The Gospel Day; Or, the Light of Christianity
by Charles Ebert Orr · English · Gutenberg #28208 · 726,133 chars · public domain (US)
The Project Gutenberg eBook of The Gospel Day; Or, the Light of Christianity
This eBook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this eBook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.
Title: The Gospel Day; Or, the Light of Christianity
Author: Charles Ebert Orr
Release date: February 27, 2009 [eBook #28208]
Most recently updated: June 20, 2020
Language: English
Other information and formats: www.gutenberg.org/ebooks/28208
*** START OF THE PROJECT GUTENBERG EBOOK THE GOSPEL DAY; OR, THE LIGHT OF CHRISTIANITY ***
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. Zacchæus, 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 Cæsars. 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
Showing first 200,000 characters. Full text: gutenberg.org/ebooks/28208