving souls upon the words of life. He was a light in the world, and
the covetous, greedy shepherds are creators of darkness. These prophecies
are all true of the present day sectarian ministry. They are the hireling
shepherds that flee when they see the wolf coming. When poverty comes,
they flee to a place where they are better supported. The prophecies
concerning the apostasy are more particularly against the ministry than
the laity, because the ministers are the leaders, leading their followers
on in darkness.



The Revelation Of John.


The prophecies of the book of Revelation have long been a mystery to the
people. Occasionally some honest soul, laboring under the confusing mists
of sectish night, has attempted to reveal the secret things of this book.
His interpretations were so obscure and erroneous that he has only added
confusion to confusion and mystery to mystery. However in the past few
years as we are nearing the "time of the end," God by his Spirit has made
clear these prophecies unto his humble, devoted people. Trusting in God to
give the proper interpretation by his Spirit we will ask the reader to
consider with us some of the prophecies of this book.

_Chapter 13._

Ver. 1. "And I stood upon the sand of the sea, and saw a beast rise up out
of the sea, having seven heads and ten horns, and upon his horns ten
crowns, and upon his heads the name of blasphemy."

"Beast" means a fleshly, human, or mannish power. "Sea" is often used to
represent trouble, upheaval, and commotions. History abounds with accounts
of the upheavals in the ecclesiastical heavens between bishops in the
third century. Out of these contentions and strivings and confusions arose
in the year 325 A.D., a beastly or mannish form of ecclesiastical
government; namely, the Roman Catholic church.

The "seven heads" have by some writers been interpreted to be the seven
mountains on which the city of Rome is situated. For proof of this
interpretation they quote Rev. 17:9. How that inanimate, literal mountains
can represent heads, since the head contains the power of intellect and
authority, lies beyond our comprehension.

That the ten horns are the ten kingdoms spoken of by Daniel (chap. 7, ver.
24) is, we consider, unquestionable. Now it may be a little obscure why
the Revelator will make use of ten stately kingdoms to represent the ten
horns of an ecclesiastical government. It is because this ecclesiastical
government is human the same as a state government; and because the
beastly Romish church was supported, and became what they were pleased to
call both church and state.

The seven heads are seven supreme forms of government. These seven heads
are seven mountains (not literal) and the seven mountains are seven kings.
Rev. 17:9, 10. History tells us there were seven distinct forms of
government in the Roman empire. The first, a royal or kingly government,
continued about 428 years. The second was republic in form under the
administration of dictators. This form of government continued eighty and
eight years. The third form of government was under the absolute control
of ten magistrates called decemvirs, and are also called praetors. The
duration of this form of government exceeded three hundred years. In the
year 336 B.C., the third form of government came to an end by the Latins
being conquered by the Romans, and the consulate government succeeded,
which continued until about the year 50 B.C. The fifth form of government
was under the control of three men, and therefore called a triumvirate.
The triumvirate form of government came to an end before John's vision of
these heads. These are the five "fallen ones." Rev. 17:10. The power that
then was, which was the sixth head of the beast, was the imperial power of
the Caesars, which continued more than four hundred years. The seventh
power was the patriciate, which continued about fifty years.

These are the seven heads and ten horns--the seven forms of government, and
the ten kingdoms out of which grew the eleventh horn which Daniel saw, or
the beast which John saw. Thus we have the beast with its seven heads and
ten horns.

Ver. 2. "And the beast which I saw was like unto a leopard, and his feet
were as the feet of a bear, and his mouth as the mouth of a lion: and the
dragon gave him his power, and his seat, and great authority."

Sins and worldliness are termed spots by the Bible. The leopard is a
spotted beast, so no other animal could better represent the Romish sect
with its dark spots of sin and crime. The bear makes use of the foot to
deal the deadly blow upon an enemy. The papacy with its tyrannical feet
has trodden down all that would dare rise against it. Great thunderings
and loud roarings proceed out of the mouth of the lion in his strength and
glory. So this beast fitly represents the Catholic church in her boasted
strength, power, and authority.

The dragon that gave this ecclesiastical beast its authority and seat was
the Roman state. In connection with this we will consider the first three
verses of the twelfth chapter of Revelation. "And there appeared a great
wonder in heaven; a woman clothed with the sun, and the moon under her
feet, and upon her head a crown of twelve stars." Ver. 1. The woman is the
church. By believing or standing upon the Word a soul is brought into the
church by the Spirit. Thus the church stands upon the moon (the Word of
God), clothed by the sun (the Spirit). This is no disagreement with a
former use we have made of the sun and moon as symbols. An object may be
used to symbolize different things in different prophecies.

"And there appeared another wonder in heaven; and behold a great red
dragon, having seven heads and ten horns." Ver. 3. This dragon is the same
as the dragon that gave power to the beast of Rev. 13:2; namely, the Roman
state. The Roman empire, pagan as it was, endeavored to devour the church
as is said of the dragon in Rev. 12:4.

We will now return to Rev. 13:3: "And I saw one of his heads as it were
wounded to death; and his deadly wound was healed: and all the world
wondered after the beast."

As we have before observed, the seven original heads were the seven
principalities, or forms of government, which gave rise to the Roman
empire. A head or an ecclesiastical form of government in Romanism
received a wound. The world wondered after the beast. This beast
religion--manism--the Catholic sect, was now looked upon as the church. It
was considered the only way to heaven. There was no salvation outside her
walls. The true church was hidden. The sun, moon and stars were eclipsed.
Christ had given his authority over to the pope, so it was believed, and
the Romish sect stepped into the place of the true church. Christ and his
church--the lights of the world--were no longer seen. The pope and his
church stood up in their sins and abominations, and the world looked upon
them as the church. This is certainly sufficient cause for darkness at the
noonday.

Ver. 4. "And they worshiped the dragon which gave power unto the beast:
and they worshiped the beast, saying, Who is like unto the beast? Who is
able to make war with him?"

The people worshiped not only the church of Rome, but both church and
state; for they were now consolidated. So the people worshiped the dragon
and the beast, and boasted of their greatness.

Ver. 5. "And there was given unto him a mouth speaking great things and
blasphemies; and power was given unto him to continue forty and two
months."

From this text there opens a wide field before us, which we will enter for
a while, and then return again to the further consideration of this
chapter.

The pope's claims of power to forgive sins, to be infallible, to be the
vicegerent of the Son of God, to have power to deliver from purgatory, and
a number of other shameful pretensions, are certainly shocking
blasphemies. Power was given him forty and two months.

In Rev. 12:6, the woman (the church) is described as fleeing into the
wilderness prepared for her of God, there to be fed a thousand two hundred
and three score days. Here we learn that the woman fled from before the
dragon and was protected of God (or fed) from the dragon's power for a
thousand two hundred and three score days. This is virtually the same
power; namely, the Romish state and church, that continued forty and two
months as spoken of above.

In Rev. 11:3 we have another allusion made to the church of God at this
period. "And I will give power unto my two witnesses, and they shall
prophesy a thousand two hundred and three score days, clothed in
sackcloth." A day in Scripture is used in different texts to represent
different lengths of time. In some texts quoted in the introduction of
this work a day is used to represent the whole of the Christian
dispensation. Again it is said that "one day is with the Lord as a
thousand years, and a thousand years as one day." In Rev. 11:11, a day is
used to represent one hundred years; and in Ezek. 4:6, we learn that a day
is often used to represent one year. A day in Rev. 11:3 and 12:6 signifies
one year. Forty and two months (as mentioned in Rev. 13:5) are equal to
1260 days, allowing 30 days to the month. Here also a day signifies a
year. Thus the beast supported by the dragon had power 1260 years. While
this beast was in authority the woman was in obscurity, which was 1260
years. While the beast was in power and the woman in silence the two
witnesses could only testify in sackcloth, which was 1260 years. These two
witnesses in the church of God are the Word of God, and the Spirit of God.
A sackcloth dress is one donned in a time of grief or lamentation. The
Word and Spirit of God, because of the sad state of the church, were
draped in mourning or sackcloth.

We have before learned that the date of the rise of the apostasy was 270
A.D. By these prophecies made plain by the Holy Spirit we clearly
understand the first beast as seen in the apostasy was to continue 1260
years, which added to 270 years will bring us down to 1530 A.D. At this
date we have the Lutheran reformation, when the power of Catholicism as a
universal state church was broken. The world as a whole no longer looked
upon that dark, ungodly institution as the only way to heaven. They saw
there was salvation outside the pales of Romanism.

Now we will return to Rev. 13th chapter. Ver. 6. "And he opened his mouth
in blasphemy against God, to blaspheme his name, and his tabernacle, and
them that dwell in heaven."

We have already spoken of how the papacy uttered blasphemy against God and
his name, his church and his true people.

Ver. 7. "And it was given unto him to make war with the saints, and to
overcome them: and power was given him over all kindreds, and tongues, and
nations."

Catholicism numbers her slain by the thousands. If your human heart can
endure the reading of a book on martyrdom and the tortures of the
inquisition, you would there learn that it was the Romish sect that made
war with and overcame the saints. To her was granted power over kings and
nations. While the state gave her her power, she in turn rose to power and
rule over the state.

Ver. 8. "And all that dwell upon the earth shall worship him, whose names
were not written in the book of life of the Lamb slain from the foundation
of the world."

Ver. 9. "If any man have an ear to hear, let him hear."

Ver. 10. "He that leadeth into captivity shall go into captivity: he that
killeth with the sword must be killed with the sword. Here is the patience
and the faith of the saints."

All worshiped the papacy except those who were really spiritual, and those
were slain. The tenth verse is a prophecy against her; as she killed with
the sword, so she shall be killed with the sword (the Word of God).

Ver. 11. "And I beheld another beast coming up out of the earth: and he
had two horns like a lamb, and he spake as a dragon."

Here appears upon the scene another beast. A human ecclesiasticism, a
manism. Protestant authors who brand the first beast as the Roman
hierarchy are confounded at the appearance of this second beast. By these
two beasts we understand the apostasy to be under two forms. We have no
hesitancy in branding this second beast as Protestantism. In the church of
God all is controlled exclusively by the Holy Spirit. There is no manism
in the church of God, therefore it is not animal or beastly. All sectism
is controlled largely by man, therefore is a beast power. At first
Protestantism had a mild, gentle, lamb-like appearance compared with
Catholicism.

The two horns are two state powers that gave support to the beast. Germany
and England supported Protestantism, therefore are the two horns. The
dragon spoken of in this eleventh verse is, like in the second verse and
also in chapter 12:3, a state power.

This second beast "exercised all the power of the first beast before him."
See ver. 12. Was this not true in England, where the king was head of both
church and state? Consequently we see that the second beast or man
religion spoken of was authorized by a dragon or state power. In verse
thirteen it is said he doeth great wonders, so that he maketh fire come
down from heaven on the earth. Throughout the reign of Protestantism there
has been frequent spiritual revivals and reformations. God really sent the
Holy Spirit fire upon the honest efforts of men, and wonders were
accomplished betimes in the name of Jesus.

In the fourteenth verse it is said that he deceived them that dwell on the
earth by the means of those miracles which he did. Each reformation in the
past three centuries was begun by holy men, upon whom God sent the holy
fire; but others rising up subsequently, who were devoid of spirituality,
built upon their foundation, and now deceive the people in making them
believe that they and their sect institutions are of God because God
manifested himself to their predecessors. In this verse we also learn that
an image was made unto the first beast. Upon the work of each reformer a
sect institution was organized, which was fashioned after the Roman
Catholic sect the mother of all sects.

According to the words of the fifteenth verse these images will in some
future day, which the Lord knows, find a consummation in one great image,
unto which all bow and pay homage or else suffer martyrdom. To receive the
mark of the beast as spoken of in verse sixteen is to receive the
ceremonies and customs and doctrines peculiar to each respective sect. Any
one acquainted with the customs and doctrines of the different
denominations can to-day determine to what denomination a stranger belongs
by his dress or manner of speech. The number six hundred sixty-six refers
to the number of leading religious denominations.

We will now, briefly as possible, consider the first eight verses of the
seventeenth chapter of Revelation. In verse one John speaks of seeing a
great whore sitting upon many waters. In verse two he speaks of the kings
of the earth becoming drunk on the wine of her fornication. This has all
been true in the papacy. There is in this hierarchy an enchanting,
delusive spirit that has intoxicated her subjects. This is the real secret
of her power.

In Rev. 17:5 the apostasy is termed "Mystery, Babylon the Great, The
Mother of Harlots and Abominations of the Earth." Here we see again the
apostasy in two forms or generations. The mother is the first, and is
identical with the first beast of Rev. 13:1. The harlot daughters are the
second, and are identical with the second beast of Rev. 13:11. We consider
it needful to enquire what is meant by the term



Babylon.


There is the natural world and the spiritual world. Babylon has existed
under both. There are many references made to it in both the Old and New
Testaments. In the Old Testament we find the origin and final doom of
literal Babylon. In the Apocalypse we find the origin and final doom of
spiritual Babylon, the antitype. In the days of Noah the world became very
wicked and God destroyed all save Noah and his family. For a time after
the flood the people were righteous and the whole earth was one language
and one speech. Gen. 11:1. God's people in those days all spoke the same
language and understood each other, because they understood truth as it
was.

"And it came to pass, as they journeyed from the east, that they found a
plain in the land of Shinar; and they dwelt there. And they said one to
another, Go to, let us make brick, and burn them thoroughly. And they had
brick for stone, and slime had they for mortar. And they said, Go to, let
us build us a city and a tower, whose top may reach unto heaven; and let
us make us a name, lest we be scattered abroad upon the face of the whole
earth." Gen. 11:2-4.

God's people started on a pilgrimage in the order of God, but they
tarried, they ceased to "go forward." Had God's people continued on
Babylon would never have been built. This has its spiritual import. When
God's spiritual people cease to advance, when they get out of God's order,
they will soon seek some other way to heaven.

This ancient city of Babylon grew until it became a mighty, resistless,
universal empire. For a time in its history it held the people of God in
captivity. The day came, however, when this mighty city passed away
forever. The only dwellers among its lonely ruins are wild beasts and
hissing serpents. The Babylon mentioned in Revelation is the spiritual
antitype. The great tower of ancient Babel finds its antitype in mystery
Babylon, the mother, and the diversified city at its feet finishes its
antitype in the multiplicity of sects and creeds, where they speak a
different spiritual language, as they cluster around their mother's knee.
In this great apostate Babylon the true children of God have long been
taken captive, but the day comes when God's own make their escape and
return to spiritual Jerusalem, their native home. The Revelator beholds
spiritual Babylon in a fallen condition inhabited only by foul, devilish
spirits, and unclean and hateful birds. Rev. 18:2.

There are many prophecies in Daniel and other chapters of Revelation
relating to the dark apostasy of the noonday, which we reluctantly forbear
to consider in this work, but are compelled to do so lest our volume swell
to too great proportions.

In the conclusion of this chapter we desire to make a few quotations from
other authors concerning mystery Babylon and her harlot daughters.

"This woman (popery) is called the mother of harlots and abominations. Who
are the daughters? The Lutheran, the Presbyterian, and the Episcopalian
are all branches of the Roman Catholic. Are not these demonstrated harlots
and abominations in the above passage? I so decide. I could not, with the
stake before me decide, otherwise. Presbyterians and Episcopalians compose
a part of Babylon. They hold the distinctive principles of papacy in
common with <DW7>s."--_Tennessee Baptist._

"I think Christ has a true church on earth, but its members are scattered
among the various denominations, and are more or less under the influence
of mystery Babylon and her daughters."--_Bible Doctrine_ p. 249.

"Is antichrist confined to the church of Rome? The answer is readily
returned in the affirmative by Protestants in general, and happy had it
been for the world were that the case. But although we are fully warranted
to consider that church as the mother of harlots, the truth is that by
whatsoever arguments we succeed in fixing that odious charge upon her, we
shall by parity of reasoning be obliged to allow other national churches
to be her unchaste daughters, and for this plain reason, among others,
because in their very constitution and tendency they are hostile to the
nature of the kingdom of Christ."--_Encyclopedia of Religious Knowledge._

"The writer of the book of Revelation tells us he heard a voice from
heaven saying, 'Come out of her, my people.' If such persons are to be
found in the mother of harlots, with much less hesitancy it may be
inferred that they are connected with her unchaste daughters, these
national churches, which are founded upon what are called Protestant
principles."--_Encyclopedia of Religion._

"If she be the mother, who are the daughters? It must be the corrupt
national established churches that came out of her."--_Lorenzo Dow._




Chapter III. False Teachings Of The Apostasy.


This is subject enough for volumes. There is scarcely a text in the Bible
but what has been perverted by some one confused by the fogs of Babylon.
Perhaps you can not find two individuals in the whole of sectism that see
"eye to eye" upon the whole truth. To mention all the erroneous teachings
of apostates would be almost impossible. However we believe it to be
compatible with this work and to the glory of God to mention and refute a
few of the false doctrines that have been most effectual in obscuring the
light of the sun and moon.

We will quote from an unknown author the following unscriptural dogmas of
the Romish sect, and the date of their origin:

Prayers for the dead                           A.D. 200.
Worship of saints, angels and martyrs               350.
Worship of Virgin Mary developed                    431.
Worship in unknown tongue                           600.
Papal supremacy                                     606.
Worship of images and relics imposed                788.
Baptism of bells                                    965.
Obligatory celibacy of priests                     1000.
Infallibility of church                            1076.
Sale of indulgences                                1190.
Transubstantiation officially decreed              1215.
Auricular confession officially imposed            1215.
Cup kept from laity officially sanctioned          1415.
Purgatory officially recognized                    1430.
Romish tradition put on level with Scripture       1540.
Immaculate conception proclaimed                   1864.
Papal infallibility proclaimed                     1870.

These dogmas are without Scriptural authority. They are only the
traditions of men, and is it any wonder that the pure light of the gospel
of the Son of God was dimmed when such blasphemous doctrines were
substituted? Besides these, in the papacy originated many other erroneous
superstitious doctrines that have been handed down and perpetuated through
Protestantism. One of the most general is that of



Infant Baptism.


This ceremony is wholly without Scriptural foundation. We have previously
shown the true object and mode of baptism, and who are proper candidates.
We asked a mother recently, whose babe had just been "christened," as she
termed it, by a Methodist preacher, "What benefit has your child derived
from this ceremony?" Her answer was like this: "None at all, but I had it
done because others do it." And so it is with many other traditions and
customs of men. Many a parent has their babe "christened" merely because
it is a custom, or the preacher has said so, never searching the Word of
God to know the reason why. Had she searched the Word of the Lord to know
something of this doctrine she never would have found the object of her
search. As we look upon the "christening" of an infant we are reminded
more of heathendom than of the kingdom of grace.

The word "christen" we have not been able to find in the Bible. Nowhere
since the ordinance of baptism was instituted have we a commandment to
baptize infants, and nowhere in all the evangelistic work of the apostles
is there an instance of infant baptism recorded. If it is as important as
some teach, even the child's eternal destiny depending upon it, do you not
think there would have been some plain commandment in the teaching of
Jesus and his apostles to that end? One command would be sufficient, but
we have none. Infant baptism originated in the confusions of the apostasy.
John refused to baptize some because they bore no fruit of repentance.
Repentance, therefore, must precede baptism. This was plainly taught by
Peter. "Then Peter said unto them, Repent, and be baptized every one of
you in the name of Jesus." Acts 2:38. A little child can not repent, and
needs no repentance.

Does baptizing an infant prepare it for heaven? If so, give one text as
proof. If an unbaptized infant dies, will it be damned? If so, give one
text as proof. Does baptism make the child any more religiously inclined,
and will it not go into sin the same as unbaptized children? Give one text
showing what is effected by infant baptism. Thousands are having their
children baptized, and they do not know the reason why any more than that
it is a custom. Thus we behold the meaninglessness, looseness, and
carelessness of professed Christians. Just doing things because others do
them. They have no conviction from God nor the Bible. God wants us to be
able to give a Scriptural reason for all we do in our form of worship.

Some have taught that circumcision of the Old Testament typifies infant
baptism. This is a gross error. The circumcision of the Mosaic law is
typical of a broken, penitent heart. "For he is not a Jew, that is one
outwardly; neither is that circumcision, which is outward in the flesh;
but he is a Jew, which is one inwardly, and circumcision is that of the
heart, in the spirit, and not in the letter; whose praise is not of men,
but of God." Rom. 2:28, 29. A man was made a Jew under the old law by
circumcision. He is made a spiritual Jew by the circumcision of the heart
under the New Testament. It was only the male children that were
circumcised according to the law of Moses. If circumcision be typical of
infant baptism, it is only the boy infant that would be Scripturally
baptized. You may ask, "What harm can result from such ceremony, even if
it accomplishes no good?" It leads the child into error, and blinds his
understanding to the true mode and object of baptism. To be a light in the
world is to be and do just as Jesus did. To be in error concerning any
doctrine of the Bible is to be to that extent in darkness.

The baptism of infants is wholly without Scriptural foundation, and is one
of the erroneous teachings of the apostasy, a doctrine that aided in
darkening the pure light of the gospel.



Sprinkling And Pouring.


These forms of baptism originated among the heretics of the second
century. "_Ego men baptizo humas en hudati._" Mat. 3:11. To give this a
true literal translation, we have: "I indeed immerse you in water."
Immersion is a mode of baptism, and the only Scriptural one. We have no
account of sprinkling and pouring until the third century. The Novatians
practised it in the third century. When we understand the true object of
baptism, and what it represents, we find that sprinkling and pouring would
be altogether inappropriate.



Trine Immersion.


This is another doctrine of the apostasy. We have before stated that
baptism represents a burial. Rom. 6:4. We can at once see the
inappropriateness of three immersions. So far as we know all trine
immersionists immerse forward. This does not fitly represent a burial. The
baptismal formula of Mat. 28:19 is the trine immersionists strongest
proof-text. "In the name of the Father, and of the Son, and of the Holy
Ghost." These three, we are told, are one. 1 John 5:7. There are three
personages in the Godhead, but these three are one. It does not require
three acts of faith for pardon, yet we are told to believe in God, and to
believe on the Lord Jesus Christ, etc. To be baptized in the name of the
Lord Jesus Christ is to be baptized in the name of the full triune God,
because in him dwelleth all the fulness of the Godhead. Col 2:9.

The disciples well understood the Savior in his commission in Mat. 28:19.
They baptized under his direction before the commission. One act in the
name of the Lord Jesus is all we can find them practising. "And he
commanded them to be baptized in the name of the Lord." Acts 10:48. "When
they heard this, they were baptized in the name of the Lord Jesus." Acts
19:5. "They were baptized in the name of the Lord Jesus." Acts 8:16.

Tertullian in the third century in writing on the subject of baptism says,
"We solemnly profess that we disown the devil and his pomp and his angels.
Hereupon we are thrice immersed, making a somewhat ampler pledge than the
Lord has appointed in the gospel."--_The Crown._

Trine immersionists make use of such historical records to establish the
doctrine of trine immersion. Instead of being in its favor, it is against
them. They were at this time under the delusions of a heresy. Apostate
teachers had elected exorcists in what they called the church, whose
business it was to expel the devil from the candidate for baptism. This is
an awful heresy. Those of whom Tertullian writes disown the devil under
the hand of these exorcists and are then thrice baptized. Tertullian
understands, however, that this heresy is performing more than the Lord
Jesus had appointed. Sprinkling, pouring, and trine immersion originated
under the apostasy. Single immersion is the only Scriptural mode of
baptism.



Church Organization.


To-day the teachers in Babylon and their subjects are in darkness
concerning church organization. The election of officers and their framing
of laws, and the location of the ministers by the annual conference are
all human authority, and belong to the apostasy. The Holy Spirit is the
sole organizer in the church of the Bible. There are a few texts in which
the Holy Spirit is spoken of as working in conjunction with man, or using
man as an agency. This is very limited. Conferences claim to work in
conjunction with the Holy Spirit, but we have no such instances in the
Scripture. One minister told me he trusted the Holy Spirit to direct
conference to give him the proper appointment. This is popish--man not able
to be directed by the Holy Spirit himself, but has a mediator.

Our space will prevent our telling of the adding of tradition to the
Scripture, and of the rejection of much of the Word of God. Catholicism
and Protestantism largely deny the doctrine of holiness. Some of the
Protestant teachers teach holiness to a degree, but very few, or none of
them, teach true Bible holiness. By far the large majority of sectarians
reject the doctrine of Christian perfection, heart purity, or freedom from
sin. Is it any wonder they are a great object of darkness when they are
living in and can not be free from the very element of darkness? There is
no light in them. The vast majority of the beast worshipers reject the
doctrine of divine healing. As plainly as it is recorded in the Bible,
they in the darkness comprehend it not. The whole of the sectarian world
denies the unity of God's people as taught by the Savior, and as
experienced by the church in the morning light. Nearly the whole of
mystery Babylon and her harlot daughters reject the sacred ordinance of
feet-washing. Some of them deny all the ordinances, and the others have
misused and misapplied them so as to make them without meaning. But few
sects that practise the lifting up of holy hands, and the greeting with a
holy kiss.

The humble ordinances of feet-washing and greeting with a holy kiss are
very repugnant to the generality of proud-hearted sectarians. They look
upon these ordinances as being degrading to morality. They call it an "act
which public decency abhors." Here they are mistaken: it is not public
decency that abhors it; it is a proud heart. A holy kiss is not indecent,
whether it be public or private.

Proud, sensual hearts have very depraved ideas of what is true decency. We
will here give an authentic newspaper account of a scene which all the
pure in heart consider a public indecency, moral degrading, Christian
disgracing and soul damning.

"Buffalo, Feb. 4--A lively row is in progress at Burns, a little town about
twenty miles from Buffalo, growing out of a new money-making scheme,
introduced at a church social held there in the Lutheran church parlors.
The church is heavily in debt, and the ladies advertised a social in the
church to raise money to pay the preacher and buy some coal. The men of
the congregation had all been seen and informed that the women had a big
surprise for them.

"Across one end of the room was a curtain. For an hour the guests chatted
after the old-fashioned church social style. Then the curtain was suddenly
withdrawn. There in a row stood six of the prettiest women in the
congregation, blushing and smiling, each bearing upon her bosom a placard,
on which were the words, 'You may kiss me for 25cts.'

"It was fifteen minutes before the device began to work; but when it did,
the silver quarters fairly showered into the young ladies' circle. Old and
young rushed eagerly to the front to exchange coins for kisses. The show
lasted only a short time, when the curtain was drawn. Then the storm
burst. The women were jealous of their husbands, and a dozen or more
family fights were started at once."

Similar scenes, and still more degrading ones, are occurring daily in the
aristocratic religious denominations. The sect parties and socials, the
fashionable balls, the obscene theatrical performances, are enjoyed, and
admired, and applauded, by thousands so low in morality that they feel no
shame. Their hearts are so naturalized and inclined to lewd ways that sin
can scarcely bring a feeling of shame. It is only holy and pure things
that are repugnant to their dispositions and inclinations.

A large majority of the sectarian world reject the scriptures that teach
plainness of dress, that condemn revelry and fleshly lusts. There is not a
sect upon the earth but what rejects some portion of God's Word, and
taking them all together, probably there is not a text in the Bible but
what is rejected or perverted by them. Sectism to-day presents a
deplorable picture.

I would ask the reader to look at the plain, simple truths of the Bible as
taught by the Savior and the disciples. Picture to your mind, by what
knowledge you have of Scripture, the life of Christ and the apostles and
the church in their day. Notice their humility, their equality, their care
for souls, their privations, their persecutions, their holiness, their
faith for healing the sick, their oneness, their unselfishness, their love
for each other, their separation from the world, and their belief of the
whole truth. Alongside of this place a picture of the religious
denominations of to-day with their proud, highly educated and
high-salaried ministry, rejecting much of the Bible; denying holiness and
the humble ordinances, no healing faith, assuming proud titles, building
fine temples, living in ease and luxury, joined to the world free from
persecution--their greed for money, their revelry, the pomp and show--and,
oh, what do you see of the church of God? Truly, this great dark beastly
sect religion has darkened the pure church of God.

We can scarcely forbear mentioning and exposing many other false teachings
of the denominational world, but will console ourself with the hope that
the reader will thoroughly acquaint himself with the Word of God and try
every spirit and doctrine by the same. There remains yet one almost
universal false and dangerous doctrine, which we deem but justice to the
reader to refute. I refer to the doctrine of the



Millennium.


This is not a Bible word, nor a Bible doctrine. It is a word and teaching
of the apostasy. The word is used to denote a thousand years. The most
general teaching of the millennialist is that there will be a personal
reign of Christ upon this earth of a thousand years after his second
coming. There are very many theories respecting the millennium. This of
itself is enough to make the doctrine very questionable. If there is such
a doctrine in the Bible it should be so sufficiently clear as to not admit
of so much disagreement. The millennial doctrine as taught by sectarian
teachers we emphatically declare to be wholly without Scriptural
foundation. It is a purpose of Satan to cause man to place what should be
a present realization to some time in the past or future.

In the days previous to the coming of Christ the Jews were in great
expectation concerning the kingdom of God. They looked forward with great
joy and anticipation to the coming of Christ, their King, who should set
up a kingdom which should never be destroyed. They expected him to reign
in a pomp and splendor that excelled the Caesars. The kingdom of God came,
but their proud hearts and high mind overlooked it altogether. The same is
true to-day. The cold formal professors in Babylon see in the Bible a
glowing description of the kingdom of God, and they, failing to come to
its present and blessed realizations, have come to the conclusion that it
must be in an age to come.

With perfect confidence we say there is not one text in the Bible speaking
of the glory of Christ's kingdom but what is fulfilled here in salvation
or in the eternal glory world above. There is no intervening state of
peace and righteousness. We will briefly notice some of the principal
texts used by millennial teachers, and we will find almost every one, if
not every one, refers to the wonders of salvation here in this life. Mr.
Talmage, in a sermon in October 1898, said in referring to Isa. 35:6: "In
the millennial the lame man shall leap as an hart." Where can we behold a
greater exposition of Bible ignorance? There is not a sentence in the
whole of this chapter but points to the blessings of grace in this gospel
day. Did not the lame man leap as an hart in the days of Christ and the
apostles? Why will man be so unfair or so blind as to place the fulfilment
of such prophecies in a millennial, when every word has been fulfilled,
and is being fulfilled to-day, in those who are possessing the fulness of
Christ's kingdom?

A text quoted by millennial teachers everywhere is found in Isa. 11:6-8:
"The wolf also shall dwell with the lamb, and the leopard shall lie down
with the kid; and the calf and the young lion and the fatling together;
and a little child shall lead them. And the cow and the bear shall feed;
their young ones shall lie down together: and the lion shall eat straw
like the ox. And the sucking child shall play on the hole of the asp, and
the weaned child shall put his hand on the cockatrice' den." In the next
verse you will learn where this peacefulness shall reign.

"They shall not hurt nor destroy in all my holy mountain." It is in God's
holy mountain where they shall not hurt nor destroy. What is God's holy
mountain? It is Zion, the church. "And it shall come to pass in the last
days [the gospel days] that the mountain of the Lord's house shall be
established in the top of the mountains, and shall be exalted above the
hills; and all nations [both Jew and Gentile] shall flow unto it. And many
people shall go and say, Come ye; and let us go up to the mountain of the
Lord, to the house of the God of Jacob; and he will teach us of his ways,
and we will walk in his paths: for out of Zion shall go forth the law, and
the word of the Lord from Jerusalem." Isa. 2:2, 3.

This is surely too plain to need comment, Zion is the Lord's mountain. The
wolf dwelling with the Lamb is figurative language, and never will be
literally fulfilled, but has been spiritually and figuratively fulfilled
throughout the whole of this Christian dispensation. It shows the wonders
of God's grace. Jesus called Herod a "fox." Luke 13:32. He certainly did
not mean that he was truly a fox, but that he had a thieving, dishonest,
foxlike disposition. Paul says, "Beware of dogs." Phil. 3:2. He is not
giving us a warning against this literal animal, but against men that have
a fierce and doglike nature. Jesus again says, "Beware of false prophets,
which come to you in sheep's clothing, but inwardly they are ravening
wolves." Mat. 7:15. Here we learn that men are inwardly ravening wolves;
that is, they have a devouring, wolflike disposition. Thus we could
continue.

In Isa. 35:9 it says that no lion shall be in the highway of holiness. In
a Christian's holy life there is no lionlike nature. God's salvation saves
men from such dispositions. And the whole of Isa. 11:6-8 is a prophecy
relating to this present time, when the salvation of Jesus saves men from
all wolf, bear, lion, and leopardlike natures, and fills all with a
peaceable nature, that an innocent child shall lead them.

Please read the first verse of this chapter. Do we not find its fulfilment
in Christ? Also read the tenth verse. Does it not point to the Savior? It
all relates to the time when Christ shall come and the Gentile can be
saved as well as the Jew. The ninth verse is often misquoted. Many say
that in the millennium "righteousness shall cover the earth as the waters
cover the sea." Such is not Scripture. But in this ninth verse it is said,
"The earth shall be full of the knowledge of the Lord, as the waters cover
the sea." This relates to the coming of Christ, when not only the Jews
shall have the Word of God and a knowledge of him, but every nation is
granted the Bible and salvation.

One strong text for millennial teachers, as they suppose, is Acts 3:21:
"Whom [Christ] the heavens must receive until the times of restitution of
all things, which God hath spoken by the mouth of all his holy prophets
since the world began." A text they use to teach there shall be a thousand
years in which restitution is to be made, makes no such intimation. In
fact, it teaches to the contrary. Let us carefully examine it. Christ was
taken up to heaven. He will some day come again. Acts 1:11. The positive
teaching of this text is that the heavens will retain the Lord Jesus until
everything is restored to the Father. Christ came to restore all things.
Mat. 17:11. Full restitution for sin was made by the Savior. The Holy
Spirit all through this dispensation is leading men to the blood and
restoring them to the Father. The day will soon come when the Holy Spirit
has gleaned out the last one and all has been restored to the Father that
will be restored. This then is the full restitution of all things. Then
the heavens will retain the Son of God no longer. He will come to claim
his own. Instead of this text teaching that restitution is to be made
after Christ's second coming, it teaches that the restitution is to be
made before he comes the second time.

We will now ask the reader to read the only text that speaks of a thousand
years. This is found in Rev. 20:1-10. If you will open your Bible and
read, we can by the help of the Lord show you that this can not possibly
mean a thousand years of Christ's reign upon the earth after his second
coming. This language is figurative. Satan is an evil spirit and can not
be bound with a literal chain. After the thousand years have expired,
Satan is to be loosed, and shall deceive the nations. After Christ reigns
here a thousand years in righteousness shall Satan be loosed and deceive
the nations? Who can look forward to such an end with joy? How do you know
but you will be one that will be deceived? If you are building hopes upon
a millennium you are already deceived, and this deception is among the
deceptions which are to come after the thousand years. This thousand years
is in the past. This may be a startling statement to one who has been
educated to believe in a reign of Christ in person here upon the earth in
some future age of a thousand years' duration. Reader, will you please
notice that the devil and Satan, that was to be bound a thousand years, is
also called the dragon? Now the Scriptures do not always mean Beelzebub
when speaking of Satan. Jesus upon one occasion, because Peter was
remonstrating with him concerning his death, said, "Get thee behind me,
Satan." Christ did not mean to say that Peter was the devil, but he
addressed him as Satan, because the devil was using him as an instrument
to persuade the Savior to escape the death he came here to endure for all.
So Satan and the devil spoken of in Rev. 20:2 does not refer to the
personal devil, the prince of evil spirits, but to some great power
antagonistical to gospel light and truth as revealed in the church of God.

Now we feel ourself under obligation to the reader to give him the correct
interpretation of this binding of Satan a thousand years, and of his being
loosed at the end of that period. The term "dragon" is used to represent a
state power, which gives power to some religion antagonistical to the
religion of the Bible. However the original and real fundamental dragon
power was Rome, when she supported a heathen religion, and when the world
on the whole was so under the seducing charms of idolatrous worship that
it knew not the one true God and his relationship to man. The Syriac New
Testament, in speaking of this dragon in verse two, says, "Who seduced the
whole habitable world." The binding of Satan refers to some time when the
delusive charms of heathenish worship were largely cleared away and there
became a greater universal knowledge of the true God. At the end of that
thousand years, or long period of time, which time we have reached, the
true God and the pure religion will be lost or unknown to the generality
of mankind, and heathenish rites and customs and ceremonies will be the
universal religion. Do we not read that at the end of the thousand years
Satan shall again deceive the nations? We understand by this that the
world on the whole shall be reveling in the delusive seductions of a lewd,
lustful, idolatrous religion, making the times like it was in the days of
Noah. Let me again say we are now entering these times, and this world is
swiftly passing under awful and blinding delusions. So great are the
delusions that if possible the very elect should be deceived.

The religious teachers of to-day on the whole are in ignorance concerning
the binding of Satan. We will give you a sample of the ignorance of these
teachers. In the _Gospel Messenger_ of March 25, 1899, the Querist
Department in answer to a question asked concerning the binding of Satan,
said: "Satan will then be bound, cast into the bottomless pit, and there
will be a chance to convert the unrighteous and lead them to accept Christ
as the Savior."

A subscriber in search of knowledge asked the Querist Department to give a
scripture to prove the last clause. He received this answer: "It seems to
us that it is one of those self-evident views that needs no proof. If the
Bible teaches otherwise let us have the chapter and verse. The Querist
Department does not pretend to know everything."

There are many other chapters and verses that teach otherwise. "Now is the
day of salvation." "How shall we escape if we neglect so great salvation?"
The wicked shall be resurrected to damnation. John 5:29.



Conclusion Of Part Second.


We have now passed the noonday. The reader, no doubt, fully comprehends
why it was dark. The morning was light because the whole Word of truth was
taught and experienced by the church. All were under the immediate control
of the infallible Holy Spirit.

The noonday was dark because the leadings and teachings of fallible man
were substituted for the Holy Spirit and Word. A thousand errors were
brought in, the Word of God rejected. The faith once delivered to the
saints was lost, sin and iniquity abounded and their love waxed cold. The
preachers divined for money, and sought places of affluence, and thus the
day was dark over them. Sectism to-day is a mass of worldliness.
Infidelity abounds and every abominable work. If you desire a perfect
description of sectism as it appears upon the scene to-day, read that
given by the angel in Rev. 18:2.





PART III. THE EVENING.


                                   Or,
           Christianity In The Closing Days Of This Gospel Era.


We have now come to consider the evening time of this gospel day. The
morning was light because of the truth being experienced and taught. The
noonday was dark because traditions and theories and vain philosophies of
man became substitutes for the Word of God. This evening time was seen by
prophetic eye. "But it shall be one day which shall be known to the Lord,
not day, nor night: but it shall come to pass, that at evening time it
shall be light." We are nearing the close of this gospel day. The sun of
time hangs low in the western horizon. The gospel light is now shining in
peaceful splendor like the clear setting of the sun after a dark and
cloudy noonday.


    "Misty fogs so long concealing
      All the hills of mingled night
    Vanish, all their sin revealing,
      For the "evening shall be light"

    "Lo, the ransomed are returning,
      Robed in shining crystal white,
    Leaping, shouting, home to Zion,
      Happy in the ev'ning light."--_Sel._




Chapter I. The Apostasy In Two Days.


In our introduction we gave a number of texts which spoke of the whole of
the gospel dispensation as one day; but any period of time distinguished
by some extraordinary historic event may be and is also termed a day. The
apostasy or dark noonday being under two forms is marked in Bible history
as two days. The first form of the apostasy, namely, Catholicism, is
called by the Scriptures a "dark day."



A Cloudy Day.


The second form of the apostasy was not such utter darkness as the first,
and is therefore called a cloudy day. "For thus saith the Lord God;
Behold, I, even I, will both search my sheep, and seek them out. As a
shepherd seeketh out his flock in the day that he is among his sheep that
are scattered; so will I seek out my sheep, and will deliver them out of
all places where they have been scattered in the cloudy and dark day."
Ezek. 34:11, 12. The cloudy day was a day of the scattering of God's
people. This has been true of Protestantism. God's own people have been
divided and scattered among the various organizations of man. The time of
the seeking out refers to the evening, when God is going to gather his
children together that "were scattered abroad," and they shall be "one
heart and one soul" as in the morning.

One more text refers to the cloudy day. "And it shall come to pass in that
day that the light shall not be clear, nor dark: but it shall be one day
which shall be known to the Lord, not day, nor night: but it shall come to
pass, that at evening time it shall be light." Zech. 14:6, 7. This day of
Protestantism was neither "clear nor dark"; was neither "day, nor night."
It was a mixture of light and darkness, truth and error, and therefore is
fitly termed a cloudy day.



A Revival.


After those two days there shall be a great revival caused by the
outpouring of the Holy Spirit. "Come, and let us return unto the Lord: for
he hath torn, and he will heal us; he hath smitten, and he will bind us
up. After two days will he revive us: in the third day he will raise us
up, and we shall live in his sight. Then shall we know, if we follow on to
know the Lord: his going forth is prepared as the morning; and he shall
come unto us as the rain, as the latter and former rain unto the earth."
Hos. 6:1-3.

The two days of beastly power come to an end. The time comes when they
shall no longer govern God's true people. It was true of literal Babylon,
that had taken captive the children of God, that the time came when they
returned from their captivity. The same is true of spiritual Babylon. The
children of God have long been taken captive in her. In the evening time,
after two days, they shall say, "Come, let us return unto the Lord: for he
hath torn, and he will heal us; he will revive us in the third day, he
will raise us up," etc. Praise God! Then shall we know the Lord. "His
going forth is prepared as the morning." Just as God was known in the
morning in his holiness and power, just so he will be known in the
evening. Throughout the "two days" (apostasy) the Lord in his power to
save to the uttermost, to heal, and to exclusively control his church was
unknown. Therefore he says: "Then shall the seers be ashamed, and the
diviners confounded: yea, they shall all cover their lips; for there is no
answer of God." Micah 3:7.

Such is the ignorance of the seers of Babylon. They are educated in the
wisdom of the world, but know little of God. Their sermons are the
theories of man, and not the pure Word of God. For this reason there is a
great spiritual famine in Babylon.

The evening time is called the third day, when God shall send copious
showers of rain. The first day is a "dark day," and relates to the reign
of the Catholic power. The second or dark and cloudy day relates to the
reign of Protestantism. The third day is the "time of the end," when there
shall be a consumption of the beast powers. Dan. 7:26. Daniel was told
that the fourth beast he saw in his vision was a fourth kingdom. This was
the Roman kingdom. Three had preceded--the Babylonian, Medo-Persian and
Grecian. This beast had ten horns. Ver. 7. These ten horns were ten kings,
or kingdoms, which were created out of the Roman empire by the barbarians
of the North. History records the overrunning of the Roman empire from
A.D. 376 to A.D. 476 by the different "powerful and warlike nations of the
North; namely, the Huns, Goths, Vandals," etc. Thus in one century of time
the kingdom of the Caesars gave rise to ten different minor kingdoms.

In verse twenty-four of Daniel seven the prophet was told that another
horn should arise after these ten. From the description of this horn we at
once learn it to represent the Roman hierarchy, or to be the same as the
first beast of Rev. 13. In verse twenty-six the prophet says, "Judgment
shall sit, and they shall take away his dominion, to consume and to
destroy it unto the end." The apostasy is being consumed by the powerful
and sharp judgments of God's Word being executed by the faithful and true
who are proclaiming, "Fear God, and give glory to him, for the hour of his
judgment is come." This is in the time of the end, this glorious evening
hour.

The apostle Paul gives a description of the apostasy in 2 Thes. 2. In
verse eight he speaks of its consumption, which is being effected in this
evening of time. Babylon is being consumed. Hear her cries of pain. The
prophet Isaiah foretells the consumption of the apostasy in these words:
"And the destruction of the transgressors and of the sinners shall be
together, and they that forsake the Lord shall be consumed." This is being
accomplished in this present day. The gospel truth is being held up as a
"lamp that burneth," and Babylon is consumed. The Lord is washing "away
the filth of the daughter of Zion, ... by the spirit of judgment, and by
the spirit of burning." Isa. 4:4.

"Flee out of the midst of Babylon, and deliver every man his soul."



Morning And Evening Light Compared.


How light shall be the evening? Will God "revive us and raise us up" in
the third day to the apostolic plane? The answer is, "His going forth is
prepared as the morning." "Then shall thy light break forth as the
morning, and thine health shall spring forth speedily: and thy
righteousness shall go before thee; the glory of the Lord shall be thy
rearward." Isa. 58:8.

By these two texts we are given to understand that in the evening the
light shall shine as bright as in the morning. The church of God will be
raised to the same plane from which it was dragged down by ecclesiastical
lords. God's people shall enjoy the same degree of holiness in the evening
as they did in the morning. They shall enjoy the same blessed unity--"one
heart and one soul," "and all speak the same thing." They shall possess
apostolic faith. They shall have power with God to heal the sick, to open
blinded eyes, to cause the lame to walk and the deaf to hear, to cast out
devils, and to raise the dead the same as did the saints in the morning.
Why shall they be given such power? Because they believe, experience and
practise the whole truth. They are free from all manism. God has absolute
control in each and every heart. Every hindrance to faith is removed,
every barrier between them and God is taken away, and the Lord works with
them, "confirming the word with signs following." Glory to his name!




Chapter II. The Time Of The Evening.


The morning was of 270 years' duration. The first form of the apostasy
lasted, as we have shown, 1260 years, bringing us to the Lutheran
reformation in 1530. Now when we ascertain the duration of the second
beast power we will know the time the sun, moon and stars reappear in the
evening. One especial text that gives us information on this subject is
found in Revelation. In speaking of the two witnesses the Revelator says:
"And they that dwell upon the earth shall rejoice over them, and make
merry, and shall send gifts one to another; because these two prophets
tormented them that dwelt on the earth. And after three days and a half
the Spirit of life from God entered into them, and they stood upon their
feet; and great fear fell upon them which saw them." Rev. 11:10, 11.

In this we learn the duration of the power of Protestantism and the
breaking forth of the evening light. We have before proven that a day in
Scripture is used to represent different lengths of time, sometimes the
whole of the Christian era, sometimes a thousand years, sometimes a
hundred years, and sometimes a year. In this text a day represents a
century. Three days are three centuries, and a half day is a half century.
After three days and a half, which are three centuries and a half, or 350
years, of the reign of Protestantism, the Spirit of life from God entered
into them. This is the dawning of the evening, when the whole and entire
Word of God is believed and experienced and the Holy Spirit has the same
power in governing the church of God as he did in the days of the
apostles. The downfall of the first beast, or Romanism, and the arising of
the second beast, or Protestantism, was in the year 1530. The duration of
Protestant power is 350 years, which added to 1530 brings us to the year
1880 A.D., at which time the dark noonday closes and we emerging hail with
joy the peaceful glowing evening light.

Prior to the year 1880 it was, with rare exceptions, universally conceded
that to gain heaven we needs must unite with some religious denomination.
About this time God by his Holy Spirit gave to men everywhere (whose
hearts were prepared) an intuitive knowledge that we could be saved and
live a Christian life outside the walls of sectism. Just to lean upon God
alone and be guided solely by his Word and Spirit, they discovered to be
their blessed privilege. We are not alone in thus interpreting Rev. 11:11.
We will quote from other authors. "Cloudy day (Protestantism). Length of
period 350 years." Rev. 11:9.--_S. L. Speck in Bible Readings_, p. 104.

"The two witnesses [Word and Spirit] lie dead three days and a half [three
and one-half centuries]. Rev. 11:7-9. The church dwells in a wilderness,
which is neither dark nor light. Period 350 years. Time from 1530 to
1880."--_W. G. S. in Bible Readings_, p. 69.

"Time of reign of second beast, from the year 1530 to 1880, making 350
years."--_H. C. Wickersham in Holiness Bible Subjects_, p. 178.

This same author on page 244 in quoting Rev. 11:11 encloses in brackets
the words: "At the end of three hundred and fifty years of Protestant
sectism the true children of God come out of Babylon and are sanctified."

"The three days and a half they were to lie dead is interpreted by the
Holy Spirit to mean three centuries and a half. This gives us the length
of the Protestant age."--_Biblical Trace of the Church_, p. 143.

In the few years prior to 1880 A.D., there was a great declension in the
spirituality of Protestantism. Who can deny this fact? Quite a number of
the leading denominations held revivals, where was witnessed the power of
the Holy Spirit. People were genuinely converted. They loved and worshiped
God in quite a degree of simplicity and equality. The ministry was of a
humbler class and more devoted to its charges. In the decade preceding
1880 there was a great change. This change perhaps can be no better
described than is done in the following words of Mr. Foster, bishop of the
Methodist denomination:

"Worldly socials, fairs, festivals, concerts, and such like, have taken
the place of the religious gatherings, revival meetings, class and
prayer-meetings of earlier days.... Under such worldly performance
spirituality is frozen to death.... The early Methodist ministers went
forth to sacrifice and suffer for Christ. They sought not places of ease
and affluence, but of privation and suffering. They gloried not in their
big salaries, fine parsonages, and refined congregations, but in the souls
that had been won for Jesus. Oh, how changed! A hireling ministry will be
a feeble, a timid truckling, a time-serving ministry, without faith,
endurance, and holy power. Methodism formerly dealt in the great central
truth. Now the pulpits deal largely in generalities and in popular
lectures. The glorious doctrine of entire sanctification is rarely heard
and seldom witnessed in the pulpits."

There is not a Methodist minister but knows the truthfulness of these
statements, however much they may deny it. In the quoted texts of
Scripture from Revelation 11, the ninth and tenth verses say: "And they of
the people and kindreds and tongues and nations shall see their dead
bodies three days and a half, and shall not suffer their dead bodies to be
put in graves. And they that dwell upon the earth shall rejoice over them,
and make merry, and shall send gifts one to another."

By the "dead bodies" is meant the two witnesses, the Word and Spirit.
These throughout Protestantism were dead. While they professed to be led
by the Spirit and to believe and practise the Word, they did neither. Thus
they would not entirely and openly in words deny the power of the Holy
Spirit and verity of God's Word, yet in works they did deny them. "They
profess that they know God; but in works they deny him, being abominable,
and disobedient, and unto every good work reprobate." Titus 1:16. These
two witnesses were dead, yet they would not allow their dead bodies to be
buried: they professed to receive them.

The tenth verse tells of the worldliness of sectism at the time the Spirit
of life from God entered into the Word and Holy Spirit, after the 350
years or the ushering in of the evening light. They were making merry and
sending gifts. Sectism is straining every nerve, and adopting most every
scheme for money-getting. The fundamental object in the socials, fairs,
concerts, etc., is to get money. They adopt these worldly, sensual
amusements to rob men of their money. We have in possession a clipping
from the _New York Sun_ which is a fair sample of the present-day
performances and merry making for money, and well explains the rejoicing,
merry making and sending of gifts as mentioned in Rev. 11:10. It is as
follows:

"_Saved The Church._

"Members Performed Many Services in Turning an Odd Penny.

"From New York Sun.

"Pittsburg, March 5.--The church edifice of the Coraopolis Methodist church
was advertised to be sold by the sheriff this week, and the members of the
congregation made a heroic attempt all last week to save it. Coraopolis is
a few miles below here. One vivacious young woman won a wager by riding a
spirited horse without a saddle; other good sisters and brethren cleaned
shoes and peddled, while some pushed wheelbarrows in which were conveyed
some very staid-looking business men. The whole church community was
animated by the common desire to keep the sheriff from the church-door.
Luxuries were denied, and many ludicrous situations were invented until
enough money was raised to secure a postponement of the sale.

"Nobody seemed in the least disconcerted over these unusual exhibitions.
If any one asked Samuel Marshall, the well-known station agent, what he
was doing when he was shining the boots of the ex-Burgess, he would have
replied: 'Raising money for our church. Don't you want a shine?' Among the
most active in the work was Mr. Marshall, and his industry in turning in
the most money won for him the prize of a gold watch. The following items
from his statement show some of the methods adopted:

"February 20.--Delivered message to F. D. Stickney, 10 cents. H. S.
Misseldine wanted me to stand on my head, but found I could not do this,
so added up fifty columns of figures, for which I received 50 cents.

"February 21.--Carried can of milk to restaurant of J. G. Walters, 10
cents.

"February 22.--Delivered head of cabbage, which afterward on a 'banter' was
thrown at Mr. Walters, 10 cents.

"February 23.--Young lady paid me 5 cents to call on her; polished shoes
for George Arras, 5 cents.

"February 24.--Swept pool-room of J. E. McKee, 10 cents; delivered hardware
to Mr. Boyers, $2.00.

"February 26.--Wheeled M. W. Watson from store of J. C. Walters to shop, 25
cents.

"February 27.--Shaved Henry DeGrange, the barber, for which I charged him
10 cents.

"Mrs. Hamilton, a well-known society woman, sold bread and laundered the
gentlemen's ties. She also presented a report in rhyme at the 'pledge
meeting' on last Tuesday night. One item of the report was:

"First I peddled chestnuts and met with success,
And to-day I raked in nickels is the truth, you better guess.
Say, I must tell a secret, those chestnuts were alive,
But what of that, when I realized one dollar thirty-five.

"Mrs Hamilton returned about forty dollars as the result of her labors.
Miss Fannie Siebold, a vivacious young woman with auburn hair and with
eyes that sparkle, was visiting friends in the place. She never lost an
opportunity to show her interest in the little church. Her host, curious
to see if she could not be made to retract from her offers, told her he
would give her fifty cents if she would ride one of his spirited horses
without, a saddle.

"She was told that she might ride any fashion. Miss Siebold made all the
male portion of the family promise to remain indoors, where they could not
observe her during the performance. They agreed to this, but people
passing along the road were surprised at the sight of a handsome young
lady galloping over the fields on the flying charger in a manner that
would do credit to any man.

"As a result of all the industry, $208.54 was raised, the sheriff's
placard was taken down from the church-door, and a thirty days' extension
secured on the $2,500 remaining to be paid."

The following article, recently published in a God-fearing, religious
paper, contains weighty and powerful truths, and should awaken the reader
to the present condition of things in this dark, seducing, and
soul-deluding, sinful world.

"There has been for many years a rapid decline among the Protestant
churches of the spirit of revivals and of the manifestations of the power
of the Holy Spirit. Not only is there great ignorance on the doctrines of
the Bible, but almost universally a positive antagonism to anything like
the supernatural in religious experience.

"Just as Jesus was rejected and crucified by the professed church at the
close of the Jewish age, so the Holy Spirit is being despised and
crucified by the professed church at the close of the Gentile age. Just as
Jesus was rejected from the nice homes of Bethlehem, and had to go into a
stable to find a place to be born, and where he could utter his infant
cries, so the Holy Spirit to-day is utterly rejected from thousands of
Protestant churches, and he has to go into rented halls, slum missions,
canvas tents, and woods meetings to find a place to utter his voice
through the lips of those who know and feel him. Just as there were a few
who had supernatural discernment to recognize and worship the infant God,
so there are now a few who discern the personality and operation of the
Holy Spirit, and pour out to him their gold and frankincense and myrrh.
Just as the people of Bethlehem, who had turned the unborn Savior from
their door were soon made to wail by the king's order of assassination, so
the thousands of nominal churches which now reject the work of the Holy
Spirit from their doors will soon wail under the awful tribulation that is
rapidly coming on all the earth. Oh, if the Protestant churches could only
see the day of their visitation, and that the history of the way the Jews
treated Jesus is being exactly repeated over and over again in the way the
modern churches treat the Holy Spirit, and that the same doom that
overtook the Jewish church for rejecting Christ, will speedily overtake
the modern churches for rejecting the Holy Spirit!

"Another feature of the present crisis is, God is working mainly through
individuals, and not so much through machinery. Thousands of individuals
in Europe and America have been called of the Spirit to launch out into
soul-saving work along lines of personal enterprise more than ever in past
ages.

"There never was a time in the world's history when Christian men and
women felt so led of God not to wait for committees nor the red tape of
ecclesiastical authority, but to hurry forth under a personal call from
God and do what they could with their individual means and talents for the
saving of souls, the sanctifying of believers, and preparing the chosen
few to meet Jesus. There never seemed a time when anything like church
machinery would run to seed so quick as now. Even if an enterprise that is
started definitely as a holiness work gets a few officers and committees
in it, in a few days or months it gets just as churchly and high-headed
and dictatorial as an old popish institution. For this reason God is
utilizing individuality in his kingdom as never before.

"Another feature of the present crisis is, that God will test the faith of
his waiting ones, and all those persons who are making almanacs for the
Lord, and fixing dates for the fulfilling of certain prophecies, are going
to be disappointed. We are living a life of faith in every particular,
clear down to the last moment of his appearing in the sky. The Scriptures
are very clear in setting forth two facts concerning Christ's coming. On
the one hand we are told of the signs that would precede his coming, and
we are told to watch those things, and they will indicate his coming as
near; on the other hand we are expressly told that the day and hour of his
appearing will never be made known beforehand, and our wisdom lies in not
forgetting the signs on the one hand, nor in fixing dates on the other.
Hence Jesus commands us to keep in the attitude of a watcher, always
ready, always expecting, yet not knowing. In the parable of the ten
virgins, our Savior clearly intimates that the bridegroom will tarry
beyond the time that his people expected him. The picture is that of a
crowd of passengers sitting in a station and waiting for a night train
which is behind time, and while they are yet waiting they get drowsy and
nod. The sentence, 'They all slumbered and slept,' should more properly
be, they became 'drowsy and nodded.' This applies to the very elect, who
will be taken into the wedding, and indicates a crisis of the trial of the
faith of the sanctified ones.

"But the most significant of all things in the present crisis is the
testing of true faith in all points of doctrine. There never was a time
since the fall of Adam when the human race was so drenched with the muddy
waters of heresy. Everything moves with lightning rapidity. The principles
that lie hidden in every system of government, education, social life, and
manifold forms of religion, are swiftly pushing themselves to prestige and
open manifestation. Sin is not only working out every species of
wickedness that can be invented, but the intellect of the so-called
Christianized world is showing signs of decay in its ability to grasp
sturdy Bible truth, and is largely turning from the Bible to old worn-out
heathen ideas. Every doctrine of the Bible is being twisted into fanciful
theories. The scriptures teaching of sin and the need of broken-hearted
repentance is practically ignored by thousands of ministers and
church-members. The absolute divinity of Jesus is growing weaker in the
faith of many who claim to teach his gospel, and some who profess to be
very orthodox say they do not pray to Jesus. The literal resurrection of
the body taught by the Scriptures is caricatured and treated lightly by
professed theologians, ministers, and professed Christians. The
immortality of the soul and its conscious existence, either in heaven or
hell, during the sleep of the body in death, is being rejected for the old
heathen notion. The experience of justifying and sanctifying grace,
attested by the personal Holy Spirit, is rejected by millions of
church-members. Everlasting reward and punishment is laughed at as an old
tradition instead of a serious doctrine of the Bible.

"It is well nigh impossible to enter a single professed Christian family
in Europe or America in which some member has not a new patent on
Scripture truth and holds some fanciful notion concerning the serious
teachings of the Bible. I find a great many passages in which the last
form of testifying for God's saints will be that of their faith in the
simple plain old doctrines of God's Word. Jesus warns us that just before
his coming every possible heresy and every variety of false Christ will
appear to deceive the people, and that if it were possible they should
deceive the very elect. And John in Revelation tells us of an era of the
going forth of frogs, which are evil spirits, to seduce the people from
the true faith. We are living in the frog era. In nearly every city in the
land there are from one to three persons who claim to be God, or an
incarnation of Christ, or the Holy Spirit. Thousands of religious people
think it is too tame and uninteresting to accept all of the plain old
doctrines of the Scripture, so they want something original and
startling."

In the past two years the popular religious bodies, including an
aristocratic ministry, have turned to worldliness at a rapid and
unprecedented rate, and what will be seen of proud formalism, socialism,
and rejection of divine truth in the circles of denominationalism within
the next ten years would now appear incredulous.

The following poem selected from a recent religious periodical is vividly
descriptive of the present-day religious denominations, commonly known as
churches. However the true church of God is an entirely different
institution, and just as far separated from the world, and just as
bitterly hated by her as when she imprisoned, stoned and martyred her
devoted followers.


    The Church Walking With The World.

    "The Church and the World walked far apart,
      On the changing shores of time;
    The World was singing a giddy song,
      And the Church a hymn sublime.
    'Come, give me your hand,' cried the merry World,
      'And walk with me this way;'
    But the good Church hid her snowy hand,
      And solemnly answered, 'Nay,
    I will not give you my hand at all,
      And I will not walk with you;
    Your way is the way of endless death;
      Your words are all untrue.'

    "'Nay, walk with me but a little space,'
      Said the World with a kindly air;
    'The road I walk is a pleasant road,
      And the sun shines always there.
    Your path is thorny and rough and crude,
      And mine is broad and plain;
    My road is paved with flowers and gems,
      And yours with tears and pain.
    The sky above me is always blue:
      No want, no toil, I know;
    The sky above you is always dark;
      Your lot is a lot of woe.
    My path, you see, is a broad, fair path,
      And my gate is high and wide--
    There is room enough for you and for me
      To travel side by side.'

    "Half shyly the Church approached the World,
      And gave him her hand of snow:
    The old World grasped it and walked along,
      Saying, in accents low,
    'Your dress is too simple to please my taste;
      I will give you pearls to wear,
    Rich velvet and silks for your graceful form,
      And diamonds to deck your hair.'
    The Church looked down at her plain white robes,
      And then at the dazzling World,
    And blushed as she saw his handsome lip
      With a smile contemptuous curled.
    'I will change my dress for a costlier one,'
      Said the Church with a smile of grace;
    Then her pure garments drifted away,
      And the World gave in their place,
    Beautiful satins, and shining silks,
      And roses and gems and pearls;
    And over her forehead her bright hair fell
      Crisped in a thousand curls.

    "'Your house is too plain,' said the proud old World,
      'I'll build you one like mine:
    Carpets of Brussels, and curtains of lace,
      And furniture ever so fine.'
    So he built her a costly and beautiful house--
      Splendid it was to behold;
    Her sons and her beautiful daughters dwelt there,
      Gleaming in purple and gold;
    And fairs and shows in the halls were held,
      And the World and his children were there;
    And laughter and music and feasts were heard
      In the place that was meant for prayer.
    She had cushioned pews for the rich and the great,
      To sit in their pomp and their pride,
    While the poor folks, clad in their shabby suits,
      Sat meekly down outside.

    "The angel of mercy flew over the Church,
      And whispered, 'I know thy sin.'
    The Church looked back with a sigh, and longed
      To gather her children in;
    But some were off in the midnight ball,
      And some were off at the play,
    And some were drinking in gay saloons;
      So she quietly went her way.
    The sly World gallantly said to her,
      'Your children mean no harm--
    Merely indulging in innocent sports.'
      So she leaned on his proffered arm,
    And smiled, and chatted, and gathered flowers,
      As she walked along with the World;
    While millions and millions of deathless souls
      To the horrible pit were hurled.

    "'Your preachers are all too old and plain,'
      Said the gay old World with a sneer;
    'They frighten my children with dreadful tales,
      Which I like not for them to hear:
    They talk of brimstone and fire and pain,
      And the horrors of endless night;
    They talk of a place that should not be
      Mentioned to ears polite.
    I will send you some of the better stamp,
      Brilliant and gay and fast,
    Who will tell them that people may live as they list,
      And go to heaven at last.
    The Father is merciful and great and good,
      Tender and true and kind;
    Do you think he would take one child to heaven
      And leave the rest behind?'
    So he filled her house with gay divines,
      Gifted and great and learned;
    And the plain old men that preached the cross
      Were out of the pulpit turned.

    "'You give too much to the poor,' said the World;
      'Far more than you ought to do.
    If the poor need shelter and food and clothes,
      Why need it trouble you?
    Go, take your money and buy rich robes,
      And horses and carriages fine,
    And pearls and jewels and dainty food,
      And the rarest and costliest wine.
    My children they dote on all such things,
      And if you their love would win,
    You must do as they do, and walk in the ways
      That they are walking in.'
    The Church held tightly the strings of her purse,
      And gracefully lowered her hand,
    And simpered, 'I've given too much away;
      I'll do, sir, as you have said.'

    "So the poor were turned from her door in scorn,
      And she heard not the orphans' cry;
    And she drew her beautiful robes aside,
      As the widows went weeping by.
    The sons of the World and the sons of the Church
      Walked closely hand and heart,
    And only the Master who knoweth all,
      Could tell the two apart.
    Then the Church sat down at her ease and said,
      'I am rich, and in goods increased;
    I have need of nothing, and naught to do
      But to laugh and dance and feast.'
    The sly World heard her, and laughed in his sleeve,
      And mockingly said aside,
    'The Church is fallen--the beautiful Church--
      And her shame is her boast and pride!'

    "The angel drew near to the mercy-seat,
      And whispered, in sighs, her name;
    And the saints their anthems of rapture hushed,
      And covered their heads with shame.
    And voice came down, through the hush of heaven,
      From Him who sat on the throne,
    'I know thy work, and how thou hast said,
      I am rich; and hast not known
    That thou art naked and poor and blind
      And wretched before my face;
    Therefore, from my presence I cast thee out,
      And blot thy name from its place!'"--_Sel._


To-day the proud, fashionable sectarian churches are lovingly folded in
the arms of the giddy world, and in her mad, drunken, lustful craze she is
crying, "On with the dance, let joy be unconfined."




Mysterious Prophecies Revealed.


The bringing in of the evening light by the Holy Spirit has been the
clearing away of much mystery from prophetic texts. The voice of the angel
said, in speaking to Daniel, "But thou, O Daniel, shut up the words, and
seal the book, even to the time of the end." Dan. 12:4. We have reached
the time of the end--the evening, and the book is unsealed and revealed and
the "wise understand"; but "none of the wicked understand." Many texts of
Revelation were fulfilled and understood when the evening light flashed
across its pages. We will quote a few.

_Revelation 14:6-8._

"And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the earth, and to
every nation, and kindred, and tongue, and people, saying with a loud
voice, Fear God, and give glory to him, for the hour of his judgment is
come: and worship him that made heaven, and earth, and the sea, and the
fountains of waters. And there followed another angel saying, Babylon is
fallen, is fallen, that great city, because she made all nations drink of
the wine of the wrath of her fornication."

Angel is from the Greek _anggelos_, and means agent or messenger. "Heaven"
does not refer to the glory world above, but to the work of God and heaven
here upon earth. This angel is a messenger or servant in the work of the
Lord. He has the everlasting gospel to preach to the people. The burden of
his ministry is, "Fear God, and give glory to him; for the hour of his
judgment is come." The evening or time of the end is reached, the hour of
God's judgment, the time of the bride's especial preparation for the
coming of the bridegroom. This ministry is closely followed by another
messenger declaring, "Babylon is fallen, is fallen, that great city,
because she made all nations drink of the wine of the wrath of her
fornication."

"Babylon is fallen." This is a prediction against mystery Babylon the
great and her harlot daughters--Catholicism and Protestantism. This God's
pure ministry has been preaching for the last two decades. Sectism is in a
fallen condition. It is fallen into the depths of worldliness. She has
opened her bosom and invited the world in to revel with her. She has
prepared a potion of charming delusive spirits, by which she has
intoxicated and inflamed the blood of nations. In the last few years the
concerts, fairs and socials are frequented by both the professed
Christians and non-professors, and in their dress, conversation, and
general manner, they are undistinguishable. Sectism to-day in not enticing
people to enter her fold by preaching the everlasting gospel, but she
allures them by her seducing love decoction of lewdness, worldliness and
licentiousness. Babylon is fallen.

Some of the Old Testament texts contain a spiritual import. "Flee out of
the midst of Babylon, and deliver every man his soul: be not cut off in
her iniquity; for this is the time of the Lord's vengeance; he will render
unto her a recompense." Jer. 51:6. This language is especially forcible at
this present day. We have reached the time of the Lord's vengeance.

"Babylon hath been a golden cup in the Lord's hand, that made all the
earth drunken: the nations have drunken of her wine; therefore the nations
are mad." Jer. 51:7. The woman (mystery Babylon and her daughters) sitting
upon the scarlet- beast had a golden cup in her hand. Rev. 17:4.
The day was, as we have before spoken, when God did save some souls in
sectism and gave them the Holy Spirit's power. But Satan has succeeded in
emptying the golden cup of that which was divine and filled it with
intoxicating potions that have allured nations to commit fornication with
her.

"Babylon is suddenly fallen and destroyed: howl for her; take balm for her
pain, if so be she may be healed. We would have healed Babylon, but she is
not healed: forsake her, and let us go every one into his own country: for
her judgment reacheth unto heaven, and is lifted up even to the skies."
Jer. 51:8, 9. Babylon can never be healed. She will not be healed. She is
irredeemable. Destruction is her doom. "Forsake her and let us go every
one into his own country."

Hear the lamentation of the children of God in their captivity in Babylon:
"By the rivers of Babylon, there we sat down, yea, we wept, when we
remembered Zion. We hanged our harps upon the willows, in the midst
thereof. For there they that carried us away captive required of us a
song; and they that wasted us required of us mirth, saying, Sing us one of
the songs of Zion. How shall we sing the Lord's song in a strange land?"
Psa. 137:1-4.

Perishing souls in sectism would love to serve God better, but in their
captivity they can not sing the songs of praise and glory.


    Babylon.

    By thy dark deceptive waters,
      Sighing, moaning, troubled sea,
    Captives sing their songs of sorrow,
      Hoping, longing to be free.

    Who shall sing the songs of Zion
      On thy banks, O raging sea?
    The voice of bridegroom and the bride
      Is heard no more at all in thee.

    Golden days are gone forever,
      Days now dark and dreary be;
    Harps untuned and silent ever,
      Silent by the moaning sea.

    Sadly weeping stands the willow
      On thy shore, O surging sea;
    'Neath its shade my steps shall never,
      Never, never more shall be.


"Zion" is a metaphor, signifying "Jerusalem, which is from above," or the
church of God. It is the home of the saints, where they are cared for by
the Lord. As the ancient literal city of Babylon typifies the great
spiritual Babylon, so the literal city of Jerusalem typifies the spiritual
Jerusalem or Zion or church of God. God does not want his people joined
unto a sect and under the laws and creeds and authority of man. He wants
the full care of them. However, many of God's children, through ignorance,
have been induced to seek a home in Babylon. Here they have been taken
captive. In this evening time God is leading them back to Zion. "The
ransomed of the Lord shall return and come to Zion with songs and
everlasting joy upon their heads." Isa. 35:10. The songs of Zion are not
to be sung in the barren land of Babylon. Babylon has gone into Zion and
captured God's devoted children, but God will be avenged. "And I will
render unto Babylon and to all the inhabitants of Chaldea all their evil
that they have done in Zion in your sight, saith the Lord." Jer. 51:24.

Here is a prophecy relating to this evening time. "In those days, and that
time, saith the Lord, the children of Israel shall come, they and the
children of Judah together, going and weeping: they shall go, and seek the
Lord their God. They shall ask the way to Zion with their faces
thitherward, saying, Come and let us join ourselves to the Lord in a
perpetual covenant that shall not be forgotten." Jer. 50:4, 5. See them
coming home to Zion with the glory of God risen upon them. Halleluiah!


    Zion.

    In thy clear, transparent water,
      Peaceful, cleansing, crystal sea,
    In thy sparkling beauty flowing,
      Let me ever sail on thee.

    There is music in the ripple
      Of thy wave, O purest sea;
    Here we sing the songs of Zion,
      In a soft sweet melody.

    Peaceful are thy streams forever,
      Gentle, calmest, tranquil sea;
    Harps are tuned to heavenly music;
      Hear the pleasant melody.

    Tree of life is blooming ever
      On thy shore, O crystal sea;
    'Neath its shade my walk shall ever,
      Ever and forever be.


_Revelation 18:1-5, 16, 17, 23._

"And after these things I saw another angel come down from heaven, having
great power; and the earth was lightened with his glory. And he cried
mightily with a strong voice, saying, Babylon the great is fallen, is
fallen, and is become the habitation of devils, and the hold of every foul
spirit, and a cage of every unclean and hateful bird. For all nations have
drunk of the wine of the wrath of her fornication, and the kings of the
earth have committed fornication with her, and the merchants of the earth
are waxed rich through the abundance of her delicacies. And I heard
another voice from heaven, saying, _Come out of her, my people_, that ye
be not partakers of her sins, and that ye receive not of her plagues, for
her sins have reached unto heaven, and God hath remembered her
iniquities."

"Alas, alas that great city, that was clothed in fine linen, and purple,
and scarlet, and decked with gold, and precious stones, and pearls! For in
one hour so great riches is come to nought." "And the light of a candle
shall shine no more at all in thee; and the voice of the bridegroom and of
the bride shall be heard no more at all in thee."

This holy messenger announces the fall of Babylon, and gives a description
of it. All that is pure, holy and divine has been driven out of sect
Babylon and leaves its subjects to be ravished by unclean, worldly
spirits, devouring their souls, and leaving the whole an unclean cage. God
has gone out of sectism. He works with them no more; his voice is heard no
more in her, and his call to his people is to "come out of her." "Flee out
of Babylon, and deliver every man his soul." God dwells in Zion, and there
shines the beautiful light of the gospel. "Out of Zion the perfection of
beauty God hath shined." "Arise, shine: for thy light is come, and the
glory of the Lord is risen upon thee." Isa. 60:1.

Return and come to Zion, O captive daughter; unloose the bands of sectism
from off thy neck; cast aside the creeds and tyranny of man; cease the
cold forms and frozen conventionalities, and seek the green pasture fields
of Zion, where there are songs and everlasting joy, and sighs and sorrow
come no more.

_Matthew 13th chapter._

The parable of the Savior in which he likens the kingdom of heaven unto a
man which sowed good seed in his field is also illustrative of the gospel
day. The field is the world. The Son of man sowing the good seed is the
glorious gospel work of the morning. The enemy that sowed the tares is the
apostasy, which destroyed much of the good seed and sowed discord,
contention, strife and superstition. The harvest-time is the evening time.
The angels are God's holy messengers.

In the evening of time the Son of man shall send forth his angels or
messengers, and they shall gather out of his kingdom all things that
offend, and them which do iniquity. God is calling his people out of all
confusion and darkness, separating them from sin and the works of man.
Such is the work to be done in the end of the world.

_Jeremiah 23d chapter._

In the fifth and sixth verses of this chapter is a beautiful prophecy of
Christ. "Behold, the days come, saith the Lord, that I will raise unto
David a righteous Branch, and a king shall reign and prosper, and shall
execute judgment and justice in the earth. In his days Judah shall be
saved, and Israel shall dwell safely: and this is his name whereby he
shall be called, The Lord our Righteousness."

In the ninth verse the prophet tells of his broken heart because he
foresees the dark apostasy. From verse nine to verse eighteen he speaks of
the wicked doings of apostates.

In verse nineteen he describes the present holiness reformation that is
sweeping over the land. "Behold, a whirlwind of the Lord is gone forth in
fury, even a grievous whirlwind: it shall fall grievously upon the head of
the wicked."

_Matthew 24th chapter._

In the third verse of the twenty-fourth chapter of Matthew we read of the
disciples questioning the Savior concerning the end of the world. They
say, "Tell us, when shall these things be? and what shall be the sign of
thy coming, and of the end of the world?" In answering, the Savior in the
sixth and the following few verses speaks of political upheavals. In the
eleventh and twelfth verses he predicts the apostasy of the noonday. "Many
false prophets shall rise and shall deceive many. And because iniquity
shall abound the love of many shall wax cold." That is why a child of God
finds it so difficult to retain an experience of salvation in sectism.
Iniquity abounds, and being yoked up with such evil companions he can not
stem the tide of influence.

In the fourteenth verse the Savior says: "And this gospel of the kingdom
shall be preached in all the world for a witness unto all nations; and
then shall the end come." This preaching of the gospel of the kingdom is
to be after the apostasy, and just prior to the end of the world.
Throughout sectism theology and tradition have been substituted for the
gospel, but in the evening time John beholds an angel flying in the midst
of heaven having the everlasting gospel to preach to them that dwell on
the earth. This is the same as the preaching of the gospel in the end of
the world to which the Savior refers. He has now taken the disciples once
down through the whole of the Christian dispensation to the end of the
world.

In the fifteenth verse he begins with them again at the desolation spoken
of by Daniel, which is the destruction of Jerusalem in the year 70 A.D.
From the sixteenth to the twenty-second verse inclusive, he instructs them
concerning this abomination. From the twenty-third to the twenty-sixth
inclusive he again speaks of the apostasy. False Christs and false
prophets shall arise. In the twenty-seventh and twenty-eighth verses he
speaks of the end of the world. He has now taken them through the
Christian era again down to the time of the end. In the twenty-ninth verse
he leads them back again to the destruction of Jerusalem. "Immediately
after the tribulation of those days [by this he refers to the destruction
of Jerusalem] shall the sun be darkened, and the moon shall not give her
light, and the stars shall fall from heaven." This is the obscuring of
Christ and the church by the beast power in the noontime.

In the thirty-first verse he says, "And he shall send his angels with a
great sound of a trumpet, and they shall gather together his elect from
the four winds, from one end of heaven to the other." These are the angels
that are shouting, "Come out of her, my people." They are gathering out of
God's kingdom all things that do offend and them that do iniquity. This is
the work of God in the time of the end. "Deliver thyself, O Zion, that
dwellest with the daughter of Babylon." Zech. 2:7. "Behold, I will send
for many fishers, saith the Lord, and they shall fish them; and after will
I send for many hunters, and they shall hunt them from every mountain, and
from every hill, and out of the holes of the rocks." Jer. 16:16.

"Woe be unto the pastors that destroy and scatter the sheep of my pasture!
saith the Lord. Therefore thus saith the Lord God of Israel against the
pastors that feed my people; Ye have scattered my flock, and driven them
away, and have not visited them: behold, I will visit upon you the evils
of your doings, saith the Lord. And I will gather the remnant of my flock
out of all countries whither I have driven them, and will bring them again
to their fold; and they shall be fruitful and increase." Jer. 23:1-3.

In the evening of time God will gather the scattered remnant of his
people, but woe be to the pastors that scattered them. Let the proud lords
of sectism repent of their evil doings ere God visits his woe upon them.

"For thus saith the Lord God; Behold, I, even I, will both search my
sheep, and seek them out. As a shepherd seeketh out his flock in the day
that he is among his sheep that are scattered; so will I seek out my
sheep, and will deliver them out of all places where they have been
scattered in the cloudy and dark day [sectism]. And I will bring them out
from the people, and gather them from the countries, and will bring them
to their own land, and feed them upon the mountains of Israel by the
rivers, and in all the inhabited places of the country. I will feed them
in a good pasture, and upon the high mountains of Israel shall their fold
be: there shall they lie in a good fold, and in a fat pasture shall they
feed upon the mountains of Israel. I will feed my flock, and I will cause
them to lie down, saith the Lord God. I will seek that which was lost, and
bring again that which was driven away, and will bind up that which was
broken, and will strengthen that which was sick: but I will destroy the
fat and the strong; I will feed them with judgment." Ezek. 34:11-16.

God is gathering out his own into the beautiful light of Zion. We have now
reached the time when the above promise is being fulfilled by the
delivering hand of God. Amid the ruins of Babel confusion the Lord has a
remnant which he is gathering home to their goodly fold, in the top of the
mountains of Israel.

"Except the Lord of hosts had left unto us a very small remnant, we should
have been as Sodom, and we should have been like unto Gomorrah." Isa. 1:9.
"Yet, behold, therein shall be left a remnant that _shall be brought
forth_." Ezek. 14:22.


    "Have you heard the voice from heaven,
      Calling in a solemn tone,
    'Come, my people, from confusion,
      This is not your native home?'

    "Do you know, O ransomed brother,
      That we stand upon the verge,
    Where old time fills up his ages,
      And the lost will mourn his dirge?

    "Yes, I heard, and to my vision
      Zion's glory brightly shone;
    Then I rose and fled the ruin,
      Taking not a Babel stone.

    "Yes, my soul has come to Zion,
      On the high and holy way,
    And I've seen all darkness flying,
      Driven by the light of day.

    [Now the evening light is flashing,
      God is gathering to their home
    All the pure and holy remnant
      Waiting for the Lord to come.]

    "Oh, what myriad souls are sleeping,
      Soon to wake in judgment-fires;
    Help, O God, thy remnant gleaning,
      Until time indeed expires."

                  -------------------------------------

    I have cast each sectish idol
      To the mole and to the bat; (Isa. 2:20.)
    I am feeding on the mountain,
      And my soul is growing fat. (Ezek. 34:14.)




The Second Coming Of Christ.


When Jesus was taken up into heaven and a cloud had received him out of
sight, two heavenly visitants appeared unto the men of Galilee and said,
"This same Jesus, which is taken up from you into heaven, shall so come in
like manner as ye have seen him go into heaven." Acts 1:11. Jesus went up
in a cloud and he is to come again in like manner as he went up. "And then
shall they see the Son of man coming in the clouds with great power and
glory." Mark 13:26.

No one knows the exact time of his coming. "But of that day and hour
knoweth no man, no, not the angels of heaven, but my Father only." Mat.
24:36. We can know, however, when his coming is near. "So likewise ye,
when ye shall see all these things, know that it is near, even at the
door." Mat. 24:33. The things spoken of here by which we may know that the
coming of the Lord is near, is the gathering together of God's elect from
out the ruins of Babylon and the world. The work of gathering is now in
rapid progress. The messengers are flying with the everlasting gospel.
Soon it will reach all nations. They are calling, "Come out of her, my
people, for the hour of her judgment is come." Thus we now see the
Savior's coming is near, even at the door. Even so, come, O Lord Jesus!

He sounds a warning to all to be ready. "Therefore be ye also ready: for
in such an hour as ye think not the Son of man cometh." Mat. 24:44. What
will be the condition of this world when Jesus comes? "But as the days of
Noe were, so shall also the coming of the Son of man be. For as in the
days that were before the flood they were eating and drinking, marrying
and giving in marriage, until the day that Noe entered into the ark, and
knew not until the flood came, and took them all away; so shall also the
coming of the Son of man be." Mat. 24:37-39. Who is not able to fully
understand this? In the end of the world wickedness and revelry shall be
as it was in the days of Noah. "In the last days perilous times shall
come." "But evil men and seducers shall wax worse and worse, deceiving and
being deceived." 2 Tim. 3:13. The very deepest deceptions shall be upon
the people in the time of the end. They shall be saying, "Peace and
safety," then sudden destruction cometh upon them.

Just before the second coming of the Savior, and while God is gathering
together the scattered fold of Israel, Satan "shall go out to deceive the
nations which are in the four quarters of the earth, Gog and Magog [both
forms of the apostasy], to gather them together to battle: the number of
whom is as the sand of the sea. And they went upon the breadth of the
earth, and compassed the camp of the saints about, and the beloved city
[Zion]." Rev. 20:8, 9.

We are now living in the time when the sixth angel is pouring his vial
upon the great river Euphrates, and the waters are being dried up. The
time when the unclean spirits (the state power, ecclesiastical power, and
the Babylon ministry) are going out unto the whole earth to gather them to
the battle of that great day of God Almighty. Rev. 16:12-14. Even at this
day the state power is favorably inclined toward the beast power. The
candidate for office is upheld and defends the corrupt city for advantage.
The kings of the earth are committing fornication with her. The state
officials are so infatuated with her delicacies and intoxicated upon her
wines that a true child of God can scarcely get a hearing of justice
to-day in the courts. The prophet (ministry), church (so-called), and
state, are the powers engaged in battle against God.

We are living in the time when the sixth angel is sounding. Rev. 9:13.
Soon the seventh angel will stand upon the land and sea and with hand
uplifted to heaven swear by him that liveth forever and ever, that time
shall be no longer. Rev. 10:5-7. That day shall not come unawares upon the
children of light. They will be watching for their Lord to come, when they
shall be caught up to meet him in the air and forever be with him. Amen. 1
Thes. 4:17.

What shall be the doom of the wicked when that great and notable day of
the Lord shall come? "And to you who are troubled rest with us, when the
Lord Jesus shall be revealed from heaven with his mighty angels, in
flaming fire taking vengeance on them that know not God, and that obey not
the gospel of our Lord Jesus Christ: who shall be punished with
everlasting destruction from the presence of the Lord, and from the glory
of his power." 2 Thes. 1:7-9.

This flaming fire in which the Lord shall be revealed from heaven is the
fire that shall come down from God out of heaven and devour Gog and Magog
as they are compassing the camp of the saints and the beloved city. Rev.
20:9.

Dear saint, our God is able to deliver thee. "Wherefore, beloved, seeing
that ye look for such things, be diligent that ye may be found of him in
peace, without spot and blameless." 2 Pet. 3:14. The Holy Spirit is in the
world searching out and bringing to the light every one that can be
persuaded to accept salvation. Soon he will have gone over the world and
gleaned out every one that is disposed to serve God. The world at large
will reject him. His mission will be ended. He will ascend to the Father.
Then as Christ went into heaven he will come again, taking vengeance on
them that know not God, and receiving his own unto himself. Then the
Savior's mission will be ended. He will turn all over to the Father, and
the three shall be but one.

"Be ye therefore also ready; for in such an hour as ye think not the Son
of man cometh." "Prepare to meet thy God."




The Last Day.


This gospel day is the last day. There never will be another age of time.
An age-to-come teacher is branded by the Word of God and the Holy Spirit,
as a false teacher. We need no other age in which to prepare for eternity.
This is the day of salvation. "Now is the accepted time." Now is the day
and this is the time for us to accept Christ, and to be accepted of him.
The Word of God holds no promise to you of another day of salvation. How
can man, unless he be wholly subverted, teach another age to come when so
many immutable and infallible texts declare this is the last day and last
time? We will quote a few texts on this subject, and that alone will
convince every one that is candid.

"That in the dispensation of the fulness of times he might gather together
in one all things in Christ, both which are in heaven, and which are on
earth; even in him." Eph. 1:10. Are we not to understand that with this
dispensation time is full? Then it will be the end, and as the seventh
angel declares, "Time shall be no more."

"This know also, that in the last days perilous times shall come." 2 Tim.
3:1. These are declared to be the last days, hence there is no other day
to come. Only eternity lies before us when this present time is ended.

"God, who at sundry times and in divers manners spake in time past unto
the fathers by the prophets, hath in these last days spoken unto us by his
Son." Heb. 1:1, 2. Here again it is declared that the day of Christ, this
Christian dispensation, is the last day, and that "there should be mockers
in the last time, who should walk after their own ungodly lusts." Jude 18.
How can you expect another time when this is declared to be the last time?
"Who verily was foreordained before the foundation of the world, but was
manifest in these last times for you." 1 Pet. 1:20. "Knowing this first,
that there shall come in the last days scoffers." 2 Pet. 3:3. "Little
children, it is the last time." 1 John 2:18.

How does John know it is the last time? Because the antichrists that Paul
says should come in the last days have come, therefore John says in the
same verse, "We know that it is the last time."

Many more texts from both Testaments could be quoted, but surely the
reader will not ask for any more to help him believe it is the last time.


    "While false prophets are confiding
      In a foolish, erring dream,
    Of millennial enjoyments,
      They neglect the cleansing stream.

    "O poor sinner, don't believe them,
      There will be no age to come;
    If in life you find not Jesus,
      Death will seal your awful doom."




Conclusion Of Part Third.


We have placed before the reader in the best manner we could, considering
our limited time, the beautiful light and wonderful accomplishments of
redeeming grace in the morning of this gospel day. In the apostolic
period, we again repeat, the church was the light of the world. The
Christians believed the whole Word of God. They taught the whole truth and
no more. They lived a pure, holy life just as Jesus lived and just as the
Bible declares that Christians must live. They were fully consecrated to
God. They counted not their lives dear unto themselves. They forsook all
to follow Jesus and lived wholly unto him. They had faith in God and power
with him. They were of one heart and of one soul. They all spake the same
thing. They were humble and equal. They healed the sick, cast out devils,
and raised the dead in Jesus' name. Thus they were the light of the world.

Now the evening shall be as light as the morning. Man, as a Christian,
shall live as pure and holy and as deeply consecrated in this evening of
time as did the Christian in the morning time. At this present time God is
raising up a people who believe, experience and teach the whole Word of
truth. They have fled the ruins of Babylon and are proclaiming the
everlasting gospel in the fear of God and the clear light of heaven. God
is working with his pure and consecrated ministry, confirming the Word
with signs and deeds and wonders, the same as he did with the early
ministry.

There are thousands to-day who gladly bear testimony to the wonderful
healing power of God. The blind have been made to see, the lame to walk;
broken bones have been united, cancers removed, consumption cured. The
deaf have been made to hear, the dumb to speak, and devils have been cast
out. All these wonders, and many more, have been wrought in the name of
the holy child Jesus in God's pure church within the last few years. God
is increasing his church in faith, purity, power, and glory, and in the
immediate coming years much greater things than these shall ye hear and
see. Amen.




A Personal Experience.


It is recorded in the Bible that God will not hear sinners. While this is
true it has its modifications. Those who are in wilful and stubborn
rebellion against God he will not hear, even though in a day of trouble
and fear they should call upon him. But when in the more sober moments of
life man's heart feels the influence of the Holy Spirit inclining his
desires toward a better life, arousing the nobler aspirations of his soul,
enkindling to a brighter flame the spark of humanity; when, though he be
not in possession of God's saving grace, under such an influence he, in
sincerity of heart, calls upon God, he will hear and answer his call as
far as consistent with the divine mind, and thus encourage his soul on to
the Christian goal.

Our boyhood days and the early days of our manhood were spent amid the gay
scenes and pleasures of life. When in the whirl of society-life we had no
serious thoughts. There would, however, in our more secluded hours, when
naught stood between us and the whisperings of our soul, arise thoughts of
futurity. The Holy Spirit would speak to our heart of God, of heaven, of
Christ and the blood; he would hold before us in a beautiful picture the
life of a Christian journeying onward to a glory world. He would also
disclose to our view the hideousness and awfulness of sin, and the
uneasiness, discontentments, trouble and fear attending the wicked as they
journey onward to the eternal region of woe.

In these more sober hours we would seek God for his protection with
sincere, heartfelt pledges that some day we would serve him. God heard
these prayers and gave his protection. We now in reviewing the scenes of
those early days see the many snares and dangers Satan had arranged for
our destruction, but out of them all the Lord delivered us. Bless his
name! There was one instance of God hearing our prayer, though in what may
be considered a trivial matter, yet made a deep impression upon us and
went far to enforce upon us the reality of God and his Word.

One night we had a journey of several miles to make on horseback. It was
nine o'clock when we started. After traveling about two miles our horse
became very lame. In our pity for him we dismounted and throwing the reins
over the saddle started the horse on before us. After some two or three
miles of traveling thus, our horse seemed much improved. For the purpose
of faster travel, we concluded to again ride. Our attempts to catch the
horse seemed in vain. Repeatedly we tried to come up with him, but when we
had come near he would trot on before. After many unsuccessful trials it
occurred to our mind that we should ask God to aid us. Accordingly the
Father was implored to cause the horse to stand that we might come up with
him. Although not a Christian we believed there was help in God, and
trusting in him we approached the animal, speaking to him as we had
before, when he stopped and we mounting continued our lonely journey in
deep and solemn thought of the verity of God.

In the winter of 1886-87 we became very much concerned about our soul. A
revival meeting was in progress in the little village in which we lived.
They did not teach salvation by grace through faith as was taught by the
apostles, but we, knowing no better, and wanting to escape the damnation
of hell, and hoping for an avenue of escape, concluded to take this.
Accordingly we gave the minister our hand one night, and answered in the
affirmative his few questions concerning our belief in God. On our way
home we were baptized, for we were taught that the water washed away sins.
During the days following we kept a close watch upon our heart and life to
learn if there was any change. We were disappointed. We found that sin
held the same power over us. There remained the same uncertainty of our
eternal state. The thoughts of death had lost none of their fear, and the
grave none of its terror. We were troubled. Here we had entered, as we
hoped, a path that led to heaven, but yet all was dark and uncertain. O
God, is this all of thy kingdom upon the earth?

I would question the older members of our congregation about their
experience. Should you be called for to-night to depart this life are you
fully assured that your home will be in heaven? Have you no fear to meet
God? They would answer me thus: "We can never know in this life just what
the decision of the Great Judge will be until we come before his awful
tribunal. In this world we can only go on the best we can, and hope for
the most in the judgment."

This was sad news to my soul. Is this all there is in a Christian life?
Where is the great peace, the joy, the bright hope and positiveness
promised in the Bible? But thinking these old heads knew all about the
Christian life, I endeavored to console myself and calm my fears. I very
poorly succeeded, for which I now praise God.

One instance occurred at this time that troubled me very greatly. One
night after retiring we heard a shout of "Fire! fire!" upon the street. On
rushing to the door and looking up the whole heavens above us seemed to be
one burning flame. All was on fire. The first thought that came to our
mind was, It is the last night of this world. The earth, and all its
works, is burning up. A great fear came upon me. Whither shall I go, and
whither shall I flee from His presence? The cause of alarm proved to be a
burning building over a hill, casting the reflection on the dark clouds
over us. We read in the Bible of a class unfit and unprepared for heaven,
that would in that day call for the mountains and the hills to fall upon
them to hide them from God's presence. Here we, trying and claiming to be
a Christian, experienced just what was said should be the experience of
the wicked, and my soul was alarmed. Earnest became our efforts to live a
better life. Fierce was our struggle against sin, deep and firm would be
the resolutions, but sin was a hard, strong master, who ground us beneath
his iron heel. We sought every known means for relief, walking for miles
to hear a sermon to learn of a more successful life.

Often in these days of struggle would I become unpleasant in my home.
Should my children be a little trying, I would speak to them in a cross,
snappish way. I would see them stand back in fear before my harsh voice,
and this would sting my conscience. A child in fear of its father! how
unchristianlike! When my wife, whom I had vowed to love always, would not
do according to my judgment I would hastily reprove in strong language. We
would see the tears start from her eyes, and again our conscience would be
heavily smitten. Resolve after resolve was made to be more tender and kind
to our dear ones, only to be broken by the power of impatience.

In our efforts to become more gentle and tender we often would read an
article in an old school-reader entitled "Sorrow for the Dead." In this
the writer said words like these, to the best of our remembrance: "As we
look upon the cold, lifeless form of some dear, departed friend, there
will come rushing to our memory, the unkind acts and deeds and thoughts we
have had toward them. This remorse of conscience," he said, "should cause
us to be more true to the living." We often would read this, and did
receive some benefit from it for the time, but we found it powerless to
conquer an irritable disposition. We can not forbear telling the reader
here, although it is a little in the advance, that the day came when we
found the Savior in the wonders of his redeeming love and he broke the
power of sin, and by his grace did strengthen and help us to be "true to
the living." Glory, glory to his name!

It was in the summer of 1890 that the struggle became very desperate. The
convicting hand of God lay heavily upon me. The burden of sin lay heavily
upon my soul, especially the sin of tobacco using. We had no man to teach
us. None seemed to care, nor pity. God, however, was humbling us down to a
final decision. One late October morning on our way to the schoolroom, as
we were teaching at that time, all alone upon the road, God spoke peace to
our soul. Where is the pen to describe the experience of that hour! Mine,
it seems, is utterly helpless. We were conscious of a life, power and
glory, not terrestrial, filling our entire being. The earth was lit up
with a splendor never seen before. In our days of deepest conviction we
would picture to our mind the happiness of angels, but here we had come to
the realization of something that far surpassed all we had imagined of the
heavenly host. We felt like we wanted to sing and praise God forever. Wife
had received a similar experience in her home a few days before. Our home
at once became a heaven. We remembered in pity those who had endeavored to
comfort us in our fears and tell us there was no better way.

Two weeks passed of uninterrupted glory. However, one morning after about
two weeks, when doing some work which went wrong, we were strongly tempted
to speak as we had formerly done on such occasions, but we overcame. The
second time the work went wrong as previously, when the temptation came
stronger than before. We felt something unpleasant within us; however, God
helped us to overcome, and we set to doing the work over, when it went
wrong the third time. This time we were overcome and gave utterance to a
word that brought a sense of guilt. No sooner had we spoken than we fell
upon our knees and did not arise until we knew we were forgiven. By this
experience we became conscious of a foe within us that was going to give
us trouble in the Christian life.

About this time we providentially received a copy of a holiness paper,
_The Gospel Trumpet_, which taught a higher life, namely, entire
sanctification. This came as a light from heaven. We began to earnestly
seek this experience. Before we reached this experience there were a few
other occurrences in our Christian life of which we wish to speak. At this
time we were very ignorant of the Bible. It was our custom to have prayer
at the schoolroom after the children were all gone to their homes. We
would then go to our home with a heavenly glory resting upon us. One
evening on our way home, we met a company of our former worldly
associates. They accosted us in their customary worldly way. We replied
somewhat under the influence of their worldly spirit. I felt the glory
depart, and an emptiness instead. I went on my way hastily, asking God to
smile upon me again. He taught me by this that he had chosen me out of the
world and its witticisms, and that slang phrases were foreign to his
salvation.

Soon after this, one morning in November when laboring in my garden a
transparent glory shone all around me, and my soul was filled with peace.
It was on election day. After working a few hours amid rapturous bliss, we
went to the place of voting and cast our ballot along with political men.
A shade came over my spirit, and for the remainder of the day it appeared
that God had forsaken me and would never smile on me again. He taught me
once more that he had chosen me out of the world and that politics in
civil government was foreign to the kingdom of heaven.

The Christmas-time drew near, and great preparations were being made by
the people for their festivities. In these we found nothing congenial to
our spirit. We had decided to remain at home on the night of these
festivities and have a protracted Bible reading and prayers. We looked
forward to the evening with pleasure, expecting great blessings from God.
Just before we were ready to begin our Bible reading wife was taken with a
severe aching in the head, that threatened to mar the enjoyment of the
evening. We wondered why it was that God permitted us to be thus
interrupted, when the Holy Spirit whispered, "If you will ask God, he will
heal her." Accordingly we fell upon our knees and petitioned God for his
healing virtue, and instantly she was healed. This was our first
experience in divine healing.

In the following February a Holy Ghost minister came to our place and held
a short series of meetings. He taught us the way of God more perfectly. We
entered the glorious experience of entire sanctification during this
meeting. We also beheld the body of Christ, the one true church, and saw
in a clear light the monstrous beast religion in all her evils. God soon
after called us into his work. We sold our little home, all we had of this
world, and used the means in the work of the Lord. Our work for God has
been independent of the creeds of men, teaching a full salvation and
trusting God for everything. We have held meetings in over twelve of the
different states, and have never asked for money. Not on one single
occasion have we taken up a collection. It would require volumes to tell
of the many times the Lord has blessedly answered our prayers. God has
never called us to any conspicuous position in this world. The great faith
for the building of orphanages and homes, and establishing missions has
been entrusted to other men. Our faith has been only for our daily bread
and needs. Oh, what an assurance our heavenly Father gives us that he will
never forsake us. We do not want the riches of this world. We would rather
not have them. There is a blessedness in taking our every want to Jesus.
To look unto him daily for your temporal as well as spiritual support has
a strong tendency to draw one very near to him.

We would take pleasure in telling you of many of the instances in which
God has heard and answered our prayers, but fearing you will take less
pleasure in reading we will forbear, only saying that God has been
petitioned for corn for our horse, and the prayer answered in a marvelous
way before the day was over. We have asked God for a spool of thread, and
our prayer has been answered at once. One time wife was on her knees
asking God for soap, when there was a rap at the door, and upon opening it
a lady presented her with a bar of soap. Almost daily the Lord is
petitioned for flour, meat, sugar, or clothes, and he always gives us what
we need. It is wonderful and just as glorious as it is wonderful. In fact,
such a life is made up of glory.

Some one may wonder if we ever have any tests of our faith. Oh, yes; there
is where the greatest glory is. Not long since we were much in need of a
dollar. In searching through my vest pocket for a match I found a dollar
bill all neatly rolled up. Where it came from, and how, I never knew, only
that the Lord sent it. Just last night, our twelve-year-old daughter said,
"This is the last Sunday I can wear these shoes. Unless I get a new pair I
shall have to stay at home." We asked her if she had been asking the Lord
for a pair. She answered, "Yes, sir." This morning in our family devotions
we made especial mention, amid some other things, of the shoes. In less
than two hours a Christian man came to the door and presented her with a
pair. Yes, we would rather have a faith and trust in God than the wealth
of a world. We feel more secure.

The times God has healed different ones of our family we are unable to
number. For the past eight years he, and he only, has been our physician.
We have not in that time spent one cent for medicine. We have three
children, aged four, six, and eight years, who have never tasted medicine.
They never were given a dose of any kind of soothing syrups or "teas." God
has always healed from the toothache to a broken limb. It does not take
much of the Lord's means to provide for us. We wear no superfluous
clothing. Our daily fare is plain and common. We use no stimulants,
narcotics, nor medicines, and consequently just a few pennies a day is all
we need. God in his great goodness supplies all these, while we go telling
the world of the wonderful blessings of salvation.

We are at present engaged in ministerial work without salary. In all our
meetings we take up no collection, we ask for no money in any way of man,
and we have no other source of support but in God alone. Just as the
apostles lived in the morning light, so we live in the evening light. Just
what they enjoyed, we enjoy. In their preaching they gave God's people
warning of the apostasy. In our ministry we preach, "Come out of her, my
people."

We enjoy more of the love of God than ever before. His very life and power
and glory fills our soul to the full. We are led exclusively by his Spirit
and are fed and clothed by his bountiful hand. Our life is one of blessed
contentment. Our home is a heaven and our happiness is complete. Even as
we write, the waves of glory roll over our soul until we are made to shout
praises to our God. We have never a care nor a sorrow, but a faith and
trust in God that keeps us above every wave of trouble. We are dead to the
world and living alone for his glory. His great heart's love sweetens and
tenders every fiber of our soul, and bids us wait in brighter hope the
happy day when he shall call us to our home.


    O home of my soul,
    In that far away goal;
      Each day brings me nearer to thee,
    The great throne so white,
    And my crown shining bright,
      Mine eyes ever longing to see.

    There's a musical strain
    From that far away plain;
      Its melody sweeps o'er my soul,
    While a wave of sweet peace
    In my heart shall increase,
      While the years of eternity roll.






FOOTNOTES


    1 There is a little book entitled "Tea and Coffee as an Evil,"
      published by the Gospel Trumpet Co., which gives the opinions,
      respecting these stimulants, of the best known men of medical
      science.





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