b'I \n\n\n\nGlass " STTY \nRnnk \n\n\n\n/ \n\n\n\nOUTLINES OF CHRISTIAN THEOLOGY \n\n. . OR . . \n\nTHEOLOGICAL HINTS \n\n\n\n. . BY . . \n\nJ. M. CONKEB, S.-T. D., \n\nTheological Examiner of Payne Theological Seminary, Wil- \nberforce University, Wilberforce, Ohio; Author \nof "Iron Wheel," " Classical \nLore," etc. \n\n\n\n" Search the Scriptures, for in them ye think ye have \neternal life, and they are they which testify of me."\xe2\x80\x94 \nJohn: v, 39. \n\nu Scrutamini Scripturas, quia vos videmini vobis in ipsis \nvitam aeternam habere et illae sunt quae testantur de me." \xe2\x80\x94 \nJoannes: v, 39. \n\n\n\nLittle Rock. \nBrown Printing \n\' 1896. \n\n\n\nArk. : \nCompany. \n\n\n\nCopvright applied for. \nAll rights reserved. \n\n\n\nAS A FEEBLE TOKEN \n\nOF MY \n\nAPPRECIATION AND ESTEEM \n\nFOR \n\nTHOSE WHO STAND UP FOR GOD AND HIS CHURCH \nTHIS VOLUME IS \nRESPECTFULLY DEDICATED \n\nTO \n\nA. M. E.,A. M. E. Z. AND C. M. E. CHURCHES \n\nRt. Rev. H. M. Turner, D. D., LL. D., D. C. L.; \nRt. Rev. B. W. Abnett, D. D.; \n\nRt. Rev. B. T. Tanneb, A. M., D. D., LL. D.; \nRt. Rev. B. F. Lee, D. D., Ph. D.; \nRt. Rev. A. W. Wayman, D. D. ; \nRt. Rev. M. B. Saltebs, D. D.; \nRt. Rev. W. J. Gains, D. D. ; \nRt. Rev. J. A. Handy, D. D. ; \nRt. Rev. A. Gbant, D. D. \nRt. Rev. J. P. Thompson, D. D., M. D.; \nRt. Rev. J. W. Hood, D. D.; \n\nRt. Rev. T. H. Lomax, D. D. : \nRt. Rev. C. C. Petty, D. D.; \n\nRt. Rev. C. R. Habbis, D. D. ; \nRt. Rev. I. C. Clinton, D. D.; \nRt. Rev. J. A. Beebe; \n\nRt. Rev. L. H. Holsey; \n\nRt. Rev. R. S. Williams; \nRt. Rev. E. Cottbell; \nRt. Rev. I. Lane. \n\n\n\n^ Dedication. \n\nPkof. S. T. Mitchell, a. M Dd TT r> t> \nWllberforee University; * D " Presid ^t of \n\ns^i;" MITCHELL > D - D - De \xc2\xbb of Payne rheologiea, \n\nPeof. W. S. Scarborough, A. M, Ph. D., LL D \xe2\x96\xa0 \nR^v. M. E. d UNHAM; a . m .. d B > ph _ D ^ ll d \' \n\nof^caj: * HAEPEE \' PK D " \xc2\xb0- \xc2\xb0- University \n\nve2j: R W - HAHKNESS \' Ph - D " M - of National Uni- \nRbv. H. T. Johnson, D. D., Ph. D., and \nMinisters and Members of the Christian Chnrch. \n\n\n\nPREFACE. \n\n\n\nIn the preparation of this little volume the author\'s aim \nis not display, but to record in a condensed form mere \n" Outlines of Christian Theology." Therefore, I have \nconsulted several leading authors, who have been regarded \nas leaders in the Theological world, and sound in faith. \nSimplicity has been my aim. \n\nThe works of Watson, Hodge, Raymond, Wakefield, \nEmbry, Ralston, Bishop Turner\'s Methodist Polity, the \nHebrew Bible, Septuagint, Vulgate, New Testament, \nGreek, and the English Bible, have been carefully exam- \nined and drawn upon. The very latest critical texts have \nbeen kept before me as references. We have been very \nfree in quoting acknowledged authors. Many of the \narticles presented here in this book were written with no \nintention of placing them before the public, but after con- \nsideration, and being urged by those who had looked upon \nthem, they have been reluctantly presented. The work \nwas written several years ago, though just published. \n\nRev. M. E. Durham, Ph. D., D. D., LL. D., my teacher \nin Theology, rendered me much valuable information in \nthe preparation of many of these subjects. Credit is due \nPresident W. R. Harper, Ph. D., D. D., of the University \nof Chicago, who was my second instructor in Hebrew; \nalso Dr. C. E. Crandall, of University of Chicago. \n\nThe work goes forth with the author\'s best wishes, and \nif one soul, by the consideration of these pages, becomes \ninspired to examine larger works on Christian Theology, \nthe author will feel greatly benefited. \n\nThe work is not sent forth as a complete guide upon all \nof the principles of Christian Theology, but as a help. \n\n\n\n6 \n\n\n\nPreface. \n\n\n\nThe author will be very thankful to any one who may, by \nexamination of these pages, find errors and report to him. \n\nThis little volume is not sent out as perfect. \n\nThere are works of larger size, with subjects too lofty \nto be grasped and understood by the ordinary student in \nso short a time as is generally set apart for one to master \nsuch weighty subjects. A mere simple outline has been \nthe object needed by those whose time is limited, in \ngrasping the main principles of Christian Theology. \n\nBy this method the student is at once introduced to the \nsubjects with which he must deal; and at the same time \nhe gains almost at a glance just what he must know, and \nat once he plunges into the subjects as though he were \nacquainted with them before. \n\nIt is very burdensome to one who has only a short time \nto aim at the mastery of some of the larger works of The- \nology. \n\nIn the attempt to grasp so much they lose much. \n\nTheology is a very important science, and like no other \nscience, it cannot be exhausted. Years and years may be \nspent with great profit in the examination of the subjects \ndiscovered from time to time in the Theological world. \n\nThe Bible and Nature are our guides in the examination \nor study of these subjects; so he who seeks otherwise \nseeks in vain. It is the duty and privilege of every one \nto examine the Bible and Nature for information as to the \nthings and principles contained in them, so as to prepare \nand become thoroughly qualified for the work set before \nhim. Every age should contribute its own examiners. \nThis being our privilege, we should not fail in making care- \nful examinations of the subjects before us. \n\nThe Christian Church, known as the African Methodist \nEpiscopal, has, and will do what she can in sending forth \nexpounders for God and his Christ, and the uplifting of \nhumanity. While Methodism is simple, yet she is polem- \nical, " Contending for the faith once delivered to the \nsaints." \n\n\n\nPreface. \n\n\n\n7 \n\n\n\nThere are only a few works known that have been \nwritten by the ministers of the A. M. E. Church as a guide \nto our faith and practice, and in this volume we present \nmere hints. \n\nDr. J. C. Embry has presented the most complete work \non the subject of Christian Theology, known as "Digest \nof Christian Theology." This work has met with universal \napproval, both at home and abroad. \n\nThe author of " Outlines of Christian Theology " \nhas had good opportunities to examine the principles of \nour faith as understood by the Church, and to examine \nthe Scriptures for information as to matters of fact. \n\nIt has been his aim to record nothing, as will be seen, \nsave that borne out by the Scriptures. \n\nNo attempt has been made at building a large, com- \nprehensive work on Christian Theology, but a mere outline \nfor the benefit of the many young ministers and members \nof the Church who desire a knowledge of the|principles of \nthe Christian\'s faith. \n\nThe subjects, for many reasons, have been discussed in \na condensed manner, beginning with the word God and \nits origin, our knowledge of God, existence of God in the \nconstitution of the human mind; revelation of God in \nthe Scriptures, Divine authority of the Scriptures, inspira- \ntion, and by miracles, etc. \n\nGod, who made the world and all things therein, is \nworthy of study. That he created the world as it was, \nand as it now appears, and the many things incomprehen- \nsible to us, is beyond doubt, as in these few introductory \nremarks we shall show. Thus, after we have examined the \ndisplay of His handiwork, it will appear proper to study \nHim. What has God done, may be asked, that makes him \nworthy of consideration? The reply is, He is the Creator of \nall things, as will be seen further on in these remarks. \n\nJ. M. Conner. \n\n\n\nCONTEXTS. \n\n\n\nPAGE. \n\nIntroduction 17 \n\nCHAPTER I. \n\nKnowledge of God 26 \n\nExistence of God 27 \n\nExistence of God in the Constitution of the Human \n\nMind 31 \n\nRevelation of God in the Scriptures 33 \n\nCHAPTER II. \n\nCreation 36 \n\nCHAPTER III. \n\nDivine Authority of Scriptures 42 \n\nDegrees of Inspiration 43 \n\nBy Miracles 44 \n\nMiracles in all Ages 44 \n\nBy Prophecies ._ 47 \n\nRelation of the New and the Old Testament Scriptures. 49 \n\nCHAPTER IV. \n\nGenuineness of the Scriptures 50 \n\nThe New Testament is Genuine 51 \n\nCHAPTER V. \n\nTheology\xe2\x80\x94 Attributes of God 62 \n\nUnity 62 \n\nSpirituality 63 \n\nEternity 64 \n\nOmniscience 65 \n\nWisdom 66 \n\nOmnipotence 67 \n\n\n\n10 Contents: \n\nOmnipresence 69 \n\nImmutability 70 \n\nHoliness 71 \n\nTruth . 72 \n\nGoodness 74 \n\nMercy 78 \n\nBenevolence of God 80 \n\nJustice 81 \n\nCHAPTER VI. \n\nChristology 84 \n\nArian Theory 85 \n\nOrthodox Idea of Christ 85 \n\nUnion of Natures 86 \n\nMiracles 91 \n\nJudgment 91 \n\nOmnipresence 95 \n\nWisdom 95 \n\nHoliness 95 \n\nJustice 95 \n\nGoodness 96 \n\nCHAPTER VII. \n\nPneumatology 97 \n\nPersonality of the Holy Spirit 101 \n\nDivinity of the Spirit 105 \n\nCHAPTER VIII. \n\nTrinity \' Ill \n\nThree Persons in the Godhead 112 \n\nIllustration of the Divine Trinity 114 \n\nSome Opinions of Arian 114 \n\nCHAPTER IX. \n\nDivine Providence 117 \n\nNature of Divine Providence 120 \n\nObject of Divine Providence 121 \n\nSpecial Providence 122 \n\n\n\nContents. 11 \n\nCHAPTER X. \n\nThe Kingdom of Christ 125 \n\nThe Kingdom of Christ Differs from the Kingdom of \n\nGod 126 \n\nCHAPTER XI. \n\nReligion of Christ 128 \n\nWill All be Saved ? . . S 129 \n\nSalvation Attainable 130 \n\nAll Men are Free to Accept the Conditions 130 \n\nCHAPTER XII. \n\nPredestination 132 \n\nForeordinatlon 134 \n\nArminian View 135 \n\nCHAPTER XIII. \n\nFree Will 139 \n\nHarmony of Free Will with Foreordination 143 \n\nMan Independent of God 144 \n\nCHAPTER XIV. \n\nFall of Man 145 \n\nOpinions, Etc \xe2\x96\xa0 - \xe2\x96\xa0 \xe2\x96\xa0 147 \n\nImputation 148 \n\nAdam the Representative of the Race 149 \n\nCHAPTER XV. \n\nResult of the Fall of Man 150 \n\nBy Man Came Sin 151 \n\nDepravity of Man 153 \n\nMan\'s Moral Condition 154 \n\nCHAPTER XVI. \n\nSoterology 157 \n\nBy Whom was the Atonement Made ? 157 \n\nExtent of the Atonement 159 \n\nCHAPTER XVII. \nResurrection 161 \n\n\n\n12 Contents. \n\nCHAPTER XVIII. \n\nEternal Life 164 \n\nCHAPTER XIX. \n\nImmortality 167 \n\nThe Impotent 168 \n\nCHAPTER XX. \n\nJudgment 170 \n\nDeath Fixes Man\'s Destiny 171 \n\nComplete Triumph of the Righteous 172 \n\nCHAPTER XXI. \n\nHeaven 173 \n\nWhere? 174 \n\nCHAPTER XXII. \n\nSabbath \xe2\x80\x94 Institution 176 \n\nChange of, Etc 180 \n\nCHAPTER XXIII. \n\nHell 187 \n\nWhere Is Hell ? 187 \n\nIntermediate State 188 \n\nCHAPTER XXIV. \n\nReward and Punishment 190 \n\nThe Gospel Method of Saving Sinners 191 \n\nCHAPTER XXV. \n\nPrayer 194 \n\nTrue Prayer 195 \n\nPower in Prayer 196 \n\nEffect of Prayer 197 \n\nAttitude 199 \n\nPrayer Explained . 199 \n\nCHAPTER XXVI. \n\nSacraments 201 \n\nDifferent Views of 201 \n\nProtestants\' Belief 202 \n\n\n\nContents. 13 \n\nCHAPTER XXVII. \n\nThe Lord\'s Supper 204 \n\nCorresponds With the Jewish Passover < 205 \n\nThose Who Have the Right to Partake of the Lord\'s \n\nSupper 206 \n\nTransubstantiation. 207 \n\nConsubstantiation 207 \n\nUbiquity 208 \n\nSaving Ordinance 208 \n\nParticular Benefits Derived, Etc 209 \n\nCHAPTER XXVIII. \n\nBaptism 210 \n\nSignification 210 \n\nProper Mode : 211 \n\nInfant Baptism 212 \n\nSaving Ordinance 215 \n\nBaptism Precedes Admission to the Lord\'s Supper 215 \n\nHow Jesus was Baptized 216 \n\nCHAPTER XXIX. \n\nConversion 217 \n\nThe Moral Condition of the Converted, Etc 218 \n\nCHAPTER XXX. \n\nJustification 222 \n\nArminians\' View of, Etc 223 \n\nCalvinist View of, Etc 223 \n\nPower that Justifies 224 \n\nWitness of the Spirit. 226 \n\nAdoption 226 \n\nRegeneration 228 \n\nCHAPTER XXXI. \n\nSanctiflcation 230 \n\nRelation of Justification to Sanctification 231 \n\nComplete Holiness Possible in This Life 231 \n\nSaved by Work 233 \n\n\n\n14 \n\n\n\nContents. \n\n\n\nCHAPTER XXXII. \n\nApo stacy 234 \n\nCHAPTER XXXIII. \n\nChristian Ethics 236 \n\nClaims the New Testament Makes on Revelation 240 \n\nCHAPTER XXXIV. \n\nCovenants 241 \n\nOf Works 242 \n\nAbrahamic. >. . . . 243 \n\nNew Covenant 242 \n\nCHAPTER XXXV. \n\nCeremonial Law , 245 \n\nMoral Law 246 \n\nCHAPTER XXXVI. \n\nGood Works 248 \n\nSupererogation 249 \n\nMortal and Venial Sins 250 \n\nTransferring of Works 251 \n\nGrades in Sin 251 \n\nChristian Morality Different from Common Morality . . 252 \n\nCHAPTER XXXVII. \n\nForms of Church Government 254 \n\nRoman Catholic 254 \n\nCHAPTER XXXVIII. \nPresbyterian 258 \n\nCHAPTER XXXIX. \nEpiscopal \' 262 \n\nCHAPTER XL. \nCongregational 267 \n\nCHAPTER XLI. \n\nMethodist 271 \n\nAddress to Applicants 274 \n\n\n\nContents. 15 \n\nCHAPTER XLII. \n\nChurch 276 \n\nHeads of the Church 277 \n\nAuthority of 279 \n\nBelief of the Church of Rome as to Authority and \n\nPower of the Church 280 \n\nErastian View of Church Government 280 \n\nChief Ministers in Matters of Authority 281 \n\nCHAPTER XLIII. \n\nGreek Church 282 \n\nCHAPTER XLIV. \n\nCreeds 286 \n\nCreeds in Matters of Conduct 287 \n\nApostles\' Creed 290 \n\nCreed More Than Mere Human Opinion 290 \n\nLimit of Creed 292 \n\n\n\nINTRODUCTION. \n\n\n\nNever in the history of the Christian Chnrch did the sacred \ntruths of Divine revelation have to wrestle with so many \ninsidious and ensnaring enemies, as have been projected \nand embellished within the last one or two decades. Ra- \ntionalistic interpretations of Biblical doctrines have been \nsupplemented with false premises, corrupt, but garnished \nphilosophies, and illogical conclusions have been reached \nand palmed off on the reading world by the glare of mere \nrhetoric, when, in fact, these opposing theories are nothing \nbut the fascinations of imaginary hypothecations, which, \ninstead of being denounced by the scholars of the Church, \nare too often lifted to the plane of respectability \xe2\x80\x94 by as- \nsuming to give them scholarly battle, when, in most \ninstances, they Should have simply hurled against them the \nbattering-rams of denunciation. Reason is the highest \nfaculty which God has imparted to man, and is the most \npowerful agent in reducing the doctrines of Christianity to \ntheir component parts ; and analogical reasoning is an in- \ndispensable factor in simplyfying those doctrines. But no \nlogical postulate, in all human experiences, has been suffi- \ncient to guide man as to his life and conduct. God has, \ntherefore, placed in our hands a supernatural and sufficient \nrevelation of His will to enable us to understand and prac- \nticable the virtues and graces which should ornament us \nhere, and prepare us for a felicitous eternity, because this \nrevelation is addressed to our understanding, and thereby \nto our hearts and consciences. And, while it is judged and \nauthenticated by our intellectual faculties, reason serves as \nan interpreter, and shows its harmony with divine law by \n\nSig 2\xe2\x80\x94 C T \n\n\n\n18 \n\n\n\nIntroduction . \n\n\n\nthe blessings obedience to that law impart. But God, \nper se, is above all reason, and Christianity, including re- \ngeneration, sanctincation, and all that comprehends growth \nin grace, is also above reason; and that class of scholars \nwho assume that God is not beyond reason, is too often led \ninto the mazes of doubt, and terminate their investigations \nin the clutches of agnosticism, which, in our day, is the \nmost seductive foe with which the Church has to wrestle. \nAn agnostic, after all, is simply a know-nothing in religion. \nIndeed, he is a know-nothing about all that involves \nheaven, hell, a judgment, retribution and the Triune God \nhimself. And, still further, he holds that existence in any \nform, beyond and behind phenomena, is unknown and un- \nknowable\xe2\x80\x94a condition which, when reached, is not only \nlamentable, but absolutely awful. \n\nThe vast number of books which are now being written \nand published, and the multitude of book agents who are \ncanvassing for their sale, with their nattering recommen- \ndations, are disseminating among the uncultured masses \nevery imaginable theory in the prowess of unsanctifled in- \ngenuity. Thus, we are living in a dangerous period \xe2\x80\x94 while \nit is a period of great enlightenment and progress. A large \nmajority of the reading world accept of any theory, how- \never foreign to the truth, as a veritable declaration, because \nsome neatly bound and, possibly, gold-gilt book so states. \nBeyond that, they seem to have no thought; and, instead \nof being able to formulate some counter-argument, to re- \nbut the many wild sophistries set afloat, they succumb to \nthe many illusive contents, and become the disseminators \nof the same subtle sophistries. Especially is this the case \nwith any people who have not been accustomed to classic \nbooks, and are passing through a transitional state. No era \nin the history of the world has been so pregnant with read- \ning matter as the present. Every railroad train is laden \nwith dime novels, nickel papers, and obscene literature, \nwhile the daily, weekly and monthly periodicals abound \nwith science, so-called; and, when sifted by a rigid investi- \n\n\n\n\xe2\x96\xa0 \n\n\n\nIntroduction. \n\n\n\n19 \n\n\n\ngation, is found to be not only vulgar and corrupting to \ngood morals, in too many instances, but in many cases a \ntissue of suppositions, which are not entitled to the respect \nof decent fancy. The standard magazines are made up of \na stolid indifference to truth and veracity, which often \nmakes them the vehicles of false and dangerous thought. \nTo meet this condition of things, and counteract its ruinous \ninfluence upon the young and inexperienced, and that class \nof readers whose intellects have not been trained to ana- \nlyze the different subjects often treated, and throw off the \nrubbish, Christian men of ability, and more particularly \nministers of the gospel, who possess native talent and \nhave had the advantage of learning, should employ every \nopportunity in writing upon all moral and religious ques- \ntions, and thus show that the Church is able to take up \nevery gauntlet thrown down by the theorists and sophists \nof our time, and to meet the seductive and soul-blighting \ninfluences which the enemies of God are manufacturing, to \nsubvert His reign in the hearts of men. \n\nKev. J. M. Conner, A. M. 5 S. T. D., who has not yet \nreached the prime of life, and whose learning and present \nindustry argue great achievements for the future, has ren- \ndered the Church, and his day and generation, an incalcu- \nlable service, and has placed those contemporaneous with \nhim, and the next generation at least, under lasting grati- \ntude for this work \xe2\x80\x94 "Outlines of Christian Theology" \xe2\x80\x94 and \nmore especially, as the times not only demand it, but the \nrace of which he is an honorable representative is in need \nof it. We believe he is the third divine in our Church, out \nof our thousands of ministers, who has dared to lift his pen \ntheologically in the defense of our common Christianity, \nand so systematize the great code of moral truth that our \nministers in all parts of the world, and others of every hue \nand shade, may be better prepared to preach the gospel \nwith that point and edge, and orthordox solidity, which \nwill make it efficient and potential for good in this life and \nthe life to come. A living ministry is the great want of the \n\n\n\n20 \n\n\n\nIntroduction. \n\n\n\nChurch. A ministry that will move the people, convince \nthe skeptic, and demolish the theories of the pantheist and \nthe atheist, as well as show the folly of agnosticism, which \nis now the chief citadel of the unbeliever. Christian The- \nology comprises that science which treats of the existence \nand attributes of God; the reciprocal relations between \nman and his Creator; the dispensations of His providence; \nHis pleasure with regard to our actions, and His purposes \nwith respect to our destination. We use the words Christian \nTheology in contra- distinction to the theologies of Homer, \nPlato, Orpheus and others, who were denominated theo- \nlogians, which the Christian fathers consecrated by the \nterm to comprehend bibical truths. While the word was \nfirst used to denote the systems of heterogeneous fables of \nthe poets and philosophers who wrote of the gods of \nancient Greece, and still more ancient Egypt, on account \nof their sublime speculations, it was afterwards employed \nby primitive writers of the Christian church to include \nthose sublimer and abstract truths which are not specula- \ntive, but embrace the great scheme of redemption and all \nof its concomitants; for, after all, in the language of the \ngreat historian of reformation: u Jesus Christ is the pur- \npose of God in history," and we might say with equal pro- \npriety, that Jesus Christ is the purpose of God, as made \nmanifest in the teachings, elucidations and manifestations \nof the Divine purpose in all Christian theology. Remove \nChrist and the prophecies, types and shadows, symbolic \nsacrifices, the Star of Bethlehem, followed by the magii, \nthe baptism of John, including the miracles, and terminat- \ning in the death, resurrection and ascension, and all that \npertains thereto becomes a sounding brass and tinkling \ncymbal, and theology itself becomes a delusive figment. \nBut, with Christ as the heart and vitalizing arteries of the \ngrand system of morals, comprehended in theological lore, \nmankind of every race variety, with all of their learning \nand metaphysical prowess, may come and learn, study, di- \ngest and practicalize, until humanity itself takes on the \n\n\n\nIntroduction,. \n\n\n\n21 \n\n\n\nqualities, characteristics and the grandeur of a God, so far \nas it is possible in the flesh and the expansive, evolving \nand progressive conditions of the spirit world, which will \nenable him to consort with angels, cherubs and seraphs \nthrough all eternity. \n\nWhile our time has been too much absorbed with the \nmany duties and responsibilities connected with our official \nposition in the church to carefully examine the portion of \nmanuscript submitted to us for inspection, we feel safe in \npresuming that Dr. Conner has not wavered from the \nfundamental doctrines held by orthodox Christians in every \nage of the church. While language arrangement and sen- \ntence construction may vary, to impart more simplicity \nand enable the novitiate reader to better comprehend the \ngreat doctrines of Divine revelation, there can be but one \nbasic truth, while there may be variety in detail. It is nat- \nural to suppose that Dr. Conner will prominently stand \nout in the treatment of the various subjects he has dis- \ncussed, yet being satisfied that he has followed in the wake \nof the illustrious Wesley and other champions of Method- \nsm, and above them, the revealed word of God, we com- \nmend this book to the present and coming ministry of the \nChurch. \n\nH. M. Turner. \n\nAtlanta, Ga., October 24, 1895. \n\n\n\nOUTLINES OF CHRISTIAN THEOLOGY. \n\n\n\nCHAPTER I. \n\nEXISTENCE OF GOD \xe2\x80\x94 ORIGIN OF THE WORD GOD. \n\nIn the examination of tliis subject the first \nthought that comes to us is the word God, when \nused by those of whose original languages it \nformed a part. What did it mean? The an- \nswer to this question is very plain. The word \nGod is Anglo-Saxon. While it meant good, \nit meant also the Supreme Being of infinite \npower and goodness. \n\nThe words used by the Hebrews to denote the \nSupreme Being are O^li/i? Elohim, a plural \nnoun, n1\xc2\xbb"V Jehovah. This name was regarded \nby the late Hebrews too sacred to be pro- \nnounced; therefore, they substituted for it in \nreading "^"IN Acloni. Lord, Judge, * ir W Shad- \ndia, the Almighty, omnipotent; El, the strong. \nIn the Greek it is Theos. Dr. Adam Clark has \ntraced the word, Elohim, to the Arabic root \nAlaho, which means to worship, or adore. The \nonly proper object of sacred worship and adora- \ntion is God. \n\n\n\n26 \n\n\n\nThe Existence of God. \n\n\n\nOUR KNOWLEDGE OF GOD. \n\nThat department of science called philosophy \ngives ns a knowledge of the Divine Being. It \nteaches that there must be a cause before an \neffect; a designer before a design; hence, the \ndesigner and first cause of all things is Grod. \nThis is one of the means by which we know that \nthere is a Grod. Grod is good, and no one who is \nacquainted with Nature\'s laws can deny it. His \ngoodness can be seen in all His handiwork. The \nstrongest and plainest proof we have of Grod is \ntaught in the Scriptures. In them we read, and \nare led to the Lamb of Grod, who taketh away \nthe sins of the world. To what extent man \nmay know his Maker is not certainly known, but \nour recognition of Him in a state of perfection, \nor holiness and love, is sufficient for us. \n\nExamine events that have occurred in the \npresence of men ; they will prove that we know \nGrod, and that he is a Supreme Being. When \nMoses and the children were all at the Red \nSea, they met with a wide expanse of water, and \nthe way they were to cross was not at first known \nto them, but through the divine power of the \nAll-wise, which is beyond man\'s understanding, \nthe waters, by the touch of Moses\' rod, fell back \non each side, and the children of Israel were \nthus enabled to cross over on dry ground. This, \n\n\n\nThe Existence of God. \n\n\n\n27 \n\n\n\nundoubtedly, was a great miracle : the power of \nHim that caused all things to exist, wrought, in \nthe presence of the people, a great miracle which \nwas contrary to the laws of nature, and no one \ncould regard it as less than a supernatural trans- \naction, for it was beyond man\'s comprehension. \nThere are many more miracles such as those of \nMoses and Aaron, which assist us to a lively \nfaith in our God as a Supreme and a Wonder- \nworking God. The working of miracles proves \nGod\'s desire to become known to us \xe2\x80\x94 His creat- \nures here on earth. \n\nMiracles rank among the many proofs that \nGod has made himself known to man, both by \nrevelation and reason. There is no xoositive \nproof from any source that we can rely on for \na knowledge of God so much as we can on reve- \nlation. Most theologians claim that revelation \nis the only authentic information we have about \nGod. -\'All we know about God," says one, "is \ndue to revelation. " It is by it man is made to \nknow his Maker ; without it men would betake \nthemselves to the worship of idols, gods of stone, \nwood, etc. \n\nThe all-important truth that man has a knowl- \nedge of God has been taught by revelation \xe2\x80\x94 and \nby nature. In the Scriptures we are taught that \nwe have a Savior; one who, when man had \nbroken the divine law of the Almighty, de- \n\n\n\n28 \n\n\n\nThe Existence of God. \n\n\n\nscendecl from the peaceful home of rest to seal \nour redemption by his death on the cross. When \nMoses went upon the mount, Grod there revealed \nto him a truth that will survive when rolling ages \ncease to move and years return no more. \n\nu We may divide revelation into oral and writ- \nten," says Dr. Benney. By oral is meant tradi- \ntional, or such as was transmitted by word of \nmouth from one age to another. Such were the \nrevelations to the patriarchs, and the longevity \npeculiar to the age served to preserve them from \nbeing corrupted. These original truths were \nthus handed down to Moses by the Lord, and \nwritten in five books called the Pentateuch. \nThe leading facts in these books are the crea- \ntion of the world, of man, of primeval happi- \nness; his fall, and the promise of a Saviour; \nthe deluge and preservation of a few; the call \nof Abraham. These are all supported by the \ncombined testimony of universal history and \nmodern science. As we ha\\ T e stated already, the \nScriptures are the surest foundation that we can \nstand upon and proclaim the being of Grod. \nNature furnishes us with proof of Grod\'s exist- \nence, but the Scriptural testimony is better still. \nMan has as yet many things to learn about \nnature, while those who have studied the Script- \nures find that these cover a broad field, and \npresent a fair means for knowing Grod: "More- \n\n\n\nThe Existence of God. \n\n\n\n29 \n\n\n\nover, the Lord said unto me," etc. Isa: viii, 1. \n"Moreover, the word of the Lord," etc. Jer. : \nii, 1. "Moreover, He said unto me," etc. Eze- \nkiel: hi, 1. Again, these references show that \nGod revealed himself to man. We point to the \nfact that there are many such references to be \nfound in the Scriptures, showing how men have \nhad a chance to know God through revelation \nrather than by any other means. That the \nScripture and the Spirit agree upon knowledge \nof God, every Christian will admit. We are \ntaught in them that the "Holy Ghost; by the \nmouth of David, spake." Acts: i, 16. "Well \nspake the Holy Ghost." Acts: xviii, 25. "Holy \nmen of old spake as they were moved by the \nHoly Ghost." II Peter: i, 21; I Tim. : iv, 1. \nAgain, man can feel that there is a God; when \nhe works obediently, as he is taught iD the \nScripture, he finds that a blessing follows; if \ndisobedient, a curse follows. This is not only \ntrue of man physically, but it is true spiritually. \nWho is he that has kept the law of God without \nbeing in some way blessed thereby! Can a \nchanged person deny knowing God, in pardon- \ning his sins! Have we not felt that we have \nbeen moved by the spirit of God to do certain \nwork! No one can deny it but the fool! Ang^els \nhave visited men and taught them to fear the \nLord. Mere human reason is not sufficient to \n\n\n\n30 \n\n\n\nThe Existence of God. \n\n\n\nguide man to a clear knowledge of Grod. Among \nthose who profess to be guided by it some \nworship the true Grod, some His works, some \nno Grod at all. \n\nThough in all ages men have had the same \nbook of nature and the same source from which \nto derive moral rules, the knowledge we have of \nGrod is an evidence of the fact that the Spirit \nreveals to us the truth. "Grod is a Spirit, and \nthey that worship him must worship Him in the \nSpirit and in truth." Does this not show that \nthere is a true means by which we may know \nGrod? And so it follows that we may know Grod \nthrough the Spirit. The raising of the dead \nand opening the eyes of the blind, and com- \nmanding the unclean spirits to come out of man, \nis proof enough that through revelation man \nmay know his Grod, even to perfection. We \nare taught that " Blessed are the pure in heart, \nfor they shall see Grod.\' 7 A belief in the Lord \nJesus has brought men to light. \n\nThe Savior said that those who saw him saw \nthe Father. This is another proof on record \nthat Grod has revealed himself to man, that will \nnever cease in this world or the glorious time to \ncome, Acts: ii, 4: "And they were filled with \nthe Holy Grhost and began to speak as the Spirit \ngave them utterance." Does not this show that \nthe Spirit of Grod moves upon every obedient \n\n\n\nThe Existence of God. \n\n\n\n31 \n\n\n\nheart? That the Scriptures are more authorita- \ntive than Nature is plain, as has been shown in \nprevious pages. And without the Scriptures \nwe should be quite unable to make any investi- \ngation of the pure and Holy Being. Those who \nundertook to proceed otherwise failed most in- \ngloriously, and finally came to teach that false- \nhood was honorable and idolatry legitimate! \nSome of these " philosophers " deliberately \nworshiped gods of stone ; they adored the forest \ntrees in Greece, and prostrated themselves before \nthe golden calf in Oriental lands. Some of these \ngreat ones worshiped their own works, and \nothers, without faith or hope, worshiped nothing \nand died in despair. But enough has been said \nto convince any rational thinker that revelation \nis necessary to prove the existence of Grod. \n\nEXISTENCE OF GOD IN THE CONSTITUTION OF THE \nHUMAN MIND. \n\nWe are led to believe that no one will doubt \nthe existence of Grod. From the earliest record \nof time we learn that man acknowledged a Grod \nsuperior to himself . "Adam knew his Maker, \nand the knowledge he had of Him he imparted \nto those that followed in later years." Dr. \nWakefield says it was as impossible for Adam not \nto have known his Creator as it was to doubt \nhis own existence. Equally, demonstration was \n\n\n\n32 \n\n\n\nThe Existence of God. \n\n\n\nmade to Abel, Noah, Abraham, Isaac, Jacob \nand Moses, through a period of more than two \nthousand years. \n\nIt is admitted that nations generally acknowl- \nedged that there was a Supreme Ruler of the \nUniverse. Dr. Ralston says: "No age is too \ndistant, no country too remote, no people too \nbarbarous, to give testimony of this truth." \nAll nations believe in a G-ocl, or a plurality of \ngod?. It is evident that some being must be \nindependent of all other beings. "A being that \nnever depends on any other as a producing cause \ncannot depend on any other as a sustaining, or \nconserving cause. It follows that such a being \nexists necessarily." \'An uncaused being can- \nnot be dependent upon its own choice," says \nWakefield, "or upon the choice of any other \nbeing for its existence-, therefore, its existence \nis not owing to choice at all, but to necessity of \nits own nature. To such a being it is impossible \never not to have been, or ever to cease from \nbeing." And says Ralston: "That eternal, \nself -existent, independent, necessary, and self- \nactive being, whose existence we have already \npr\'oved, must be possessed not only of power \nsufficient to govern all things, but intelligence, \nwisdom and every other perfection necessary for \nthe creation, preservation, and government of \nthe universe." \n\n\n\nThe Existence of God. \n\n\n\n33 \n\n\n\n"To suppose something eternal as the origin- \nating cause of existence of all other things, yet \nto admit that the eternal being supposed is not \nself-possessed of every attribute, quality, or per- \nfection requisite for the contrivance and pro- \nduction of all originated existence, would be as far \nfrom giving a satisfactory account of the origin \nof things, as if we were to deny that anything \ndid exist from eternity. To admit the eternal \nexistence of a cause and yet to deny that it is \nan adequate cause for the production of the \neffect in question, is no better than to deny the \nexistence of any cause whatever. Hence, we \nmust admit that there exists an eternal, self- \nevident, independent, self -active, intelligent \nbeing, who by His own power arose in His maj- \nesty and created all things." \n\nKEVELATION OF GOD IN THE SCKIPTUKES. \n\nFrom the previous argument we think all can \nsee that, beyond the shadow of a doubt, there is \na First Cause, and that First Cause can be no \nother than Grod. All who read the Scriptures, \nand believe the doctrine as taught, acknowledge \nthe Grod of the Bible to be the only just and per- \nfect being. A few references only will be made, \nin order that those who think may understand. \nThe existence of G-od is a fact that cannot be \ndoubted. We read on the very first page \n\nSig 3 -C T \n\n\n\n34 \n\n\n\nThe Existence of God. \n\n\n\nof the Holy Bible these words (Gren.: i. 1.) : \n"In the beginning God created the heavens and \nthe earth,\' 7 etc. If there be no Grod, how conld \nhe create the heavens and the earth? The \nScripture does not mention the date of this \nevent, but it does state that Grod did the work. \nRom.: i, 20, says: "For the invisible things of \nHim from the creation of the world are clearly \nseen, being understood by the things that are \nmade; even His eternal power and Grodhead. 77 . \n\nActs: xiv, 15: "Why do ye these things? \nWe also are men of like passion with you, and \npreach unto you that ye should turn from these \nvanities unto the living Glod, who made heaven \nand earth and sea and all things therein. 77 Heb. : \niii, 4: "For every house is built by some man; \nbut he that built all things is Grod. 77 Psalm \nxix, 1: "The heavens declare the glory of Grod; \nand the firmament showeth His handiwork. 77 \nIsa. ; xi, 12: "Who hath measured the waters \nin the hollow of His hand and meted out heaven \nwith a span and comprehended the dust of the \nearth in a measure and weighed the mountains \nin scales and the hills in a balance? 77 Zech. : xii, 1. \nThere are many places in the Scriptures that \nprove the existence of Grod. They show not \nonly that there is a Grod, but that He has re- \nvealed Himself to man. How can the heavens \ndeclare the glory of Grod and not at the same \n\n\n\nThe Existence of God. \n\n\n\n35 \n\n\n\ntime show His existence! If nature, in all of its \nworks, proves the existence of Grocl, so do the \nScriptures. The Scriptures, again, reveal the \nexistence of the great First Cause by miracles, \nsigns and wonders. All will admit that a mira- \ncle is some act superior to the ordinary workings \nof nature, and that they did actually occur. \nThere is proof enough of the existence of Grod in \nthese alone. \n\nSee miracles \xe2\x80\x94 John: ii, 1-11: Water changed \ninto wine; the man possessed with a devil \nhealed: Mark: i, 22-28. The widow\'s son raised \nfrom the dead: Luke: vii, 11-17. And numer- \nous other references might be made. Old Tes- \ntament miracles \xe2\x80\x94 the Nile was turned into blood : \nEx. : vii, 20-25. \n\nThese miracles all go to show that the great \nFirst Cause exists, and that the First Cause has \nrevealed himself to man in His work of miracles, \nsuch as man could not work. \n\n\n\nCHAPTER II. \n\nCEEATION. \n\nThat God created the world is a fact set forth in \nGen.: i, 1. In Hebrew, the word create, is \nu bara," which means to create something from \nnothing, and when the word bara (create) is \nused in reference to the beginning of the world, it \nmeans that from nothing God made the world. \n\nHowever absurd it may appear to the skeptic, \nif we acknowledge that God is omnipotent, we \nmust accept it as a fact that he could have cre- \nated the world from nothing. \n\nThe Scripture says : \' 1 Through faith we under- \nstand that the worlds were framed by the word \nof God, so things which are seen were not made \nof things which do appear." Heb. : xi, 3. \n\nIf the writer was inspired, as is accepted by \nall, then his informer (God), knowing his works, \ninformed man, and made known to him just \nhow the things we see came into existence \xe2\x80\x94 and \nnot from material which now exists, nor anything \n\n\n\nCreation. \n\n\n\n37 \n\n\n\nlike it. Matter is not eternal. Therefore, what \nwe see was made of nothing. \n\nu The phrase \'to create from nothing\' does \nnot appear in the canonical scriptures, though \nthe idea is scriptural. JEx nihilo Dens et coelum, \net terram. \n\nThe Vulgate seems to have given rise to the \nidea. See II Mac: vii, 28. \n\nThe Grecian philosophers could not see how \nfrom nothing the world could have been made. \nTherefore, they thought that ex nihilo nihil fit. \nThey believed that matter Avas eternal, and that \nGrod shaped the world from pre-existing ma- \nterials. \n\nIf matter is eternal, then it must be self -exist- \nent, and independent; and, therefore, intelligent \n\xe2\x80\x94 which is not true. Matter is not independent. \nThat fact is plainly demonstrated daily around \nus. It is helpless, and moves just as it is moved \nupon by intelligent force. Therefore, it must \nhave had a pre-existing cause to produce the \npresent effects, and that cause was God. \n\nIf the world had existed from all eternity, why \nis it that history fails to throw any light farther \nback than the Bible date of the creation of the \nworld! Set aside Moses, and our history is \nsilent. Profane history has nothing to relate \nbut fables until Herodotus, who lived B.C. 500. \n\nIt is believed that Grod created all things of \n\n\n\n38 \n\n\n\nCreation. \n\n\n\nnothing. This fact is accepted throughout the \nworld by the most learned of the world. \n\nArchbishop Usher says that the world was \ncreated four thousand and four years before the \nChristian era. This fact was gained by exam- \nining Hebrew chronology. \n\nIt is true, that by the study of the Septuagint \na different date is fixed upon, but the original is \nthe most preferable. Therefore, we accept the \nstatement of the chronologist, who takes his in- \nformation from the original Hebrew, as the \nHebrew is more trustworthy. \n\nWe might accept the statement of the geolo- \ngists, but they do not agree among themselves \nas to when the creation took place. So, if they, \navIio claim to be scientists, cannot agree among \nthemselves, and are in confusion as to the facts \nof the exact date, it does not seem reasonable \nthat we should set aside the Bible date, one \nwhich furnishes a true statement, to accept what \nthey themselves are not agreed upon. \n\nIf Clod made the world, how easy was it for \nhim to make all the layers at once. \n\nMan is too puny, his conception too warped, \nand his existence too short, to attempt to refute \nthe statement of revelation. \n\n" Where wast thou when I laid the foundation \nof the earth? Declare, if thou hast understand- \ning," said Grod to Job. Job: xxxviii, 4. \n\n\n\nCreation. \n\n\n\n39 \n\n\n\nSome do not believe Moses. But, why! Not \nbecause they themselves know better. They \nthink that He who made the world was mistaken \nin his revelation to Moses of the date of creation. \n\nAs to the days of creation, there are some who \nclaim they were not six sun-measured days of \ntwenty-four hours, but indefinite, long periods, \nand that the world must be older than the \nMosaic account. \n\nBut, why such a conclusion! The one who \nmade it was able to give it its present shape in \none day, as much so as in a hundred thousand \nyears. So, just as the Bible account of creation \nstands, we must accept it. \n\nGod also created the heavens. (See Gen. : i, 6. ) \n\' \' Let there be a firmament in the midst of the \nwaters.\' 7 \n\nGod created angels. That there are angels, \nand that the Scriptures so teach, is a fact, not- \nwithstanding some deny the existence of angels. \n\nAngels are classed as holy and unholy. Those \nwho are holy are those who kept their first es- \ntate ; those unholy are those who fell. \n\nWhen they were created, i. e., the exact date, \nwe do not know. The words, 1 c When the morn- \ning stars sang together and the sons of God \nshouted for joy," may refer to their creation ; \nfor it appears that they were there and just \nbrought into existence on such an occasion, and \n\n\n\n10 \n\n\n\nCreation. \n\n\n\njoined the glorious procession in celebrating the \ncompletion of the universe. \n\nThey are spiritual beings \xe2\x80\x94 "who maketh his \nangels, spirits and ministers a name of fire." \nHeb.: i. 7. Christ said on one occasion : "Spirit \nhath not flesh and bones, as ye see me have.\'" \nLuke: xxiv. 39. They will always exist. u Nei- \nther can they die any more, for they are equal \nunto the angels."\' Luke: xx. 36. By this we \ninfer that if they die no more because they are \nequal with angels, then angels shall never cease. \n\nThey were intelligent beings. This we in+\'er \nfrom the Scriptures. "As an angel of Ood. so \nis my Lord the King, to discern good and bad." \n\n" My Lord is wise, according to the wisdom of \nan angel of Grod. to know all things that are in \nthe earth." II Sam.: xiv. 17-20. \n\nThey are strong and active. " Bless the Lord, \nye His angels, that excel in strength." Psalms: \nciii. 20. \n\nPaul calls them \xe2\x80\xa2 1 mighty angels. \' 7 II Thess. : \n1-7. \n\nThe destroying angels, they are called, in ref- \nerence to the night in Egypt, when the first born \nwere destroyed. \n\nThey destroyed a hundred and eighty-five \nthousand of Sennacherib\'s army in one night. \n\nThey are holy beings. \n\nIn Matt.: xxv. 31: also benevolent. \n\n\n\nCreation. \n\n\n\n41 \n\n\n\nTheir number is great. Psalms: Ixviii, 17, \ngives us to understand that they are many in \nnumber. St. John says: "I heard the voices \nof many angels." Rev.: y, 11. \n\nAs well as holy angels there are unholy angels. \n"Grod spared not the angels that sinned, but cast \nthem down to hell." II Pet. : ii, 4. \n\n" The angels which kept not their first estate, \nbut left their own habitation, He hath reserved \nin everlasting chains. \' \' J udges. \n\nWhile they have fallen, yet they are spiritual \nbeings, and active. They are immortal, yet \nthey are active in their work of degradation. \n\nAfter having examined the work of the Cre- \nator in general and in particular, it will not ap- \npear out of place to examine the various ideas \nheld about Him, with the doctrine of the leading \nreligious denominations, touching the last things. \n\n\n\nCHAPTER III. \n\n\n\nDIVINE AUTHOEITY OF SCRIPTURES. \n\n" Though it has been said by Sender, DeWitt, \nPaulus and others, that there is no such thing \nas inspiration, we shall show that inpiration \nhas always existed, even down to the time of the \nApostles. As one has truly said, \' inspira- \ntion in its true sense denotes the Divine \ninfluence by which the mental faculties of the \nsacred writers, though acting in a natural way, \nwere raised and magnified to an extraordinary de- \ngree, so that their composition was more truly \nsublime, noble and pathetic, than what they could \nhave produced merely by the force of their \nnatural genius.\' Suggestion is said to be the \nhighest degree of inspiration, and includes all \nthose direct revelations which were made to the \nsacred writers of such things as they could not \nhave discovered by ordinary means. \n\nIt is said inspiration is so full and complete \nthat the sacred writers were not the real authors \nof the books of the New Testament. They, as \nit were, seemed to have disappeared, and Grod \nsupplied their places. \n\n\n\nDivine Authority of Scriptures. 43 \n\nG-ocl seems to have inspired men; that is, He \nappeared to His people in all ages, even down to \nthe Apostles, and talked to them as to Moses on \nthe mountain , when the Ten Commandments \nwere given. God often wrote with His own finger, \nand thus handed down to men the law which in- \nspired them. Men were moved, as we have said, \nby a supernatural power, and thus made to \nknow what G-od would have them do. Who \ncan read the books of Isaiah, John and others, \nand not be inspired with a higher power and \nwith a knowledge of His existence. \n\nDEGREES OF INSPIRATION. \n\nBeyond a doubt there are degrees in inspira- \ntion; that is, plenary inspiration. It appears \nthat among prophets and Apostles, some were \ninspired in a higher degree than others, such as \nIsaiah, John and Paul. While some were in- \nspired to write, it seems that they were not gifted \nin writing and speaking as much as those above \nreferred to. Believers in inspiration have classi- \nfied it into superintendence, alleviation and sug- \ngestion. Theologians say one Scripture is given \nby superintendence, and another by alleviation, \nand another by suggestion. It was a fact that \nmen wrote as they were moved by the Holy \nGrhost to write what is written . This is disclosed \nin the Scriptures. \n\n\n\n11 Divine Authority of Scriptures. \n\nBY MIRACLES. \n\nThe question that now presents itself to us is \nnot a complex one. It is, we think, one of the \nsimplest that is recorded in the Bible. Christ \nwas certainly the world\'s wonder, and worked \nmany miracles here on earth. The conversion of \nwater into wine at Cana of Grallilee \xe2\x80\x94 John : ii, \n1-11. Widow\'s son raised from the dead \xe2\x80\x94 Luke : \nvii, 11-17. Lazarus raised from the dead at \nBethany \xe2\x80\x94 John, xi. There is a large number of \nmiracles that were wrought by Christ that are \nnot mentioned; these will prove that Jesus \nwrought miracles, and that it was contrary to \nnature for such to take place. Of course it was \nthrough divine power that all He did was doue, \nfor He was a Divine Being, the Son of the Liv- \ning Grod. The miracles that Jesus wrought, as \nwe have said, prove Jesus to be divine, from the \nfact that none but supernatural power could do \nsuch work. Hence, a more than common power \nhad to be displayed. That this power was \nsuperior is plainly seen in Matthew: xxviii, \n18; John iii, 31 andx, 18; Romans: ix, 5; Mat- \nthew: xiii, 20; John: iii, 13. The latter shows \nthat Grod exists everywhere, while the former \nshows His power to do anything. \n\nMIRACLES IN ALL AGES. \n\nIt is acknowledged that Grod is omnipotent, \n\n\n\nDivine Authority of Scriptures. 45 \n\nand has power to do anything. If it is acknowl- \nedged that He has the power to do all things, we \nmnst admit that whenever He chooses He can, \nand does, work miracles. Miracles have been \nwrought in all ages : first in the deluge \xe2\x80\x94 Grenesis : \nvii. The burning bush\xe2\x80\x94 Exodus: iii, 2. Pas- \nsage over the Red Sea \xe2\x80\x94 Exodus: xiv, 21-31. \nJonah in the whale\'s belly three days and de- \nlivered \xe2\x80\x94 Jonah: ii 1-20. All <?an see that mira- \ncles have occurred in all ages. Many things \ndone to-day would have been considered the \ngreatest of miracles if they had been done centu- \nries ago. All that is needed to work a miracle \nis to bring to bear on the ordinary course of \nnature a power that knows how to combine \nforces in a new way, so as to bring forth to us \nnew and unknown results. For instance: You \ntry to mix oil and water together, and you find \nthe natural law to be that they will not mix, for \nthey have no affinity for each other ; but if you \ndrop alkali into the oil and water you will find \nthe three substances readily uniting together \nand producing a substance unlike either. Now, \nin these three there has been nothing done con- \ntrary to nature or natural laws; and so any \nnumber of modifications and changes can be \nbrought about by adding a new force or sub- \nstance to existing forces or substances. \n\nApply this to miracles. Jesus turned water \n\n\n\n46 Divine Authority of Scriptures. \n\ninto wine. Well, wine is mainly water with cer- \ntain other ingredients in it which have been \ngathered out of the soil and snnshine by the \ngrape. Suppose, now, that Jesns, by His Divine \npower, gathered np and thrust into the water \nthese other ingredients of wine, the consequence \nwould be that the whole would become wine by \nthe very law of nature, and not contrary to it. \nJesus raised Lazarus. Suppose that Jesus, by \nHis Divine power, commanded the departed \nspirit to enter again into the body it had left, \nLazarus would have lived again by the uniting \nof his spirit and body, and lived according to \nthe very law of nature, and not contrary to it. \nAnd so of all miracles. They are not contrary \nto the laws of nature, but in accordance with \nthe very provisions of nature by which, when \nyou bring a superior force to bear upon another \nforce, you change the result. Modifications and \nchanges can be made in results by combining \nforces, but no law of nature can be interrupted \nor stopped. Nature\'s laws are God\'s laws. He \nmade them; they are perfect; they are un- \nchangeable; they are eternal. God Himself \nnever overrides, interrupts or annuls one of His \nlaws. What seems to us to be overriding, inter- \nrupting, or annulling, is really but the introduc- \ntion of another force, to us unseen, which changes \nthe result, and that change we call a miracle. \n\n\n\nDivine Authority of Scriptures. \n\n\n\n47 \n\n\n\nThere is a law for miracles as sure as there is for \nchemical changes, and this law of miracles is in \nperfect accord and harmony with nature\'s laws. \nThe forces which work miracles are beyond our \ncomprehension. We are not up to the level of \ntheir standard. If we understood those laws, \nand could wield the forces they employ, we could \nwork miracles at will, and in working them do \nno violence to nature\'s laws. \n\nBY PROPHECIES. \n\nProphecies and their fulfilment throw much \nlight on the subject now under consideration. \n\nThese predictions were made and came to pass \njust as it was said they should \xe2\x80\x94 concerning \nChrist\'s coming, and their fulfilment, death, etc. \n\nChrisVs Coming \xe2\x80\x94 "And I will put enmity be- \ntween thee and the woman, and between thy \nseed and her seed. It shall bruise thy head and \nthou shalt bruise his heel." Gen. : iii, 15. \n\nFulfilment \xe2\x80\x94 "And they came with haste, and \nfound Mary and Joseph, and the babe, lying in \na manger." Luke: xi, 15. \n\nProphecy \xe2\x80\x94 "The Lord, thy Grod, will raise up \nunto thee a prophet from the midst of thee, of \nthy brethren, like unto me. Unto him ye shall \nhearken." Deut.: xviii, 15. \n\nFulfilment \xe2\x80\x94 "We have found him of whom \n\n\n\n48 Divine Authority of Scriptures. \n\n\n\nMoses in the law and prophets did write \xe2\x80\x94 Jesus \nof Nazareth, the son of Joseph. " John: i, 45. \n\nProphecy \xe2\x80\x94 To be born of a virgin: "There- \nfore, the Lord himself shall give yon a sign. \nBehold, a virgin shall conceive and bear a son, \nand shall call his name Immanuel. ? \' Isa. : vii, 14. \n\nFulfilment \xe2\x80\x94 To a virgin espoused to a man \nwhose name was Joseph, of the house of David, \nand the virgin\'s name was Mary: "And, behold, \nthou shalt conceive in thy womb, and bring forth \na son, and shalt call his name Jesus." Luke: i, \n27, 34. \n\nPlace of Birth \xe2\x80\x94 "But thou Bethlehem Ephrath, \nthough thou be little among the thousands of \nJudah, yet out of thee shall come forth unto me \nhe that is to be a ruler in Israel," etc. Micah. : \nv, 2. \n\nFulfilment \xe2\x80\x94 "And Joseph also went up from \nGrallilee, out of the City of David, which is called \nBethlehem," etc. "And she brought forth her \nfirst born son," etc. Luke: xi, 4, 7. \n\nProphecy of His Death \xe2\x80\x94 "He is despised and \nrejected of men \xe2\x80\x94 a man of sorrows, and ac- \nquainted with grief," etc, Isa. : liii, 3. \n\nFulfilment \xe2\x80\x94 "He that dippeth his hand with \nme in the dish, the same shall betray me." \nMatt., xxvi, 23. \n\nHe was to send the Holy Ghost \xe2\x80\x94 " Be glad then, \nye children of Zion, and rejoice in the Lord, \n\n\n\nDivine Authority of Scriptures. 49 \n\nyour Grod; for He hath given you the former \nrain moderately, and He will cause to come down \nfor you the rain, the former rain and the latter \nrain, in the first month." Joel: ii, 23. \n\nFulfilment \xe2\x80\x94 "And when the day of Pentecost \nwas fully come, they were all with one accord in \none place; and suddenly there came a sound \nfrom heaven of the rushing of mighty wind, and \nit filled all the house where they were sitting,\' 7 \netc. Acts: ii, 1. \n\nKELATIONS OF THE NEW AND THE OLD TESTAMENT \nSCKIPTUEES. \n\nFrom these citations we can only judge of the \nclose relations of the New and Old Testaments. \nThese are entirely undeniable. Both are from \nGod, and both advocate His will. Both are di- \nvine, and both are authoritative. The New Tes- \ntament is more authoritative than the Old, for \nhere we have the last words of Grod to man, and \nHis last acts; also, the fulfilment of the old \nprophecies, which latter cannot be denied by any \nsane being. In the New Testament we see \nChrist\'s Humanity, and know He was a man \nwith flesh and blood ; but in the Old we have \nChrist in the spirit. We feel authorized to re- \npeat these words for the edification of those who \nobey His commands : " I am with you until the \nworld shall end. 77 \n\nSig 4\xe2\x80\x94 C T \n\n\n\nCHAPTER IT \n\n\n\nGENUINENESS OF THE SCEIPTUEES. \n\nIn attempting to prove the genuineness of the \nScriptures, we shall make a very brief statement. \nThe Old Testament demands our consideration, \nas it comes first of the two sacred volumes. It \nis not necessary to go into a careful or particular \nexamination of every book. Josephus, a Jew- \nish historian, gives a catalogue of the books of \nthe Jews. He lived in the days of the Apostles, \nand, being also a Jewish scholar, it cannot be \nsupposed that he was mistaken. He mentions \nthe five books of Moses ; thirteen of the proph- \nets, etc. This number agrees with those re- \nceived at the present time. \n\nDr. Wakefield, says: "This three-fold divis- \nion of the Jewish Scriptures into the Law, the \nProphets and the Psalms, as mentioned by Jo- \nsephus, was recognized before his times by Jesus \nChrist. 7 \' This is proof conclusive that the books \nof the Old Testament are genuine. The books \nof the Old Testament were translated into \nGreek, for the use of the Jews of Alexandria, \nabout 287 years before the Christian Era. Ref- \n\n\n\nGenuineness of the Scriptures. 51 \n\nerences are made to the books of the Old Testa- \nment by the New Testament writers quite fre- \nquently. There are now two copies of the \nLaw of Moses, and one of the Jews and \nthe Samaritans. They are the same, or the \nharmony between them convinces us of the fact \nthat they are from the same record, originally. \nSpeaking of how to arrive at a definite basis of \nthe genuineness of the Old Testament, Ralston \nsays: u Would I not first inquire whether these \nworks had been ever attributed to any other \nauthors; and, if so, to whom, and by whom, \nand under what circumstances ! Or, by what \nevidences sustained? If there can be no real \nproof to the contrary, or if you cannot prove \nthat other authors produced the works, then I \nmust hold that the names which are assigned \nto them, all else being equal, are the original \nauthors." \n\nMany of us have never seen Homer, Xeno- \nphon, Csesar or other authors, and yet we admit \nthey are the real authors of the books bearing \ntheir names. The books, as received by us and \nby all theologians, are accepted as the books \nof the Old Testament authors. \n\nTHE NEW TESTAMENT IS GENUINE. \n\nIt cannot be doubted that the books of the \nNew Testament are genuine, and we shall give \n\n\n\n52 Genuineness of the Scriptures. \n\ngood evidence to prove that they are true. The \nsurest way to arrive at a correct conclusion that \nany past record is true, is first to inquire of \nthose who lived in that age (by reference to the \nhistory of that age); for instance, suppose we \nwanted to prove that a certain great officer ruled \nin the United States in a certain age, the best \nway to prove it would be to read the history of \nthe country, and make inquiries of those who \nare descended from the men of his time, and \ncompare the records of the country referring to \nthis same person. Thus, we could arrive at an \nunerring conclusion of the truth of the matter. \nThe above being the lines on which we shall \nprove our argument, we now proceed. \n\n" We find quotations made by early Christian \nauthors in the first century, such as Clement, \nIgnatius, Polycarp, Justin Martyr, Ireneus, \nTheophilus of Antioch, and many others. Here \nwe have the testimony of a series of Christian \nwriters who were contemporary with the apos- \ntles, or who indirectly followed them, proceeding \nin close and regular succession to the present \ntime. The proof is most unquestionable, and \ncannot be disregarded. Bishop Burnet, in his \nhistory of his own time, inserts various extracts \nfrom Lord Clarendon\'s history; such is certain \nproof that Lord Clarendon\'s history was extant \nwhen Bishop Burnet wrote; that it had been \n\n\n\nGenuineness of the Scriptures. 53 \n\nread and received by him as a work of Lord \nClarendon, and that he regarded it as an au- \nthentic account of the transactions to which it \nrefers." This will be proof of these facts thou- \nsands of years hence. \n\n"In the early catalogues of the Christian \nScriptures, different persons drew up catalogues \nof the books of the New Testament. From \nthese catalogues we learn that the books which \nare now acknowledged existed then, and were \nregarded as genuine. Origin, in the year 210, \nomitted the epistles of James and Jude, but in- \ndorsed them in his later writings. The catalogue \nof Cyril of Jerusalem, drawn up in 340; that of \nthe Council of Laodicea, in 364, and that of \nGregory Nazuanzen, in 375, omit the Bei^ela- \ntion, but contain all the other books. Philos- \ntrus, Bishop of Brescia, in 380, leaves out \nEevelation and the Epistle to the Hebrews ; but \nJerome in 332, Euffinus in 390, and Augustine \nin 382, have all the books of the New Testa- \nment, as they are acknowledged. 7 \' Hence, we \nconclude that nothing more is needed to prove \nthat the books are genuine \xe2\x80\x94 that they were writ- \nten by those whose names they bear \xe2\x80\x94 and that \nthey were published at different times, as shown \nabove. \n\n"The Jews never contradicted the history of \nthe gospels; hence, by their silence, we have all \n\n\n\n54 Genuineness of the Scriptures. \n\nreason to believe they are true. Several learned \nmen, such as Celsus, Porphyry, and Hirocles, \nwrote against Christianity in the second and \nthird centuries; in those writings they admit \nthat they were acquainted with the writers of \nthe New Testament. They show, moreover, \nthat they believed the Scriptures were written by \nChrist\'s own disciples; had it been otherwise, \nit is probable that they would have made some \ncontradiction. Frequently did they quote pas- \nsages from the Apostles\' writings while they \nwere aiming to defeat Christianity. It has been \nwell said that among the evidences in support of \nthe genuineness and truth of the Scriptures none \nare of more value than the testimonies of the \nlearned philosophers who wrote against Christi- \nanity in its first age and generation. \n\n\' 1 They express no doubt concerning the au- \nthenticity of the Scriptures, nor do they ever in- \ntimate that Christians are mistaken in regard to \nthe authors \xe2\x80\x94 whom they describe. They con- \nfirm the prevailing sentiment of the Church re- \nspecting those books of the New Testament \nwhich are called canonical, for the writings show \nthat those very books, and not any others, are \nthe books which Christians then acknowledged \nas the rule of their faith, as they now are of ours. \' \' \n\n\' c We learn from history the books are gen- \nuine. We have just as much right to believe \n\n\n\nGenuineness of the Scriptures. 55 \n\nwhat has been seen in history concerning the \ntrue acts of the Apostles and disciples, as we \nhave to believe there was a Washington, Caesar, \nPolylins, or others whom many of us have never \nseen. \n\n\xe2\x80\xa2 i We find that the very same doctrine that was \ntaught and believed in the first century is believed \nand taught by Christians now, and the informa- \ntion gained in regard to them from the New \nTestament is true. As the Christians began to \nmultiply, and the churches were planted in the \nRoman Empire and various parts of the world, \nthe Scriptures followed. The four gospels were \nin all the churches of the Roman Empire as a \npart of their public worship, just as the writing \nof Moses was read in the Jewish Synagogues. \n\nu So, as the churches increased, translations \nwere made into different languages, and thus it \nwas impossible for the record to be contrary to \nitself. Neither could the Scriptures be changed \nby the enemies of the Christians in the lifetime \nof the authors, nor could any material alteration \ntake place after their death, while the original \nmanuscripts were safe in the churches; when \nthe Christians, who were instructed by the Apos- \ntles or their successors, traveled in the various \nparts of the world, they kept with them copies \nof the Apostles 7 writing from which other copies \nwere made. Now, we have one unbroken chain \n\n\n\n56 \n\n\n\nGenuineness of the Scriptures. \n\n\n\nof testimonies of the uneorrupted preservation \nof the New Testament which can be traced back \nfrom the fourth century of the Christian Era to \nthe very time of the Apostles and even down to \nthis day. That division between the Eastern \nand the Western churches \xe2\x80\x94 existing even now \xe2\x80\x94 \nis said to have broken out in the fourth century. \nHad it been possible to alter the Scriptures, one \nor the other of these churches would have de- \ntected the alteration. Both the Eastern and \nWestern copies agree; hence no alteration took \nplace." \n\nWhen the Church was stirred up from bottom \nto top on points of doctrine, the New Testament \nwas appealed to from time to time by every sect, \nas being conclusive in all matters of controversy. \nUnder such conditions, no sect could make any \nchange in the Scriptures. And when, in modern \ntimes, any alterations have been attempted or \nperpetrated, they have been detected and exposed. \nIt would not be consistent with reason to suppose \nthat one church or people would allow a change \nin the sacred Scriptures and not make such \nknown. \n\nAgain, in the argument of the manuscripts \nwe shall prove the Scriptures uneorrupted. At \none time there were upward of three hundred and \nfifty copies collected by Griesback for his cele- \nbrated critical edition. They were not all entire, \n\n\n\nGenuineness of the Scriptures. 57 \n\nbut most of them contained the four gospels, \nwhile some had the Acts of the Apostles, the \nEpistles, etc. They were all written at different \ntimes, and all agree in all essential points, as can \nbe seen in the addition by Mr. Mill, Bengel, \nWesteen and Griesback. When history is care- \nfully studied by any one for proof of the truth- \nfulness of the Scriptures, the student will not \ndoubt their genuineness or authenticity. \n\nThe Scriptures, being written by virtuous, \nhonest, upright men, could not be otherwise than \ntrue. Their writers sought nothing but knowl- \nedge of the things above, and suffered at the \nhands of their enemies \xe2\x80\x94 did nothing in return to \nharm them or make their lives unhappy. When \nchance would allow, they went from one place to \nanother, preaching the gospel. While that age \nwas one of excitement, severe punishment and \nsuffering, they were as bold as lions in the de- \nclaration of the blessed Scriptures. In prison, \nthey were merry \xe2\x80\x94 they were patient in tribula- \ntions, joyful under reproach, and cheered them- \nselves in the dark hours of midnight by singing \npraises to Grod. They met death with joy. They \nwere steadfast, and held on to the Bock of Ages. \nAnd they were good men and had the ability to \nwrite. The evangelist Matthew occupied a lu- \ncrative situation when called by Jesus, and was \nevidently an opulent man. All the fishermen of \n\n\n\n58 \n\n\n\nGenuineness of the Scriptures. \n\n\n\nGrallilee were, at least, in good circumstances. \nThey bad never had any worldly inducements \nheld out to them. \n\nSt. Paul, with his education and talent and en- \ncouraging prospects in life, abandoned every \ntemporal expectation and adopted a course that, \nto this world, seemed wretched and hopeless to \nthe last degree. St. Paul once made a statement \nof how they were regarded for their work, as fol- \nlows : \' \' Even unto this present hour we both \nhunger and thirst, and are naked, and are buffed \nand hauled: no certain dwelling-place. We are \nmade as the filth of the world, and are the off- \nscourings of all things unto this day. I Cor. : \niv, 11, 13. \n\nIt cannot be supposed that these men were \ndeceivers in their writings. They frequently \nmentioned the names and referred to the most \nprominent persons of their countries. They were \nperfectly honest in\' their statements. It is certain \nthat men with the ability of the Apostles would \nnot surfer as they did for nothing. They were \nearnest about what they were doing. To show \nthat they were men of power with Grod, and were \nin possession of divine knowledge, and supernat- \nural power, we refer to a few of the miracles per- \nformed, and in view of the multitude ; and men \nwith no extra knowledge of the Deity could work \nsuch, as is acknowledged by friends and foes: \n\n\n\nGenuineness \xe2\x96\xa0 of the Scriptures. 59 \n\nChrist predicted his death: John: xi, 19-21; \nMatt.: xx, 18-19. Died: Mark: xv, 37,44-45; \nJohn: xix, 33. Christ was buried: John: xix ? \n41-42. Christ Our Lord was missing from the \ntomb: Matt.: xxviii, 6; xiii, 27, 62-66. There \nare only three ways in which Christ could be \nremoved. That the tomb was sealed is certain ; \nso He must do as He predicted \xe2\x80\x94 rise again ; or, \nby His enemies or by His friends be taken away \nMatt. : xxvii, 63. If by His enemies, they could \nhave contradicted the statement of his resurrec- \ntion by producing the body. This they did not \ndo. If by His friends, that would not prove \nHim, as was predicted, a Savior who would rise; \nneither would it do them any good, but would \nbe proof against them. It was reported that \nHis friends stole the body away. But when the \nstatements were examined they were proved \nfalse, for the place was guarded, and the disci- \nples had not courage to steal Him from the \nwatchmen; when the time came for examina- \ntion, Peter denied Him ; not one attended Him \nin the judgment hall, nor when He was cruci- \nfied; the only persons that stood near were His \nmother and the two other women, with John: \nJohn: xix, 25-26. So there is no ground to \nsuppose that they stole him away. Nor can we \nbelieve that the sixty guards in the open air all \nfell asleep at once. \n\n\n\n60 Genuineness of the Scriptures. \n\nIf asleep, they could not tell who stole Him \naway; all they could say was that the tomb was \nvacated. It was certain death for a Roman \nsoldier to sleep on guard, as we are told; so, \nhad \'they been asleep they would not have vol- \nuntarily confessed it; and if their report had \nbeen believed, the ruler would have punished \nthem. This he did not do: Matt.: xxviii, \n12-15. Christ stated: "In three days I will \nrise again. \' \' Christ appeared several times after \nburial; He rose: John: x, 17-18. After his \ndeath he appeared to Paul and John on Patmos \n(I. Cor.: xv, 5-9; Acts: xix, 5; Rev.: i, 9-18), \nat different times of the day, and once to about \nfive hundred persons. \n\nFrom these facts we conclude that the men \nwho wrote the Scriptures were honest, and had \nthe knowledge to write. That they had such \nknowledge will be seen when we examine the \nfollowing: " The Holy Grhost, by the mouth of \nDaniel, spake." Acts: i, 16; Acts: xxviii, 25; \nII. Peter: i, 21. See the miracles which were \npublicly wrought, and it was acknowledged by \nthe world that they were real. I. Peter: i, 16-18. \nAgain, " While Peter spake, the Holy Grhost \nfell on them." \n\nThe statements of the apostles were backed \nup by facts. All along, Clement, Bishop of \nRome, a contemporary with the apostles, tells \n\n\n\nGenuineness of the Scriptures. 61 \n\nus that they preached the gospel, being filled \nwith the Holy Grhost. Other eminent scholars \nmake the same statement as that of those whose \nnames we have given, in regard to the apostles \nbeing filled with the Holy Grhost. Just as it \nwas predicted by the prophets, it was fulfilled \nby Christ and His apostles and the disciples. \n\n\n\nCHAPTER V. \n\n\n\nTHEOLOGY- \xe2\x80\x94 ATTEIBUTES OF GOD. \n\nWe have shown in the work of nature the char- \nacter of the all- wise, almighty, omnipresent, \nliving and Supreme Being. We shall now turn \nto view His exalted character, as revealed in \nScripture. In theology we learn that there are \ntwelve or more attributes, consisting of: Unity, \nspirituality, eternity, omniscience, wisdom, om- \nnipotence, omnipresence, immutability, holiness, \ntruth, goodness and mercy. \n\nSome theologians give even more attributes \nthan we have mentioned ; but from these alone \nwe can prove that the First Great Cause is power- \nful and all-wise, or fills immensity, or is every- \nwhere eternal, and that He is of the highest and \nnoblest character. \n\nUNITY. \n\nUnity stands first among His natural attri- \nbutes ; it shows that there is but one Grod. Phil- \nosophy says that two gods, or numbers of gods, \nwith the same ruling power could not exist in \nthe same space at the same time, because if they \n\n\n\nThe Attributes of God. \n\n\n\n63 \n\n\n\nwere different their rules would be different in \ngiving orders. Hence, almost in a moment of \ntime this world, with others, would be smashed. \nThey would run in conflict one with another. \nIf they were all alike in all things they would \nbe one; hence, we have one sun, one principle \nof gravitation, etc. The universe itself is a \nsystem, each part depending on other parts or \nbeing connected with other parts by some law \nof nature, or by the presence of substances. Mr. \nPaley says the heat of the sun differs not from \nthat of the fire. The blood of one animal, as \nproven by experience, will answer for that of \nanother. Can there be but one God? The One \nwho made one horse made all. He who rules \nthe heavens rules the earth ; as there must be \ncause before effect, the great cause is God. But \nhere let us see what the Scripture says about \nunity, or that there is but one God. God is \nOne: Dent.: iv, 35-6, 42; Sam.: vii, 22; \nII Kings: xix, 15; John: xvii, 3; I Cor.: viii, \n4-6; James: ii, 19; I Tim. : i, 17. \nGod is a Spirit. \n\nSPIRITUALITY. \n\nThat God is a Spirit, no one will doubt after \na thorough investigation of Scriptural facts ; if \nthe Scriptures did not prove that God is a Spirit, \nwe should judge that He must be, from the fact \n\n\n\n64 The Attributes of God. \n\nthat, as Paley states: " Spirituality expresses \nan idea made up of negative and positive parts ; \nthe negative part consists in the exclusion of \nsome of the known properties of matter, espe- \ncially of solidity, inertia, divisibility and gravita- \ntion. The positive part comprises perceptive \nthought, will power and action, or the origina- \ntion of motion ; the quality, perhaps, in which \nresides the essential superiority of the spirit over \nmatter \xe2\x80\x94 which cannot move unless it he moved, \nand cannot but move when impelled." \n\nFeeling that no one will doubt Dr. Paley \'s \nstatement, as it seems as plain as can be, we \nshall proceed to the Scriptures, and prove that \nG-ocl is a Spirit, which shows that the positive \npart of Dr. Paley\'s "statement is right: II Cor. : \niii, 17: "Now the Lord is a Spirit," and \n"where the Spirit of the Lord is, there is power. " \nOur Savior says, Grocl is a Spirit. There being \na positive part in the spirit, it seems that the \nspirit is that part that must precede matter, from \nthe fact that it is the highest and has control of \nmatter. Without it matter would be nothing; \nthe spirit is the first cause of the present and \npast. Hence, the Scripture and nature agree as \nto the spirituality of Grod. \n\nETERNITY. \n\nBy eternity of Grod is meant that Grod had no \n\n\n\nThe Attributes of God. \n\n\n\n65 \n\n\n\nbeginning, and that He will have no end. All \nthings were made by Him, and without Him \nthere was nothing made. The eternity of God \nis proved by His creation. If it be admitted \nthat God created all things, it must be admitted \nthat He existed before all things began to exist, \nin order to create them. It is necessary for Him \nto exist from all eternity. \n\nThere was no cause, or force to operate upon \nHim, to bring Him into existence. He must \nhave necessarily existed from all eternity. The \nScriptures agree as to the eternity of God ; Dent. : \nxxxiii, 27, says: u The eternal God is thy ref- \nuge Psa. : c, 5, ; \'His mercy is everlasting;\' 7 \nRev. : i, 4, u Which was and which is to come ; 77 \nRev. : i, 8, "I am alpha and omega, the begin- \nning and the ending." \n\nOMNISCIENCE. \n\nThat the Creator must know all things, their \nconstitution and properties, is plainly seen to be \nessential to the first great cause ; a being who \ngoverns a system of flying worlds, could not \ncontrol them in different places, without a \nknowledge of them. Things would occur in \nspace that he would never have any knowl- \nedge of, were he not all- wise \xe2\x80\x94 having made them \nand known their construction. The wisdom of \nGod as testified in the work of creation surpasses \n\nSig 5- c T \n\n\n\n66 \n\n\n\nThe Attributes of God. \n\n\n\nall ideas we hare of wisdom drawn from the \nhighest intellectual operation of the highest class \nof intelligent being. \n\nThe Scriptures, as well as nature, prove the \nknowledge of Grod. Job : xxxiv, 21-22 ; xxxvii : \n16; II Cor.: xvii, 19; I John: iii, 2. Here, as in \nprevious chapters, agreeing with nature, and \nshowing G-od\'s wisdom or knowledge is bound- \nless. If this was not a fact He could not know, \nat the same time in different places, how to rule, \nuphold and control the sun. moons, oceans, fish, \nman, lightning, ants, etc., and the past, future \nor present acts or events that have taken place. \nNo one could possibly doubt the wisdom of Grod \nbeing far beyond all His handiwork, from the \nfact He that makes or creates must know more \nthan the created. \n\nWISDOM. \n\nWisdom is an attribute of Grod, and differs \nfrom knowledge. Knowledge is simply the ap- \nprehension of things as they are, while wisdom \narranges ideas into proper order. One may have \nwisdom and not knowledge in the strict appre- \nhension of the term, but one cannot have \nknowledge without having wisdom. Wisdom is \nthe foundation ; knowledge means to know of \nthings. Wisdom arranges knowledge. The \nstrict observer of the Scriptures is compelled to \n\n\n\nThe Attributes of God. \n\n\n\n67 \n\n\n\nsee that almost everywhere in Holy Writ this \nattribute exists. See Job: xii, 13, " With Him \nis wisdom and strength;" Job: xxxvi, 5, u He \nis mighty in strength and wisdom ; ? 1 u The only \nwise Grocl," Tim.: i, 17. Again, that G-od pos- \nsesses the attribute of wisdom is exhibited in \nHis works. The beautiful creation and adapta- \ntion of things convinces one of this fact. \n\nOMNIPOTENCE. \n\n\n\nThis attribute means the power of Grod and \nmore; it means ail power. The works of Grod \ndemonstrate this fact. Who can, to a reason- \nable extent, examine the works of nature (a \nsystem of flying worlds, suns, moons and stars), \nand suppose that they could have of themselves \nexisted? The doctrine of self-creation, or a \nthing making itself, is absurd to start with; \ncause and effect, explained elsewhere, contradict \nsuch assertion. u Behold, He taketh away; who \ncan hinder him?\' 7 Job: ix, 12. Who can hin- \nder Him Avho framed and from nothing made \nall things! Who will say unto Him, what \ndoest Thou! He is called the " Almighty." \nKev. : 8. " He alone spreadeth out the heavens \nand treadeth upon the waves of the sea. He \nmaketh Arcturus, Orion and Pleiades, and the \nchambers of the south. He doeth great things \n\n\n\n68 \n\n\n\nThe Attributes of God. \n\n\n\npast finding out; yea, wonders without num- \nber.\' 7 Job: ix, 8. \n\nu He stretches out the north over the empty \nplaces, and hangeth the earth upon nothing. \nHe bindeth up the waters in the thick clouds, \nand the cloud is not rent under them. He hath \ncompassed the waters with bounds, until the \nday and night come to an end. 77 Job: xxvi, 7- \n10. Grod controls all things with perfect ease. \nHe says to the ocean, hitherto shalt thou come, \nbut no farther; and here shall thy proud waves \nbe stayed." \n\n1 \' Who hath measured the waters in the hol- \nlow of His hand, and meted out the heaven with \na span." Isaiah: xl, 12. u He measured the \n) earth ; the everlasting mountains were scat- \ntered." Hab.: iii, 6. All nations before Him \nare. as nothing. He spared not the angels that \nsinned. He maketh His angels spirits. The \nScriptures, with what has been said, prove the \nomnipotence of Grocl. \n\nThe strict conclusion is that power which \ncould create such a world as this, must be be- \nyond all comparison. This great First Cause is \nexalted in the highest, from the fact that He is \nthe maker of all things. Being the maker of all \nthings, it follows that He is the keeper, up- \nholder, with His power. That He is infinite is \nplain, from the fact that in all places, He is at \n\n\n\nThe Attributes of God. \n\n\n\n69 \n\n\n\nall times. He changes the seasons and time at \nHis will. Again , His existence from all eternity \nis necessary to put things in existence. Just \nhow long this Cause was alone without the pres- \nence of matter, we are unable to say. This, as \nwell as others, comes under the head of His \nnatural attributes. In conclusion, all we can \nsay is, His power is boundless and everlasting. \n\nOMNIPRESENCE. \n\nThis attribute exhibits everywhere the pres- \nence of Grod; or in other words, there is no place \nin the universe, in space above, or beneath, \nwhere G-od does not exist \xe2\x80\x94 where the fullest \ndemonstration of His power has not been made. \nThe absolute necessity of the existence of being \nmay be seen in the examination of the following \nstatement: He is eternal, all-wise, almighty, all- \ngood, etc. Now, how can we deny the omnipo- \ntence? Since Grod\'s presence is everywhere He \nneeds to know all things everywhere ; to uphold \nall things and control all things. \n\nThere is an absolute necessity for the existence \nof God everywhere, to preserve the harmony of \ncreation. The Scriptures further assert the \nomnipresence of Grod. "Behold, the heaven and \nthe heaven of heavens cannot contain thee," 1 \nKings: viii, 27. "The heaven of heavens are not \nsufficient to contain the Lord, who goes beyond \n\n\n\n70 \n\n\n\nThe Attributes of God. \n\n\n\nthem. Whither shall I go from thy Spirit, or \nwhither shall I flee from thy presence! If I \nascend up to heaven, thou art there; if I make \nmy bed in hell, behold thou art there ; if I take \nthe wings of the morn and dwell in the utter- \nmost parts of the sea, even there shall thy hand \nlead me." Psa. : xxxix, 1-10. \n\nGrod is not far from every one of us ; in Grod \nwe live and move and have our being. These \npassages prove that Grod is everywhere. The \nexistence of the same law and power everywhere \nsuggests the presence of Grod everywhere. Re- \ncognizing the existence of the Deity, we ask, in \nwhat kingdom in nature, in what corner of space \nis there anything that can be examined by us \nwithout falling upon contrivance and design! \nThe laws of nature are universal. Were Grod \nnot everywhere, how could He hold matter in \nspace, in every direction, all the time, and in \ndifferent places! "He who upholds all things \nby His power, may be said to be everywhere." \n\nIMMUTABILITY. \n\nThe immutability of Grod means unchangeable- \nness of Grod; that Grod always was and always \nwill be. The Scriptures reveal this fact. "I am \nthe Lord; I change not," Mat.: hi, 6. "Father \nof Lights, in whom there is no variableness, \nneither shadow of turning," James: i, 17. "But \n\n\n\nThe Attributes of God. \n\n\n\n71 \n\n\n\nthou art the same, and thy years shall have no \nend." Ps. cii, 27. "But thou art the same, and \nthy years shall not fail," Heb.: i, 12. The im- \nmutability or unchangeableness of Grod is taught \nin the Scriptures. Grod is the same to-day and \never will be. \n\nIn order to keep and guide this and other \nworlds, it is necessary for Grocl to be unchange- \nable. It shows the perfectness of His character. \nThere is no increase in His perfection ; as a just \nbeing, He always was, and always will be. The \nuniformity of the laws that control all shows \nthis fact. The same laws that control this world \nto-day existed yesterday and thousands of years \ngone by. And there is seen no new law. All \nstands. The law of moral government exhibits \nthis fact. The same laws that were given to \nour fathers are given to us; what they were \ncommanded to do, we are commanded to do. \nThe violation of these laws calls forth a \nstrong rebuke from Grod upon us, as it did upon \nAdam, David and others. Dr. Wakefield says: \nu We must not interpret the immutability of Grod \nso as to admit of no change in His operation." \n\nHOLINESS. \n\nPerfect moral purity means the holiness of \nGrod. It is that principle that despises evil and \nloves righteousness; it means the absence of \n\n\n\n72 \n\n\n\nThe Attributes of God. \n\n\n\nimmoral principles. The Scriptures teach, that \nGod is holy: Lev. : xix, 2: " Be ye holy, for \nI am holy. \' * Isaiah : vi. 3 : "And one cried unto \nthe other and said, Holy, holy, holy is the Lord \nof Hosts. " Here the Lord is called 1 1 holy, holy, \nholy." Man. in the beginning, was made like \nhis God, morally: he was perfect in spirit and \nin mind, for G-od breathed into him the breath \nof life. This life was nothing less than a part \nof Gfod, the holy being. Rev.: iv, 8: "Saying \nholy, holy, holy \xe2\x80\x94 legontes, agios, agios, agios." \n\nThe holiness of G-od may be argued from His \nstrict justice : it is manifested in the exercise of \nGod\'s works: His abhorrence of sin and love \nfor obedience suggest this fact. As soon as man \nviolated the Divine law he was thrust from Him \n(in the garden), and when angels violated the \nlaw of God they fell, or they were expelled: \n"For God spared not the angels of heaven when \nthey lost their first estate. \' 7 After man, through \nhis own ignorance, lost the Divine image, God \nrestored man by His suffering : for us He gave \nHimself, that we might live and have everlasting \nlife. Thus, when holiness was lost, the Lord \nrestored it in this world again. And so, we con- \nclude that the Lord is holy indeed. \n\nTRUTH. \n\nThis attribute of God exhibits the perfect rec- \ntitude of God. It expels all doubt as to His \n\n\n\nThe Attributes of God. \n\n\n\n73 \n\n\n\nveracity, perfectness, etc. u We virtually say, 77 \nsays Wakefield, 4 \'that all His communications \nto us are in exact accordance with the real nature \nof things. 77 The Scriptures set forth the fact of \nthe truth of Grod. U A11 his works are done in \ntruth. 77 Psa. : xxxiii, 4. 4 4 My covenant will I \nnot break, nor alter the thing that is gone out \nof my lips. 77 Psa.: Ixxxix, 34. \n\nThe truth of God is here exhibited ; what do \nthese expressions mean? What can they mean \nbut the fact of the truth of God! Num. : xxiii, \n19 says: 44 God is not a man, that he should lie. 77 \nThere is no cause for it ; He cannot do it ; His \nperfection excludes it. Can we think that such \na being, possessing such lofty character as is \nillustrated in previous pages, would lie to Him- \nself 1 What possible cause can there be for such \naction! If there is any truth attached to the \nScriptures, then God is truth, for the Scriptures \nplainly exhibit that fact. The declarations of \nGod are in strict conformity with His work. \n\nThat the wicked shall be cut off, punished and \nshall not stand, are truths that need no argu- \nment. We have an example of God\'s truth in \nthe prophecy as to the fall of Jerusalem and \nother cities and nations of antiquity. 4 1 Unto us \na Son is born; 77 reference here is made to Christ. \nSeven hundred years passed after this predic- \ntion, and then it came to pass. Expressions \n\n\n\n74 \n\n\n\nThe Attributes of God. \n\n\n\nrelating to the Church, and many things, have \n\xe2\x96\xa0come true : and the promises of blessings to men \nhave been fulfilled, also the threats. \n\nWe find in man a disposition to love the truth. \nThis disposition could only exist by and from a \npre-existing cause. Things can only move as they \nare moved by that which is spiritual and ma- \nterial. Material operates as it is acted upon, by \nan invisible force. So with a disposition to love \nthe truth, this disposition comes as it is acted \nupon from (rod. There is danger, great danger, \nin non-truth. Thousands suffer to-day from the \neffect of lies. Were they encouraged, they \nwould shipwreck man, the world, and even affect \nG-od. and do away with His perfectness, love, \npeace, goodness and all that is grand. \n\nGOODXESS. \n\nIn this Divine attribute we shall see, and \nstrive to show, the harmony that exists between \nnature and Scripture, as to the existence of God \nand His goodness. In nature we have already \nshown that there is a God, from the fact that \nthere must be a designer before there can be a \ndesign, an effect following a cause. The first \ncause of this world with others could be no \nbeing but the all-wise, infinite, goodness \xe2\x80\x94 God. \nTherefore, in proving that God is good, it is \nnecessary that He existed, as stated by the \n\n\n\nThe Attributes of God. \n\n\n\n75 \n\n\n\nScripture. This brings nature and the Saript- \nure in harmony. See Acts: xvii, 24; Bom. : i, \n20; Gen.: i, 1. These references, with cause \nand effect as shown elsewhere, cannot but help \nto show the existence of God. As to His good- \nness, only a few references shall be made to na- \nture and the Scriptures, leaAung the subject \nto others for consideration. That God is good, \nis plainly taught in the following : God being \nthe First Cause, it follows that in making all \nthings, everything was good. All that we see \naround us exists in harmony. The clouds give \nus water; the earth, food; the birds, music \xe2\x80\x94 \nenough to make us conclude that the character \nof the Creator is good. When we see the frisky \nlambs leaping; singing birds; shouting men; \nwhen the many good things of life begin to \npour upon us, from time to time, all these show \nbenevolence, peace and harmony. \n\nIt makes us exclaim, in the language of the \nScripture, \\ L Give thanks unto the Lord, for He \nis good ; for His mercy endureth forever. \' \' As \nto the character of God in the Scriptures, and \nthe certainty that He is good, we have only to \nrefer to Exod. : xxxiv, 5, 6, 7; Psalms: xxxiii, \n5; Psalms: cxviii, 1; Rev.: xv, 4; Psalms: \nxxxiv, 8; I Chron. : xvii, 26; xvi, 34. give \nthanks unto the Lord, for He is good; for His \nmercy endureth forever. The many references \n\n\n\n76 The Attributes of God. \n\nin Sjcripture and in nature will convince any \nrational mind that the Lord God is good. Evi- \ndence that God is good must be acknowledged, \nfor He is the First Cause and Maker of all \nthings. As there are things that are good, we \nare led to infer that they could not possess this \nquality outside of the assist ence of the First \nCause, which is good. All that is good comes \nfrom Grod, and is of God. Millions of good \nthings were made for exhibition long before the \nmorning stars sang together, and the sous of \nGod shouted for joy. In the formation of this \nworld of ours, cannot we discover the goodnes- \nin Deity, when He made the sun. with its spark- \nhug rays, to light upon the mountains, valleys \nand plains? And does not the light of the sun \nhelp to bring forth vegetables, which we part \nlive upon, directly or indirectly.\' The reply \nfrom every healthy, well-balanced mind, is that \nthis shows that even before man began to exist, \nthe Deity made a display of His goodness. \n\nThe towering hills, the running brooks, and \nthe music that is thrown forth upon the winds \nof heaven by the feathered tribes of birds in \nwarbling those sweet and loving tunes which fill \nmen with delight, make us decide that in the \nbeginning the First Canse was good, and is now. \nand will be forever: for a good many things \nwere brought int< :> existence when the Deity first \n\n\n\nThe Attributes of God. \n\n\n\n77 \n\n\n\nbegan to work. It is an act of God\'s goodness \nto send the seasons and the rains to water the \nfields and the stock. In these acts we are com- \npelled to acknowledge the goodness of God; \nHe feeds the cattle on a thousand hills, and the \nsheep of the valley that give us wool. And this \nis the good ness of God to men. \n\nThe fish of the seas are fed with different \nkinds of food that is prepared by the hand of \nGod; if they were made without legs, wings, \neyes and mouths, so that they would have to \nsuffer for food and die, then we would claim \nthat God, at the beginning, ought to have made \nsome provision for the support of them, His \nhandiwork; and inasmuch as He made them \nand arranged no food for them to eat, God \nwould be unjust ; but to the contrary we must \ndecide. Upon the goodness of God, Wakefield \nremarks that "when He confers happiness with- \nout merit, it is called grace; when in commiser- \nation of the distressed, it is called pity ; when it \nsupplies the indigent, it is bounty; and when it \npardons the guilty it is mercy. \' \' If these sayings \nare true, then thousands, yea, millions are com- \npelled to acknowledge the goodness of God. We \nhave done nothing for God, and yet we are \nenjoying His blessings. Is it not God\'s water \nthat we drink! God\'s pure air we inhale? God\'s \nsun gives the light which we call day. God\'s \n\n\n\n78 \n\n\n\nThe Attributes of God. \n\n\n\nmoon shines out at night. When it is hot, and \nwe are about to faint by the wayside, GTod makes \nit tolerable, and gives humanity strength and \nsense to leave the place where we cannot exist \nand flee to another. All of this is the goodness \nof God ; but here when we turn to behold that \nGrod is good, we find ourselves in natures \'s field \nwith no boundary lines; in a world of goodness. \nHence we conclude that in all nature\'s works, \nthe Lord is seen to be good. \n\nHow often do we violate the moral laws of the \nDeity? and how often, as offenders, are we par- \ndoned? Suppose, every time a being violated \nthe laws of God, in nature and otherwise, he \nwere cut off, how many would be living to-day? \nIs this not the goodness of Grod that stays the \nhand of death, and props the houses of clay, and \nmakes judgment yet an unknown thing to us? \n\nMERCY. \n\nWe shall here review the evidences in nature \nthat Grod is merciful to all creatures. This \nis plain, in view of the fact that we too \nfrequently violate the laws. "When Grod\'s \ngoodness pardons the guilty," says Wake- \nfield, "it is mercy"; therefore, if this is true, \nthe Lord is merciful, and there are evidences in \nnature to prove it. A large number of us are \nguilty of breaking the laws of nature; conse- \n\n\n\nThe Attributes of God. \n\n\n\n79 \n\n\n\nquently, we would all be cut off at once were it \nnot for the mercifulness of Grod. A railway \ntrain is designed to run a certain number of \nmiles per hour. If the speed be unduly accele- \nrated, this is contrary to the design, according \nto which the machinery was constructed. Now, \nseeing that the whole crew, or a part of them, \nare guilty of making it go faster than it was de- \nsigned to go by the constructor, it follows that \nit must, with no exception to the rule, run at \nonce to destruction. Why does not this occur \nevery time? Because the Lord is merciful. That \nHe pardons is equally true, for all works against \nthe object are at times removed to return no \nmore; thus, when a man wounds a limb, he is \nguilty of violating nature\'s laws; and when the \nlimb is restored, it is the mercy of the Lord that \nhas made it whole. It appears that no restor- \nation could take place, unless a penalty had been \nsuffered and a pardon granted. G-od forgives. \nIf He did not forgive, the work would continue \nagainst the person who violated the laws of na- \nture. If the Lord did not forgive, He would \nnot be merciful towards His subjects, because \nforgiveness follows mercy. That the Lord is \nmerciful, is plain: Psalms: exxxvi, 1, 26: u O \ngive thanks unto the Lord, for He is good; for \nHis mercy endureth forever." Psalms: cxviii, \n1,4. \n\n\n\n80 \n\n\n\nThe Attributes of God. \n\n\n\nBENEVOLENCE OF GOD. \n\nThe evidence of the benevolence of Grod will \nbe shown in the following : It cannot be denied \nthat Grod is benevolent, by those who admit His \ngoodness . It is because of benevolence in Grod that \nHe provides for all His creatures. Take what \nHe has made, and in their habits and customs of \nliving, a great difference exists. What some \nlive on, is destroying to others. For instance, \ntake ourselves, and we cannot live upon the \nsame food that beasts can ; yet our difference in \nfood to live upon is provided for by Grod. Suppose \nthat we were made without feet, eyes, etc., and \nexpected to see and work for our living, and had \nto eat what all other beings eat, would this not \nshow that our Maker is unjust, and has no part \nof benevolence in Him! Indeed, it would. \nWhat is essential to our happy and comfortable \nexistence, the First Cause has provided. \n\nHe provides, and we eat, drink, wear and re- \njoice in the many good things of life. When \nthe air is heavy with a poisonous composition, \nHe makes the winds to carry it away. Every- \nthing that exists makes plain the benevolence of \nGrod. The frisking of the lamb shows that he \nis glad of his existence. The bee is happy when \nfood is placed in its reach, as he hides in the \nflowers of the sweet spring morning. There is \n\n\n\nThe Attributes of God. \n\n\n\n81 \n\n\n\nno end to Grod\'s benevolence. The supply is in- \nexhaustible. It reaches every needy case; ex- \ntends to the highest astronomical heights, and \nto the lowest geological depths. There is a \nsteady stream of His goodness continually pour- \ning out in our presence. Such is the benevo- \nlence of Grod. \n\nJUSTICE. \n\nThat 0-od is just all must acknowledge, for \nHe is the first cause, and being the first cause, \njustice could not exist in his handiwork unless \nit proceeded from the first cause. It can be \nseen in men ; some naturally are inclined to act \njustly by their fellow-men. Hence, we infer \nthat Grod is just ; first, because He is good, and \nHis handiwork could not have that quality un- \nless it proceeded from the first cause, as it is the \nSpirit in men that prompts the act of justice. \nGrod having made all things, should control \nthem ; to do this He must have a rule, even in \nthe work of nature in its various kingdoms, to \ngovern them intelligently, by enforcing these \nlaws ; He waters the plants and cattle and feath- \nered kind, and furnishes the necessary supplies \nto all His creatures. Men, the most intelligent, \nhave discovered a law for the government of \nnature; and obedience to nature\'s laws makes \nus happy, while "the way of the transgressor is \n\nSi* 6-C T \n\n\n\n82 \n\n\n\nThe Attributes of God. \n\n\n\nmade hard." Thus, justice must come from the \nCreator, for nothing could exist without Him, \nand now if there is any justice found among \nGrod\'s creatures, it came from Him. If Grod is \njust, it follows that He must reward the obedient \nand allow the wicked to be punished. If He \ndid not reward the obedient, it appears that the \nLord would not be just ; and on the other hand, \nif He did not punish the law-breaker, He would \nnot be just. What nation or race of people \ncould live lovingly without laws! And how \nmuch worse would it be to have laws and not \nenforce them! It would be better to have no \nlaw than to have one and not execute it. This \ncannot be done without Grod ; He must govern \nHis handiwork and control by the enforcement \nof the law \xe2\x80\x94 by rewards and punishments. \n\nThat Grod is just no one can justly deny. It \nis proven in the display of His work in the moral \nworld. Justice, like truth, is only one form in \nwhich the holiness of Grod is manifested. The \nDivine justice may be viewed as either legislative- \nor judicial. \' 6 Legislative justice, 7 \' says Ealston, \n\' \' prescribes what is right and prohibits what is \nwrong." Judicial justice relates to the applica- \ntion of law to human conduct. It may be re- \nmunerative, conferring a proper reward upon \nthe obedient ; or vindicative, inflicting due pun- \nishment on the disobedient. It must be remem- \n\n\n\nThe Attributes of God. \n\n\n\n83 \n\n\n\nbered that the reward which Grod confers on the \nrighteous is not of debt, but of gr&ce. We are \nto be rewarded, not for our work, but according \nto our work. \n\n\n\nCHAPTER VI. \n\n\n\nCHRISTOLOGY. \n\nNo subject stands out to-day before the world \nthat is more worthy of consideration than the \none now before us. \n\nThe divinity of Christ, from the first dawn of \nthe Christian Era, has occupied considerable \nspace in the theological world ; so much so that \nthose of years gone by have handed their \ndifferent views down to the present. Indeed, \nthere were held at a very early date, contrary \nviews as to the divinity of Christ. Some \nclaimed that He was divine by being Grod, in the \ntrue sense of the word; others claimed that He \nwas mere man. This was the opinion of Soci- \nnius. His views may be plainly set forth in the \nfollowing remarks: \n\nik The Socinian idea of the person of Christ, \nis that Christ is the First and most exalted of \ncreatures \xe2\x80\x94 having been produced in a peculiar \nmanner, and endowed with great perfection; \nthat through Christ the Lord made the whole \nworld ; that Christ alone proceeded immediately \n\n\n\nChristology . \n\n\n\n85 \n\n\n\nfrom Grocl, while other things were produced im- \nmediately by Him, and that all things were put \nunder Christ\'s administration." \n\nTHE ABIAN THEOKY. \n\n"As we have just stated, the Arian theory or \nidea is nearly the same as the Socinian idea. \nThe semi-Arians differed from the Arians, but \nstill differ from the orthodox in refusing to ad- \nmit that the Son was of the same substance \nwith the Father; but they acknowledged Him \nto be of like substance with the Father. It was \nonly in appearance, however, that they came \nnearer to the truth than the Arians themselves, \nfor they contended that this likeness to the \nFather in essence was not by nature, but by a \npeculiar privilege in their system; therefore, \nChrist was but a creature." \n\nOBTHODOX IDEA OF CHRIST. \n\nThe orthodox idea concerning the person of \nChrist is that Christ was both Grod and man ; \ntwo whole and perfect natures united and formed \none Divine person. That He was Grod, is de- \nclared in the sacred Scriptures: "In the begin- \nning was the Word and the Word was Grod, and \nthe same was in the beginning, etc., and the \nWord was made flesh and dwelt among men," \netc. Here it can be seen that He was Grod, from \n\n\n\n86 \n\n\n\nCliristology . \n\n\n\nthe fact that He was in the beginning; hence, if \nthe same was in the beginning, He must be GrocL \nHe says, "1 and my father are one. 7 \' It is a \nfact that He is Grod, if He and the Father are \none. \n\nHe that knoweth me or hath seen me hath \nseen the Father. The Old Testament as well as \nthe New, is pregnant with references touching \nthe proof that Christ is Grod. That he was man, \nis a fact that no sane man can possibly get \naround; to do this justly, we would have to do \naway with the doctrine of the Bible touching his \nDivinity. He was man, from the fact that he \nhungered, walked, talked, slept and suffered; \nthat he was the same that the prophets referred \nto in their prophecies is plain, when we under- \nstand Isaiah to say, "He is the wonderful coun- \ncellor," etc. John said: u Behold the Lamb of \nGod." \n\nUNION OF NATURES. \n\nThat two natures were united in one, is shown \nin the council of Chalcedon, in the fifth century; \n"in one person two natures have united;" this \nagrees with the Athenian creed, and the Church \nof England, for her second article reads as fol- \nlows: \' k The Son, which is the Word of the \nFather, begotten from everlasting of the Father, \nthe very and eternal Grod, of one substance with \nthe Father, took man\'s nature in the womb of \n\n\n\nChris tology. \n\n\n\n87 \n\n\n\nthe blessed Virgin, of her substance, so that two \nwhole and perfect natures, Grodhood and Man- \nhood, were joined together in one person never \nto be divided, whereof is one Christ, very Gk>d, \nand very Man," whatever may be thought to \nthe contrary, has not been, and we believe, can- \nnot be proved. Admitting the above to be true, \nwe can see how He purchased us with his own \nblood, but if it is denied, we cannot see how He \ncould have purchased us with His own blood. \nAgain the union is indicated in the following \nScripture: "Who, being the brightness of His \nglory, and the express image of His person, and \nupholding all things by the word of His power, \nwhen He had by himself purged our sins, sat \ndown on the right hand of the Majesty on \nhigh." Heb.: i, 3. \n\n"To this passage," says Wakefield, "the hypo- \nstatical union is the only key." "That these \ntwo natures were united in one, is plain, when \nwe understand that they did not remain here \ntogether, but continued together, arose and \nascended. The apostles often referred to the \nMaster as one Lord, while referring to these two \nperfect natures. If the Divine nature in Him \nhad been imperfect, it would have lost its essen- \ntial properties, for it is essential to Deity to be \nperfect," \n\nThe attributes, titles, works and honors as- \n\n\n\n88 \n\n\n\nChris tology . \n\n\n\ncribed to Christ set forth the fact that he is \nGod. \n\nThe word Jehovah, when and wherever used, \nmeans an exalted character. This word is often \nused in reference to Christ : c \' The voice of him \nthat crieth in the wilderness, Prepare ye the \nway of the Lord, make straight in the desert a \nhighway for our God." Isaiah :xl, 3. The word \n"Lord" in Hebrew is " Jehovah.\' 7 All this \nmeans or refers to Christ. \n\nWe read Matthew, hi, 3 : "For this is He that \nwas spoken of by the prophet Esaias, saying, \nThe voice of one crying in the wilderness, Pre- \npare ye the way of the Lord, make his path \nstraight." \n\nChrist is said to have been tempted by some \nwho were in the wilderness: "Neither let us \ntempt Christ, as some of them also tempted and \nwere destroyed of serpents." I Cor.: x, 9. \n\nThe highest titles ever used by the Jews are \nused by the writers of the New Testament in \nreference to Christ. \n\nThis proves him God. \n\nHe is referred to as the Lord of Glory: \ni 1 Which none of the princes of this world \nknew, for had they known it they would not \nhave crucified the Lord of Glory." I Cor. : ii, 8. \n\nChrist is here called the Lord of Glory: there- \nfore he is God. \n\n\n\nChris tology. \n\n\n\n89 \n\n\n\nCreation is ascribed to Christ. In John: i, \n1-4: " In the beginning was the Word, and the \nWord was with God, and the Word was God. \nThe same was in the beginning with God. All \nthings were made by Him ; and without Him \nwas not anything made that was made. In him \nwas life; and the life was the light of men. \nAnd the light shineth in darkness ; and the dark- \nness comprehended it not." \n\nColl.: i, 15-17 we read thns: " Who is the \nimage of the invisible God, the first-born of \nevery creature? For by him were all things \ncreated, that are in heaven, and that are in \nearth, visible and invisible, whether they be \nthrones, or dominions, or principalities, or pow- \ners: all things were created by Him, and for \nHim." \n\nCreation is here ascribed to Christ, which \nshows that Christ made all things; therefore, \nChrist is God, as He must exist before all things, \nso as to create or make all things. \n\nAside from having created all things, as the \nprevious passages show, Christ keeps all things, \nor in other words, He preserves all things. \n\nColl.: i, 17 says: "By Him all things con- \nsist." We need not say that this is the work \nof God, and yet it is the work of Christ; this \nbeing a fact, Christ must be God, and therefore \nDivine. \n\n\n\n90 \n\n\n\nChris to logy. \n\n\n\nPaul, in his letter to the Hebrews (i, 13), \nsays: \n\n"Who being the brightness of His glory, and \nthe express image of His person, and upholding \nall things by the word of His power, when He \nhad by Himself purged our sins, sat down on the \nright hand of the Majesty on high; being made \nso much better thau the angels, as He hath by \ninheritance obtained a more excellent name than \nthey. For unto which of the angels said He at \nany time, Thou art my Son, this day have I \nbegotten thee! And again, I will be to him a \nFather, and he shall be to me a Son? And \nagain, when He bringeth in the first begotten \ninto the world, He saith, And let all the angels \nof Grod worship Him. And of the angels He \nsaith. Who maketh His angels spirits and His \nministers a flame of fire. But unto the Son He \nsaith, Thy throne, Grod, is forever and ever; \na sceptre of righteousness is the sceptre of thy \nkingdom. Thou hast loved righteousness and \nhated iniquity: therefore Grod, even thy Grod, \nhath anointed thee with the oil of gladness above \nthy fellows. And, Thou, Lord, in the begin- \nning, hast laid the foundation of the earth; and \nthe heavens are the works of thine hands. They \nshall perish, -but thou remainest : and they all \nshall wax old as doth a garment ; and as a \nvesture shalt thou fold them up, and they shall \n\n\n\nChristology. \n\n\n\n91 \n\n\n\nbe changed; but thou art the same, and thy \nyears shall not fail." \n\nChrist does not uphold and preserve all things \nonly, but he also pardons or forgives. \n\nThis principle in the nature of Christ comes \nbefore us with much earnestness, and he who \nreads the Scriptures and fails to appreciate this \nfact, fails in his attempt to understand the true \nmeaning of the Scriptures. \n\nExamine these lines : \' i But that ye may \nknow that the Son of Man hath power on earth \nto forgive sins : then saith He to the sick of the \npalsy, Arise, take up thy bed and go unto thine \nhouse." Matt. : ix, 6. \n\nThe question may be asked : Did he rise up \nand walk? ".And he arose and departed to his \nhouse." Matt. : ix, 7. \n\nMIRACLES. \n\nIt is true that miracles have been performed \nby others, but not without the power of Grod. \n\nChrist wrought miracles by His own power. \nHe raised the dead; opened the eyes of the \nblind. He spoke and the winds obeyed Him, \nand the waves of the sea became calmed. \n\nJUDGMENT. \n\nIt is said that Christ shall judge the world, \nand as no one should attempt such but Clod, \n\n\n\n92 \n\n\n\nChristology . \n\n\n\nthen Jesus must be God. See Romans : xiv, 10- \n11: " For we shall all stand before the judg- \nment seat of Christ. For it is written, As I live, \nsaith the Lord, every knee shall bow to me, and \nevery tongue shall confess to Grod." Phil.: ii, \n9-11: \'\'Wherefore Grod also hath highly ex- \nalted Him, and given Him a name which is \nabove every name; that at the name of Jesus \nevery knee should bow, of things in heaven, and \nthings in earth, and things under the earth ; and \nthat every tongue should confess that Jesus \nChrist is Lord, to the glory of God the Father." \nII Tim.: iv, 1: "I charge thee therefore before \nGod, and the Lord Jesus Christ, who shall judge \nthe quick and the dead at His appearing and His \nkingdom." John: v, 22: "For the Father \njudgeth no man, but hath committed all judg- \nment unto the Son." Matt.: xxv, 31, etc.: \n\' \' When the son of man shall come in his glory \nand all the angels with him." \n\nThere is another very important feature bear- \ning upon this subject, and that is divine worship. \n\nIt has been said, and generally understood as \na fact, that God is the only object of divine \nworship. This being a fact, if Christ is to be \nworshiped as no one else is to be, then Christ \nmust be God. \n\nThe fact of Christ being the only object of \ndivine worship, may be seen in these passages. \n\n\n\nChristology. \n\n\n\n93 \n\n\n\nEeacl Luke: xxiv, 51-52: "And it came to pass \nwhile he blessed them, He was parted from \nthem, and carried up into heaven. And they \nworshiped Him, and returned to Jerusalem \nwith great joy." Acts: i, 24: "And they \nprayed, and said, Thou, Lord, which knowest \nthe hearts of all men; shew whether of these \ntwo thou hast chosen." Acts: vii, 59-60: \nAnd they stoned Stephen, " calling upon God, 1 \' \nand saying, u Lord Jesus, receive my spirit. And \nhe kneeled down, and cried with a loud voice, \nLord, lay not this sin to their charge. And when \nhe had said this, he fell asleep." II Cor.: xii, \n8-9: " For this thing I besought the Lord thrice, \nthat it might depart from me. And He said \nunto me, My grace is sufficient for thee; for My \nstrength is made perfect in weakness. Most \ngladly, therefore, will I rather glory in \nmine infirmities, that the power of Christ may \nrest upon me." II Thess. : ii, 16-17: "Now, \nour Lord Jesus Christ himself, and G-od, even \nour Father, which hath loA r ed us, and hath given \nus everlasting consolation and good hope through \ngrace, comfort your hearts, and establish you in \nevery good word and work. 1 \' 7 I Cor. : i, 2 : " Unto \nthe Church of G-od, which is at Corinth, to \nthem that are sanctified in Christ Jesus, called \nto be saints, with all that in every place call upon \nthe name of Jesus Christ our Lord, both theirs \n\n\n\n94 \n\n\n\nChristology .. \n\n\n\nand ours." Heb. : i, 6: "And again, when He \nbringeth in the first-begotten into the world, He \nsaith, And let all the angels of God worship Him." \nRev. : v, 11-13 : "And I beheld, and I heard the \nvoice of many angels round about the throne, \nand the beasts, and the elders; and the number \nof them was ten thousand times ten thousand, \nand thousands of thousands, saying with a loud \nvoice, Worthy is the Lamb that was slain to re- \nceive power, and riches, and wisdom, and strength, \nand honor, and glory, and blessing. And every \ncreature which is in heaven, and on earth, and \nunder the earth, and such as are in the sea, and \nall that are in them, heard I saying, Blessing, \nand honor, and glory, and power, be unto him \nthat sitteth upon the throne, and unto the Lamb, \nforever and ever." \n\nAgain, the same attributes ascribed to God \nare ascribed to Jesus Christ. Eternity is one of \nthe attributes ascribed to Grod, and the same is \nascribed to Christ. \n\n"I am Alpha and Omega, the beginning and \nthe ending, saith the Lord, which is, and which \nwas, and which is to come, the Almighty." \nRev. : i, 8. This shows that Christ had no \nbeginning, therefore he can have no end, and \nmust be the eternal Grod, since no one can be \neternal but Grod. \n\nAll power has been given into his hands ; says \n\n\n\nChrist ology . \n\n\n\n95 \n\n\n\nChrist, "All power is given unto me," etc. All \nthings are known unto him from the beginning. \n\nOMNIPRESENCE. \n\nThis attribute is ascribed to God, also ascribed \nto Christ. "And lo, I am with you always, even \nunto the end of the world." Matt.: xxviii, 20. \nThe original reads, "unto the end of alway, \neternally. 7 7 \n\nIndeed, the fact is plain that Christ is present \neverywhere, if he remains with his followers \nalways. Eternity has no end, therefore Christ \ncan have no end and must be Grod. \n\nWISDOM. \n\nWisdom is an attribute that is ascribed to \nGrod; and the same attribute is ascribed to \nChrist, "In whom are hid all the treasures of \nwisdom and knowledge." Coll. : ii, 3. \n\nHOLINESS. \n\nThis is one of the characteristic points of \nChrist. He is holy, as will be seen: "I know \nthee who thou art, the Holy One of G-od." \nMark: i, 24. \n\nJUSTICE. \n\nJustice is an attribute of G-od, also of Christ. \n"And the Grod of our fathers hath chosen thee, \nthat thou shoulclst know His will, and see that \nJust One." Acts: xxii. 14. \n\n\n\n96 \n\n\n\nChristology. \n\n\n\nTEUTH. \n\nAnother attribute of Christ is Truth. "And \nJesus said unto them I am the way, and the \ntruth, and the life. 7 \' St. John: xiv, 6. \n\nGOODNESS. \n\nGoodness is ascribed to Christ, see Acts: x, \n38. How Grod anointed Jesus of Nazareth with \nthe Holy Grhost and with power, who went \nabout doing good, and healing all that were op- \npressed of the devil; for Grod was with him. \nAnd we are witnesses of all things which he did, \nboth in the land of the Jews, and in Jerusalem; \nwhom they slew and hanged on a tree : Him \nGrod raised up the third day, and shewed him \nopenly." \n\n\n\nCHAPTER VII. \n\n\n\nPNEUHATOLOGY. \n\nAs the sun stands out in the heavens amid fly- \ning worlds, so does the Holy Spirit stand out to \nthose who examine the works of Grod. \n\n"Worthy, indeed, is He of our consideration, \nwhen we remember that He is not only sent \nfrom Grod, but is of the Father, and the same in \nsubstance. \n\nIf men see cause to write, view and review \nthe effects of the First Cause of all things as \nthey appear \xe2\x80\x94 surely, if they are attractive, and \naround them cluster food for deep consideration \n\xe2\x80\x94 then it is clearly seen that a careful examina- \ntion of the First Cause is not and cannot be out \nof place. \n\nIt is just as much necessary to study Him, \nif we would form correct ideas of His creative \npower, as it is to study the writings of Moses \nto get an exact conception of the true historical \nvalue of the history of the Jews. \n\nHe who omits Moses, in the writing up of \n\nSig 7- C T \n\n\n\n98 \n\n\n\nPneumatology . \n\n\n\nJewish history, omits the leading spirit of their \ndeliverance. \n\nThe writer may write many books, and he \nmay stir the world from center to circumference, \nyet all is defective, imperfect on all sides and in \nevery direction, and will remain so, until the \nfaithfulness of the Great Leader is placed on \nrecord, and handed downward to generations \nyet unborn. \n\nIn the study of Divine revelation, we must \ncommence with Moses and his five books \xe2\x80\x94 for, \nindeed, he stands in the very gateway of our \nentrance. A complete knowledge of our own \nexistence, and the existence of the worlds around \nus, would be far from complete were we to over- \nlook Moses. So with the Creator of the universe. \nTo understand many things needful, and of \nlasting importance about creation, we must first \nconsider the Creator. Here, in the very begin- \nning, meets us at the door of our investigation \nthe fact of the Spirit figuring in the creation of \nthe world. The statement, "He garnished the \nheavens," is proof positive that He was there on \nsuch a glorious occasion \xe2\x80\x94 when the world was \nmade. \n\nShould we for a moment doubt this fact, there \nis another exhibition that looms up before us, \nthat impresses us with the truth of it: "And \nthe Spirit of Grod moved upon the face of the \n\n\n\nPnewmatology . \n\n\n\n99 \n\n\n\ndeep \xe2\x80\x94 rather, expanse," thunders out Moses in \nhis first book, in which he records the story of \nthe creation of the world. \n\nIn the Hebrew, the word Spirit is "ftn \nin the Greek, "septuagint" nvsufia, and in the \nVulgate "spiritus," each referring to or meaning \nthe same person. \n\nThe thought of the existence of such a being \nis not of modern origin : neither was it manu- \nfactured by the Greeks or Romans, nor by the \nChristians. Before Origin wrote, long before \nPaul preached his able sermon and Peter de- \nclared Jesus to be the Son of the Living God. \nthe Jews hurled the golden truth abroad. Be- \nfore Sinai trembled, or the lightning flashed \nfrom the pregnant clouds, this fact stood out in \nthe world among the nations of the earth. The \nwave of every wind, the streak of every flash of \nlightning, and the smoking of every volcano \nexhibits this truth. Indeed, the subject is a \nworthy one, and one to whom the world, or all \nhumankind is indebted. \n\nBut to consider Him, we should do so with \nprayer. An investigation of this glorious per- \nsonage has caused much debate, in and out of \nthe true Christian circle. In more than one age \nof the world has He been the comment of the \nworld, pro and con. As to his substance. Arius \nbelieved the spirit to be a creature, and that he \n\n\n\n100 \n\n\n\nPn< umatology . \n\n\n\nwas created by Christ. He eventually turned \naway from this doctrine, and taught that he \nwas the external energy of Grod, thereby denying \nhis personality. Socinius adopted the same \nnotion. \n\nThe orthodox believe that He proceeds from \nthe Father and the Son. The doctrine of this \nfact is plainly demonstrated in the sacredjScript- \nures: " When the Comforter is come, whom I \nwill send unto you from the Father, even the \nspirit of truth, which proceedeth from the \nFather. He shall testify of me." John: xv, 26. \n\nIn the Scriptures the fact is set forth that the \nspirit does not only exist, but that he proceeds \nfrom the Father: DTPS of the Jews. Theos \nof the Greeks, and Deus of the Romans. \n\nWe read in the gospel, Matthew: x, 20: \n"For it is not ye that speak, but the Spirit of \nyour Father, which speaketh in you." In this \npassage he is styled the Spirit of the Father. \n\nIn the original we have the following: nvsufjia \ntoo Tzazpoe. \n\nPaul, in his letter to the Romans (vii. 9), \nsays: "Xow if any man have not the Spirit \nof Christ, he is none of His." The same rela- \ntion is seen to exist here, as before, in the gos- \npels, which sends forth a stern rebuke to those \nwho would oppose such a glorious faith. \n\nHis procession from the Father and from the \n\n\n\nPneumatology . \n\n\n\n101 \n\n\n\nSon is plain in the sacred Scriptures. It mat- \nters not into what direction we turn, and what \nmay be the circumstances under which we labor, \nthe fact remains the same. As the thunder and \nlightning leap from the trembling clouds, caus- \ning men to quake and grasp the truth of their \nown existence, so does this "truth stand out in \nthe sacred pages to the view of every earnest \nadmirer. \n\nPEESOXALITY OF THE HOLY SPIEIT. \n\nHaAung in the preceding brief remarks es- \ntablished the fact of his procession from the \nFather, we shall now speak of the personality of \nthe Holy Spirit. On this line much has been \nsaid. As to his personality, some have doubted \nthis fact, preached and written against it, yet \nthe truth remains the same. \n\nThe first question that meets us, is whether he \nis a person or whether he is a mere external \nenergy of Glod. The latter of the two preced- \ning statements has been met and throttled out \nof existence, therefore the only proper subject \nnow, for consideration is his personality. His \npersonality may be seen, as it is taught by Christ, \nin this quotation, "He shall give you another \nComforter, that he may abide with you forever. \' \' \n\nThe words "another comforter who shall \nabide with you forever," are plain. This does \n\n\n\n102 \n\n\n\nPneumatology . \n\n\n\nnot only show that the Spirit is a person, but \nthat he shall remain forever, and that he is sent \nof the Father. \n\nThe third person here is taught, or rather \nspoken of. See the letters in the Greek just be- \nhind the word Jcdd^ c, the ending of the third \nperson is found "he." Therefore the doctrine \nof the third person, i. e., of the personality of \nthe Holy Spirit, is argued simply by a careful \nstudy of the word. The pronoun "he" sets \nforth this fact. \n\nIn John: xvi, 7-8, we read, "If I go not away \nthe comforter will not come unto you, but if I \ndepart I will send "him unto you, and when he- \nis come he will reprove the world of sin, and of \nrighteousness and of judgment." The personal \npronoun "he," in Greek, proves again his per- \nsonality. The words, "he shall speak," and \n"what he shall hear," bears out the statement \nthat he is a person and the third person men- \ntioned in the Holy Scriptures. \n\nThe word paraclete means an advocator, an \nintercessor of intelligence. \n\nIt is further proved by his actions ; his actions \nhave some bearing upon this subject; they also \nprove the existence of an intelligent person. \nThe words, "to teach," "to hear," "to re- \nprove," "to guide," "to speak," "to show," \n"to glorify," "to receive," "to take," show the \n\n\n\nPneumatology. \n\n\n\n103 \n\n\n\nHoly Spirit to be a person of intelligence. "He \nshall teach yon." How can mere energy or \noperation teachl Those who would be teachers \nmust first possess intelligence ; mere energy can- \nnot teach ; therefore as the Holy Spirit is styled \na teacher, then he is a person. \n\nThe word he shall teach, implies that he is the \npossessor of intelligence. \n\nHe is not styled as a teacher only, but He is \ncalled a witness. In Acts: v, 32, we read: \n"And we are His witnesses of these things, and \nso is also the Holy Spirit, \' 7 etc. The idea of men- \ntioning mere energy as a witness, by an intelli- \ngent person, is absurd. And who will say for a \nmoment that the writer of the Acts was not \nintelligent? Deny it if you can. \n\nAn imperative command is given by the Holy \nGrhost in the Acts: xiii, 2: "The Holy Grhost \nsaid, Separate me Barnabas and Saul, for the \nwork whereunto I have called them." The \nwords, " The Holy Grhost said," show him up \nas a person, and an intelligent person, for in- \ndeed, it cannot be said that mere energy can \nspeak intelligently; therefore, He must be a \nperson of authority, since He issues forth a \ncommand. \n\nPaul, in his first letter to the Corinthians : ii, \n13, makes this one fact stand out in these words: \n\n\n\n101 \n\n\n\nPneumatolqgy . \n\n\n\nu But what the Holy Grhost teaches/\' In an- \nother place, he states that the Spirit intercedes \nfor us : " Likewise the Spirit also helpeth our \nimfirmities, for we know not what we should \npray for as we ought ; but the Spirit itself mak- \neth intercession for us, with groanings which \ncannot be uttered." \n\nHow can we conclude otherwise, than that the \nSpirit is a person, when He intercedes for us? \nTurn in whatever direction you may, read the \nimpress of God\'s finger on the mountains, in \nthe clouds, or amid the stars, and with equal \nclearness, does the fact stand out, and the truth \nis seen, that the Spirit is a person. \n\nStanding amid the placid waters of the Jor- \ndan, surrounded by a mighty throng from Jeru- \nsalem and all Judea, just when Christ was bap- \ntized by the Messenger of Grod, a voice from the \nskies (the great white throne, jasper walls, \nharps and garlands), cried, u This is my be- \nloved Son," etc. What was it? It was the \nSpirit for whom the heavens opened, accompa- \nnied by angels, bent on a gospel mission, who \nspoke: " This is my beloved Son in whom I am \nwell pleased." For thus says the Scriptures: \n" The Spirit, like a dove, was seen descend- \ning," etc. Matt.: iii, 16-17. \n\nAnother visible appearance of the Holy Spirit , \nis seen on the Day of Pentecost. u He " is \n\n\n\nPneumatology , \n\n\n\n105 \n\n\n\nspoken of as " Cloven tongues, like as of fire." \nHe is mentioned along with the Father, and the \nSon. In Matt.: xxxiii, 19, we read: u Go ye \ntherefore and teach all nations, baptizing them \nin the name of the Father, and the Son, and \nthe Holy Ghost." They were not commanded \nto make disciples only, but to baptize them in \nthe name of the Father, and the Son, and the \nHoly Ghost. \n\nHere might it not be asked if , in the name of \nthe Holy Spirit the nations are to be baptized, \nthen why conclude that He is not a person, and, \nfurther, an important member of the Trinity, \nsince He is mentioned along with the Father and \nthe Son? \n\nDIVINITY OF THE SPIRIT. \n\nIn view of the fact that we have considered \nthe Holy Spirit as a person, we shall now show \nthat He is also God. If we examine the titles \nreferring to Him as God, we shall then see that \nHe is also God, and therefore divine. \n\nIn Acts, v, 3-4, Peter said, u Ananias, why \nhas satan filled thy heart to lie to the Holy \nGhost!" and further on, in the same verse, \n"Thou hast not lied unto men, but to God." \nDoes he mean to call the Holy Spirit and God \none and the same! Indeed so \xe2\x80\x94 for if he does \nnot mean that, then it is strange to grasp his \n\n\n\n106 \n\n\n\nPneumatology. \n\n\n\nmeaning; or, in other words, there is no mean- \ning at all to the passage. \n\nBy the attributes ascribed to Him, they prove \nHim to be Grod. In Paul\'s letter to the He- \nbrews, xi, 14, He is called the Eternal Spirit \xe2\x80\x94 \n"who through the Eternal Spirit.\'\' The same \nattributes are ascribed to Grod. This being true, \nno one is eternal but Glod. Hence, the Spirit \nmust be Grod. \n\nWe read, again (Rom. : viii, 14), these words: \n"As many as are led by the Spirit of Gk)d, they \nare the sons of Grod." "Your body is the tem- \nple of the Holy Grhost which is in you." I Cor. : \nvi, 19. \n\nNow, if the foregoing statement is true, does \nit not prove the omnipresence of the Holy Spirit ! \nAnd that if He is everywhere \xe2\x80\x94 "in you," and \n"searches" all things, as are seen elsewhere. \n\xe2\x80\x94 He is Grod, from the very fact of His being \neverywhere and searching all things! \n\n"Whither shall I go from Thy spirit, or \nwhither shall I flee from Thy presence!" (Ps.: \ncxxxix, 7) is another proof of the omnipresence \nof the Spirit. \n\nThey prove further that He is omniscient\xe2\x80\x94 \n"searcheth all things." \n\n"Now, the Lord is that spirit." The above \nreference proves the divinity of the Holy Grhost. \n\nNicodemus was taught not to be born only, \n\n\n\nPnemnatology. \n\n\n\n107 \n\n\n\nbut of the Spirit. " Verily, I say unto thee, ex- \ncept a man be born of water and the Spirit he \ncannot see the Kingdom of God." (John: iii,5). \nWe refer to this passage to show that He is not \nonly mentioned, but is important along as Grod. \n\nHis Divinity is established further: "He is \nthe spirit of truth," "of grace." Job.: xxxiii, \n4, says: "The Spirit of Grod has made me and \nthe breath of the Almighty has given me life." \n"By His spirit He has garnished the heavens, \nhis hand hath formed the crooked serpent." \nJob: xxvi, 13. In the thirty-third chapter, \nfourth verse, reads thus: \n\n"Spiritus dei facet me et spiraculum omnipotentis \nvivificavit me" \xe2\x80\x94 Vulgate. \n\nThe work of creation is too great to attribute \nit to any but Grod, therefore the work is that of \nGrod, and the Holy Spirit is Grod. \n\nPsalm li, 12, shows that the writer was \nconversant with the Spirit as a great being of \npower. Here he says: "Uphold me with thy \nfree spirit." It shows him as a perserver. "By \nthe word of the Lord were the heavens made \nand all the host of them by the spirit of his \nmouth," reads the Psalmist. \n\nThe power of resurrecting is ascribed to the \nSpirit. John: vi, 63; "It is the Spirit that \nquickeneth." Can it be said that any but Grod, \nwho made man, can raise the dead? Indeed \n\n\n\n108 \n\n\n\nPneumatology. \n\n\n\nnot! If then no one can raise the dead but \nGrocl, then we are justifiable in our conclusion \nthat the Holy Spirit must be Grod. \n\nThere is another fact prominent that impresses \nthis fact upon us with as much force as that of \nthe light of the sun impresses it upon us that \nthe sun shines. It is recorded in the twelfth \nchapter of St. Matthew and thirty-first verse, \nthus: " Wherefore I say unto you all manner \nof sin and blasphemy shall be forgiven unto \nmen ; but the blasphemy against the Holy Grhost \nshall not be forgiven unto men." Here the \nHoly Spirit is seen to occupy no other place \nthan that of G-od, for all sin, i. e., sin against \nany other persons may be forgiven, but sin \nagainst the Holy Grhost shall not be forgiven.- \n\n"A character so revered and majestic can be \nno other than the supreme God." \xe2\x80\x94 Ralston. \n\nI Peter: iii, 18: "Being put to death in the \nflesh, but quickened by the Spirit." "He that \nraiseth up Christ from the dead shall quicken \nyour mortal bodies by His Spirit that dwelleth in \nyou," Rom: viii, 11. "The grace of the Lord \nJesus Christ and the love of Grod, and the com- \nmunion of the Holy Grhost be with you all, \nAmen." II Cor. xiii, 14. \n\nThe Holy Grhost is worshiped here and His \ngodly favor invoked, the same as that of the \nFather and the Son. He does not say, "The \n\n\n\nPneumatology . \n\n\n\n109 \n\n\n\ngrace of the Lord Jesus Christ and the love of \nGrod 7 \' only, but \' \' and the communion of the \nHoly Ghost," Why mention the Holy Ghost if \nhe is a mere energy, or an operation, or an at- \ntribute of God! \n\nSuch a conclusion (i. e. : to say that he is not \nDivine) is absurd and wrong in the main. The \nfact is too plain, and the impression too deep to \nbe wiped out by mere gratification of a rival \nspirit, or to satisfy a sickly mind. \n\nHis personality and divinity flooded the mind \nof the world of old, and has printed and fash- \nioned in the minds of men, of all nations, that \nidea which will stand when rolling years cease \nto move \xe2\x80\x94 the Divinity of the Spirit. \n\nWho can read Paul, John, Matthew \xe2\x80\x94 or search \nthe sacred Scriptures \xe2\x80\x94 plow them to the lowest \ndepth, examine their contents, and return with \nempty thoughts on this line? The thought \nfreighted with truth and beauty, lined with \ngrandeur and love, proves the Spirit as a God, \nand Divine. For in the placid hall of nature, \nin the deep chambers of the night, along the \ncurtains of mist, this truth shines, and with its \nweight and breadth it swings on in the existence \nof creative skill, until there is nothing more to \ngainsay, nor make one afraid. \n\nIt was He who garnished the heavens, painted \nthe rainbow, decorated the skies, beautified the \n\n\n\n110 \n\n\n\nP neum at olo g y . \n\n\n\nmoon, moved upon the face of the deep and \nbrought forth a hundred million luminating \nlights, flung them promiscuously out into space, \ngave to them their eternal decree, wrote it \nthroughout the ramification of nature \xe2\x80\x94 that the \nSpirit is Divine, and that he is Grod \xe2\x80\x94 Grod in \nsubstance and in authority, but a separate being \nin operation. \n\n\n\nCHAPTER VIII. \n\n\n\nTRINITY. \n\nWe mean by the Trinity that there are three \npersons in one Godhead, and that the three per- \nsons make np what we call the Trinity. The \nword is from the Latin Trinitas, compounded of \ntres (three) and unus (one). The trinity is \nplainly shown in the beginning, when things \nwere first created. Grod said: "Let us make \nman in our own image. " Now, beyond a doubt\', \nthe Trinity is true if that be a fact. The word \nis plural, or unity of the Trinity. Appeals to \nthe Bible, nature and history, each shows that \nthere is a Trinity, or three in one. \n\nThe Bible states that there is one Grod. "Hear, \nO Israel, the Lord our Grod is one Lord." Deut. : \nvi, 4. Of course, the word is plural in the Hebrew \n(Lord). "If I be Adonim, masters, where is \nmy fear!" Mai.: i, 6. "Remember thy Cre- \nator in the days of thy youth." Eccl.\': \nxii, 1. "And Grod said, Let us make man in \nour own image, after our likeness." Gen.: i, 26. \nWe quote the words of Drs. Owen and Dod- \ndridge and Bishops Pierson and Bull: "Though \n\n\n\n112 \n\n\n\nTrinity. \n\n\n\nGrod the Father is the foundation of the Deity, \nthe whole Divine nature is communicated from \nthe Father to the Son, and from both to the \nSpirit ; yet so that the Father and the Son are \nnot separate nor separable from the Divinity, \nbut do still exist in it and are most intimately \nunited with it." The term person signifies, in \nordinary language, an intelligent being; two or \nmore persons, therefore, in the strict philosophi- \ncal sense, would be two or more distinct beings. \nIf the term person were so applied to the Trinity \nin the Grodhead, a plurality of Gods would fol- \nlow; while, if taken in what has been called a \npolitical sense, personality would be no more \nthan relation arising out of office. \n\n" Personality in Grod is, therefore, not to be \nunderstood in either of the above senses, if we \npay respect to the testimony of Scriptures ; Grod \nis one being, but He is more than one being in \nthree relations, for personal acts such as we \nascribe to distinct persons, and which most un- \nequally characterize personality, are ascribed to \neach person of the Trinity. 7 \' \n\nTHKEE PERSONS IN THE GODHEAD. \n\nThat there are three persons in the Grodhead \nis a doctrine that cannot be disputed by intel- \nligent observers. For the truth of this assertion \nwe appeal to the holy Scriptures, which we are \n\n\n\nTrinity. \n\n\n\n113 \n\n\n\nsatisfied mean nothing but the truth and the \nwhole trnth. The very word Elohim in the \nHebrew is plural, and means more than one. \nGen.: i, 1 reads: "In the beginning Elohim \n(the Gods) created heaven and earth.\' 7 Another \nstriking proof of the Triune God. "And God \nsaid, Let us make man after our likeness." \nGen.: i, 26. "And the Lord God said, Behold \nthe man is become as one of us. 7 \' Gren. : 3, 22, \netc. Hence, we conclude that there are three \npersons in the Godhead, and the three are one: \nthe Father, the Son, and the Holy Ghost. The \nattributes which are ascribed to God are ascribed \nalso to the Son and the Holy Grhost. Jesus \nChrist, in His great commission to His disciples, \ntold them to baptize in the name of the Father, \nSon and Holy Grhost ; all three are here referred \nto. It would be useless for an attempt to be \nmade to change the meaning of the words. \nThere are three that bear record in heaven. \nAgain: "The grace of the Lord Jesus Christ, \nand the love of God, and the communion of the \nHoly Grhost be with you all. 77 II Cor. : xiii, 14. \n\nThese passages prove nothing at all, unless \nthe three persons, the Father, Son and Holy \nGrhost, are the same. There are many \nother passages that will prove the same when \nreferred to, but as we think enough has al- \nready been said, we will conclude by saying \n\n\n\n114 \n\n\n\nTrinity. \n\n\n\nthe three pessons in the Godhead are the \nFather , Son and Holy Ghost. The Scriptures \nbear us out in saying there are three persons in \nthe Godhead, from the fact the plural is \nformed. And the Lord God said, "Behold the \nman is become as one of us," Gen. : iii, 22. The \npronoun "us" is plural and means more than one ; \nhence there must be three persons in the God- \nhead, especially when one God is mentioned, for \nthe Scriptures read, "There is but one God;" \nnow then if this is a fact, the plural means three \npersons in the Godhead. Many other Scripture \nreferences could be made. \n\nILLUSTRATION OF THE DIVINE AUTHORITY. \n\nAs far as we see and understand, we think \nthere are many illustrations in all nature\'s works \nthat prove the Trinity or three in one God. As \none has said, take the sun, there is the light, the \nheat and the round orb. When we speak of the \nlight, we mean the sun. Also heat and orb. Is \nthis not three in one? When we look at our- \nselves we see the trinity; we have a soul, flesh \nand mind ; while we do not claim these as satis- \nfactory proofs, we do claim that they weigh \nsomething, in the enlightened mind, in favor of \nthe Trinity. \n\nSOME OPINIONS OF ARIAN. \n\nArianism opposes the Trinity, and claims that \n\n\n\nTrinity. \n\n\n\n115 \n\n\n\nthe Son and Spirit are exalted creatures of God. \nSabellionisni is opposed to Trinitarism and \nArianism. It teaches the divinity of the Son \nand Holy Spirit, but denies the personality of \nboth. According to that doctrine, there is but \none God or person in the Godhead, and the \nSpirit and Son are virtues, emanations or func- \ntions only ; since these theories have successfully \ngained a position in the background, a refuta- \ntion is unnecessary, \n\n\n\nCHAPTER IX. \n\n\n\nDIVINE PROVIDENCE. \n\nThe care which Grod exercises over his creat- \nures properly deserves consideration in this \narticle, but as our space is limited, only a brief \nstatement will be made of Divine providence. \n\nRevelation and reason establish the fact of \nDivine providence. \n\nGrod is a perfect being ; good, all- wise omnipo- \ntent, just and righteous. \n\nIf this is accepted as a fact, and cannot be \ncontradicted, it is reasonable to think that such \na being would care for what he has made, from \nthe fact he is good, omnipotent, wise, just, and \nmerciful. \n\nAn examination of nature, throughout her \nentire ramification, brings this truth before us. \n\n"But, as Grod is just, and righteous in all his \ndoings, He must exercise moral government over \nhis rational creatures and reward, or punish \nthem according to their actions, and in the \ncourse of His providence, so overrule them as to \npromote the ultimate ends of his administra- \ntion." \n\n\n\nDivine Providence. \n\n\n\n117 \n\n\n\nAs Grod exists without a cause, and as he is \nthe cause of all things, it is plain that all must \ndepend upon him for their support. \n\nWhat else could be expected, and what else \ncould be done? Upon whom can all depend? \nAll are dependent, upon God, their pre-existing \ncause. Matter is helpless and only moves as it \nis moved upon by outer or inner-forces, hence \nthere could be no operation at all, by the things \nof the world, had it not been for G-od. \n\nMan could not survive, were there no cause \nfor such existence. \n\nAll are dependent, from the highest mountain \nto the lowest hill, from the strongest to the \nweakest man. \n\nFor, "In him we live and move, and have our \nbeing," Acts: xvii, 28. \n\nIf we live in Him, and move in Him, and have \nour being in Him, there can be no doubt about \nHis divine providence when we once examine \nHis nature. \n\nHe is both over and under us; "our all, and \nin all." \n\nAll things are upheld by Him. \n\nNotwithstanding that there are worlds, suns, \nmoons, stars, etc. , dashing like lightning through \nspace, yet they are kept by Him who rules over \nall in their respective places ; so that there is \nneither conflict nor wrong one by the other ; no \n\n\n\n118 \n\n\n\nDivine Pro vidence . \n\n\n\npart is ever omitted, nor does a single part go \nastray from his sight. The years come and go \nin rapid succession, pregnant with winters, \nspring, etc. ; freighted with fruits, songs of \nbirds, wholesome atmosphere; all indicating the \nsuperintendence of some supreme hand \xe2\x80\x94 the \nAlmighty, the Everlasting Father. These laws \nfor the maintainance of the universe, made and \nfostered by Grod, are the same today that they \nwere years ago. \n\nRomans: ii, 14-15, throws much light upon \nthis fact. Paul says: "When the Grentiles, \nwhich had not the law, do by nature the things \ncontained in the law; these having not the \nlaw unto themselves, which shows the work of \nthe law written in their hearts, their conscience \nalso bearing witness,\' 7 etc. \n\nGrod has revealed to men in all ages His will \nand that He cares for them, notwithstanding \nthey may not know Him by the same name as \nthat by which the Christians know Him. \n\nThe law has been written in their hearts and \nthus man cannot get away from it; so, should \nhe go wrong he must be held accountable, for \nGrod has revealed to him His loving kindness, \nHis law ; even upon the table of his heart has \nHe planted it. \n\ni i The day is thine ; the night also is thine j \nthou hast prepared the light and the sun ; thou \n\n\n\nDivine Providence . \n\n\n\n119 \n\n\n\nhast set all the borders of the earth ; thou hast \nmade summers and winters." Psalms: Ixxiv, \n16-17. \n\n\' \' He maketh His sun to rise on the evil and \nthe good, and sendeth rain on the just and on \nthe unjust." Matt.: v, 45. \n\nInanimate, as well as animate creatures are \ncared for by Grod: \'\'Who has measured the \nwaters in the hollow of his hand, and meted out \nthe heavens with the span ; and comprehended \nthe dust of the earth in a measure ; and weighed \nthe mountains in scales, and the hills in a bal- \nance?" Isaiah: xl, 12. \n\nGrod extends His superintendence throughout \nthe universe. That Grod concerns himself about \nthe affairs of the world is evident ; were He un- \nconcerned as to the welfare of men there could \nbe no reward, nor punishment ; hence, the just \nwould have no one to look to for justice and the \nwicked no one to expect punishment from ; there- \nfore, all would become a mass of confusion, and \nthe wicked would look upon Him as an idle \nspectator. He causeth the grass to grow for \nthe cattle, and herbs for the service of man; \nthat he may bring forth food out of the earth \nand wine that maketh glad the hearts of men, \nand oil to make his face to shine, and bread \nwhich strengtheneth man\'s heart. \n\n" The trees of the Lord are full of sap, the \n\n\n\n120 \n\n\n\nDivine Providence. \n\n\n\ncedars of Lebanon which He hath planted." \nPsalms: civ, 14-16. \n\n"Consider the lilies of the field, how they \ngrow; they toil not, neither do they spin; and \nyet I say unto yon, that even Solomon in all his \nglory was not arrayed as one of these. There- \nfore, if Cod so clothe the grass of the field," \netc. Matt.: vi, 28-30. \n\n"The eyes of all wait upon Thee; and thou \ngivest them their meat in due season. Thou \nopenest thine hand and satisfiest the desire of \nevery living thing." Psalms: cxlv, 15-16. \n\n"Behold the fowls of the air, for they sow \nnot, neither do they reap, nor gather into barns; \nyet your Heavenly Father f eedeth them. \' \' Matt . : \nvi, 26. \n\ni \' Who provideth for the raven his food ! \nWhen his young cry unto Grod, they wonder for \nthe lack of meat." Job: xxxviii, 41. \n\n"He giveth to the beast his food, and to the \nyoung ravens which cry." Psalms: cxlvii, 9. \n\nEverything depends upon Cod for food. He \ncares for them all. This fact is explained or \nmade plain in these Scripture passages. Nothing \ncan be plainer. \n\nNATURE OF DIVINE PROVIDENCE. \n\nThe providence of Cod extends to all places. \nThe eyes of the Lord are in every place. In Him \nwe live. Our steps are directed by Grod. \n\n\n\nDivine Providence. \n\n\n\n121 \n\n\n\nEmpires and kingdoms are alike subject to \nHim. Unlike man and other of his handiwork, \nHe fills ail space. The mighty deep, yea the \nlowest geological depth knows his power. \n\nGrod\'s government over man is of moral char- \nacter. "He defines their duty by moral laws; \nHe enforces these laws by moral motives, such \nas the authority of the Lawgiver, the equity of \nlaws themselves, the advantages of obedience, \nand the evil consequences of sin." \n\nOBJECT OF DIVINE PROVIDENCE. \n\nWe may divide the object of Divine Provi- \ndence into general, special and particular. \n\nThe former extends to everything, i. e., all \ncreatures. It is true that some take the stand \nthat general providence means that Grod cares \nfor the most important, and that the small or \nless important He cares not for ; but this argu- \nment must fall to the ground when it is remem- \nbered, " Though the Lord be high, yet he has \nrespect unto the lowly." Ps. : cxxxviii. 6. u O \nLord, thou preserveth man and beast." \n\nHow could He care for the whole without \ncaring for the parts? Do the parts not make up \nthe whole f \n\nThe smallest are cared for by Gk>d. What \nman regards as insignificant Grod does not re- \ngard as insignificant. All are alike depending \n\n\n\n122 \n\n\n\nDivine Providence. \n\n\n\nupon Him and all alike receive His superin- \ntendency. \n\nSPECIAL PROVIDENCE. \n\nSpecial providence refers to man, the highest \nof Grod\'s workmanship. \n\nGrod has endowed him with reason, raised him \nabove the animals, and made him a little lower \nthan the angels. \n\nTherefore, man, the most intelligent of Glod\'s \ncreatures, receives Grod\'s special care. This fact \nis borne out by the statement of Job: u Thine \nhands have made me, and fashioned me together \nround about. Thou hast clothed me with skin \nand flesh, and hast fenced me with bones and \nsinews; Thou hast granted me life and favor, \nand thy visitations hast preserved my spirit." \nJob: x, 8, 11-12. \n\nIn regards to the end of human life, "The \ncauses of death are various, as accidents, old age, \nand disease, etc., but all of these causes aer \nunder the control of Divine providence." \n\nMan should not complain when Grod calls, for \nall are His, and upon Him all depends. He \ntaketh away, and who can hinder Him! \n\nWe cannot think that man loses his life with- \nout Grod .knowing it, nor is it the work of \nu chance." \n\nIf Grod cares for the smallest of His creatures, \n\n\n\nDivine Providence. \n\n\n\n123 \n\n\n\nindeed He cares for man, who stands out over \nand above all His handiwork in His sight. \n\nSo, when man dies it is by will of Grod. \n\n" Seeing his days are determined, the number \nof his months are with Thee. Thou hast ap- \npointed his bounds that he cannot pass." Job: \nxiv, 5. \n\n"Thou returnest man to destruction; and \nsayest, Return, ye children of men.\' 7 Psalms: \nxc, 3. \n\nMan\'s days are not only determined, but Grod \nhas appointed his bounds that he cannot pass : \nu Thus far shalt thou go, and no further." \n\nWhether every man\'s end is so fixed that there \ncan be no spreading out of the days of man or \nnot, one thing is certain: Grod knows when man \nmust die. \n\n" The days of our years are three-score years \nand ten, and if by reason of strength they be \nfour-score years, yet is their strength labor and \nsorrow; for it is soon cut off and we fly away." \nPsalms: xc, 10. \n\nThe clays of the righteous may be lengthened \nout by Him. This we infer from this passage: \n6 \' Honor thy father and thy mother that thy \ndays may be long upon the land which the Lord \nthy Grod giveth thee." Exod: xx, 12. \n\nFrom this we infer that the days of the right- \neous, or those who obey Grod, shall be long \n\n\n\n124 \n\n\n\nDivine Providence. \n\n\n\nupon the land which Grod has given. That man \ncan shorten his days is a fact. "Bloody and \ndeceitful men shall not live out. half of their \ndays." In this we are taught the fate of the \nbloody and deceitful men; their end comes \nsoon. \n\nGrocl is not the author of sin, as some would \nsay, because He knows all things, and puts a \nboundary to man\'s existence. Man is free to \ndo as he will. Therefore, he can prolong his \nlife by obedience, or he can shorten it by his \nacts of disobedience. \n\nThis fact can be demonstrated by referring to \nHezekiah, who prayed, and thus had fifteen \nyears added to his life, \n\nIt must be admitted that, on the other hand, \nthat Grod overrules sin, as in the case of Joseph. \nHis brethren thought evil of him, but Grocl over- \nruled and turned it into good. \n\nParticular providence of Grocl concerns the \ngood of His people. \n\nWhile Grod cares for all men, yet He exercises \nspecial care over the good. This fact is demon- \nstrated by our examination of the Scriptures. \nWhile the righteous suffer as do the wicked, yet \nGrod knows what they need \xe2\x80\x94 grants their request, \nthough man is unable to comprehend this fact. \nThe righteous knows that 1 \' all things work to- \ngether for good." \n\n\n\nCHAPTER X. \n\n\n\nTHE KINGDOM OF CHRIST. \n\nThe Kingdom of Christ is an everlasting one ; it \nis without end, and is not of this world only, for \nChrist said, My Kingdom is not of this world. \nBeing the second person in the trinity, His King- \ndom is in the hearts of men ; Christ desired \nnothing in this world more than that the people \nwould become perfect in love and obedience to \nthe Father ; He was the long expected King who \nwas to come and bring all nations unto Him. \nUnlike the kings of this world, whose royal \npower extended only to certain distances, the \nentire world was His. Standing above all, and in \nall, and under all, He says, Come to me and live, \nail ye ends of the earth." \n\nStrictly speaking, the Kingdom of Christ is the \nkingdom of grace, for it is by His grace that we \nare made partakers of Divine love ; where grace \nabounds, there is the Kingdom of Grod. If the \nKingdom of Grace is not the Kingdom of Christ, \nand if he rules not in the place where grace is, \nwe are short of the desired information ; for it is \n\n\n\n126 \n\n\n\nThe Kingdom of Christ. \n\n\n\na fact that \' 1 Grace and truth come by Jesus \nChrist, while it is in the hearts of men on earth, \nit is also in Heaven ; My Kingdom is not of this \nworld, strictly speaking, not located here only, \nfor all time to come, but of everlasting rest ; there \nis a rest beyond, u unmeasured by the flight of \nyears, and all that rest is love." \n\nTHE KINGDOM OF GOD DIFFERS FROM THE KING- \nDOM OF CHRIST. \n\nOn beginning, we discover great difficulties in \ndealing with this subject, and few theologians \nmention the matter at all. If there is any dif- \nference between the two kingdoms above, we are \nunable to see them ; unless we refer to the King- \ndom of God as being universal, and the King- \ndom of Christ as the kingdom of grace, set up \nin the hearts of men. In this way it can be seen \nto extend only where the family of men extend, \nand no further ; for certainly grace is not applied \nwhere it is not needed. If this be a fact, we see \nthere is a vast difference, though a hard one to \nexplain. \n\nThe Kingdom of God is an endless one ; has \nexisted in all ages, and fills all space, where only \nDeity is known. The central figure in this king- \ndom is our Maker, who, at a glance sees and \ncontrols all things. The winds His chariot \nwheels, the thunder His voice, all are subject to \n\n\n\nThe Kingdom of Christ. \n\n\n\n127 \n\n\n\nHim, even the towering mountains whose heads \nare lifted to such a height that the clouds some- \ntimes rest upon them. Gro where you may in \nthe broad fields of nature; look and view all \nthings, dispatch with lightning to the distant \nworlds, ask for the boundary lines of the King- \ndom of Glod ; if angels would reply, the answer \nwould return, Grod\'s Kingdom is everywhere. \nRide on the wings of the furious winds, from \ncontinent to continent, ask, as you go. for the \nboundary line of " I Am," and creation will say, \nDrive on to the fiery horse of Heaven, the sun, \nwho, as he turns on his axis, shows that Grod has \nno boundary line. He will say His Kingdom is \neverywhere. \n\nNo one would say that Christ is equal with \nGrod in every respect. If so, He could not be \nthe second person in the trinity, a matter which \nis generally acknowledged among all prominent \nlogicians, as far as office is concerned. The \nKingdom of Christ refers to the work of the \nheart, the grace of GJ-ocl in the heart, as we have \nstated in another place. \n\n\n\nCHAPTER XL \n\n\n\nTHE RELIGION OF CHKIST. \n\nThe religion of Jesus Christ is intended to be \nuniversal; that is plainly demonstrated when \nwe look at Christ\'s teachings, " G-o ye into all \nthe world and preach the Grospel;" "Preach, the \nGrospel to every creature." The prophet says \nhis dominion shall be from sea to sea. His \nKingdom shall be an everlasting one. These \nand many other passages prove that the religion \nof Jesus Christ is intended to be a universal re- \nligion. "The Grospel must be preached in all \ngenerations." \n\nWe have long since concluded that it is the re- \nligion for all time to come; other religions \nshall be abandoned for the want of good morals, \nand the pure doctrine of a Risen Redeemer \npreached to the people. The religion of Jesus \nChrist must stand forever. It is a certainty that \nthose religions which teach many gods cannot \nstand with G-od\'s eternal word, for He is from \neverlasting to everlasting. \n\nAll men of every race, tribe and people can be \nsaved by it. All men of every tribe and people \n\n\n\nThe Religion of Christ. \n\n\n\n129 \n\n\n\ncan cling to, and be saved by, the Christian re- \nligion; the invitation is to all \xe2\x80\x94 " Go ye into all \nthe world and preach the Gospel to every creat- \nure ; he that believeth and is baptized shall be \nsaved." "Repent and believe." "Except ye \nrepent, ye shall all likewise perish." It de- \npends, in a large measure, upon the person \xe2\x80\x94 the \nScripture plainly states that every man can re- \npent. The appeal is to all, and it is with them \nwhether they repent or not. Being free moral \nagents, they can come to the feast or stay away. \nWhile man can do nothing of himself in the \nway of justifying himself, still he can repent and \nbelieve, and God will give the grace that will re- \nstore him in the favor of God. \n\nSalvation\'s plan is so simple that even the \nfool need not err. " The Spirit says Come; the \nbride says Come; let him that heareth say \nCome, and whosoever will let him take the water \nof life freely." "Come all ye that are heavy \nladen and I will give yon rest." Surely it is \nplain that all can be saved by the Christian re- \nligion . \n\nWILL ALL BE SAVED ? \n\nThis is a somewhat complex question. We \ncannot say whether all will be saved or not. \nNone but those who believe and repent can pos- \nsibly be saved. "He that believeth shall be \nsaved." \n\nSig 9\xe2\x80\x94 C T \n\n\n\n130 \n\n\n\nThe Religion of Christ. \n\n\n\nSALVATION ATTAINABLE. \n\nThrough the death and suffering of Jesus \nChrist is salvation attainable. The first thing is \nrepentance: everywhere men are taught to re- \npent. Except ye repent ye shall likewise perish. \n" Repent and believe and be baptized and thou \nshalt be saved." Repentance means hearty \nsorrow and a desire to turn away from sin ; this \nis what every person can do. Belief on the \nLord and Savior, Jesus Christ, is what an indi- \nvidual must have \xe2\x80\x94 the Scriptures say so, and it \nmust be true. " He that believeth and is bap- \ntized shall be saved." Argument in favor of \nability of man believing in (rod can be drawn \nfrom the above quoted sentence. \n\nALL MEN ARE FREE TO ACCEPT THE CONDITIONS. \n\nAll men are perfectly free to accept these con- \nditions: if they fail to do so, it is their own \nfault, being, as they are, free moral agents. Grod \nmade them free beings, just to do what they \nwill to do, so that they can accept if they choose. \n"This day have I set before thee darkness and \nlight, or death and life. Choose ye whom ye \nwill serve." "Come to me and I will give you \nrest." \n\nWhy should the Maker ask men to accept, if \nthey are not free? Why not make them accept? \nNo, because they are free; and as they are free \n\n\n\nThe Religion of Christ. \n\n\n\n131 \n\n\n\nthey can choose day or night. If there is any \nforce in the freedom of the will, then all are free, \nso as to accept or believe. Of course, some men \n"will" to be lost, because they will not accept \neternal life, but it is not because Grod has de- \ncreed so. \n\nThere are some who will fail, simply because \nthey refuse to accept salvation, though able and \nfree to accept if they choose. Grod has made it \nso that all men can repent and believe on the \nLord and Savior Jesus Christ . There is no direct \nand truthful reason why they should not believe, \nonly they will not believe. \n\nChrist is Salvation ; by and through Him the \nway has been made plain, so that all men can \nbe saved. He tasted death for all mankind; \nHe died that we might live. By his death, or \ndying in our stead, we are permitted to live. \nThis being a fact, we may safely say that salva- \ntion is the saving principle, procured by the \nthe death of Christ, so that man by it is saved. \nIt is a divine favor from G-ocl. \n\n\n\nCHAPTER XII. \n\n\n\nPREDESTINATION. \n\nThat Grod made some men to be saved and oth- \ners to be lost, and had foreknowledge of the \nsame, is the doctrine of the Calvinist \xe2\x80\x94 this is \npredestination. \n\nThat Calvin taught this doctrine is plainly \nseen, when we examine the Westminster Con- \nfession of Faith. While Mr. Calvin taught the \ndoctrine as above stated, nevertheless it is con- \ntrary to facts and common sense. Who can \npossibly belieA^e that a just God is that kind of \nbeing, example of that nature, to make a man \nunto death and damn him for dying? Such an \nopinion is most too humble. We cannot see \ninto it, and here we must side with Armenius. \nThat there is such a thing as predestination \xe2\x80\x94 \nwe do not attempt to deny the Scriptural grounds \nfor it, but we understand it to mean that all men \nare foreordained to be saved, providing they be- \nlieve and repent. \n\nLeaving this to stand alone for awhile, we now \n\n\n\nPredestination. \n\n\n\n133 \n\n\n\ncome to consider the general meaning of the \nword "predestination." The Jews were elected \nto be the Church of God, Moses a leader, and \nChrist a redeemer; bnt this may be called na- \ntional election. Well, that is just what we mean. \nNow, to say that because some men are elected \nto do certain things why should we infer that God \nmeans that all others shall be lost! Not a bit of \nit, for "He died for the world," and commands \nHis disciples to go and preach the gospel to \nevery creature. He leaves the individual to fix \nhis own destiny. "He that belie vet h shall be \nsaved." "Whosoever will, may come." St. \nPeter says: "God is no respecter of persons, \nbut in every nation, he that feareth Him and \nwo rketh righteousness is accepted with Him." \nThe word i 1 predestination 7 \' is from pro (before) \nand orizo (design, finish, bound or terminate) ; \npro-orizo, this Calvinists understand to mean \nforeordination. From the former we have in \nEnglish "horizon," from oroz (a boundary \nlimit). Calvinists understand these phrases to \nmean election from all eternity, and that if some \nwere elected, why, of course, others are damned \n\xe2\x80\x94 that is, ordained to damnation. \n\nIf the above is true, predestination means that \nGod has decreed that all men should live and \nenjoy eternal blessings. If it means anything, \nit means choice, and as persons must be free \n\n\n\n134 \n\n\n\nPredestination. \n\n\n\nto choose or make a choice, it is plain they can \nchoose what they will. If they choose death the \nblame should not be laid to our Maker. \n\nFOKEORDLNATION . \n\nAll events are not foreordained, if we under- \nstand the Bible upon this subject, though there \nare some things decreed from the beginning: \n"Ye (families) children of Jacob, His chosen \nones." "Ye have not chosen me, but I have \nchosen thee from the beginning." All of this \nwe believe; still we can\'t think that all events \nare foreordained. Some may say that if we \ndeny foreordination, we deny the foreknowledge \nof God. These are two different things. A man \nmay foreknow anything and then not be able to \nchange it. "We acknowledge that Grod fore- \nknows all things, but it don\'t mean foreordina- \ntion ; this we cannot see from the fact foreordi- \nnation and foreknowledge are not the same. \n\nTo say that all events are foreordained, is to \nsay that Grod made some men to everlasting \nmisery and others to eternal joy; the joy we \ndon\'t deny. "For Grod so loved the world that \nHe gave His only begotten Son to die, that who- \nsoever believeth on Him should not perish, but \nhave everlasting life." \n\nWhen we understand the true import of the \nword, we should commit an outrage on the good \n\n\n\nPredestination. \n\n\n\n135 \n\n\n\ncharacter of God to say that He foreordained all \nthings and made some to perish. \n\nAEMINIAN VIEW. \n\nThe Arminian view is, that Christ made a full, \nperfect and sufficient sacrifice for all mankind. \nThat He atoned for the world is plain when we \nunderstand that u Christ tasted death for all," \n"He died in our room or stead;" "the just suf- \nfered for the unjust." These and many phrases \nshow that Christ made an atonement for the \nworld, for He says to His disciples : u Gro ye into \nall the world and preach the gospel to every \ncreature." Admitting that He knows all things \nfrom the fact that He is Grod, why should He \nsend the gospel to those that He knows He has \nhardened their hearts and foreordained to dam- \nnation! As this would prove an absurdity in \nthe Divine plan of salvation, we must acknowl- \nedge that He arranged for the safety of all men \nand left it with man to reject or accept. \n\nArminians believe in national elections \xe2\x80\x94 that \nKing Cyrus was elected to build the walls of the \ntemple, and that Moses was chosen to lead the \nJews, and Christ to redeem the world, on condi- \ntion of the belief of mankind. From the script- \nural standpoint, G-od is no respecter of persons. \n\nThe Scriptures, we think, renders as plain an \nexplanation as is necessary when it is thoroughly \n\n\n\n136 \n\n\n\nPredestination. \n\n\n\nunderstood ; this is as plain as day \'set forth \nin Arminianism. Arminianism is undoubtedly \nthe most reasonable. To say that Grod foreor- \ndained all events is an outrage on the justice of \nGod, from the fact that God\'s own words contra- \ndict Calvinism, when it states that "some were \nordained to wrath and others to death/\' "for \nthe spirit and the bride say come/\' etc., " and \nwhosoever will let him take the water of life \nfreely." This shows that Grod would that all \nmen come, "whosoever will." This shows that \nman can do as he will, "I call Heaven and \nearth to record this day against you that I have \nset before you life and death, blessing and cursing, \ntherefore choose life, that both thou and thy \nseed may live." Can it be inferred that Grod \nwilled that men should perish, or even some \nshould die, when He states choose life! If there \nis any force in argument, it shows that Grod wills \nthat all should live, and that man is a free agent, \nfrom the fact that he is asked to choose life. As \nnone but free men can make choice, then he can \nact as he will, then he has a free will; why, they \nhave the shaping of their own destiny. This, of \ncourse, would knock Calvinism on the head, for \nit teaches that all events are foreordained, when, \nif the Bible is true, they are not. \n\nArminianism has the stronger Bible support. \nMost everywhere in the Scripture the ability of \n\n\n\nPredestination, \n\n\n\n137 \n\n\n\n" Free Will " is exhibited , and men are taught \nto repent and believe, and their salvation de- \npends largely on repentance, from the fact that \nwe must repent and believe the Gospel of Christ ; \nunless, says the Scripture, u Ye repent ye shall \nall likewise perish." If all things are foreor- \ndained, then those who are damned are damned \nbecause they could not help themselves, which \nwould indicate that they were made and com- \npelled to do as they do, and be lost. This would do \naway with the free will of man, which Grod has \nmade in his own words so very plain : 1 6 Let \nthe wicked forsake his ways and the unrighteous \nman his thoughts, and let him return unto the \nLord, and he will have mercy upon him, and to \nour Grod, for He will abundantly pardon," Ezk. : \nxxxviii, 2. The wicked here is to return unto \nthe Lord. That the Lord desires that all men \nwould return is plain in the above. For He says, \n"Let the wicked," not one, but all are invited. \nChrist says, "Come unto me all ye that labor \nand are heavy laden and I will give you rest." \nThinking that enough has been said to prove that \nArminianism has the more scriptural grounds, \nwe conclude. \n\nCalvinists believe in the doctrine of Calvin, \nthat some men are ordained to eternal woe, \nand others to life. \n\nIt teaches whatever comes, it matters not what \n\n\n\n138 \n\n\n\nPredestination. \n\n\n\nit is, is foreordained by God \xe2\x80\x94 that if a man do \nwrong, God has already foreordained snch, and \nthe man cannot possibly do away with it. \n\nHence, some men are elected to eternal life, \nand others doomed to eternal death. That is \nwhat foreordination means, as explained by Cal- \nvinism. \n\n\n\nCHAPTER XIII. \n\n\n\nFREE WILL. \n\nOn entering upon this subject we consider it a \nvery important one, as are all others we have here- \ntofore considered. Free will, i. e., the free ac- \ntion of men, though given, still is left to vary in \nany way, and not compelled to go in any one \nprescribed way. \n\nThat there is such a thing as free will, and \nthat free will is in substance what we have just \nstated, will be seen when we view the Script- \nures. The very language or phraseology of the \nfollowing passages will show that there is such a \nthing as free will, or action of individuals. \n\n"If the wicked will return." \'\'Return, \nhouse of Jacob!" "I have set before." \n" Choose, repent and believe." \n\nNow, if the Scripture proves anything, it \nproves in the above the free agency of men, i. e., \nthe free moral agency ; from the fact the moral \nas well as the eternal principles are both equally \nessential to humanity. \n\nIf man was (as some say) not free as to \n"will," why should the Maker ask him to return, \n\n\n\n140 \n\n\n\nFree Will \n\n\n\nwhen He knows that He has made him, and preor- \ndained it that he should go in all the way of \ndeath. Necessity shows that man must be free \nwhen the Maker asks him to return ; surely the \nMaker would not be so mean as to make man \nunto death and then ask him to return, when \nHe foreknows that He had arranged that he \ncould not return. \n\nMan\'s free agency is proven when we turn to \nthe great commission of Christ : " Go ye into \nall the world and preach/\' etc. What need is \nthere in teaching and preaching to all nations , \nif they are doomed to death. Grod, we are sure, \nis not that kind of a being. The idea would \nshow that He is unjust, to punish or inflict with \ngreat pain, and sorrow upon man, that which \nman cannot help. All that we have, or can \nget, come from Grocl; that is in the way of good, \nfor the Scripture says, "All good and perfect \ngifts come from Grod. \' \' But this does not refer \nto the will of man, which is independent, foi as \nto the will, the Scriptures show that man is of \nfree will, when Grod sets before us death and \nlife, and says, " Choose ye this day whom ye \nshall serve " ; " whosoever will, may come." \n\nThe plain inference is, that man is independ- \nent in will as his will, or acting as his will. \n\nLeaving the subject of free will, our attention \nshall be turned next to the free action of man. \n\n\n\nFree Will \n\n\n\n141 \n\n\n\nCan man act freely? To this question we are \npersuaded to say that man can act freely. Man \nis a free agent; of course if he is a free agent, \nhe can act freely in mind only. To say that \nman can act freely other than in mind, we think \nwonld charge the Maker with a wicked heart, or \ndisposition. \n\nOur first proof on behalf of free will will be \nbased upon the free action of man, so far as \nmind is concerned ; that the mechanism of man \nis of that nature, is seen in his everyday walk. \nIn this we find we have a desire and act just as \nwe please, or will. It seems that the whole that \ncontrols the interior man is largely, or wholly \ncontrolled by the will of man. If we desire to \nsteal, so be it; to kill, so be it; one has said: \n" I am free, and I know it." " I know that I \nam free, and that ends it." I find that I can act \nto suit myself. I find in these acts that I am per \nfectly free. I can do just as I wish to do, this \nor that; still I can leave both off and choose \nanother way. \n\nThe power of choice shows the free action of \nman\'s mind. Can we infer that the Maker, \nbeing just in all His acts, would say to man, \n" Choose life," when He knows that man could \nnot choose such? Would this not show that om \nMaker is an ignorant being? That after mak- \ning man, and fixing him so that he could not do \n\n\n\n142 \n\n\n\nFree Will. \n\n\n\nthis or that, say to him, " Choose life!" The \nvery fact of u choice," or telling a man to \nchoose, shows that he is a free agent. Again, \nwhy did the Maker say to Adam: There is a \ncertain tree in the midst of the garden, of good \nand evil, " He that eateth of a certain fruit there \nshall surely die!" In breaking of the law, or \neating of the fruit, the very act that has caused \nso many to weep, shows that he was not com- \npelled to act as the Maker ordered him. He \nacted as he chose, and brought a curse on the \nwhole world. \n\nFree action is shown everywhere in the free, \nunrestrained disposition of man. If man desires \nto think of farming, it is all right ; for awhile \nhe thinks and again he changes, and thinks or \nstudies \'another occupation. Suppose we ac- \nknowledge that man cannot act free, how are \nwe going to account for all the crimes that are \ncommitted by men! Shall we say that Grod \nforeordained it that way, and make men act as \nthey do! This would let man out and make \nG-od responsible for everything ; hence, to pun- \nish man would be an outrange upon human de- \ncency. This would make our just Grod respon- \nsible for all the crimes ; for with Him must be \nthe fault, and He would be no Grod, a providence \nbeing unfit for His own government, much less \nthe government of an intelligent people. \n\n\n\nFree Will \n\n\n\n143 \n\n\n\nLIMITS TO HUMAN FEEEDOM. \n\nHumanity, as we understand it, is free to act \nin everything, except making himself fit for the \nKingdom of God. His depraved nature is such \nthat he cannot return and satisfy Divine justice ; \nhe must depend wholly upon the Divine plan of \nsalvation. But, remember this was not so orig- \ninally, for in this state he was perfectly free ; but \nsince he violated God\'s law, and had become an \noutcast, why he only can act now in a way to \nprocure eternal life, or death. \n\nThere was a time when he could have obeyed \nthe command of God, but "Since the law came \nsins revived and,he died." Now he must believe \nand live up to the plan of salvation; by the \ngrace of God he can be saved. Admitting the \nabove to be true, let us give a moment\'s exam- \nination to \n\nHAEMONY OF FEEE WILL WITH FOEEOEDINATION. \n\nRemember that God made man free, and pre- \nordained that if man would break the law that \njustice would prosecute or punish the offender. \nThis justice did, and we may here add, is still \ndoing in another respect; hence, to save man, \ni. e., the whole race from perishing for all time \nto come, Christ died and satisfied Divine justice \nto the extent of man\'s repentance and belief; \ni. e. , to say, if man obey now to the possible ex- \n\n\n\n144 \n\n\n\nFree Will. \n\n\n\ntent, he can be saved. He can repent and he \ncan believe on the plan of salvation, for, \'\'Sal- \nvation has come near all men," and the thunder- \ning sounds reach the highest hill and lowest val- \nley, "Whosoever will, may come." \nNext comes the independence of man. \n\nMAN INDEPENDENT OF GOD. \n\nAs far as we can discover, man is in one sense \nindependent of Glod. The sense in which we \nrefer is this: Man now is a free moral agent, \nand his free moral agency necessarily makes him \nindependent. If he is not independent in some \nrespects, why our argument in favor of free \nagency is of no effect , and all falls to the ground. \nA man must be free and independent, or else he \ncannot be a free agent. For instance, suppose \na man\'s thoughts must have a controller and \ncannot act unless it is acted upon, would that in \nthe least show up that he is independent? \n\nThus we prove his independence of Grod in the \nfree will or free action of man. Could any one \nsuppose that a man could have a free will without \nhaving free action of the will, when the action \nproceeds from the free will! The free will shows \nthe independence of man. If we take man in \nanother sense, we find him entirely dependent. \n\n\n\nCHAPTER XIV. \n\n\n\nTHE FALL OF MAN. \n\nBy the fall of Adam is meant the loss of that \nmoral, or holy, G-od-like image that man was \noriginally created in, and sentenced to death \nspiritually, temporally and eternally. \n\nMan, our first parent, was made in the like- \nness of his Creator; for it was said: "Let Us \nmake man in Our image\' 7 \xe2\x80\x94 that is, holy and \nhappy, without sin, a moral being, with a life of \nhappiness. He was placed in the garden, and at \na certain time Deity said that of a certain fruit, \nor tree, "thou shalt not eat; the day thou eatest \nthereof thou shalt die" \xe2\x80\x94 that is, lose the moral \nbody and be doomed to everlasting punishment. \nThis was so, for when Adam did eat the forbid- \nden fruit, he violated the moral law of Deity, and \nthus died, spiritually, eternally and physically. \nThus you see that the fall meant death \xe2\x80\x94 the \neffect of Adam\'s sins upon his posterity. \n\nHaving stated plainly in the preceding remarks \nthat the fall meant death in every sense of the \nword, we shall now turn our attention to the \neffects of the fall. To do this, as we think in- \ntelligently, will require more space than we can \n\nSig 10 -C T \n\n\n\n146 \n\n\n\nThe Fall of Man. \n\n\n\nspare in this article. However, we shall, at \nleast, go far enough to satisfy the reader. \n\nBemember, the Scriptures state the effects \nplainly, in these words: (Bom. : v, 12) "By one \nman sin entered into the world, and death by \nsin. 7 \' It follows if there had been no sin, there \ncould be no death, since death came by sin \xe2\x80\x94 \nsince by man came sin, and by sin came death. \nThe death here spoken of means bodily, spiritual \nand eternal. That it means death, as above \nstated, is a scriptural fact. If it did not mean \ndeath, in every sense of the word, then the \nScriptures are not true, and do not mean what \nthey say. Spiritual .death: (Eph. : ii, 1) "And \nyou hath he quickened, who were dead in tres- \npasses and sin." \n\nAny careful observer can see that the death \nhere meant moral death, from the fact it reads: \n"dead in trespasses and sin." This death is not \nthe bodily death, but spiritual death ; or, in other \nwords, everlasting death to the soul \xe2\x80\x94 for when \nGod withdraws himself, man is lost in darkness. \nOf course, Adam was the legal represensative of \nhis race, and by his fallen state or condition, sin \nentered the world, and remained among and \nupon his children. So. the same effect the fall \nhad upon Adam descends upon his children; \nthus, the children fin the fall) are doomed to a \nlike punishment. \n\n\n\nThe Fall of Man, \n\n\n\n147 \n\n\n\nOPINION OF PALAGLNUS, OF AKMLNIUS, OF CALVIN. \n\nPalaginus\' opinion is: Though, by transgres- \nsion, man exposed himself to the displeasure of \nhis Maker, yet, he, nor his children, sustained \nany moral injury from disobedience, and the \nonly evil suffered was the expulsion from the \ngarden, and subject to hard labor; and, as far as \ndeath is concerned, he would have died anyway, \nfrom the fact he was mortal. \n\nThe Arminian opinion is this, and we believe \nArminius is correct: Adam was the legal head \nin every particular; he was the real representa- \ntive of his people, and, when he fell, the destiny \nof the people Avas fixed, and all after him in- \ncurred the fate ; or, the same as to say, when he \nlost the moral image, and found displeasure and \ndisgrace, the whole nation must surfer the con- \nsequences. \n\nThus, it is seen that man is very far gone from \noriginal righteousness, and is of his own nature \ninclined to evil, and that continually, and that \nhe has no power with grace to do anything that \nis really good or acceptable to God. \n\nArminian views are held by all religious sects \nthroughout the country. \n\nCalvin also admitted the total depravity of man, \nthe same as the above, by Arminius. \n\n\n\n148 \n\n\n\nThe Fall of Man, \n\n\n\nIMPUTATION. \n\nImputation in this matter means the people \nmust suffer from the fall of our first parents. \nThe Scriptures throw great light upon this sub- \nject, without which we could not find our way \nout of the darkness that now lurks around. \n\nIt states: "In Adam all die." Adam, be- \ning head, brought disgrace upon all his follow- \ners by his shameful act. It is like this: "If a \nman has a large estate and commits treason, his \nchildren with him are made to suffer the loss, or \nfor the offense. Not the personal act of the \nfather is charged upon the children, but his \nguilt and suffering is so strong that naturally \nthey suffer the consequences of the crime." \n\nAchanis\' crime was imputed to his children, \nand they were stoned to death on account of \nAchanis 7 sin. The Jews understood, it seems, \nthe whole thing when they said: "His blood \nbe on us and our children," that is, let us and \nour children be punished. The meaning of im- \nputation, we believe, is thoroughly established. \nIt is said, "By one man sin came into the \nworld;" as "In Adam all die, even so in Christ \nshall all be made alive." Christ is here called \nthe second Adam. The whole is plain, the pos- \nterity suffers as a consequence. \n\n\n\nThe Fall of Man. \n\n\n\n149 \n\n\n\nADAM THE EEPEE SENTATIVE OF THE RACE. \n\nHe was the legal head of the race, in every \nsense of the word, that is, spiritually, morally \nand bodily. In him all was made, and from \nhim all came, so the penalty placed on him is \nalso placed on us. Of course man is, by trans- \ngression of the first, totally depraved, from the \nfact, David states, "That we are conceived in \nsin," etc. "The whole head is sick, and the \nwhole heart faint." Isa. : i, 5. Paul says: \n" There is no good thing in me." Thus, it is \nplain that total depravity of man is sure by the \nfall of Adam. And there is no cure, only \nthrough Christ. 4 \'As in Adam all die," "Even \nso in Christ shall all be made to live." The \nfirst Adam brought death, the second brought \nlife. \n\n\n\nCHAPTER XV. \n\n\n\nRESULT OF THE FALL OF MAN. \n\nAs to result and extent of result, much has \nbeen said, direct and indirect, by theologians r \nspectators and contestants. The subject in no \nmean manner, rises up before us, shuts out all \nothers and clamors for recognition. Clustering \naround it hangs man\'s deepest interest. He \nknows that following every cause there is an \neffect. As to the cause of the fall we have noth- \ning to do. As to the primitive state of man we \nhave naught to do, but the result of the fall of \nman. The u result" is that which every one \nloods forward to, whether good or bad, bright or \ndark, beautiful and sublime or degrading and \nuncouth. He who knows the result, knows a \ngreat part. \n\nThus we have as the result of the emancipa- \ntien of the slaves, a prosperous and intelligent \npeople; result of education, polished and con- \nsistent leaders in the church and state ; study of \nthe Bible \xe2\x80\x94 Christians and systems of theology; \nthe stars and the heavens \xe2\x80\x94 astronomers ; culti- \nvation of the earth \xe2\x80\x94 corn and products to satisfy \n\n\n\nResult oj the Fall of Man. 151 \n\n\n\nthe human family. These are but fragments \nof the result of some careful investigation, and \npreceding causes. Therefore, we come now to \nconsider \n\nTHE RESULT OF THE FALL OF MAN. \n\nBy "the result 77 is meant death, bodily, spirit- \nually and eternal. This comes as a penalty for \nhis disobedience, and is a fact as firm as the \nrock of ages. It is true that the Palagius and \nSocinians believe that man would have died \nwhether he violated God\'s law or not. Paul re- \nfutes this statement when he says 6 i By one man \nsin entered into the world, and death by sin." \nIf death came by sin, if sin is the cause of death, \nthe foundation of death, and the feeder of death, \nsurely had there been no sin there could be no \ndeath. There must be causes for effects; there- \nfore sin is the cause and death is the effect. \n\nAs to the meaning of death here mentioned, \nthere has been a great difference of opinion. \nSome claim that the death referred to means \nspiritual death only. Such premises are not \nstrong enough. While spiritual death is meant , \ndeath physically is meant also. \n\nk \'BY MAN CAME SIN, BY SIN CAME DEATH. 7 7 \n\nThat moral death is also meant, is seen when \nwe refer to the following passages. "You hath \n\n\n\n152 \n\n\n\nResult of the Fall of Mart. \n\n\n\nhe quickened, who were dead in sin and tres- \npasses. 7 7 There is no doubt in my mind that \nmoral death here is meant . \n\nWhile we live in an unregenerate state we live \nin death, and the quickening, is called a resur- \nrection to life. \n\nWhere Grod is not in love, and all that bright- \nness that constitute Him, there is night \xe2\x80\x94 (death) . \n"If a man keep my saying he shall never die, or \nnever see death." John: viii, 51. "The wages of \nsin is death. " All sinners must be punished ; \nthe penalty is* death \xe2\x80\x94 the soul is separated from \nGod. \n\nThe law of Grod was broken, and man must \nsuffer the penalty ; and not only man originally, \nbut his children and his children\'s children. \n\nTHE KELATIOX OF ADAM TO HIS POSTEEITY. \n\nHe was the legal and physiological represent- \native head, and when he fell his children fell \nwith him. \n\nThat he was the legal head, may be readily seen \nin the fifth chapter of Romans. He is called \n"the (model) or figure of him that was to \ncome" \xe2\x80\x94 type. Thus: "By one came death, by \nthe other, came life." The passage that reads, \n"By Adam all die," is very clear. He was the \nhead and by him came death, not upon some, \nbut upon all. \n\n\n\nResult of the Fall of Man. 153 \n\n\n\nAs to the imputation of Adam\'s sin to his \nposterity, there is a great difference of opinion. \nTo enter into them, and discuss them at length \nis not the purpose at this point. In the fall of \nAdam, he being the legal head, causes his seed \nto suffer the consequences of his fall in a legal \nsense. \n\nWe quote Mr. Wakefild who draws in his ar- \ngument a very beautiful illustration of the \nwhole: Listen! "The other view of this sub- \nject, and that which we believe to be in accord- \nance with the Scriptures, is that the imputation \nof Adam\'s sins to his posterity is confined to its \nlegal results. If a man has committed treason, \nand has thereby lost his estate, his crime is \nimputed to his children, that they with him are \nmade to suffer the penalty of the offense. A \npersonal act of the father is not charged upon \nthe children. They suffer the legal conse- \nquence." \n\nDEPEAYITY OF MAN. \n\nThe Scriptures teach the total depravity of \nman, not that every man is depraved to the \nsame extent. \n\nIsa. : i, 5 says: "The whole herd is sick and \nthe whole heart is faint." \n\nIf this be true, there is no soundness in him, \nfrom the fact the whole man is here referred to. \n\n\n\n154 Result of the Fall of Man. \n\n\n\nWhen the heart is wrong the whole man is \nwrong. There is no good in him. \n\nSt. Paul says: u In me (that is, in my flesh) \ndwelleth no good thing.\' 7 Rom.: vii, 18. In \nEphesians: ii, 1, he speaks of being dead in sin \nand trespasses. Therefore, man is unable to do \nanything worthy of himself. \n\nOn the point of depravity, the Armenians \nhold, as well as the Calvinists, that man is very \nfar gone. \n\nman\'s moeal condition. \n\nHaving considered the previous points, the \nmoral condition of man (properly) claims \nattention. Here we meet Palagians\' and So- \ncinians\' opinions again. They deny the nat- \nural depravity of man, and hold that Adam\'s \nchildren, or seed, are as pnre as was Adam from \nthe beginning of his existence, and that they are \nnot affected by the fall. \n\nBy some it is believed that all men have suf- \nfered in a very high degree. There is very little \ncredence, if any, to be given them, from the \nfact that they are far from the Scriptures in \npoint of truth \xe2\x80\x94 i. e., they fail to present the \nscriptural facts as they are given in the case. \n\nOur seventh article of religion presents the \nfollowing: "Original sin standeth not in the \nfollowing of Adam, as the Palagians do vainly \n\n\n\nResult oj the Fall of Man, \n\n\n\n155 \n\n\n\ntalk, but in the corruption of the nature of every \nman; that, naturally, it is engendered of the \noffspring of Adam, whereby man is very far \ngone from original righteousness, and his own \nnature inclined to evil, and that continually." \n\nA more forcible statement of man\'s natural \ndepravity can hardly be given. \n\n" Taking the Calvinist and Arminian view of \nthe nature of original sin. instead of a positive \nevil infused into man\'s nature, by a judicial act \nof God, which has been transmitted to ail of \nAdam\'s posterity.*\' they claim that it is a priva- \ntion of the image of Grod. Where there is no \nrighteousness \xe2\x80\x94 no smiling God \xe2\x80\x94 there is death. \n\nThe subject may be argued further from its \nli extent." The extent of the fall finds almost \nanother field for debate. In part, much has been \nsaid already as to the extent. \n\nWe must, however, remember that there is a \npossibility for believing that there is a chance \nto conclude that the extent of the "effect " of \nthe "fall of man\'\' covers comparatively but \nlittle space, and that much need not be said in \ncontradiction of such an argument, from the \nfact that it is of little moment. \n\nAgain, we might claim there is great space for \nargument, and this fact comes from the broad- \nness of the subject. \n\nLet this be as it may. look at it in the bright- \n\n\n\n156 \n\n\n\nBesult of the Fall of Man. \n\n\n\nest possible light, or from the darkest stand- \npoint, and the fact remains the same, that the \nextent is worth considering, at least in a few \nbrief remarks. \n\nFrom the very first appearance of sin into the \nworld, man commenced and continued, on the \ndownward inarch, and with such a rate of \nspeed, and rampantness that caused the Al- \nmighty to call a halt on that line, even to the \nwhole human family Listen ! i i God saw that \nthe wickedness of man was great in the earth, \nand that every imagination of the thought of \nhis heart was only evil continually," and "All \nflesh had corrupted His way upon the earth." \n(It was filled with violence.) Gen. : vi, 12-13. \n\nThe condition of man\'s depravity grew darkei \nand darker, as the wheels of time rolled on. \nFraud, idolatry, vice and degradation were, and \nare, prominent figures in all ages, and among \nall classes. \n\n"There are none good \xe2\x80\x94 no, not one," says the \nG-reat Teacher. \n\nThe whole earth is corrupt, having been cursed. \n\n\n\nCHAPTER XVI. \n\n\n\nSOTEKOLOGT. \n\nTheologically speaking, the atonement means \nthe suffering of Christ; i. e., death for us, or in \nother words, death in our stead. That Christ \ndied for us is the main question at issue ; there- \nfore, a few scriptural illustrations will settle the \nmatter. " In this, while we were yet sinners, \nChrist died for us. \' \' u As in Adam all die, even so \nin Christ shall all be alive." It is seen here that \nChrist died for us; that is, he died in our stead. \n\xe2\x80\xa2 4 Glod so loved the world that He gave His only \nbegotten Son that whosoever belie veth in Him \nshould not perish, but have everlasting life." \nThe world would have no life in it, had not Crod \ngiven His Son to die instead of the world; thus, \nit is plain that the atonement or death \xe2\x80\x94 suffering \nof Christ, was and is life to us. \n\n" In Adam all die. \' \' As far as man is concerned \nthere is no life in him only through Christ, \n\' i Who gave himself as a ransom for all. " Seeing \nthat the atonement in this particular is the suf- \nfering and death of Christ for man, we turn our \nattention to \xe2\x80\x94 \n\nBY WHOM WAS THE ATONEMENT MADE? \n\nThe atonement was made by Christ. The \n\n\n\n158 \n\n\n\nSoterology. \n\n\n\nScriptures, the words of Grod, justify us in our \nassertion. That the atonement was made by \nChrist is plain in the following : "It is expedient \nfor us that one man should die for the people, than \nthat the whole nation perish not." Christ, it is \nplainly seen here, must die in the stead of the \nnations. "Who of his own self \'bore\' our sins \nin his own body on the tree." \n\nThat Christ made the atonement is as plain as \ncan be. " Grod commended his love toward us \nin this, while we were yet sinners, Christ died for \nus." Not only has an atonement been made, \nbut a full atonement \xe2\x80\x94 that is, He died for the \nworld. \n\nLet us first remember that in the fall of Adam \nall came short of the glory of Grod ; man lost \nthat blessed image and became unclean. The \nScriptures state: " All have sinned, and come \nshort of the glory of God \' \' \xe2\x80\x94 and subject to death. \nSince all have come short of the glory of Grod, \nand subject to death, in the fullest sense of the \nword, there is only one way that justice can be \nsatisfied, and that is by the shedding of blood; \n\' \'for without the shedding of blood there is no re- \ndemption." Thus it is plain that blood must be \nshed for man. Remember, the blood of beasts, or \nanimals, could not do, for it is said the "blood \nof heifers and bulls thou wouldst not;" since \nthis is a fact, they can serve no longer; hence, \n\n\n\nSoterology. \n\n\n\n159 \n\n\n\nas blood must be shed, and as the blood of beasts \ncould not do, why Christ, the just, must die for \nthe unjust. It was in the decree of Deity or \nChrist that He would die for the unjust. "For \nG-od so loved the world that He gave His only \nbegotten Son to die," etc. Wrath fell on the \nSon, as He died in man\'s stead, and thus by His \ndeath man was free, or acquitted, on condition \nthat he accept the plan set forth by Christ. \nGrod, it must be understood, is just , and as we \n- have said, made man for his own glory ; man \nviolated the law, and it was just, that as Grod \nbeing just, not to allow him to escape the pun- \nishment which was laid up for the offender. \nJustice had to be satisfied. Grod " loved the \nworld" from the fact He made it for His own \nglory, and it seems that at any time when \njustice was satisfied man was again restored in \nHis favor. His law He had declared, and there \nwas no way that man could escape. It is true \nthat Grod loved the world, still His goodness \nwould not allow Him to override justice. Thus \nman now is only saved upon condition that he \naccept Christ\'s plans and live up to them. To- \nward sin Glod is just as bitter today as He ever \nwas \xe2\x80\x94 and always will be ; He never accepts sin . \n\nEXTENT OF THE ATONEMENT. \n\nIt matters not how eager one may be to make \n\n\n\n160 \n\n\n\nSoterology. \n\n\n\na display of words ; we must accept the teach- \nings of the Scriptures upon this subject. It \nteaches that Christ atoned for the world ; that \nHis death was for all men. It can be easily \nproven when we notice the following : \' i This \nis indeed the Christ and Savior of the world." \n\' \' For Grod so loved the world that he gave His \nonly begotten Son, that whosoever believeth on \nhim should not perish, but have everlasting life." \nHere Grod gave His Son for the world, not for \nsome, but for all. u Behold the Lamb of Grod, \nwhich taketh away the sins of the world." \nu Christ died for all." These words all show \nthat Christ died for the world, unless the word \n"all" means nothing ; \' \' world\' 7 means people. If \nthey have any meaning they mean that Christ \nsuffered for " all men," and they can be saved, \nprovided they accept salvation. Upon the plans \nof salvation all must cling ; if lost it will be their \nown fault, for Christ died for all. All men will \nbe saved if all men believe. Man cannot be \nsaved unless he believes. He is only saved on \ncondition that he believe. The Scriptures teach \n\xe2\x80\xa2 \' He that believeth not shall be damned ; but \nhe that believeth shall be saved." If this is a \nfact, we can see how men can be saved upon \ntheir belief. This is left with man, since he is \na free moral agent ; he can accept or refuse. It \nmust be remembered that Christ died to save the \n\n\n\nSoterology. 161 \n\nworld, as we have just stated, providing the \nworld believe; but if the world believes not, \nthen the world shall be lost. Christ did not die \nto save us whether we repent or not. He says \nhimself: \'\'Repent and believe." So Christ \ndied to save all that believe. \n\n\n\nCHAPTER XVII. \n\nRESURRECTION . \n\nThat Jesus rose from the dead cannot be dis- \nputed successfully. There were only three ways \nby which the body could have been removed : The \nfirst was by His enemies; secondly, by His \nfriends; thirdly, by Himself, as was predicted. \n( See Matt. : xxvii,63.J Had His enemies removed \nHis body they would have reproduced it when \nthe disciples were speaking of His resurrection, \nto show they were not believing in the true \nChrist, and that He was a deceiver. This they \nfailed to do, so they said His friends stole him \naway. Matt. : xxviii, 11-15. Examine their re- \nports and all appear false. In the first place the \ndisciples were few and had little courage ; they \n\nSig 11- C T \n\n\n\n162 \n\n\n\nResurrection. \n\n\n\ndid not as much as attend the crucifixion; they \nleft Him and fled, Peter followed Him afar off. \nand, when accused of being one of His dis- \nciples, denied. Matt. : xxvi. 56-58. Not one, \naside from John, attended Him in the judgment \nhall. John and his mother were the only ones \nthat stood by while \'Christ was being crucified. \n\nMoreover, it was the great festival, the pass- \nover of the Jews, and the time of full moon. \nAgain, there were sixty guards, in the open air \xe2\x80\x94 \ncertainly all of them did not fall asleep at the \nsame time in the open air. Had they all been \nasleep, they could not have told how he was \nremoved, whether by disciples or some one else. \nIt was death to Roman soldiers to sleep on \nduty. If they had been asleep they would not \nhave voluntarily confessed it. Moreover, their \nrulers would have punished or put them to \ndeath. This they did not do. "And, when \nthey were asssembled with the elders, and had \ntaken council, they gave large money unto the \nsoldiers, saying, say ye, His disciples came by \nnight and stole Him away while we slept. And, \nif this comes to the governor\'s ears, we will per- \nsuade him and secure you."\' Matt: xxviii, \n12-15. \n\nIf the soldiers had believed their own report, \nthey would have afterward reproached the dis- \nciples with it. This they did not do. Xow. if \n\n\n\nResurrection. \n\n\n\n163 \n\n\n\nno one stole Him from the tomb He must have \nrisen, as He said. John: x, 17-18. After He \nrose. He appeared at least twelve times to His \ndisciples, and was seen by above five hundred \npersons at the same time. If Christ was able to \nraise Himself from the dead, certainly He can \nraise others. Thomas saw the print of the nails, \nand many others saw where His feet were nailed \nto the wood, and saw His bleeding side. When \nChrist appeared to them they took new courage \nand doubted no longer, but boldly preached that \nthe very Christ that was crucified had come from \nthe dead. Mark: xvi, 20; Acts: ii, 14; ix, 20; \nii, 22-36. This shows that He was the Son of \nGrod. What He said the disciples told far and \nnear. Paul lays heavy stress upon the resurrec- \ntion of Christ. I Cor. : xv, 1 to 58. \n\n\n\nCHAPTER XVIII. \n\n\n\nETERNAL LIFE. \n\nTheologically speaking, eternal life means to \nlive with Grod forever \xe2\x80\x94 i. e. : have Christ. As \nChrist is eternal and life (as has been seen else- \nwhere), to have Christ is to have life. I John: \nv, 12: " He that hath the Son hath life, and \nhe that hath not the Son hath not life." \n\nSt. John: v, 54: 44 Who eateth my flesh and \ndrinketh my blood hath eternal life, and I will \nraise him up at the last day." In the former \nwe are taught that Christ is life, and to have \nChrist is to have life ; in the latter, that Christ \nis eternal life. . This is seen also in the latter. \nRom. : vi, 23: "For the wages of sin is death, \nand the gift of Grod is eternal life." \n\nDeath is the end of life \xe2\x80\x94 destruction of life. \nChrist being not obtainable, brings men into \ndestruction. The beginning of this destruction \ncommences here \xe2\x80\x94 in not accepting Christ. The \nbeginning of life commences here \xe2\x80\x94 in accepting \nChrist. The wicked shall never lose their exist- \nence, (such is not the strict conclusion of the \nScriptures), but shall exist in death. "Will burn \n\n\n\n\'Eternal Life, \n\n\n\n165 \n\n\n\nnp the chaff with unquenchable fire\' 7 ; the fire \nhere is unquenchable \xe2\x80\x94 shall never cease. \n\nIf life ended here, when the body ceases, it \nwould not be eternal life. When eternal life is \nreferred to it means existence with Grod forever. \nPaul says : 1 i Behold I shew you a mystery ; we \nshall not all sleep, but be changed in a moment \n\xe2\x80\x94 in the twinkling of an eye." It is meant here \nthat death is only a change. He also states that \nwe shall rise at the sound of the trumpet. \n\n"If in this life only we have hope in Christ, \nwe are of all men most miserable. But now is \nChrist risen from the dead, and become the first \nfruit of them that slept." Death is simply called \na sleep, so we infer that we shall stand with Grod \nin the day to come. \n\nEternal life is taught in the Old and New \nTestaments. Christ says: "I go to prepare a \nplace for you, and where I am there ye shall \nalso be." Again: "I go to the Father, but will \ncome again and receive you unto myself ; where \nI am there ye shall also be." Eternal life is \ntaught here as elsewhere. \n\nWe naturally suppose that life is eternal when \nwe realize the fact that the soul is the most im- \nportant part of man, and exists when matter is \nunable to even understand itself. Matter only \nmoves as it is operated upon by life ; spirit was \nbefore matter, hence it does not seem reasonable \n\n\n\n166 \n\n\n\nEternal Life. \n\n\n\nthat it must cease when matter ceases; it oc- \ncupies a higher state in the scale of existence. \nAgain, the death and resurrection of Christ shows \nconclusively the possibility of our existence here- \nafter, or eternal life. He was put to death, \nburied and rose and ascended up high. \n\n\n\nCHAPTER XIX. \n\n\n\nIMMORTALITY. \n\nThat we are immortal \xe2\x80\x94 that is, the soul is, is a \nfact beyond contradiction. The Scriptures say: \n"And Grod breathed into man the breath of life \nand man became a living soul." " To-day thou \nshaft be in paradise." Speaking of the soul: \n\'"Man giveth up the ghost," etc. "Into thy \nhands I commit my spirit." Enough already \nhas been said to prove the- immortality of the \nsoul. Now, the next question for consideration \nis this: "\'Are we immortal by nature!" We \nare not immortal by nature, but by the super- \nnatural power of Grod we are quickened from \nthe dead. It is through the Divine power, be- \nyond man\'s comprehension, how we are saved. \nNature made nothing, but was created; there- \nfore we must conclude that we are not immortal \nby nature, but through Grod. The apostles say: \nu Grod gave it a body as suits him." So it must \nbe through Divine power that this operation is \nperformed. \n\nThrough Christ we received first eternal life \xe2\x80\x94 \ni. e. : a life of eternal joy, as we have before \n\n\n\nim \n\n\n\nImmortality. \n\n\n\nremarked. Through Christ we receive that life \nthat shall never be subject to death any more \xe2\x80\x94 \nnot like those who are not raised from the dead, \nbut changed, and rise to become subjected to \ndeath no more. " Christ is the fruit of them \nthat sleepeth." "I am not a God of the dead, \nbut of the living." "As Christ was raised from \nthe dead, so shall we be raised from the dead/\' \nThat is, we shall be raised unto everlasting life. \nOur bodies shall be slightly changed, and we \nshall rise to everlasting enjoyment. Thus, \nthrough Christ we shall rise to everlasting life. \nHere, if the word ik everlasting " means anything \nit means no end, but all time to come; thus, all \ntime to come means no death \xe2\x80\x94 that is, we mean \nannihilation of the soul and body; but, if the \nword means death spiritually, we mean that the \nspirit, so far as pleasure and hope and everlast- \ning enjoyment is concerned, it shall die. \n\nTHE IMPOTENT. \n\nIf the impotent here spoken of is to be under- \nstood in a theological sense, we at once take \nthe authority to make these assertions: The \nimpotent will never cease to exist, while they \nwill die as far as worldly enjoyment, such as \nwealth and honor and a bright and glorious \nhope of the future, are concerned. They will \nnever die in substance; the same wicked soul \n\n\n\nImmortality. \n\n\n\n169 \n\n\n\nthat lives now will live on \xe2\x80\x94 I mean when rolling \nages cease to move. That they will never die \nis scriptural doctrine: "And these shall go away \ninto everlasting punishment." \n\nThe wages of sin and effect that sin has on the \nlife principles within man will make it terrible \nfor man/ 7 \n\n"The wages of sin is death. 77 That is to say, \nsin when it is ended brings death. Sin, like an \neating cancer, saps the moral principles that fix \nthe future as well as the present condition of \nman. It so completely does away with the least \nspark of hope that man in such a state is re- \ngarded as grass when it is cut down. The apostle \nsays the wages of sin is death, etc. \n\n\n\nCHAPTER XX. \n\n\n\nTHE JUDGMENT. \n\nOf all the Scripture subjects that we have no- \nticed this is the most dreadful. This day is \ncalled the day of darkness, sorrow and shedding \nof tears, and weeping and gnashing of teeth. \nThe dead must come forth. Those who have \nbeen sleeping, lo these many years, shall awake \nat the first sound of the trumpet. Great fear, \na day of calamity; it is the day and year of \njubilee. The end is come, and all men must \nstand before God and render their accounts. \nThe Scriptures say : \xe2\x96\xa0 \' We must all stand before \nthe judgment of Christ." " For God shall bring- \nall our work into judgment." " "Whether they \nbe good or evil." " The wicked shall be turned \ninto hell, with all the nations that forget God." \n"Depart from me, ye workers of iniquity, I \nmade you, but I know you not." "Behold! I \ncome quickly, and my reward is with me to give \nevery man according as his work shall be." \nThese and many other sentences demonstrate \nand show to a letter what the judgment means. \nIf we had no thought of the jndgment, if our \n\n\n\nThe Judgment. \n\n\n\n17 \n\n\n\npresent state was such that we imagine no snch \nclay, who could not resent the force of the Script- \nure argument in favor of such a day! We know \nthat the justice of Clod must necessarily bring \nforth such a day to punish and reward. For \nit would not be just that some should \nlive quietly here while others have no \nregard for themselves, and others be al- \nlowed to remain together all time to come. \nBut let us see: The heathen come to be judged \nby the law of nature ; the Jews by the law of \nMoses, and the Christians by the law of Christ. \nGrod shall judge the secrets of men by Jesus \nChrist, according to the gospel. Every vain and \nidle word \xe2\x80\x94 every thought \xe2\x80\x94 shall be brought \nforth. Time, we . are sure, no one knows but \nGrod. The apostles say "The day of the Lord \nshall come as a thief in the night." "Of that \nday and hour knoweth no man; no not the \nangels of heaven.\' 7 This will settle, we hope, \nspeculative theories as to time, if carefully looked \ninto. \n\nDEATH FIXES MAN 7 S DESTINY. \n\nOf course there is no change either for better \nor for worse after death. In this life all such \nchanges must take place. Death simply fixes \nthe destiny \xe2\x80\x94 that is, He puts on the dead-lock, \nthat cannot be broken. If man die righteous, it \n\n\n\n172 \n\n\n\nThe Judgment. \n\n\n\nwill be Ms to reap eternal salvation. If he die \nwicked, "His every thought shall perish." Xot \nthe least thought or idea of a hope of safety \nshall ever arise from the fact the end has come, \n"He that is righteous, let him be righteous still; \nhe that is wicked, let him be wicked still, for the \nend of all flesh is come before me." \n\nCOMPLETE TRIUMPH OF THE RIGHTEOUS. \n\nThe righteous claim triumph through Christ. \nChrist, in bringing salvation, brought eternal \nsalvation and a complete triumph. "In Christ \nis our salvation." Our safety depends upon \nChrist; our triumph is through him, over death \nhell and the grave. "The righteous shall shine \nforth as the morning." "The righteous shall \nlive forever." Live where? Surely not in hell, \nfor that means death, or one eternal night. \nThen the phrase must mean in peace and joy \nfor all time to come. Still the wicked shall \nnever entirely die and go into nothing, that is be \nannihilated, but as long as Grod live they shall \nburn in fire and be tormented in the flame. \nAgain, the loss of the very eternal presence of \nG-od, in the way of enjoying His goodness, \nmeans death. Though the wicked live forever in \ndeath, the righteous shall triumph by over- \nleaping oppositions and living with Grod. "He \nthat hath the Son hath life." \n\n\n\nCHAPTER XXI. \n\n\n\nHEAVEN. \n\nHaying arrived at the point to consider the \nfuture place or state of the saints and the place \nof those who are there, we would say in reply to \nthe above question, that "HeaYen" is a place \nfor the rest and enjoyment of the righteous. \n\nChrist in his own words said: i4 I go to pre- \npare a place for you, and where I am there ye \nmay also be." \n\nThis shows that Heaven is a place. "We might \nconclude that Heaven is not a place but a state, \nif we agree with some, and contradict the idea \nthat it is a place. This controversy we consider \nof little importance, i. e., as to whether Heaven \nis a state or place, for it may be both a state and \na place ; as we see the one does not exclude the \nother. The future place or state is the abode of \nthe righteous and faithful ; we are sure that it is \nnot contrary and beyond the power of Grod to \narrange a place for the saints, for He can do just \nwhat He will. To say that HeaYen is not a place, \nwe think, wou d be the same as to say the Deity \ncould not make a place for the faithful and the \n\n\n\n171 \n\n\n\nHeave)). \n\n\n\ntrue. Again, the Savior says: "They shall \ncome from the east and the west and shall set \ndown in the Kingdom, and the children of the \nKingdom shall be thrust out." This shows fur- \nther that it is a place, for how could they set \ndown unless in a place ; there must be a place \nfor the righteous; to a state there is no limi- \ntation, but Paul teaches that Christ ascended \nabove all heaven. This further shows that \nHeaven is a place, hence we conclude that \nHeaven is a place of the saints and everlasting \nrest. There is no doubt but what the righteous \nwill inherit that place. Again the Savior says: \n"In my Father\'s house there are many man- \nsions" \xe2\x80\x94 k \'rooms\' 7 in the language of Dr. Tal- \nmage. \n\nWHEEE. \n\nThis question is involved in many doubts, that \nis, as to its location. The Indians think it a place \nof fine sports or goodly hunting grounds. On \nthis subject men have their doubts and beliefs \nas to where heaven is. We, from the Scriptures, \nmight say that it is above us. from the fact that \nChrist ascended upward. The Prophet Elijah \nascended up in a chariot of fire. There are many \nsigns and indications in the Sacred Volume that \nseem to lean in the direction that Heaven is up- \nward : but to say where Heaven is properly, we \n\n\n\nHeaven. \n\n\n\n175 \n\n\n\nbelieve it is wherever Glodis and that it is the place \nof Grod, and He is everywhere. We are aware \nof the fact that one states that Heaven was \nmeasured, and found to contain so many cubits, \netc. To say that Heaven is located in a certain \nlimited place, is what we believe to be untrue, but \nthat it is where Grod is. It is beyond our compre- \nhension to say exactly where Heaven is, other \nthan what we have stated. We might deal in \nspeculative theories on this subject, but think \nthat this subject is so lofty in conception and so \nbroad in comprehension, is the very cause for \nsaying that our thoughts are too limited to draw \nupon such a noble question. \n\nWe know that in that place the weary shall \nbe at rest, and they will need no sunshine or \nmoonlight, for the city will be lighted up with \nthe gloy of Grod; Grod shall wipe away all tears \nfrom the eyes of the righteous. No chilly or \nchilling winds, death or sorrow shall reach that \nhealthy shore. There the Lamb of G-od shall \nput on His Heavenly garments and shall feed \nthose who come through great tribulations; \nthere friends shall meet to part no more. The \nstreets are of pure gold \xe2\x80\x94 most glorious to behold. \n\n\n\nCHAPTER XXII. \n\n\n\nSABBATH \xe2\x80\x94 INSTITUTION. \n\nIn the study of this subject let it be remembered \nthat it is an institution set apart by God. There- \nfore we should keep it holy, as God has com- \nmanded us to do. "Remember the seventh day \nto keep it holy." \n\nThe word Sabbath means religious rest. On \nthis day God rested from His work. "Thus the \nheaven and the earth were finished and all the \nhost of them, and on the seventh day God ended \nhis work which he had made ; and God blessed \nthe seventh day and sanctified it, because that \nin it he had rested from all his work which God \ncreated and made." God sanctified the seventh \nday because he rested on that day from all his \nwork which he had made ; he commands us to \nkeep the day holy. There can be no doubt but \nthat the Sabbath should be observed, not only \nby some, but by all the nations of the earth. \n\nAmong the days of the week the Sabbath \nstands out as a chief of days. This fact is indi- \ncated by its being blessed \xe2\x80\x94 made holy. \n\nWhen this day was set apart is not a mystery. \n\n\n\nSabbath \xe2\x80\x94 Institution. \n\n\n\n177 \n\n\n\nIt took place when our first parents just started \nout on the journey of life. It was instituted for \nthem. \n\n"The institution, however, is not only essen- \ntial to our moral and religious culture, but in \nperfect accordance with the philosophy of our \nphysical constitution." Grod knew what was \nneeded for man\'s moral and physical develop- \nment. He knew that man must have rest, hence \nthe setting apart of such a day. \n\nAs our first parents were there when the day \nwas made sacred, and as they were representa- \ntives of all the races of the world, the command \nto keep the day holy should fall with equal weight \nupon all the nations of the world. \n\nThe day was held sacred by the children of \nIsrael in the wilderness. We read, Exodus: xvi \n23 : " And he said unto them : This is that \nwhich the Lord has said: to-morrow is the rest of \nthe Holy Sabbath unto the Lord. Look that ye \nshall see the day," etc. " And the people rested \non the seventh day." \n\nThe food prepared aud held over on the Sab- \nbath was kept. It did not spoil. But there \nwere some who went to gather manna on the \nSabbath (verse 27), " And it came to pass that \nthere went out some of the people on the seventh \nday for to gather, and they found none, and the \nLord said unto Moses : u How long refuse ye to \n\nRig 12 -C T \n\n\n\n178 \n\n\n\nSabbath \xe2\x80\x94 Institution . \n\n\n\nobey my commandments and my laws! " See \n\'\'For the Lord hath given yon the Sabbath, \ntherefore He giveth yon on the sixth day the \nbread of two days. Abide ye every man in his \nplace; let no man go out of his place on the \nseventh day." \n\nIn this it is seen that the day is to be perpet- \nuated. \n\nNotwithstanding these were many years from \ncreation, yet the observance of the Sabbath was \nimpressed upon them. Some insisted on going \nout and gathering on the Sabbath. They went, \nbut they found nothing, and that manna gath- \nered on the sixth day was kept over until the \nseventh. So the people had something to eat \non the Sabbath, though they gathered none on \nthe Sabbath. \n\nThe Sabbath was not just then set apart in the \nwilderness, but it was refreshed in the minds of \nthe people. In the decalogue the Sabbath is \nmentioned as a day of holy rest. \n\n" Remember the Sabbath day, to keep it holy. \nSix days shalt thou labor and do all thy work, \nbut the seventh day is the day of the Lord thy \nGod." \n\n"In it thou shalt not do any work; thou nor \nthy son, nor thy daughter, nor thy man servant, \nnor thy maid servant, nor thy cattle, nor thy \nstranger that is within thy gates," etc. \n\n\n\nSabbath \xe2\x80\x94 Ins titution . \n\n\n\n179 \n\n\n\nThe Sabbath, according to the meaning here \ngiven out, is to be kept in view as a day or rest, \nnot only for man, but for beast. \n\nThe words, "Remember the Sabbath day, 77 \nshow that the Sabbath had been recognized \nbefore they came into the wilderness. So the \nargument of those who claim that the Sabbath \nwas instituted in the wilderness falls to the \nground. \n\nIt was then an old institution, to be kept holy. \n\nThis being the day that the Lord \'claims as his \nown, it should be kept holy. \n\n"It is the Sabbath of the Lord, our Grod." \n(His rest day.) \n\n"Every one that denleth it shall be surely \nput to death; for whosoever doeth any work \ntherein, that soul shall be cut off from among \nhis people." Exod. : xxxi, 14. \n\nThis moral obligation is frequently referred to \nin the sacred Scriptures by the sacred writers. \n\nIsaiah: Iviii, 13-14; reads: "If thou turn away \nthy foot from the Sabbath, from doing thy \npleasure on my holy day; and call the Sabbath \na delight, the holy of the Lord, honorable; and \nshalt honor Him, not doing thine own ways, nor \nfinding thine own pleasure, nor speaking thine \nown words, then shalt thou delight thyself in \nthe Lord ; and I will cause thee to ride upon the \nhigh places of the earth, and feed thee with the \n\n\n\n180 \n\n\n\nSabbatli \xe2\x80\x94 Institution. \n\n\n\nheritage of Jacob thy father, for the mouth of \nthe Lord hath spoken it." \n\nIt is plain that the Sabbath is to be kept, \nand those who keep it shall be blessed. "They \nshall ride upon the high places," saiththe Lord, \n"and feed with the heritage of Jacob." \n\nObservance of the Sabbath is a moral duty, \nand he who breaks the Sabbath, becomes crimi- \nnal \xe2\x80\x94 a sinner in the true sense of the word. \n\nThe Sabbath was made for man. \n\nBy keeping the Sabbath man\'s health is pro- \nmoted. He feels better after a day\'s rest. He \nis better prepared to begin anew another week\'s \nwork. \n\nThis is not only so with man, but true with \nbeasts of burden. Careful observation has \ndemonstrated this fact. \n\nCHANGE OF SABBATH. \n\nIn speaking of the change of the Sabbath \nfrom the seventh to the first day in the week, \nthere is one thing to be observed in the outset, \nand that is, that it was not only the seventh day, \nit was rest day, or day of holy rest, from the \nfact that Grod rested on that day and sancti- \nfied it. \n\n"He did not bless and hallow the day as the \nseventh day only, but as being the Sabbath, or \nday of holy rest. \n\n\n\nSabb ath \xe2\x80\x94 In s t i ft i tioi i . \n\n\n\n181 \n\n\n\nWhile, therofore, the Sabbath itself is a holy \ninstitution, morally binding upon all men, the \nlaws which determine the time of its observance \nis purely positive, and consequently may be \nchanged. But though this might be altered \nwithout altering the substance of the constitu- \ntion, yet it could be altered only by Divine \nauthority. \n\nThe same authority which constituted the Sab- \nbath, appointed also the day on which it was to \nbe observed, and no other authority is compe- \ntent to change either the one or the other. \n\nThus the change of the day of rest from the \nseventh to the first day of the week is to be ac- \ncented as ordered by Grod. \n\nThat the Christian Sabbath has been recog- \nnized as the day of rest, set apart by Grod, will \nbe seen when we examine the matter under con- \nsideration carefully. \n\nThe . same portion of time which constituted \nthe seventh day from the creation could not \nbe observed in all parts of the earth. It is \nnot probable, therefore, that the original law \nrequired more than that a seventh day, or one \nday in seven, the seventh day after six days \nof labor, should be appropriated, from what- \never point the hebdominal cycle might begin. \nFor if more had been intended, then it would \nhave been necessary to establish a rule for the \n\n\n\n182 \n\n\n\nSabbath \xe2\x80\x94 Institution. \n\n\n\nreckoning of days themselves, which has been \ndifferent in different nations; some reckoning \nfrom evening to evening, and others from mid- \nnight to midnight. But if we could be abso- \nlutely certain as to the mode of reckoning days \nwhen the Sabbath was first instituted, the dif- \nferences of latitude and longitude would throw \nthe whole into disorder ; and it is not probable \nthat a universal law should have been fettered \nwith that circumstantial exactness which would \nhave rendered difficult and sometimes doubtful \nastronomical calculations necessary, in order to \nits being obeyed according to the intention of \nthe Lawgiver." \n\nHence, we conclude: That the precise time \nof the Sabbath is not essential to the institution, \nand that this may be changed by Divine author- \nity, without making any alteration in the law of \nthe Sabbath either as it stands in the second \nchapter of Grenesis or in the fourth command- \nment. It is, therefore, as consistent with the \nnature of the institution for Christians to observe \nthe first day of the week as it was for the J ews \nto observe the seventh. We are not to suppose, \nhowever, that every man has a right to deter- \nmine which day of the week should be his Sab- \nbath, though he should fulfil the law so far as \nto subtract the seventh part of his time from \nlabor. It is ordained for public worship ; and \n\n\n\nSabbath \xe2\x80\x94 Institution . \n\n\n\n183 \n\n\n\nit is therefore necessary that it should be uni- \nformly observed by a whole community at the \nsame time. The Divine legislator of the Jews \ninterposed for this end by special direction, as \nto his people. The first Sabbath kept in the \nwilderness was calculated from the first day in \nwhich the manna fell, and with no apparent \nreference to the creation of the world. By \napostolic authority it is now fixed to be held on \nthe first day of the week, and thus one of the \ngreat ends for which it was established, that it \nshould be a day of "holy convocation," is se- \ncured. \n\nThus, in substance, the very design of the \nLord of the Sabbath is observed. \n\nMoreover, the change was made by Divine \nauthority, by those whose business it was i \' to \nput all things in order.\' 7 \n\nWhen we remember that Paul preached on the \nfirst day of the week, we are then impressed with \nthe fact of the first day of the week being recog- \nnized as the Lord\'s day. \n\n"And upon the first of the week when the \ndisciples came together to break bread Paul \npreached to them ; ready to depart on the mor- \nrow, and continued his speech until midnight." \nActs: xx, 7. \n\nThis was the day the disciples came together \nto celebrate the Lord\'s supper. On the first day \n\n\n\n\\ \n\n\n\n184 Sdbba th \xe2\x80\x94 Institution . \n\nof the week "the disciples came together to \nbreak bread." \n\nIf they had recognized the seventh as the \nLord\'s day, that day they, would have met to \neat the Lord\'s supper. Paul preached on that \nday, the first day of the week. Eating of the \nLord\'s supper shows that that day was recog- \nnized as the Lord\'s day. \n\nThe name, Lord\'s Day, was used in the way \nof distinguishing the first day of the week as the \nLord\'s day from the Jewish Sabbath. \n\nJohn says, " I was in the Spirit on the Lord\'s \nday." Rev.: i, 10. \n\nThat the first day of the week was observed as \nthe Lord\'s day is not a question when we con- \nsult history as to the early practice of the Chris- \ntian fathers, touching their religious worship. \n\nIgnatius says : \' i Let us no more Sabbathize, \' \' \nkeep the Jewish Sabbath, but let us keep the \nLord\'s day, on which our Lord arose." \n\nIrengeus, Bishop of Lyons, who lived in the \nsecond century, says: "On the Lord\'s day \nevery one of us Christians keep the Sabbath." \nDionysius says: "To-day we celebrate the \nLord\'s day when we read your epistles to us." \n\nThe day of Pentecost came on the first day of \nthe week. The disciples met for sacred worship \non the first day of the week. \n\nOn this day the God of the Universe, as he \n\n\n\nSabbat h \xe2\x80\x94 I) istitutio) i . \n\n\n\n185 \n\n\n\nhad promised, poured out the Holy Spirit upon \nthem, during which time three thousand persons \nwere converted and added unto the Church. \n\nChrist rose on the first day of the week ; there- \nfore it was styled the Lord\'s day. John: xx, 1, \nsays : \' \' The first clay of the week ariseth Mary \nMagdalene early when it was yet dark," in speak- \ning of the day that Christ rose from the dead. \n\nJohn: xx, 14.: "Then the same day in the \nevening, being the first day of the week, when \nthe doors were shut where the disciples were \nassembled for fear of the Jews, came Jesus and \nstood in their midst, 7 \' etc. \n\nThere can be no doubt but that when the \nLord\'s day is kept that we are obeying GTod, for \nhe (Christ) is Grod in substance, and by him all \nthings were made, and without him there was \nnot anything made. So if he sanctified the \nfirst day of the week as his day there can be no \ndoubt as to the propriety of celebrating that day. \n\n" The observance of the week as the Sabbath \npassed so speedily and so universally into the \ncustom of the Christian church, and has con- \ntinued until the present time so generally through- \nout Christendom, that the practice is itself \nadequate justification, and a sufficient answer to \nall seventh day argumentation." \n\nThis day is recognized as the Lord\'s day \nthrough the sacred Scriptures wherever mention \n\n\n\n186 \n\n\n\nSabbath \xe2\x80\x94 Institution . \n\n\n\nis made at all of the holy Sabbath in the New \nTestament, and history of the Christian church. \nIt is the Christian\'s day to keep ; we should hold \nit sacred, for it is dear to the Christian\'s church. \n\nThere should be performed no manner of \nwork. \n\n"Thou shalt not do any work," is the imper- \native command. It must be kept as a day of \nsacred worship. \n\nThe Lord sanctified the day as a day of rest. \n\n\n\nCHAPTER XXIII. \n\n\n\nHELL. \n\nHell is a place of punishment for the wicked ; \nthere the wicked cease not from trouble and the \nweary have no rest. It is a place of endless \npunishment. \'-The fire that never shall be \nquenched. " " Eternal damnation . \' \' But what \nneed have we in this article to multiply words in \norder to show what hell is? It is plain that it is \na place where the souls of the transgressors are \neternally punished; where there is u weeping and \ngnashing of teeth/\' \n\nThe next question that strikes our attention is \n\nWHEEE IS HELL! \n\nTo this we can only reply by saying, hell is \nwhere the damned, the outcast \xe2\x80\x94 those who make \nno peace with their Grod are. To locate and tell \nexactly where hell is, is beyond our ability. We \nmight add that it is where (rod\'s goodness does \nnot exist ; a place prepared for the imperfect. \nThe Scriptures say: "That it is a pit \xe2\x80\x94 bottom- \nless pit.\' 7 There the mercy of Grod never reaches. \n\n\n\n188 \n\n\n\nHell \n\n\n\nINTERMEDIATE STATE. \n\nThere is no intermediate state between death \nand the judgment; hence, when a man dies heat \nonce enters hell or heaven. When the wicked die \nGod has no more regard for them; thus at \nonce they must enter on their eternal journey \nwithout end; the pain shall be of a ceaseless \nnature. There is no intermediate state, from the \nfact that Christ said to the dying thief : \xe2\x96\xa0 \' To-day \nthou shalt be with me in paradise. ? \' Undoubtedly \nthis is heaven, for He says: u I go to prepare a \nplace for you, and where I am there ye shall be \nalso.\' 7 In this He mentions no intermediate \nplace. Again we think it absurd to conceive \nsuch, from the fact that it is contrary to the \ngoodness of Grod to permit us to enter into rest \nonly for a short time and then thrust us out \xe2\x80\x94 we \nmean from heaven, not the kingdom of earth. \nAgain, there is no Scripture to show that an in- \ntermediate state exists anywhere ; the Scriptures \nare very plain in this matter. Notwithstanding \nthe Roman Catholic church earnestly recom- \nmends such a place, still there is no proof for it. \nThe idea is based upon superstition. The Script- \nures give no such place. In St. Peter we read \nthat Christ preached to the prisoners, but this, \nif understood, has no reference whatever to a \npurgatory, but refers wholly to the days of Noah. \n\nThe mere reading of the Bible, we think, is \n\n\n\nHell \n\n\n\n189 \n\n\n\nenough to defeat such doctrine, so we conclude \nthat there is no need of going further on this \nsubject. \n\nWe are sure the Scriptures state that the \nwicked shall burn or surfer, as you may have it, \nalways ; there is no end for them ; for they enter \ninto eternal punishment. Upon this subject the \nScriptures are equally plain, as on other points. \n\n"These shall go away into everlasting punish- \nment." St. Paul says: k 4 They shall be punished \nwith everlasting destruction ; the fire that never \nshall be quenched\' \' \xe2\x80\x94 it is called eternal damna- \ntion. \n\n\n\nCHAPTER XXIV. \n\n\n\nKEWAED AND PUNISHMENT. \n\nThis refers only to the obedient and disobedient. \nIt is a well known fact, that in nature are laws \nfor our government as well as there are laws \nknown among us for our mental enjoyment; \nthis being a fact that no rational mind can \ndoubt, it follows that if these laws, or a part of \nthem are broken, the offender must suffer the pen- \nalty, whether the object is aware of what it is be- \ning punished for or not . When birth is to be given, \nby any of nature\'s beings, at the appointed time \ncertain developments must break forth, and if \nprohibited, death or a certain course of suffering \nfollows. This shows that there is punishment \nfor the violation. That there is a first cause, it \ncannot be denied. All other things take their \nexistence from the First Cause, from the fact \nthey could not exist themselves. If this is true, \nthen who can deny that Grod is a rewarder of \nthe righteous and punisher of the wicked? He \nis a rewarder of the obedient, it\'s plain, just as \nis shown He is a punisher of the violater. \nWhen a person, or any being obeys Grod and \n\n\n\nReivard and Punishment. \n\n\n\n191 \n\n\n\nkeeps his laws, they from time to time are made \nto rejoice in their being; we undoubtedly \nacknowledge the above, if we admit that Grod is \njust. \n\nIn punishment, it is not necessary at all times \nthat the individual must bring the punishment \non himself directly, for others can so act that \nwhile they surfer themselves, others also will \nsuffer. We are made with two eyes, two legs, the \nhorse with four legs, and worms with many; all \nthis is the work of nature, as controlled and \nplanned by the First Cause. While we only \nhave two legs, and other beings have more, they \nsuffer when one limb is dislocated or removed, \nwhile they have many, as much so as we who \nhave two. However strong they may appear, \nthey must suffer punishment, for they cannot \nget along as well without one limb as they could \nwith it. From the above we conclude that evi- \ndence has been shown that in nature Grod is both \na rewarder and punisher. \n\nTHE GOSPEL METHOD OF SAVING- SINNEBS. \n\nWe are saved upon the death of Christ. This \ncannot be denied by those who acknowledge \nChrist to be the Glood Shepherd, who died that \nwe might live, as was predicted that He would \ncome and die by the prophets of the Old Tes- \ntament Scriptures ; hence we are saved upon the \n\n\n\n192 \n\n\n\nBeivard and Punishment. \n\n\n\ndeath of Christ, who made a full, perfect and \nsufficient sacrifice for the world. "He was \nwounded for our transgressions.\' 7 \n\nThat the above is the only method by which \nsinners can be saved is seen when we have ex- \namined carefully the Sacred Scriptures. In them \nwe are taught to believe in the Lord, whose \ngrace is sufficient for us; upon the merits of \nChrist\'s death the world may hang its highest \nhope. "There is no other way under heaven," \nso says the Scriptures "by which we can be \nsaved." \n\nThe gospel commands all to repent and be- \nlieve, and obey Christ\'s law as disclosed in the \nScriptures. Everywhere men are taught to \nrepent and come to the Bishop of our souls. \nSalvation is by faith. We are taught, "He that \nbelieveth and is baptized shall be saved," and \nthat we are justified by faith. There is a work, \nthat is, the work that proceeds from faith, that \nis essential to salvation, but not the work of the \nold Mosaic law. "Therefere being justified by \nfaith, we have peace with Grocl." Heb. : xi, 1, \nand Heb.: hi, 14; Rom.: i, 16; x, 14, 17. \n\nCan any be saved who have never heard of \nJesus and his teachings? Yes, if Wakefield, \nand other theologians\' statements are true. We \nare taught they will be judged according to what \nthey know ; they will be judged by the law of \n\n\n\nReward and Punishment. \n\n\n\n193 \n\n\n\nnature originally given to man as the rule of his \nconduct ; some portion of the law has been pre- \nserved among them, partly by tradition and \npartly by reason ; this must be acknowledged, \nunless we make, or attempt to make the Bible \nfalse. There would be no need to judge a peo- \nple who knew nothing of their Judge\'s great \nlaws, in some form or shape; it would be wrong \nto judge and punish a people who are not \nacquainted with the moral government, at least \nto some extent. Rom. : ii, 11-15. \n\n\n\nSig 13- C T \n\n\n\nCHAPTER XXV \n\n\n\nPEAYEE. \n\nWe shall speak in short of prayer in general, \nthat is. the nature of prayer, and then speak of \nthe kinds of prayer. \n\nPrayer is a petition to Grod through faith. \nWhen one wishes to seek or have pardon, the \nfirst thing is to pray or lift up the feeble desire \nto our Grod, either in public or private. "An \nearnest desire is the very essence of prayer." \xe2\x80\x94 \nWakefield. When an individual wishes aid, he \nlifts up his desire to Grod \xe2\x80\x94 that is prayer. To \npetition is the same as to ask. "Ask and it \nshall be given," etc. We might dedicate quite \na space of this page to the above subject, but \nseeing that the different kinds of prayer need \nour attention we shall refer to ejaculatory prayer. \nThe term is dedicated, not altogether but in \npart, to the frequent prayer offered in secret; \nprivate prayer. \' c When thou prayest enter into \nthy closet," etc. Family prayer, such as Abra- \nham, Daniel and others frequently offered up. \nPublic prayer is such as is offered up in public ; \nDavid made this kind very often. We need not \n\n\n\nPrayer. \n\n\n\n195 \n\n\n\nsay who of the prophets and disciples offered \nthese kinds of prayers, for they are too numer- \nous. They need no reference at all; suffice it to \nsay the above is all the grounds needed to sus- \ntain them in the Bible. \n\nPrayer is effectual when the individual is in \nearnest, and with a sigh or the uplifting of an \neye he pours out his heart to Grocl. Earnestness \nand a pure heart or a desire to have a pure heart \nrenders prayer effectual. Earnest prayer with \nfaith, or if you allow it faith, is the real condi- \ntion that makes prayer effectual. Suppose we \npray and have faith, then what we pray for will \nbe done. Do you suppose that it will be other- \nwise! Indeed not, unless we multiply a host of \nvain thoughts that man should not be guilty of. \n\nTEUE FEAYEE. \n\nTrue prayer is that earnest desire from the \nheart for anything consistent with the glory of \nGod. It must be from the heart, and unless \nwith a belief, that is faith still, it is not good. \nA true prayer is that with faith. "He that \ncometh to me by faith, I will in nowise cast \nout." "Ask without doubting," etc. These \nare the words of our Grocl. Prayers of this kind \nascend unto the throne of grace and bring salva- \ntion down. \n\nWhen we ask anything of the Lord, it should \n\n\n\n196 \n\n\n\nPrayer. \n\n\n\nbe with faith, believing that whatever we ask for \nin faith we shall surely receive. True prayers \nare such as were used by the prophets in the \ndays of old. By true prayers Hezekiah had \nseveral years added to his life. Daniel prayed \nand his prayers were answered. Christ prayed \nto the Father. The publican, not even holding \nup his head, said: "Lord be merciful unto me \na sinner. 7 \' When this was done he went home \njustified ; his prayer had prevailed. A desire of \nthe Lord, believing that it will be answered, and \nfrom the heart especially, when asking for some- \nthing that is needful, is sure to receive a reply. \n\nPOWER IN PRAYER. \n\nThere is in prayer more power than many \neven think of. If we should say that all the \npower is in prayer, we don\'t know that we would \nsay anything wrong. To this we think every \nChristian will agree. The power of prayer is so \ngreat it seems that all the blessings that we re- \nceive and the changes even in our own bodies \nare brought about with that never-failing arm \xe2\x80\x94 \nprayer. \n\nTo show you that all the power possibly is in \nprayer, let us refer to what the Savior says: \n"Men ought always to pray." "When thou \nprayest enter into thy closet, and thy Father \nwho seest in secret, will reward thee openly." \n\n\n\nPrayer \n\n\n\n197 \n\n\n\n\'"Ask and it shall be given; seek and ye shall \nfind; knock and the door shall be opened." If \nthere be no power in prayer in the way of \nobtaining blessings, why is it that our Savior so \nearnestly requested men everywhere to engage \nin prayer? "Ask and it shall be given." The \nvery phrase here, "Ask and it shall be given," \nshows that there is great power in prayer. There \nis nothing that we can resort to with so much \npower as prayer. "Prayer is the Christian\'s \nvital breath, the Christian\'s native air; his \nwatchword at the gate of death; he enters \nHeaven with prayer; prayer makes the darkest \ncloud withdraw, when none but God is near. \nPrayer is the sublimest thing that reaches the \nMajesty on high." Having stated as we sup- \npose enough at present on the above subject, we \nshall now turn to the next subject which de- \nmands our attention. \n\nEFFECT OF PEAYEK. \n\nPrayers seem to have a changing effect upon \nthe human mind and heart. No one can pray \nfrom time to time earnestly without feeling that \na friend has come to help him to bear his bur- \ndens, for true such will be the case. It seems to \nbe of a binding nature, and grows from time to \ntime, just as growing material does; as the \nmoral nature of man gradually gets better, his \n\n\n\n198 \n\n\n\nPrayer \n\n\n\nphysical nature grows better in some respects ; \nwherever the heart is continually petitioning our \nGrod for his renewing aid, from time to time, \nearnestness seems to fix it in our hearts, and \nsoon a compelling force begins to operate that \nhas a tendency to improve upon our person \xe2\x80\x94 \nthe whole nature by prayer is changed. Prayer \nexcites within us a knowledge that makes us \nfeel our dependence and the need of Christ ; it \nawakens a holy desire within us. \n\nWe might ask of what benefit it is to us when \nwe desire to become farmers, shoemakers, car- \npenters or follow any other profession in life? \nBy watching and waiting we find in the end big \nresults follow, even by imitating others and \nwatching them. So in this sense, if in no other 7 \nprayer is of great benefit to man. The prayers \nthat we offer in earnest seem to take hold on \nman. At one time an individual was praying, \nand while it seemed that she was absorbed, \nothers were caught with such power, fell under \nthe influence, and rose praising God. Daniel \nprayed so that he seemed to arouse those around \nhim. Paul prayed so that the heathen prison \ndoors were opened and the keeper aroused, who \nat once being frightened attempted to slay him- \nself. The prayers of the righteous avail much. \nWe are benefited sometimes by the mere \nformula of prayer. \n\n\n\nPrayer. \n\n\n\n199 \n\n\n\nThe Bible teaches that men are weak and \nneedy and should pray from time to time. i \'Men \nought always to pray." u Pray that ye enter \nnot into temptation." "Pray that your flight \nbe not in the winter." It matters not what you \nneed in the limits of sense and reason, u Ask \nand it shall be given," " Seek and ye shall \nfind." As we have stated the benefits derived \nfrom prayer elsewhere, we will notice \n\nTHE ATTITUDE. \n\nJudging between the two positions or attitudes \nin which persons should be, the most appropriate \nis kneeling. Christ kneeled. Daniel kneeled. \nWe should not infer that because we see Christ \nkneeling that he prayed no other way, for he \nprayed on the cross. The thief also prayed on \nthe cross. 4; But when thou prayest enter thy \nchamber or closet and pray to thy Father in \nsecret and he will reward you openly." Kneel- \ning seems to show humbleness, total dependence \non Grod. This method has been practiced so \nmuch until it looks ridiculous when we see one \nsitting, Grod can hear and will hear, it matters \nnot how we are, if we are in earnest; but we \nthink when the surroundings will allow, prayers \nshould be made kneeling; this imitates Christ. \n\nPKAYEB EXPLAINED. \n\nPrayer is the desire of the soul expressed in \n\n\n\n200 \n\n\n\nPrayer \n\n\n\nwords or in action. To be effectual it must be \nthe honest, sincere desire of the soul; and its \npower will be in proportion to the intensity of \nthat desire. Prayer does not induce Grod to do \nwhat He otherwise would not do, for if it did, it \nwould prove Grod to be subject to be influenced \nin His actions ; moved to do what He would not \notherwise do, and, therefore, changeable in His \nnature. The Bible tells us that Grod is not only \nall wise but unchangeable; and if unchangeable, \nHe cannot be moved by outside influences. \nPrayer does not enable Grod to do what He other- \nwise could not do. This does not limit His \nomnipotence, only that it makes His actions \nconform to the established order of things as \narranged by His wisdom. Grod has arranged to \nconfer a larger proportion of His blessings only \non condition that they are asked for ; and hence \nthe asking is essential to the receiving. Besides, \nwe are in no condition to receive until we are in \na condition to ask. God is just and cannot for- \ngive the sinner until he repents, nor grant favors \nto the rebellious until they yield to Him in sub- \nmission. Hence, the conditions of seeking \nhonestly and earnestly are an absolutely necessary \npre-requisite to receiving ; and prayer is the evi- \ndence and expression of those seeking. Prayer, \ntherefore, is needed on our part and not on \nGrod\'s part. \n\n\n\nCHAPTER XX VI. \n\nSACKAMENTS. \n\nThat Christianity has always recognized such \ninstitutions, has long since been seen. \n\nThe word sacrament is from sacramentum, a \nLatin word which means a solemn oath. In the \nGreek it is mysterion, a mystery, a secret, until \nrevealed. These institutions, baptism and the \nLord\'s supper, hold a prominent place in the \nChristian Church. \n\nDIFFEKENT VIEWS OF. \n\nThe Roman Catholic church acknowledges \nseven sacraments. They have five more than \nthe Protestants. While they are not sacraments \nsave two, yet they are regarded as such by them. \nThe two held by Protestants to be carried out, \nare baptism and the Lord\'s supper, but the \nChurch of Rome has added confirmation, pen- \nance, orders, matrimony and extreme unction. \nNot one of these are mentioned in the Scriptures \nas worthy of record among the sacraments. They \nmay be ranked among the other superstitions of \nthe Church of Rome. \n\n\n\n202 \n\n\n\nSacraments. \n\n\n\nSocinians believe that the sacraments are no \nmore worthy than any other Christian rites. \nThey are peculiar, however, as to their emblem, \nby which they represent spiritual and invisible \nthings. They are reminders of past events. \nThey are used to keep in mind pious sentiments. \nThey are badges of Christian profession. \n\nTHE PROTESTANT 8 \' BELIEF. \n\nThey believe that the sacraments are not only \nbadges of Christian profession, but a seal and a \nsign of the covenant of grace, and they bring to \nus blessings of Christ\'s gospel, which if rejected \nwould render untold harm in the plan of man\'s \nsalvation. In one of our articles of religion the \nbelief of the Protestants are set forth thus: \n" Sacraments ordained of Christ are not only \nbadges or tokens of Christian men\'s profession, \nbut rather they are certain signs of grace and \nG-od\'s good will toward us, by the which he doth \nwork invisibly in us, and doth not only quicken, \nbut also strengthen and confirm our faith in \nhim." \n\nThe sacraments held by the Protestants were \ninstituted by Christ himself. He ordained the \nsupper, at the close of the passover, when he \ntook bread and blessed it, and said: " As often \nas ye eat, ye do show the Lord\'s death," etc. \n"This," said He, "do in remembrance of me." \n\n\n\nSacraments. \n\n\n\n203 \n\n\n\nAnd, to His disciples He said: "Go, baptizing \nthem in the name of the Father, Son and Holy \nGhost." \n\nThey are signs. They are emblems of eternal \nspiritual grace. The water impresses us with \nthe fact of our uncleanliness and depravity of \nour nature, to be cleansed at the Fountain of \nGrace. Christ\'s death for us is brought before \nus. \n\nThey are seals of the covenant made between \nChrist and man. By this we exhibit our faith in \nGod as our Father, showing thereby our confi- \ndence in His mercy. \n\n\n\nCHAPTER XXVII , \n\nTHE LOKD\'S SUPPER. \n\nOn this subject we shall be a little brief, and \nadhere as strictly as possible to the Scripture \nteachings. Bread and wine used sacramentally \nis called, in a religious sense, the Lord\'s Sup- \nper. It is so called because Christ himself in- \nstituted it. In the Christian religion there is \nnothing of more importance. All Christian de- \nnominations claim the administering of the \nbread and wine, the Supper of the Lord. \nChrist instituted it, and commands others to do \nlikewise; "Do this as often as ye shall in \nremembrance of me," etc. It is a seal of the \ncovenant made between Christ and man ; that \nChrist instituted the Lord\'s Supper is a settled \nfact; should any doubt it, we most respectfully \nrefer them to the words of our Lord. When He \nand His disciples were at the table, He said to \nthem: "Take, eat this My body which is \nbroken for you; this do in remembrance of me." \nAfter the same manner He took the cup, when \nHe had supped, saying, "this cup is the New \nTestament in my blood; this do ye as often as \n\n\n\nThe Lord 1 s Supper. \n\n\n\n205 \n\n\n\nye drink in remembrance of me." There is no \nfurther proof needed, when proof is multiplied \nas in the above in regard to facts. Hence, we \nconclude by saying the Supper of the Lord is a \nDivine ordinance which Christ set up to be car- \nried on by Christians. \n\nCORRESPONDS WITH THE JEWISH PASSOVER. \n\nThe Lord\'s Supper corresponds with the \nJewish Passover. The Jewish Passover re- \nfreshed the minds of the people \xe2\x80\x94 how miracu- \nlously did our God deliver them from Egypt, \nand they renewed their covenant with Him; \nhow He will be their Grod and they His people. \nWhen we eat the bread and drink the wine, our \nminds are refreshed and stroll back and think \non Him who suffered for us. It shows how our \nredemption has been secured by his precious \ndeath. Who can assemble around the table \nwith a clean heart, where the body and blood of \nChrist is, unless being deeply impressed that he \nis our Savior? By His death we are healed. In \na strict and true sense of the word, Christ is our \npassover; we feast on Him, that is His body \nand blood. Having as we think considered the \nabove facts, our attention must now be turned to \nthe proper persons to partake of this sacrament, \naccording to the Bible. \n\n\n\n206 \n\n\n\nThe Lord\'s Supper. \n\n\n\nTHOSE WHO HAVE THE EIGHT TO PARTAKE OF \nTHIS SUPPEB. \n\nWe state, and we think correctly too, that \nthose who have repented and are baptized, and \nhave united with the Christian church, are \nproper persons, and have the right to commune. \nChrist stated to his disciples to take and divide \namong themselves, that is among those who are \nhis followers. Those who claim to know nothing \nof him in the pardoning of their sins should not \npartake; that is, we mean those who have never \nrepented of their sins. If individuals repent \nand are in love and charity with their neighbors \nand have faith in Grod, they should take the \nsupper, for all they are commanded to do is \ndone. They are simply required to repent and \nbelieve. When this is done nothing more can \nbe expected of them ; hence, we would say they \nhave a perfect right to commune, from the fact \nthe disciples ate before they ever tasted of \nChrist 7 s shed blood and broken body \xe2\x80\x94 we mean \nin a spiritual sense \xe2\x80\x94 before they received the \ngift of the Holy Grhost. Speaking to his dis- \nciples, the founder of the Christian church, and \nthose who might unite, He said: u As often as \nye eat, ye do show forth my death and suffering \nuntil I come again. 7 \' \n\n\n\nThe Lord\'s Supper. \n\n\n\n207 \n\n\n\nTKANSUBSTANTIATIOX. \n\nTransubstantiation teaches that the words \n\xe2\x80\xa2\xe2\x80\xa2\'This is My blood," must be understood in a \nliteral sense; that when the words were spoken, \nChrist changed the wine and blood into His own \nbody, and gave the disciples His own body and \nblood, and that the priest, by saying the above \nwords with good intention, has the power of \nchanging the bread and wine into the body and \nblood of Christ, which, when administered by a \npriest, has the power to intercede for the sins \nof the living and the dead. \n\nCOXSUBSTAXTIATIOX. \n\nHaving stated the facts above, we shall now \nsee what is meant by con substantiation. In this \nwe don\'t know that we could do better than to \nstate the above in Mr. Wakefield\'s words: "The \ntheory was adopted by Luther respecting the \npresence of Christ in the Lord\'s supper. He \ndenied that the elements were changed by con- \nsecration, and, therefore, the bread and wine re- \nmained the same, but with them the body and \nblood of Christ were . really present in the sacra- \nment and were really received by the communi- \ncants, (that is, literally received). Mr. Carroi- \nstoclt, a professor with Luther, taught that the \nbread and wine in the Lord\'s supper are the \nsigns of Christ\'s absent body and blood of \n\n\n\n208 \n\n\n\nThe Lord\'s Supper. \n\n\n\nChrist ; that when Jesus used the words He em- \nployed or used figurative language." \n\nUBIQUITY. \n\nTheologically speaking, it means the spiritual \nbody of Christ everywhere; his good equally \ndistributed in all parts, at the \'same time, doing \ngood for the souls and bodies of men. The word \nubiquity is from il ubigo" in Latin, which means \neverywhere; hence, by this the glorious knowl- \nedge that Christ is everywhere, even in all of us, \ndoing what he knows will promote our souls to \njoy and goodness. They have the keys of the \nKingdom, and at any time are permitted to enter \nthe storehouse of knowledge and reap a glorious \nreward. Again, it makes the communicant feel \nthat he has a strong arm upon which to rest \nhimself even in the hour of adversity. None \nshould fail to commune who have repented and \nare in love and charity with their neighbor. \n\nSAVING ORDINANCE . \n\nWe are sure those who eat and drink at the \ntable are greatly benefited by so doing \xe2\x80\x94 going to \nthe table and there communing. It refreshes \ntheir minds and brings again that sense of the \nsuffering and death of Christ for man, which has \na tendency to encourage man to press forward, \nonward and upward until he reaches the golden \n\n\n\nThe Lord\'s Supper. \n\n\n\n209 \n\n\n\nshores of eternal rest. Our actions on the sub- \nject, by partaking of the sacrament of the Lord, \nbring peace and gladness to our hearts. \n\nPAKTICULAK BENEFITS DEKIVED FROM IT. \n\nThe bread is the body of Christ and the wine \nis his shed blood, hence to eat and drink is to \neat the body of Christ. By doing so every nerve \nin the Christian faith is strengthened. The sup- \nper to the moral man is as sacred and has the \nsame effects that food has upon our bodies; \ncertainly this is of great benefit. So at once it \nis seen that Christ adopts his own body and be- \ncomes food for the hungry. The weak are made \nstrong, yea, new vigor is placed in the soul. It \nis said the wicked eat and drink " damnation " \nwhen they partake; if this be true, the right- \neous drink and eat ^ \'life everlasting." For \n" He that eateth of my body and drinketh my \nblood, hath eternal life in him.\' 7 In them is a \nwell of water growing to the honor and glory of \nHim that liveth. \n\n\n\nSig J4-C T \n\n\n\nCHAPTER XXVIII. \n\n\n\nBAPTISM. \n\nBaptism is a religious rite, that is a sacrament, \ninstituted by Grod as an initiatory right into the \nChristian church. It comes in the room of \ncircumcision. In the days of Moses men were \ncircumcised as an initiatory rite into the church. \nIn our common acceptation of the term, it is as \nwe have stated, a sacrament \xe2\x80\x94 an application of \nwater to the person as a religious rite. Webster \nsays it is an application of water to the body or \nperson, etc. \n\nSIGNIFICATION. \n\nBaptism signifies the purifying of an inward \nconscience. Christ said to His disciples: "Glo \nye into all the world and teach all nations, \nbaptizing them," etc. "He that believeth and \nis baptized shall be saved." "Repent," says \nthe apostle, "every one of you and be baptized." \nIt signifies the washing of an inward spirit . It \nshows that the individual is not only ready to \nbecome a Christian with all the grandeur that \nthis sacrament can confer upon him, but that \n\n\n\nBaptism. \n\n\n\n211 \n\n\n\nMs soul or heart is now a fit subject for Christ \nJesus, and he is willing to do what she or he can \nfor Jesus. \n\nPKOPEE MODE. \n\nTruthfully we can say we are on the very \npoint that has caused much dispute in the \nChristian church, however, we shall state what \nwe believe according to the Scriptures to be the \ntrue mode of baptism. The mode of baptism \nundoubtedly is the application of water to the \nbody. The Scriptures, we are sure, make the \nmatter as plain as can be; for instance, "I in- \ndeed baptize you with water, but He that cometh \nafter me, the latchets of whose shoes I am not \nworthy to bear, He shall baptize you with fire \nand the Holy Ghost." The Holy Grhost, as all \nwell know, comes down, for the Scriptures say a \ndove was seen, that is, the spirit in the shape of \na dove descended. Peter says: " As I began \nto speak the spirit fell on them as on us at the \nbeginning; then remembered I the word, how \nthat he says, c John indeed baptized with water, \nbut ye shall be baptized with fire and the Holy \nGrhost.\' " Now if the spirit descending upon \nhumanity is called baptism, why nothing in the \nshape of immersion can take its place, and \nsprinkling or pouring the water is the correct \nmode of baptism. Again, the very words, with \n\n\n\n212 \n\n\n\nBaptism. \n\n\n\nwater, shows that the water is the element, and \nthe man or party the subject. To pnt the man \nunder the water or apply him to the water, some \nthink, would be baptizing the water with man, \ninstead of the man with the water; hence, to \nbaptize water with man, as they have it, is \nentirely contrary to the Scriptures. The Greek \nword baptize is from the root bapto, which, \naccording to the lexicographers, means wash, \nsprinkle or pour. \n\nWe might go on to multiply sayings of the \nlexicographers, but we think it is unnecessary, \nand conclude by saying baptism, that is the \nmode, is according to the Scriptures, sprinkling \nor pouring, for the word "with," means to \nhandle. We think either of the above, if per- \nformed by a true minister, is a true mode of \nbaptism, that is sprinkling or pouring. \n\nAll believers in Christ are proper subjects for \nbaptism. " Gro ye into all the world," etc. \n" Baptize." That all believers are proper sub- \njects will be understood when we read the story \nof Phillip and the eunuch. On his mere belief \nPhillip baptized him. \n\nINFANT BAPTISM. \n\nChildren, or infant baptism is proven, as we \nmay first state, when we understand that they \nare members of the covenant, or the old Abra- \n\n\n\nBaptism. \n\n\n\n213 \n\n\n\nliamic church. This- covenant has never been \nbroken, for Christ came not to do away with the \nlaw but to fulfil; hence, if this be a fact, the \nChurch, the Christian church, is simply the con- \ntinuation of the old Abrahamic church, or what \nwe may call, just improved. That infants were \nadmitted into the old Jewish church by being \ncircumcised needs no proof other than the sacred \nScriptures. \n\nU I will establish my covenant between me and \nthee and thy seed after thee." "And in thy \nseed shall all the nations of the earth be blessed. \' 7 \nCan we infer that the children were omitted in \nthe covenant! Indeed not, for "thy seed" is \nplainly stated. There need not be the least doubt \nas to the truth of the matter; hence, as children \nhave never heen shut out of the church, they are \nstill members, and are entitled to the benefits as \nmuch so as old people. They were admitted \nby circumcision ; as circumcision has given away \nbefore, and for baptism, children or infants still \nhave claim on the church and should be bap- \ntized. Again, children must be taught as well \nas old people. Belief is not required of them, \nfrom the fact they are not able to have faith. If \nwe infer that they are lost because they have no \nfaith, would it not be an act of cruelty in our \n(rod to punish those who are unable to even \nthink of him? Can we think so! Indeed not ; \n\n\n\n214: Baptism. \n\nthey are saved and members of the Church, for \nChrist states: \'\'For of such are the Kingdom of \nHeaven." Xow, if such are the Kingdom of \nHeaven, how can they be lost when they have \nnot faith? If they are fit subjects for the king- \ndom, why is it that they are not fit subjects for \nbaptism? Christ states they are fit subjects when \nHe says: "For of such are the Kingdom of \nHeaven. \' 7 Again, we might argue that they are \nentitled to Christian baptism, as much so as the \nchildren were admitted to the church in the days \nof the prophets by circumcision. The children \nof believing parents were admitted by circum- \ncision in those days to the Church, and we see \nno change in the intention and spirit of the \nChurch, only it now calls for the world, and in \nthose days the Jews were said to be the only \npeople that were called. Again, the children \nbelieve as the parents believe \xe2\x80\x94 as soon as able. \nThis is shown every day around us : we need not \ngo into speculation to show this. Children who \nnever saw Washington, Newton, Byron and other \ngreat men, believe such, because their parents \nbelieve and teach it. They believe just as their \nparents on all national or religious subjects, \nhence they are fit subjects because their parents \nare believers in Christ and this is a Christian \nworld. \n\n\n\nBaptism. \n\n\n\n215 \n\n\n\nSAVING ORDINANCE. \n\nAccording to our belief, we must say that \nbaptism can save no one : it only initiates a per- \nson into the visible Church. It is simply a sign \nof the purity of an inward heart. If water could \nsave, why everybody baptized would be saved, \nand that would be all that is necessary. It \nsimply shows that the "old man"\' or satan is no \nmore the leader and controller of an individual. \nIt is a seal of the covenant that Christ made \nwith his people. If water baptism saved, why \nnone but those who are baptized can be saved: \nhence all are lost who are not baptized. But \nhere let us say. that it being the door into the \nChristian church, this is as far as its saving \npower goes; otherwise it has none. \n\nSHOULD BAPTISM PRECEDE ADMISSION TO THE \nLORD\'S SUPPER f \n\nIndeed it should. To think otherwise, we \nthink, with the intention of doing it, is vain, for \nnone should commune but those who are Chris- \ntians, and have been initiated into the fold. Be- \nfore Christ communed He was baptized, and if \nwe mistake not the disciples also were circum- \ncised before they took the Lord\'s supper. We \nmean they were admitted to the Church by cir- \ncumcision. \n\n\n\n216 \n\n\n\nBaptism. \n\n\n\nHOW JESUS WAS BAPTIZED. \n\nWe at once state that Jesus was baptized \nstanding up. This may be inferred when we \nunderstand that John was baptizing with water. \nWe judge, as the Bible is silent as to the man- \nner, He was baptized \xe2\x80\x94 that is, poured or \nsprinkled like the others John was baptizing. \n"And came straightway up from the water," so \nstate the Scriptures ; hence He must have been \nknee-deep, or maybe waist-deep. Who knows? \nAnd was there baptized as others were \xe2\x80\x94 with \nwater. The water was applied to him. We are \nsure no other mode or manner has been stated \nby the sacred Scriptures, it matters not what \nspeculative theories may be to the contrary. \n\n\n\nCHAPTER XXIX. \n\n\n\nCONVEKSION. \n\nCoNVEKSiON is the result of true repentance \xe2\x80\x94 that \nis, a complete change of the mind to a historical \nand real belief of the doctrine of Christ. We \ncannot say, like some, that regeneration and \nconversion are not in any way connected, for \nboth, when viewed in the true light, mean the \nvery same thing; regenerate means to renew, \nand convert means to change, hence we would \nsay the latter refers to the mind and will of man. \nU A man can will to believe. The mind changes \nfrom exercising and reasoning on bad principles \nand chooses good. Conversion is simply a \nchange of mind and heart, a belief in God, or \nfaith with grace. Where the grace of G-od is, \nit is called justification, or the man justified. \nIt seems to be a state between repentance and \nregeneration; when a man repents he is then \nconverted; primarily speaking, if he believes. \nRemember, he can believe and then not be \njustified, but he can\'t be justified unless he is \nconverted. The free will of man is to clo the \nchanging. See " Except ye be converted and \n\n\n\n218 \n\n\n\nConversion. \n\n\n\nbe healed, ye shall in no wise see the Kingdom \nof God.\' 7 \n\nConversion, or a change of the mind in a \nprimary sense, takes place first. From this fact \na man must change his mind before the body or \nthe moral nature can be affected. The mind or \nwill is the first cause, and the effects are the suc- \nceeding change. To say a man is regenerated \nor justified before his mind is changed we think \nwould be worse than absurd. The mind is the \nfirst to move and brings the whole man into a \nmoral change. True repentance, in one sense, \nmay justly be called conversion, from the fact \nthe will of man in this case first acts upon his \nnature. It is true, however, in a higher sense; \nwhen a man is converted he is also born of G-od, \nregenerated and justified; but in a primary sense, \nconversion or a change in the mind comes first. \n\nTHE MORAL CONDITION OF THE MAN WHO HAS BEEN \nCONVERTED, JUSTIFIED AND REGENERATED. \n\nTaken altogether, they change the moral prin- \nciples of a man from that of wickedness to holi- \nness. The moral man undergoes an entire \nchange, and is, in other words, a new creature. \n"If any man be in Christ he is a new creature." \nII Cor.: v, 17: "And ye put on the new man \nChrist." "My little children of whom I travail \nin birth again until Christ be formed in you." \n\n\n\nConversion. \n\n\n\n219 \n\n\n\nThese and many other passages prove the as- \nsertion true, when we say the moral nature is \nformed anew. \n\nMan\'s justification is due, and only comes by \nthe death of Christ. Christ is the meritorious \ncause ; had it not been for Him no good could \npossibly come in the way of justification. In \nand by the atonement men are justified. We \nare justified by faitb, and without faith we can- \nnot be justified. "He that believeth on Him is \nnot condemned." "Therefore, being justified \nby faith, we have peace with Grod." "Believe \non the Lord and Savior Jesus Christ, and thou \nshalt be saved." These and many other pas- \nsages show that man is justified by faith. If \nfaith is not the condition upon which men are \njustified, there is none other. Some may say \nthat work is the fruit of justification. This is \nadmitted, but does not change the above. We \ndo claim that man is justified by faith ; and that \nif work is admitted, it is evangelical work \xe2\x80\x94 that \nis, the work of the Spirit, "For it is the Spirit \nthat works in you." Men of ancient days were \njustified by work ; still this was in part, if not \nall, the product of the foregone faith. We can\'t \nsee how a man can work to do any good or in- \nvoke the Deity, unless there is faith. If this is \na fact, the whole thing must be attributed to \nfaith. Faith is the big wheel in the foundry of \n\n\n\n220 \n\n\n\nConversion. \n\n\n\nGod that starts the little wheels moving. 4 \'Work \nwithout faith is dead." The work by which \nmen are justified is the work that succeeds faith. \nFor without a strong, unerring belief in the \nplan of salvation, no good can be accomplished. \nSalvation is sure. It is sure from this stand- \npoint, if no more, when converted his moral \nnature is made so that his spiritual will has the \nentire control over it, and if he will only go on \nto perfection, or true holiness, all is well. But \nbefore we could say that his salvation is sure, \nwe would have to do away with the freedom of \nthe will of man and say that Grod will just com- \npel him to be saved; but if we admit the free \naction of man, we undoubtedly must admit that \nhe can be saved. \n\nWe cannot claim that his eternal salvation is \nsure, for that would set the whole plan of salva- \ntion in a bad light, if there is anything in the free \naction of the will. His salvation is sure if he will \nkeep the faith^but the trouble is, he may lose the \nfaith; he may put his " Lord\'s money away, 77 \nand not improve on it, and when the Master \ncomes he may say: u I was afraid and went \nand hid Thy money, 77 etc. If he stands fast in \nthe liberty where Christ has set him free, as he \nis able to do, after justification, his salvation is \nsure, for Christ said : \' ; Whosoever the Son sets \nfree is free indeed. 77 Again the Scriptures say, \n\n\n\nConversion. \n\n\n\n221 \n\n\n\n" He that holds out shall be saved." The infer- \nence is, if we hold not out we shall be damned. \nThere is no need of saying to a band of soldiers \nto fight on if you know they will fight without \nit. You say fight on in order that they may be \nencouraged and not stop. So everywhere the \njustified are ordered to press forward, until they \nreach the crown, for none but the pure in heart \n\xe2\x80\x94 those who hold out to the end\xe2\x80\x94 can be saved. \n\n\n\nCHAPTER XXX. \n\n\n\nJUSTIFICATION. \n\nJustification, as our translator uses the term, is \nsimply an act of grace; that is, Grod\'s free grace, \nby which the sinner is made to know that he is \nadopted in the family of Christ; or in other \nwords, it is the act of Glod pardoning the sinner \nof his sins. \n\nThe justified sinner is made an heir of Grod, \nand the grace is the seal by which he knows he \nis forgiven of all sins; that is, original sins. \nThis is brought wholly about through and by \nthe death of Christ for the sinner ; his relation \nto his Maker is changed and peace is restored. \n" Therefore, being justified by faith, we have \npeace with God." No more at war with our \nMaker, but we are His own. \n\nJustification, regeneration and conversion are \nalmost synonymous terms, when understood in \none light, for all mean to pardon and renew. \n^This man went down to his house justified \nrather than the other." In this sense, as we \nhave just stated, it means to pardon, and is \nwhat some theologians would call legal pardon. \n\n\n\nJustification. \n\n\n\n223 \n\n\n\nARMENIANS 7 VIEW OF JUSTIFICATION. \n\nu Arminians think that sinners are counted \nrighteous through the obedience of Christ, \nand that the righteousness of Christ is the \nonly meritorious cause, on account of which \nGrod pardons the sins of believers and records \nthem as righteous as if they had perfectly \nobeyed the law. But since Christ imputes the \nrighteousness of Christ to none except believers, \nwe conclude that in this sense it may be well \nand properly said, to a man who believes faith \nis imputed for righteousness through grace ; be- \ncause Grod has sent forth His Son Jesus Christ, \nto be a propitiation, a throne of grace (or mercy \nse^tt) through faith in His blood." \n\nCALVANIST VIEW OF JUSTIFICATION. \n\nLet it be remembered that Calvin believed \nin the election of some to eternal life; when \nthis is understood, we are made to see through \nthe whole matter, how they claim the following : \nu That we, as the chosen, are counted righteous \nthrough the obedience and righteousness of \nChrist\'s death. Through the obedience of \nChrist\'s death, righteousness is so imputed to us \nthat we are counted justified." Well, the whole \nis this, that the obedience of Christ is counted \nours, and by which we are justified. \n\nIf the above is an uncontradicted fact, why, \n\n\n\n224 \n\n\n\nJustification. \n\n\n\nthen, man is liable to violate the Master\'s law, \nand sin even as before ; therefore he must be \njustified again; for every sin there must be a re- \npentance and conversion, which precede justifi- \ncation. We think this will be thoroughly un- \nderstood when we notice the following: Our \nfirst parent, Adam, fell from a state of holiness. \n"To him that hath, to him shall more be given, \nto him that hath not, that even which he hath \nshall be taken away." The above means this, \nthat if a man is in possession of the good and \nperfect gift from God and makes no progress, \nthat which was given to him must be taken \naway. It is just like the man who received the \nLord\'s money and hid it in the ground. Of \ncourse, before he is made anew he must be just- \nified. Again, justification the second time is \nplain when we understand that man when justi- \nfied is not sanctified, while it precedes and leads \nto sanctification. Nevertheless it is not sanctifi- \ncation, and cannot properly be called true holi- \nness, without which no one can see the Lord. \nJustification being the grace of God, or right- \neousness" from God, is given only to those who \ncome to Christ with true repentance, and this is \nobtained by obedience to the law of Christ. \n\nTHEKE IS A POWER THAT JUSTIFIES. \n\nIt is the power of God that justifies, or par- \n\n\n\nJustification. \n\n\n\n225 \n\n\n\ndons the sinner. The judge, in a legal sense, \npardons, or passes sentence on individuals. If \nthat be a fact, why God is the judge in this mat- \nter, therefore He must pardon; hence, his own \npower is exercised. \n\nThat the power is from God, or of God, if so \nto speak, is as plain as can be, when we under- \nstand that man can do nothing good, from the \nfact he is the sinner and unable to free himself; \nsince Christ leads or advocates his cause, the \njudge passes the sentence. "It is God that \njnstifieth." "If any sin we have an advocate \nwith God." "Lord, be merciful unto me a \nsinner." These and many other phrases show \nthat God\'s power pardons. \n\nThe saints of the Old Testament were justified \nby the law. Abraham\'s obedience was counted to \nhim for righteousness. If man sinned or violated \nthe law he could only be pardoned by complying \nwith law. So, this makes faith the condition \nupon which we are pardoned or justified, for a \nman must have faith or believe, or he cannot \nbe pardoned. So, faith, or a strong belief, is \nstill the ground upon which men were justified. \nOf course, each individual, though they may \nhave been heathens, knew that they had to be- \nlieve before they could act in compliance with \nthe law. "Abraham believed God, and it was \ncounted unto him for righteousness." This shows \n\nSg 15\xe2\x80\x94 C T \n\n\n\n226 \n\n\n\nJustification. \n\n\n\nthat even the Old Testament saints were only \njustified by faith, for Abraham believed God, \nand upon this belief He was pardoned. "It was \ncounted unto him for righteousness.\' 7 "Know \nye, therefore, that those who are of faith the same \nare the children of Abraham." This is plain, \nwhile it may be thought, as some have said, the \nOld Testament saints were justified by the law, \nthey were justified by faith. Abraham, Noah, \nIsaac, Jacob and all the saints believed Grod. \n\nWITNESS OF THE SPIKIT. \n\nOne has said, this is a privilege that all per- \nsons who are converted can enjoy \xe2\x80\x94 the Spirit to \nguide and teach them the fear of the Lord \xe2\x80\x94 and \nthat when we are walking in His holy way, He, \nthe Spirit, is absolutely needed to insure present \nand future salvation. (Isaiah: xxvi, 3; xxxii, \n17-18; Psalms: cxix, clxv; Romans: v, 1-5; \nJohn, ii, 20, 27.) It is by this Spirit that we \nknow that we have passed from death unto life. \nThis Spirit teaches and guides us in the way of \nall truth. \n\nADOPTION. \n\nAliens as we were from Grod by sin, a more \nappropriate and timely argument could not be \neven thought of than adoption. Generally \nspeaking, adoption means the receiving of a per- \nson into another\'s family as one of the family. \n\n\n\nJustification. \n\n\n\n227 \n\n\n\nWhen this is done according to the law of a \ncountry, it is called adoption. Many passages \nwill show that those who are not in Christ are \naliens. "Ye are of your father, the devil," and \n"the lust of your father ye will do." This \nshows that the above statements are facts. "He \nthat committeth sin is of the devil." It is plain \nthat we are sinners by nature \xe2\x80\x94 it follows, that \nunless we are born of Glod we cannot claim the \neternal world of life. \n\nBefore we can claim to be even a true child of \nGrod, we must be adopted in the family of Christ, \nthe faithful and the just. Of course, adoption is \nthe only power by which we can be transplanted \ninto the company of the righteous ; when con- \nverted, regenerated, justified, we are adopted \xe2\x80\x94 \nthat is, received in the family of Glod. \n\n"Ye have not received the spirit of bondage \nagain to fear, but ye have received the spirit of \nadoption, whereby we cry \'Abba, Father.\' The \nSpirit itself beareth witness with our spirit that \nwe are the children of Grod." \n\nBy the above, we see that it is very plain, even \nwithout further proof, that adoption means the \nreceiving of the once guilty into the favor of \nGod, and making him by adoption entitled to \nsonship. In this sense, when we are adopted, \nwe cry "Abba, Father." Glod is our father, and \nwe are His children, for the Spirit teaches and \n\n\n\n228 \n\n\n\nJustification. \n\n\n\nguides us in the way of peace. "I will be your \nGrod, and ye shall be My people" \xe2\x80\x94 the same as \nto say, He is our Father and we His children. \n\nREGENERATION. \n\nRegeneration ( regeneara ) means to make anew, \na change in the nature of things. When a per- \nson is regenerated he is made anew \xe2\x80\x94 that is, his \nmoral nature has undergone an entire change \nand he is brought forth as a brand new man, or \nperson. \n\nRegeneration is from the Greek word palig- \ngenesia \xe2\x80\x94 to make anew, or the new birth ; that \nis, being born again of Grod and thereby made \nan heir of the Kingdom of our Heavenly Father. \nA man cannot be justified unless he is regener- \nated, and he cannot be regenerated unless he is \nconverted; hence, in one sense, all mean the \nvery same thing \xe2\x80\x94 that is, to pardon and make \nanew the moral nature of man, so that he can \nserve Grod and have the things of light. In this \nact we were given dominion over all our nature, \nand can, if we will, do justice to Grod, man and \nourselves. "Then will I sprinkle clean water \nupon you and ye shall be clean from all your \nfilthiness, and from your idols will I cleanse \nyou." "A new heart also will I give unto you, \nand a new spirit will I put within you." It is a \nnew birth. " Except a man be born again he \n\n\n\nJustification. \n\n\n\n229 \n\n\n\ncannot see the Kingdom of G-od." u Ye must \nbe born again." "If -any man be in Christ he \nis a new creature." "Old things are passed \naway, behold all things are become new." \nThinking the above makes plain our view con \ncerning regeneration, we deem it unnecessary to \nproceed further. \n\n\n\nCHAPTER XXXI. \n\n\n\nSANCTIFICATION. \n\nSanctification is true holiness \xe2\x80\x94 to be entirely \npure. The moral principle of the individual is \ndedicated to Grod and good work. \n\nSanctification means true holiness, as is every- \nwhere taught in the sacred Scriptures. "Be ye \nholy, even as I am holy; be perfect." "Blessed \nare the pure in heart." Please tell what can \npossibly be meant by these terms, sanctification, \netc., if they don\'t mean pure holiness of the \nentire man, dedicated to good work and Grodf \nAll will acknowledge that what we have just \nstated is an unerring truth. It means to be \ncleansed from moral corruption. The fact is \nvery plainly seen in the above. u Leaving the \nprinciples of the doctrine of Christ, let us go \nunto perfection." Heb.: vi, 1. \n\nMr. Wesley says regeneration is a part of \nsanctification. That regeneration is a part of \nsanctification is very plain, when we understand \nregeneara means to renew, not only the outer but \nthe inner man, or the moral man. Sanctifica- \ntion means the purifying of the entire man, both \n\n\n\nSanctification. \n\n\n\n231 \n\n\n\nnatures. Our outward and inward holiness be- \ngin when we are born again. \n\nTHE RELATION OF JUSTIFICATION TO SANCTIFICA- \nTION. \n\nThese two mentioned are very closely con- \nnected and are very hard to separate. Justifica- \ntion is the root of sanctification ; it proceeds or \ngoes before sanctification, and in some respects \nis with it all the way. A man cannot be sancti- \nfied unless he is first justified; a man can be \npardoned several times for offenses while work- \n\' ing out his soul\'s salvation. It is almost absurd \nto think the two can be separated; they are \nalmost co-equal \xe2\x80\x94 that is, the same thing. We \nmean to say, when a man is justified sanctifica- \ntion sets in immediately. \n\nCOMPLETE HOLINESS POSSIBLE IN THIS LIFE. \n\nWe argue that complete holiness is possible, \nfrom the following texts : God said to Abraham, \n" Walk before me and be thou perfect," Gen. : \nxvii, 1: "Be ye therefore perfect even as your \nFather which is in Heaven is perfect." These \nand many other like passages show that man \ncan and should become holy. If man cannot \nattain complete holiness, then we cannot con- \nceive what the true meaning here is. We cannot \npossibly construe this to mean anything else but \n\n\n\n232 \n\n\n\nSancUfication. \n\n\n\nperfection. It means true holiness. "The \nblood of Jesus cleanseth from all sins.\' 7 Now \nlet us understand, if the blood of Jesus cleanses \nfrom all sins, why the very important aid is at \nhand to make of us just what we ought to be, \nand that in this life. "If we confess our sins \nHe is faithful and just to forgive us and cleanse \nus from all unrightousness." \n\nHere all we have to do is to confess with our \nhearts and repent, and Grod is faithful and just \nto forgive us. Justice, His divine attribute, is \nsuch that, according to His goodness and truth, \nHe must forgive and cleans from all unrighteous- \nness. This must be understood to take place here ; \nthus, when we are cleansed from all unrighteous- \nness, we are holy, for there is no sin in us. Be- \nlieving that upon this subject enough has been \nsaid, we conclude by saying complete holiness is \nattainable in this life. It matters not how many \nstrong arguments have been put up against com- \nplete holiness, we must say unless true holiness \nis attainable in this life, no one can see the Lord. \n"Without holiness no man shall see the Lord." \nEvery one who is saved must reach this state be- \nfore death. We are not able to say how long it \nmust exist; however, we know that without it no \none can see Grod. From what was said to Abra- \nham and others, we reach this state of perfection \nhere. \n\n\n\nSanctification. \n\n\n\n233 \n\n\n\nSAVED BY WORK. \n\nAll are saved by work, but not work without \nfaith; not the work of, or according to, the old \nMosaic law. All work pointing in that direction \nis dead, the moral law excepted. It is the work \nof faith by which we are saved. Faith must be \nat the bottom of it, and in it; hence, it must be \nevangelical work, or work of the Spirit. \n\n\n\nCHAPTER XXXII. \n\n\n\nAPO STACY. \n\nThe philosophers and theologians have made \nbroad roads for themselves in the field of reason, \nand still the matter is unsettled. That the saints \nare liable to fall so as to perish everlastingly, is a \ndoctrine that we cannot deny. While strong \narguments have been set up to the contrary, \nnevertheless it is true that such a state as total \napostacy of the righteous, or those who are per- \nfectly holy, is possible. \n\nOur first argument is based on the free agency \nof man. If a man is a free agent, he can do as \nhe will. While he is able to do right if he will, \nhe can do otherwise. This shows that there is a \npossibility of falling away, for a free agent can \ndo as he chooses. \n\nWe next appeal to the Scriptures \xe2\x80\x94 the stand- \nard, the work of Grod \xe2\x80\x94 for our proof of the pos- \nsibility of apostacy. We first ask was Adam \nand Eve perfect? Did they know anything about \nthe holy state? All will admit that they did, and \nwere perfect at first. If this is admitted, we \nnext inquire, did they fall into sin? and had \n\n\n\nApostacy. \n\n\n\n235 \n\n\n\nthey died in that state would they have been \nsaved? The reply is, No! \xe2\x80\x94 for no sin can enter \nthe Kingdom. Did Peter deny his Grod! If the \nreply is that he did, will it be admitted that he \nsinned by so doing, and that in such a state was \nhe fit for the Kingdom of God! No ! No ! \n\nThe Israelites were overthrown in the wilder- \nness. Grod was not pleased with them. Solomon \nfell. "I am the true vine,\' 7 says Christ. "My \nFather is the husbandman ; I am the vine ; ye \nare the branches. Every branch that bringeth \nnot forth fruit He taketh away \xe2\x80\x94 men gather and \nburn them." Now, suppose we abide not \xe2\x80\x94 all \ndepends upon our will. The branches will be \ntaken away and burned. The man that hid the \nLord\'s money, and put it not to exchange, was \ncast in the fire, etc. "Let him that thinketh he \nstandeth take heed, lest he fall." "But when \nthe righteous turneth away from his righteous- \nness and committeth iniquity, and doeth accord- \ning to all the abominations that the wicked man \ndoeth, shall he live! All his .righteousness that \nhe has done shall not be mentioned. In his tres- \npass that he has trespassed, and in his sin that \nhe hath sinned, in them shall he die." In so \nmany words, the Bible declares that such a state \nis possible. The Scriptures throw light in plenty \non this subject. No comment is needed. \n\n\n\nCHAPTER XXXIII. \n\nCHRISTIAN ETHICS. \n\n\n\nThat a perfect system of Christian Ethics is \ntaught in the New Testament cannot be contra- \ndicted. In them the Grod of all the Worlds, and \nall things in them, makes known to man what \nhe would that he should do. This is a revela- \ntion of the divine will ; in it we understand our \nduty both to Grod and man. (See Luke: 10, \n33-37.) The law being a spiritual one, it ex- \ntends to all mankind; it can never be broken \nor changed. Psalm xxv, 7-8 ; Prov. : xxx, \n5-6; Rev.: xxii, 18-19. Long before Moses \nsecured the command from Grod on the mount \nthere was in existence a moral law for the gov- \nernment of mankind. In Abraham\'s clays we \nare told that some men were wicked and others \nrighteous. This maybe called traditional moral \nlaws; it must have been so, for when it was de- \ncided to make man it was agreed to make him \nin the image and likeness of Grocl, which con- \nsisted of holiness, truthfulness, goodness, love, \netc. If it can be agreed upon that man was \nmade in the likeness of Grod, he must have been a \n\n\n\nChristian Ethics. \n\n\n\n237 \n\n\n\nmoral being. He should be ; hence, on the outset, \nmen were taught moral law. In making man in \nthe likeness and image of Grod it could not be of \nphysical shape, for Grod is " without body or \nparts," for He is a Spirit, and being the cause of \nall matter to exist \xe2\x80\x94 that is, the Maker of all, He \nmust make and put into existence all things ; \nhence it can be seen that He is a Spirit. Again, \nwe are taught to have no other Grod, in these \nwords: "Thou shalt have no other Grod be- \nfore me, Thou shall not steal, Thou shall not \ncommit adultery, Thou shalt do no murder," \netc. Christ told a young man the same that we \nhave just mentioned in the Old Testament, when \nhe came and asked the Master : i \' What shall I \ndo to inherit eternal life?" The commandments \nwere put to him. It is written in the New Tes- \ntament as above: " Love thy neighbor as thy- \nself," etc. The New Testament contains a full \nrevelation of the moral law, while the moral laws \nof the old passed into the new \xe2\x80\x94 i, e. : in the \nChristian code they are there in another and \nhigh order ; they are to be extended to the hearts \nof all men, Our thoughts and inward purpose \nof any offense is a violation of the law, which \nprohibits internal and open sins. The main prin- \nciple that we are taught is love to Grod and man. \nWhen the young man asked which is the great- \nest command, Christ said unto him: "Thou \n\n\n\n238 \n\n\n\nChristian Ethics. \n\n\n\nshalt love the Lord thy Glod with all thy soul, \nwith all thy mind." This he said " is the first \nand great commandment, and the second is like \nunto it, Thou shalt love thy neighbor as thy- \nself. On these two commandments hang all \nthe law and the prophets." Matt. : xviii, 36-40. \nSt. Paul states that love is the fulfilling of the \nlaw. Eom. : xiii, 10. \n\nBelieving that we have shown that a perfect \nsystem of ethics is taught in the Old and New \nTestaments, we shall conclude by referring only \nto passages, with short comments where they \ndiffer : \n\n\' \' In the Old it was written - an eye for an eye \nand a tooth for a tooth, 7 but I say unto you \nresist not evil, but whosoever smite thee on the \nright cheek turn to him the other also," etc. \nu Ye have heard that it has been said \'Thou \nshalt love thy neighbor and hate thine enemy, ? \nbut I say, Love thy enemies, bless them that \ncurse you," etc. This, without comment, is \nenough to show that a difference exists. Christ \ndid not come but to fulfil the law. \n\nIt is written that he that believeth on Jesus \nChrist and is baptized shall be saved. Where \nmen were saved by the law they are now saved \nby grace. It is by the goodness of Grod that we \nlive and have our being. As the law came by \nMoses, so grace and truth came by Jesus Christ. \n\n\n\nChristian Ethics. \n\n\n\n239 \n\n\n\nSo we are no more under the law, but u under \ngrace." \n\nWe acknowledge that many more references \ncould be made in this particular, yet we have \nenough before us to convince any candid mind \nthat the system of morals taught in the New \nTestament is one that can be relied upon. The \nsystem of religion, like the system of morality, \ntaught in the New Testament, is that of truth, \nlove, holiness, peace, honesty and so on. This, \nlike morality, is held up in the New Testament, \nand can only be called the Christian system of \nreligion. The system of religion taught in the \nNew Testament was founded by Christ ; hence, \nif He is perfect \xe2\x80\x94 His system must be perfect : \nthat he is perfect a trial is needed for a favor- \nable decision. \n\nThat the religion of Christ is the most perfect \ncan be seen by glancing at the many religions \nof the world that have fallen and become noth- \ning even in the sight of men. The Kingdom of \nChrist is to stand forever, when the religions of \nthe world shall be no more. It is one of repent- \nance toward Glod and faith in our Lord Jesus \nChrist. \n\nAgain, we notice the religion of the Chinese, \nHindoos, the Thugs of India, the New Zea- \nlanders, who glory in war, and many others in \nmurderous and cruel designs, and we cry, Give \n\n\n\n240 \n\n\n\nChristian Ethics. \n\n\n\nus Christ of the Bible, His teachings and His \nreligion. These principles are perfect \xe2\x80\x94 the way \nso plain that a fool and a blind man can find the \nway. \n\nTHE CLAIMS THE NEW TESTAMENT MAKE ON \nREVELATIONS. \n\nThat the New Testament makes or sets forth \na claim to Divine revelation is a fact that, when \nlooked into, cannot be contradicted, and must \nbe admitted by all candid minds \xe2\x80\x94 i. e., those \nwho read the sacred Scriptures. While the Old \nTestament prophets, and the writers of those \nbooks, when they said that a Savior would be \nborn, and the government is upon His shoulders, \nthe New Testament Scriptures prove their asser- \ntion true. The birth of Christ, His appearance \namong men, His death and burial is convincing \nproof that Christ did exist in person here on \nearth. The Old Testament Scriptures show up \nChrist in a spiritual form or body, but the New \nTestament shows up both spiritual and physical \nnatures. Hence, where they could only claim \nHis spirituality, we can and do claim, through \nDivine revelation, that we have both seen and \nfelt Him, from the fact that the New Testament, \nwith millions of others, testify that Christ ex- \nisted in person. Moreover, this Christ was the \nSon of Grod when here in person, and is to-day. \n\n\n\nChristian Ethics. 241 \n\nChrist was not only a man, but was two natures \nin one. This may be seen very plainly when we \nconsider His divinity. He had a body like a \nman \xe2\x80\x94 he ate, drank, felt, sorrowed and slept. \n\n\n\nCHAPTER XXXIV. \n\nCOVENANTS. \n\nThe Covenant of Grace is the covenant that Grod \nmade with Abraham and his seed : \' \' And in thy \nseed shall the nations of the earth be blessed." \nThis covenant shows that a promise of a Savior \nwas made, who would bring peace. "Grace and \ntruth came by Jesus Christ." \n\nA promise of Christ is very plainly seen in \nthese passages. It did not only refer to the Jews, \nbut to all the people of the world \xe2\x80\x94 for all the \nnations of the earth shall be blessed, which would \ninclude, naturally, all men who believed in Abra- \nham\'s Grod. "It is an everlasting covenant." \nOne that will stand all time to come with those \nwho inherit the earth, and not only those who \n\nRig 16 -c T \n\n\n\n242 \n\n\n\nCovenants. \n\n\n\ninherit the earth, but will exist in the new, \nbright world. By the grace of God, or His \ndivine love and power, we shall live when worlds \nshall be on fire. \n\nFrom the family of Abraham, all the nations \nof the earth shall be blessed. The Savior shall \nbe of the Jews ; He shall preach the Kingdom \nof G-od to all men. Ye shall have the privilege \nand the honor of carrying the good news of the \ncoming Messiah and His kingdom to all nations. \n\nOF WORK. \n\nWe might embody several things in the Cov- \nenant of Work. We might here mention that it \nwas understood that men were saved by work, \nand that, too, the work of the law. In the old \nMosaic law it was taught that for every sin \nthere was a penalty attached, and there were \nonly particular ways by which pardon could be \ngranted \xe2\x80\x94 i. e., on certain conditions. We un- \nderstand that the Covenant of Work is as we \nhave stated above. We might include in this \nthe command of circumcision of every male, \nwho was to be circumcised and received into the \nChurch of Grod. No child could be received or \nadmitted into the congregation of the righteous \nwithout the work of circumcision being per- \nformed as soon as the infant was born, or when \neight days old. St. Paul says: u And he received \n\n\n\nCovenants. \n\n\n\n243 \n\n\n\nthe sign of the circumcision, a seal of the \nrighteousness of the faith which he had not yet, \nbeing un circumcised. \' \' \n\nABKAHAMIC COVENANT. \n\nThe covenant with Abraham, or the Abra- \nhamic Covenant was the promise of the privi- \nlege, or the possession of the " Promised Land," \nand a promise that as long as time existed they \nshould be His people and He would be their \nGod. The Church of God, in this instance, was \na promise to Abraham, with all the blessings \npertaining to it. The above are facts. Our at- \ntention will next be turned to the New Cove- \nnant. \n\nTHE NEW COVENANT. \n\nLast, but not least, comes the blessed and \nmost glorious of all the covenants \xe2\x80\x94 the Cove- \nnant with Men; with all nations of the earth. \n\n"Q-o, preach the gospel to every creature: he \nthat believeth and is baptized shall be saved: \nhe that believeth not shall be damned." \n\nThe Covenant of work no more exists, but the \ncovenant of grace ; all men can now be saved if \nthey will believe. \n\nThe seal of the old Abrahamic covenant was \ncircumcision, but the seal of the new covenant \nis water baptism, and the blood of Christ and \n\n\n\n244 \n\n\n\nCovenants. \n\n\n\nHis broken body. Those who partake of these \nsacraments show that Grod is all in all, and that \nthe grace of God is shed in their hearts. \n\nChrist says: "While thus ye follow my \ncommands I am with thee even to the end of \nthe world; observe all things, whatsoever I have \ncommanded thee." This new covenant is both \nof grace and faith. Of course it is by grace and \nfaith, both, that we are saved. \n\nWe may not have gold or silver, bnt we have \nsinful souls and bodies that we can offer unto \nHim ; and those who come to Him by faith He \nwill in no wise cast out. \n\nThis is a broad and comprehensive plan, a \nnew covenant that He has made with us, "As \nyour faith, so be it unto you." As circumcision \nwas the seal of the Abrahamic covenant, so is \nbaptism and the supper of Christ the seal of the \nnew. \n\n\n\nCHAPTER XXXV. \n\n\n\nTHE DIFFERENT LAWS. \n\n\n\nTHE CEREMONIAL LAW. \n\nA type , in a theological sense, is a figure or sign \nof the real. The apostles called the dispensa- \ntion a shadow of good things to come\xe2\x80\x94 or, in \nother words, a sign of the coming Christ. \nAgain, St. Panl says: "All drink of that spiritual \nrock that followed them," and that rock was \nChrist. The high priest went into the tabernacle \nand offered up an offering for himself and the \npeople. As the priest offered up an offering for \nthe people, so was Christ to be offered up, for \nPaul says those things were the shadow of good \nthings to come ; and Christ must atone for their \nsins, instead of the blood of animals. "But into \nthe second went the high priest alone once every \nyear, not without blood, which he offered for \nhimself and the sins or errors of the people," \n"Which is a figure," "A pattern of things in \n\n\n\nThe Different Laivs. \n\n\n\nheaven." Paul says: "He is our sweet, smiling* \nSavior, " and "The passover sacrificed for us. 77 \n"He loved us, and hath given His life for us," \n(suffering in our room, or stead). \n\nTHE MORAL LAW-. \n\nThe moral law is binding nowaday. \'\'Thou \nshall not kill," " Thou shall not have any other \nG-od before me," etc. This law, Christ says, He \ndid not come to do away with. Christ said to the \nyoung man : 4 \' Thou knowest the command- \nments, do them," etc. This shows that He re- \nferred to the law \xe2\x80\x94 the part that was binding. \n\nWe now live under" the Christion dispensation. \nSince Christ came, we are to obey His saying \nand teaching, for He is our leader; and, more- \nover, the Mosaical law has been done away with, \nand the Savior of man leads us. "Old things \nare done away. with," say the Scriptures. \n\nThe three great divisions of the Mosaical law \nare the moral, ceremonial and political. The Jews \nmade an offering for violating either of the \nabove laws. If a man was disorderly in the \nflesh, he must make an offering \xe2\x80\x94 that is, the \npriest did it for him. (Lev. : xv, 15.) The law \nwas binding on all transgressors, and for such \nthere must be an offering. It referred also to \nthe ceremonial law. "The life of the flesh is in \nthe blood, and I have given it to you upon the \n\n\n\nThe Different Laws. \n\n\n\n247 \n\n\n\naltar, to make an atonement for your souls, for \nit is the blood that worketh atonement." This \nis the same as a ransom for the soul. From this \nand other passages ("See the blood of bulls and \nbeasts thou wouldst not"), we conclude the \nceremonial and political laws are not binding \nnowadays. Some hold that they are binding at \nall times, and others that they are expiatory. \nWe must decide with the latter. They are not \nbinding nowadays, and they ceased when the \nprophetical age went out, and they were only \nintended to last for awhile \xe2\x80\x94 that is, the time \nbeing. We come to this conclusion from \nthe following facts: First, it was ordered to \nthe former prophets that the blood should be \nused, as well as the meat, in offerings (i. e. y \ncertain meat), but in latter days the order stood \nas follows: "But the flesh, with the life thereof, \nwhich is the blood, thou shall not eat." You \nsee that the use of blood is prohibited, from the \nfact the blood has life in it, or "is life." \n\n"I have given it to you to make an offering \nfor your souls" \xe2\x80\x94 or, in other words, "I have \ngiven it to you upon the altar to make an atone- \nment for your souls." The phraseology teaches \nthat it was only for the time being for your souls. \nThis was the end of it ; the offering seems to \nhave accomplished its work. "I will even set \nmy face against that soul that eateth blood." \n\n\n\nCHAPTER XXXVI. \n\n\n\nGOOD WORKS. \n\nThe value of good works naturally calls in ques- \ntion every object of good, whether visible or in- \nvisible. We begin with the good work of creation, \nthe fashioning and molding and bringing into \nexistence this vast monument of ours; a subject \nalmost beyond man\'s comprehension. Rivers, \nhills, valleys, animals, fowls, and every existing \nthing or creature pictures out and brings to our \nview a perfect panorama, of which Grod is the \nmanager and author. \n\nAfter we have examined the mechanism, or at \nleast a part of Grod\'s works, we must at once de- \ncide all things work together for good. From \nthe dismal clouds leaps the chastened lightning ; \nfrom towering hills, rivers of water; the birds of \nthe forest make the heavens ring with sweet \nanthems of joy, which bring to our ears and \nsight the unerring truth that the \' \' Lord is good, \nand His mercy endureth forever." \n\nTo say the least, we are sure that good works \nare invaluable, by the mere comprehension of \nman. Our thoughts are too feeble, our ability \n\n\n\nGood Works. \n\n\n\n249 \n\n\n\ntoo limited, to grasp the infinite and handle \nwith power. \n\nOne good deed or act cannot be valued; the \neffect will never be valued. Take the atonement \nof Christ for man, and show a shrewd mathema- \ntician that can count in a million years the value \nof good he accomplished. Who can tell what \nman would have undergone had not Christ died \nfor him? Who can describe the amount of good \naccomplished by His death to the extent of the \nplan of salvation, and rest and enjoyment in the \nfuture? \n\nWhen this and many different thoughts strike \nus upon this subject, the writer at once confesses \nthat he is unable to tell the value of good works. \n\nSUPEREROGATION. \n\nIt strikes us that all will say, or believe, that \nworks of supererogation are impossible, from the \nfact, after we have done all we could, we are still \nunprofitable servants. There dwelleth no good \nwork in us; hence, when we have done all, we \nhave not done more than we are commanded to \ndo. It is the duty of every individual to do what \nhe can. In the matter of good works there is no \npart. It is true we often hear men say, " I have \ndone my duty" ; but very seldom, "I have done \nwhat I could. 77 When we fail to do what we \ncan, we fail to do what Christ orders us to do. \n\n\n\n250 \n\n\n\nGood Works. \n\n\n\nThe facts in this matter can be plainly exhibited \nwhen we look at the woman who poured the \nprecious ointment on Christ\'s head. Hear His \nwords when the murmur began to flow: u She \nhas done, or wrought a good work on me." \n\nShe has done what she could." \n\nTo say that we can do more than we ought to \ndo, and more than Christ commands us to do, is \nthe same as to say, Christ only wishes, or desires \nthat we do so much and no more. \n\nThis would turn the whole plan of redemption \ninto ridicule. After His death for man He still \nworks and toils on, that man may see the light \nand return to Him and live. The above are \nfacts that cannot be contradicted. Works of \nsupererogation are impossible. We cannot do \nmore than duty calls for, unless it is in the wrong \ndirection. In this way many of us do more than \nour duty, but as this is not the question at issue, \nwe think the above is enough for the present. \n\nMORTAL AND VENIAL SINS. \n\nWhen we use the words mortal sin, we mean \nthe sin which is unto death and cannot be par- \ndoned. It is what we call blasphemy against \nthe Holy Grhost. This sin is not pardonable, \nand is what some theologians call mortal sin. \n\nVenial sin is that for which we may receive \n\n\n\nGood Works. \n\n\n\n251 \n\n\n\npardon, or be excused. Venial means excused, \npardoned. \xe2\x80\x94 Webster. \n\n1 i There is a sin unto death and a sin that is \nnot unto death." \n\nTRANSFERRING OF WORK. \n\nHowever difficult and perplexed seems the way \nin which we are to survey in this discourse, we \nwill state briefly facts as they are presented to us. \nOur first assertion is this, that good works can \nbe transferred from one to another. We argue \nthe transferring of one good act to another by the \ntransferring of one mean act to -another. On the \nlatter subject we think nearly all will agree; the \nchildren are partakers of the sins of their fathers. \n"I am a jealous Ood, visiting the sins of the \nfathers upon the children." Now, if the sins of \nthe fathers are visited upon the children, it is \nequally true that the good works can be trans- \nferred from one to another. \n\nGRADES IN SIN. \n\nAll sins are of equal demerit. u There is a \nsin unto death and a sin not unto death," says \nChrist. This being a fact, all sins are not of \nequal demerit; certainly not, for the sin that \ncannot be pardoned is greater than the sin for \nwhich man can be pardoned. Hence, the ques- \ntion as to grades of sin is already answered. \n\n\n\n252 \n\n\n\nGood Works. \n\n\n\nAgain, you may commit a sin or an act that \nwe would abhor and have profound disgust for ; \nstill we sin, yet it is not equal to yours. Sup- \npose you, in your wickedness, burn a thousand \npeoples\' houses, and cause the loss of many \nlives, is it possible that you commit no bigger \nsin than the one who, in his humbleness, would \nnot harm any? Indeed, yours would be the \ngreater. While we sin, we sin not at all times \nwillingly, that is knowingly. We are sinners by \nnature. Several things might be embodied in \nthis article, but owing to what is before us, we \nmust turn our attention to mortal sins and venial \nsins. (See above.) \n\nThose who are Christians are in a changed \nstate, while those not Christians are in the bonds \nof iniquity and gall of bitterness. \n\nThe Christian goes from one degree to an- \nother. The wicked goes from bad to worse, \nunless he becomes a Christian. In man\'s orig- \ninal state u he is very far gone," u so there is \nno shadow of turning in him." \n\nCHRISTIAN MORALITY IS DIFFERENT FROM ORDI- \nNARY OR COMMON MORALITY. \n\nIndeed there is a vast difference. The nature \nof one is good, and the nature of the other is \nbad. Regenerate means to change, to make \nanew. So the Christian is changed, a new man, \n\n\n\nGood Works. \n\n\n\n253 \n\n\n\nand dedicated to the work of righteousness, or \nin other words, to good works. \n\nThe original sin in his nature is changed, and \nhe is a new creature, u having put on the new \nman, Christ, let us go on to perfection." Christ \ndoes not only mean (when he says "marvel \nnot, I say ye must be born again"), that the \nsoul is the only thing to be changed. It is plain \nthat He meant more than that. When He ad- \ndressed Nicodemus, He was speaking to the en- \ntire man, not to be born of the flesh nor of the \nwater, but of the Spirit. The whole mechanism \nmust be dedicated to Grod and good works. Be- \nfore this possibly can be done, the man must \nbe changed, It is the moral man as well as the \nspiritual man that Grod speaks to. This part of \nman must be good; hence, as a man cannot be a \nChristian unless his moral nature is changed by- \nregeneration, pardoning, etc., his morals are \nbetter than those of the ordinary man. \n\nOne is dedicated to Grod, and the other to \nwickedness. \n\n\n\nCHAPTER XXXVII. \n\n\n\nFORMS OF CHURCH GOVERNMENT. \n\n\n\nKOMAN CATHOLIC. \n\nOr the Church of Rome the pope is the su- \npreme head. \n\nThe government is monarchical. \n\nBy the pope the bishop receives his appoint- \nment. \n\nThe Church of Rome recognizes three orders \nof .ministry. \n\nThe superiority or the pope arises from his \nbeing the bishop of the highest see \xe2\x80\x94 that of \nRome, in the Church. \n\nThe pope claims apostolic authority; his power \nis exercised throughout the church. \n\nThe bishops are left to govern their own dio- \nceses. \n\nThe local Church at Rome chose the pope as \nits bishop. The pope, assisted by cardinals, \nlooks after the government of the church. The \n\n\n\nChurch Government. \n\n\n\n255 \n\n\n\ncardinals make up the "congregation of prop- \naganda/\' which looks after the missionary \nwork. \n\nThe general council is presided over by the \npope. There is no appeal from this body\'s de- \ncisions. \n\nThe following is the creed held by the Church \nof Rome, which a person must accept upon be- \ncoming a member: \n\n"I, N. N., with a firm faith believe and pro- \nfess all and every one of those things which are \ncontained in that creed which the Eoman Church \nmaketh use of." (Then follows the Nicene \ncreed) : \n\n"I most steadfastly admit and embrace apos- \ntolical and ecclesiastical traditions, and all other \nobservances and institutions of the same church. \n\n"I also admit the Holy Scriptures, according \nto that sense which our holy mother, the Church, \nhas held, and does hold, to which it belongs to \njudge of the true sense and interpretation of the \nScriptures ; neither will I ever take and interpret \nthem otherwise than according to the unanimous \nconsent of the fathers. \n\n"I also profess that there are, truly and prop- \nerly, seven sacraments of the new law, instituted \nby Jesus Christ our Lord, and necessary for the \nsalvation of mankind, though not all for every \none, to wit: Baptism, confirmation, theeuchar- \n\n\n\n256 \n\n\n\nChurch Go vernment. \n\n\n\nist, penance, extreme unction, holy orders, mat- \nrimony ; and that they confer grace ; and that of \nthese, baptism, confirmation and orders cannot \nbe reiterated without sacrilege. I also receive \nand admit the received and approved ceremonies \nof the Catholic church, used in the solemn ad- \nministration of the aforesaid sacraments. \n\n1 1 I embrace and receive every one of the things \nwhich have been defined and declared in the holy \nCouncil of Trent, concerning original sin and \njustification. \n\n"I profess, likewise, that in the mass there is \noffered to God a true, proper, and propitiatory \nsacrifice for the living and the dead; and that in \nthe most holy sacrament of the eucharist there is \ntruly, really, and substantially, the body and \nblood, together with the soul and divinity, of \nour Lord Jesus Christ; and that there is made a \nchange of the whole substance of bread into the \nbody, and of the whole substance of the wine \ninto the blood, which change the Catholic church \ncalls transubstantiation. I also confess that \nunder each kind alone Christ is received whole \nand entire, and a true sacrament. \n\n\' \' I firmly hold that there is a purgatory, and \nthat the souls therein detained are helped by the \nsuffrages of the faithful. \n\n" Likewise that the saints reigning with Christ \nare to be honored and invocated, and that they \n\n\n\nRoman Catholic. \n\n\n\n257 \n\n\n\noffer up prayers to God for us; aucl that their \nrelics are to be held in veneration. \n\n1 \' I most firmly assert that the images of Christ, \nof the Mother of G-od, and also of other saints, \nought to be had and retained, and that due honor \nand veneration are to be given. \n\nU I also affirm that the power of indulgences \nwas left by Christ in the Church, and that the \nuse of them is most wholesome to Christian \npeople. \n\n"I acknowledge the holy Catholic Apostolic \nRoman church for the mother and mistress of all \nchurches; and I promise true obedience to the \nBishop of Rome, successor to St. Peter, prince \nof the Apostles, and vicar of Jesus Christ." \n\nThen follow clauses condemnatory to all con- \ntrary doctrines, and expressive of adhesion to all \ndefinitions of the Council of Trent. \n\nSince the above was adopted, the Roman \nCatholic church has promulgated as a dogma of \nfaith, which it insists upon, the doctrine of the \nImmaculate Conception of the Blessed Virgin \xe2\x80\x94 \nthat is, that- she was conceived and born without \nthe taint of original sin, which is the heritage of \nall the rest of Adam\'s race. \n\n\n\nSg 17\xe2\x80\x94 C T \n\n\n\nCHAPTEE XXXVIII. \n\n\n\nPKESBYTEBIAN. \n\n\' \xe2\x80\xa2 A system of church government by the pres- \nbyteries or association of teaching and ruling \nelders. In the Presbyterian church, the presby- \ntery is the leading judiciary; the whole care of \nthe flock is committed to ministers or teaching \nelders and ruling elders; all ministers of the \nword and sacrament are on an equality; ruling \nelders, as representatives of the people, form a \npart of all ecclesiastical bodies, in which they \nhave equal authority with the teaching elders; \nand a series of judicatories, rising from one an- \nother, secures to each church the watch and care \nof its appropriate judicatory, and to the whole \nbody an efficient system of review and control. \nThough there may be much diversity in the \nnames of the several judicatories, as well as the \nminuter details of arrangement, yet any church \nembodying the above principles is strictly a \nPresbyterian church. Presbyterians believe that \nthe representative system of church government^ \nin opposition to that which is conducted by the \n\n\n\nChurch Government. \n\n\n\n259 \n\n\n\nentire ecclesiastical population, has its germ in \nthe Old Testament, and that this was .a well- \nknown feature of the synagogue system up to the \ntime of the Savior\'s advent. * * * Pres- \nbyterians hold that preaching the gospel, \' feed- \ning the sheep and the lambs\' of Christ, and ad- \nministering the Christian sacraments, are the \nhighest offices entrusted to Christian ministers; \nthat a plurality of elders was, by divine direc- \ntion, ordained in every church; that in no in- \nstance in the New Testament do we find an \norganized congregation under the watch and care \nof a single officer; that bishop and elder are \ntitles given interchangeably to the same persons, \nshowing that the title of bishop in the Apostolic \nage designated the pastor or overseer of a single \nflock or church, They hold that there is but one \ncommission given to the authorized ministers of \nthe word and sacraments; that the ordaining \npower is manifestly represented as possessed and \nexercised by ordinary pastors, and that ordina- \ntion is performed by \' the laying on of the hands \nof the presbytery ; \' that there is not a solitary \ninstance recorded in the New Testament of an \nordination being performed by a single indi- \nvidual." \n\nThe church officers are bishops or pastors, \nruling elders, and deacons. The pastor is the \nspiritual teacher of the congregation. He is \n\n\n\n260 \n\n\n\nChurch Government. \n\n\n\nexpected to preach the gospel in the church on \nthe Lord\'s day, to instruct the people by occa- \nsional lectures, to superintend the catechismal \nteaching of the young, and to visit the sick and \nbereaved, and console them by spiritual counsel \nadapted to their necessities. Ruling elders are \nelected by the people as their representatives in \nthe ecclesiastical courts, and to co-operate with \nthe pastor in watching over the spiritual inter- \nests of the congregation. Deacons are secular \nofficers, whose duty is the care of the poor, and \nthe reception and disbursement of the charities \nof the congregation. \n\nThe ecclesiastical bodies are: I. The session, \nwhich is the primary court of the church, and \nconsists of the pastor and ruling elders; the \npastor presides as "moderator." All the legis- \nlative action of the church originates here, none \nof the higher bodies having the right to adopt a \nmeasure involving new constitutional principles \nuntil the will of the churches is known through \nthe sessions. \n\nII. The presbytery, consisting of all the min- \nisters and one ruling elder from each church \nwithin a certain district. \n\nIII. The synod, consisting of three or more \npresbyteries united. It is in reality a larger \npresbytery, having jurisdiction over a wider \nfield. \n\n\n\nPresbyterian. \n\n\n\n261 \n\n\n\nIV. The General Assembly, the highest ju- \ndiciary in the Presbyterian church. It is con- \nstituted of an equal number of pastors and elders \nfrom the presbyteries. \n\nThe doctrine of the Presbyterian Church is \nOalvinistic \xe2\x80\x94 unitedly Calvinistic \xe2\x80\x94 so that any \nman who should avow himself Arminian, could \nnot obtain ordination in the Presbyterian Church \nof either Scotland or America. The doctrines \nare clearly set forth in the Westminster Confes- \nsion of Faith, and in the " Larger and Shorter \nCatechisms" used in the Presbyterian \'Church, \nto which the reader is referred. \n\n\n\nCHAPTER XXXIX. \n\n\n\nEPISCOPAL. \n\nIn this article we present the principles of church \ngovernment as understood by Episcopalians. \n\nEpiscopacy is that form of church government \nin which diocesan bishops are established as dis- \ntinct from and superior to priests and presby- \nters." The term \'\'Episcopal Church" is usually \napplied to the Established Church of England \nand its branch, the Protestant Episcopal Church \nin the United States of America. These two or- \nganizations constitute one and the same church \nin all points of faith and doctrine, and differ only \nin those points of church government which are \nrequired by the different political organizations \nof the countries in which they exist. The doc- \ntrines of the Episcopal Church are stated in the \nthirty-nine articles to be found in the "Book of \nCommon Prayer." \n\nDoctrinally, the Church of England claims to \nbe based on the holy Scriptures, as interpreted \nby the apostles, and other ancient creeds of the \nChurch that have been universally received, and \nto have kept herself aloof from all modern sys- \n\n\n\nChurch Government. \n\n\n\n263 \n\n\n\nterns of faith, whether of Calvin, Luther or \nArminius, leaving her members free to enjoy \ntheir own opinions upon all points not repre- \nsented in the Scriptures as necessary to the soul\'s \nhealth, and refusing to be narrowed clown to any \nother creed or creeds other than those of the \napostles and primitive Church, She claims, also, \nto have retained all that is essential to church \norganization in her episcopate, and, in her \nliturgy to have not only a wise and judicious \ncompend of doctrine devotion, but, also, one of \nthe most effectual of all possible conservative \nsafeguards for the faith once delivered to the \nsaints. \n\nThe characteristic tenets of the Church of \nEngland, besides the fundamental doctrines of \nTrinity and redemption through the all-sufficient \natonement once made for all by the death of \nChrist on the cross, are a regeneration of spirit- \nual birth in baptism, in which the baptized be- \ncomes a member of the Church, and a growth in \ngrace by the use of the sacraments and minis- \ntrations of the Church, duly administered and \nreceived, made efficacious by the word of Divine \ntruth and the gracious influences of the Holy \nGrhost, freely given to all who duly seek and \nfaithfully use them. \n\nThe condition of man after the fall is such \nthat he can do nothing acceptable to Grocl with- \n\n\n\n264 \n\n\n\nChurch Government. \n\n\n\nout prevailing grace. Grood works, though \npleasing heaven, have no power to put away \nsin. Works of supererogation over and above \nGrod\'s commandments cannot be taught without \narrogance and impiety. The Church has power \nto decree rites and ceremonies, and to decide \nthe matters of faith. \n\nThe Roman Catholic doctrines of purgatory, \ninvocation of saints, and respect to relics and \nimages, are rejected. Clergymen are allowed to \nmany, and communion is given in both kinds. \nThe number of sacraments are two: Baptism \nand the Lord\'s Supper. In all these doctrines \nthe Protestant Episcopal Church in the United \nStates agrees with the parent Church. \n\nAs regards the system of Church government, \nthe sovereign is the supreme head, with author- \nity to convoke and prorogue convocations of \nthe clergy. The sovereign also appoints the \nbishops and archbishops, by what is called a \nconge cV elire. or leave to elect, which is sent to \nthe dean and chapter, naming the person chosen. \n\nThere are two archbishops and twenty-five \nbishops. The archbishop of Canterbury is \nstyled the Primate of England. He possesses \nthe exclusive privilege of crowning the sover- \neign. The province of Canterbury compre- \nhends twenty-one bishoprics, and extends over \nthe greater part of the kingdom. The arch- \n\n\n\nEpiscopal. \n\n\n\n265 \n\n\n\nbishop of York is called the Primate of Eng- \nland, and has four bishoprics in his province. \n\nThe Bishop of London, as presiding over the \ncapital,\' " has precedence of all others." The \nBishop of Durham has certain prerogatives, as \npresiding over a see that constitutes a county \npalatine. The Bishop of. Winchester is third in \ndignity. The others take rank according to \nseniority of consecration. The archbishops and \nbishops (except the Bishop of Sodor and Man), \nhave seats in the House of Lords, and are styled \nthe spiritual lords. \n\n" Archbishops have the title of grace, and \nmost reverend father in Grod by divine provi- \ndence. Bishops are addressed by the title of \nlord and right reverend father in Grod by divine \npermission. The former are said to be en- \nthroned, the latter installed. \n\n" To every cathedral belong several preben- \ndaries and a dean, who form the dean and chap- \nter or council of the bishop. The next door of \nthe clergy is that of archdeacons. Their num- \nber is sixty. Their office is to reform abuses, \nand to induct into benefices. \n\n\' \' The most numerous and laborious order of \nthe clergy are the deacons, curates and rectors. \nThe office of the deacon is confined to baptism, \nreading in the church, and assisting the priest \nat the communion. \n\n\n\n266 \n\n\n\n( It urch Government. \n\n\n\nU A parson is one who lias full possession of \nall the rights of a parish church; if the great \ntithes are impropriated the priest is called a \nvicar \xe2\x80\x94 if not, a rector. A curate is one who is \nnot instituted to the care of souls, but exercises \nthe spiritual office in a parish under a rector or \nvicar." The Protestant Episcopal Churchin the \nUnited States differs, as we have said, from the \nChurch of England, in points of government. \nThe liturgy has been changed to suit the state \nof affairs in this country. \n\nThe Union is divided into dioceses, some of \nwhich comprehend an entire state, and others a \nportion of a state. Each diocese is presided \nover by a bishop, and holds an annual conven- \ntion composed of the clergy and lay delegates, \nthe latter elected from the parishes of the dio- \ncese. The bishop presides over the convention, \nwhich is the supreme authority in its own dio- \ncese. Every three years a general convention is \nheld, composed of the bishops, who form the \nhouse of bishops, and clerical and lay delegates. \nThe canons of the general convention govern the \nchurch throughout the United States. \n\nEach parish chooses its own rector, but the \nconsent of the bishop is necessary to his instal- \nlation. The senior and junior wardens are \nchosn by the communicants, and the vestry by \nthe parish. \n\n\n\nCHAPTER XL. \n\n\n\nCONGREGATIONAL . \n\nIn this article the principal forms of church \ngovernment of the Congregation alists are pre- \nsented : u The Congregationalists define a \nchurch to be an organization of professed "be- \nlievers statedly meeting in one place, and united \ntogether by a covenant of agreement mutually \nto watch over and edify each other, and for the \nmaintenance of the ordinance of the gospel." \nA church, as thus understood, differs from a \ncongregation, which includes all those who as- \nsemble in a place of worship, non-communicants \nas well as communicants. A church also differs \nfrom a " society," which is a legal phrase, in- \ntended to represent those persons who are incor- \nporated by the law of the land for the purpose \nof holding and transferring property, and pro- \nviding for the expenses of the church. The \nchurch also differs from the " parish," which \nlast is a term properly employed only to desig- \nnate territorial limits. \n\nu Congregationalists insist upon the compe- \ntence of each church to elect its own officers, to \n\n\n\n268 \n\n\n\nChurch Go vernmen t . \n\n\n\nregulate its own affairs, to receive or reject can- \ndidates for membership, to pronounce censure \nupon any member who is guilty of impropriety \xe2\x80\xa2 \nand that its allegiance in all these matters is due \nto Christ alone." In the administration of \nchurch affairs all the members have equal rights. \nEach male member of full age is entitled to vote \non all questions appertaining to the interests of \nthe society. \n\nThe internal structure of the Congregational \nsocieties is of the simplest nature. Their only \nofficers are pastors and deacons ; for the office of \nruling elder was abolished about the year 1745 \n\xe2\x80\x94 first at Plymouth, and afterwards in all the \nchurches. The deacons are elected from and by \nthe church members. The pastors are chosen \nby the members of the church from among \nthose who are either already in the ministry and \nsettled over other churches, or are recommended \nby well-known clergymen as fit to assume the \nfunctions of the pastorial office. In electing a \npastor, it is usual for the " church" to nominate \na person to the "society," and upon the concur- \nrence of the latter, to give an invitation to the \ncandidate to settle. Provision for the support \nof the pastor is either made by voluntary sub- \nscription or a tax, or from the pew rents. When \na pastor, who is selected, accepts the congrega- \ntion tendered him, he is inducted into the office \n\n\n\nCongregational. \n\n\n\n269 \n\n\n\nby a council of ministers \xe2\x80\x94 being ordained by \nthem, if he has never before been set apart for \nthe ministry; if otherwise, simply installed. \n\nEach church selects a clerk, who keeps the \nrecords, and a committee, appointed by the \nmembers, examine candidates for admission, in \nconnection with the pastors and deacons, and \nhas a general superintendence over the interests \nof the church. \n\nThe pastor is the moderator of the church, \nthe spiritual counsellor of its members, their \nauthorized teacher, and has full control over the \npulpit, administers the ordinances of baptism \nand the Lord\'s supper, and performs the mar- \nriage ceremony. \n\nThe deacons distribute the alms of the church, \nvisit the sick and needy, and are the consellors \nof the minister whenever he desires the benefit \nof their advice. \n\nCongregationalists believe in the parity of the \nministry, and hold that there is but one order of \nministers. The deacons they regard as belong- \ning to the laity. Licentiates are not ministers, \nbut merely candidates for the sacred office. \nThose ministers who are employed to preach to \nchurches from one year to another, without be- \ning installed, are termed "stated supplies/\' The \nterms "bishop" and "elder" are not often used \nby Congregationalists, but when they are em- \n\n\n\n270 \n\n\n\nChurch Go v eminent. \n\n\n\nployed, they are termed merely to represent the \npastors. \n\nExcommunication is enforced as the penalty \nupon those who make themselves amenable to \nchurch discipline by irregularities of conduct. \n\nThe liturgy and form of worship of Congrega- \ntionalists are simple. \n\nThe doctrines of the orthodox Congregation- \nalists are, in all essential points, the same as \nthose taught in the Westminster Confession of \n1643. In other words, they are Calvinists in \nfaith, believing in absolute decrees in reference \nto man\'s salvation. They believe in man\'s total \ndepravity by nature, and in his eternal punish- \nment in hell if he does not repent before death. \nThey admit infant baptism, and practice it. \n\n\n\nCHAPTER XLL \n\n\n\nMETHODIST. \n\nThe Methodists think that Christ left the Church \nto be controlled and kept by the ministers, or in \nother words, by pastors and laymen. They \nthink the pastors are greatly responsible for the \nworkings of the Church. They suppose that \nthe power of Church government was by Christ \nhanded to the apostles. \n\nThe Methodists believe that Christ intended \nthe Church to be governed principally by pastors. \nThey think that bishops are only chief pastors \namong them and entitled to higher honors, and \nthat they are in a large measure responsible to \nG-od. Methodists make their laws at the gen- \neral conference. \n\nMinisters, i. e., pastors, are the proper per- \nsons to make laws and appoint overlookers for \nthe Church. This seems to us the most accurate \nand best way of controlling a Church. We do \nnot think the laymen have any right whatever, \nand under no circumstances should they be con- \nsulted as authority, on matters of govern- \nment. Christ, we think, when He told the \n\n\n\n272 \n\n\n\nChurch Go v eminent. \n\n\n\nministers to go and preach the gospel, gave \nto them His power. They are to evangel- \nize the world and bring men to Christ. He \ngave to Peter the keys of the kingdom, and \nwhen He wished, He talked with them what He \nwould have them to do. \n\nThe apostles understood just how things in \nregard to Church government should work. Paul \nwas chief among the ministers in his day. It is \nvery plain, we think, that the Church should be \ncontrolled entirely by the pastors; of course \nthey ought to have rulers, or bishops, (for no \ngovernment can run without a head), to see that \nthe laws are executed. We could take up many \npages in stating our views, but we think that the \nabove will show exactly what is true. \n\n< <\xe2\x80\xa2 Yor government of these societies the Wes- \nleys drew up a set of rules. The condition of \nmembership was \' a desire to flee from the wrath \nto come and be saved from sin. 7 These rules \nprohibited 1 profane swearing, Sabbath-breaking, \ndrunkenness, buying or selling spirituous liquors \nor drinking them, fighting, quarreling, brother \ngoing to law with brother, the use of many words \nin buying or selling, the buying of goods that \nhad not paid the duty, the giving or taking of \nthings on usury or unlawful interest, uncharit- \nable speaking, wearing of gold or costly apparel, \nlaying up treasure on earth, borrowing without \n\n\n\nMethodist. \n\n\n\n273 \n\n\n\nprobability of paying, or taking up goods with- \nout the probability of paying for them.\' These \nthings are particularly specified, because, as the \nrules state, they were more generally practiced \nat that time. 7 \' \n\nIn addition to these prohibitions, the members \nof the society were earnestly enjoined to observe \nthe following: " The doing good of every pos- \nsible sort, and as far as possible to all men, by \ngiving food to the hungry, clothing the naked, \nvisiting or helping those who were sick and in \nprison ; by instructing, reproving and exhorting \nall they had any intercourse with, doing good \nespecially to those who are of the household of \nfaith, employing them in preference to others, \nbuying of one another, helping each other in \nbusiness, attending upon all the ordinances of \nGrod, such as public worship, the ministry of \nthe word, whether read or expounded, the Sup- \nper of the Lord, family and private prayer, \nsearching the Scriptures, and fasting, or ab- \nstinence. 77 \n\nThe African Methodist Episcopal church \nis, in principles of church government, the \nsame as that of the Methodist Episcopal \nchurch. \n\nAs to the admission of membership, we \nquote the Discipline of the A. M. E. church, \nthus: \n\nSig 18- C T \n\n\n\n274 \n\n\n\nChurch Government. \n\n\n\nADDEESS TO THE APPLICANTS. \n\n"Addressing the applicants for admission, the \nminister shall say: \n\nDearly Beloved : You are come hither seeking \nthe great privilege of union with the Church our \nSavior has purchased with His own blood. We \nrejoice in the grace of Grod vouchsafed unto you, \nin that he has called you to be his follower, and \nthat thus far you have run well. You have \nheard how blessed are the privileges, and how \nsolemn are the duties of membership in Christ\'s \nChurch, and before you are fully admitted there- \nto, it i$ proper that you do here publicly renew \nyour vows, confess your faith and declare your \npurpose, by answering the following questions: \n\nQuestion 1. Do you here, in the presence of \nGrod and this congregation, renew the solemn \npromise contained in the Baptismal Covenant, \nratifying and confirming the same, and acknowl- \nedging yourself bound faithfully to observe and \nkeep that covenant and all things contained \ntherein? \n\nAnswer. I do. \n\nQ. 2. Have you saving faith in the Lord Jesus \nChrist? \n\nA. I trust I have. \n\nQ. 3. Do you entertain friendly feelings to- \nwards all the members of this church? \nA. I do. \n\n\n\nMethodist. \n\n\n\n275 \n\n\n\nQ. 4. Do you believe in the doctrines of Holy \nScriptures as set forth, and in the articles of \nreligion of the African Methodist Episcopal \nChurch? \n\nA. I do. \n\nQ. 5. Will you cheerfully be governed by the \nDiscipline of the African Methodist Episcopal \nChurch, hold sacred the ordinances of Gk>d, and \nendeavor, as much as in you lies, to promote the \nwelfare of your brethren and the advancement \nof your Redeemer\'s kingdom! \n\nA. I will. \n\nQ. 6. Will you contribute of your earthly sub- \nstance, according to your ability, to the support \nof the gospel, church and poor, and "the various \nbenevolent enterprises of the church? \n\nA. I will. \n\nThen the minister, addressing the church, will \nsay: \n\nBrethren \xe2\x80\x94 You have heard the responses \ngiven to our inquiries. Have any of you any \nreason to allege why these persons should not \nbe received into the full membership of the \nchurch? \n\nNo objection being alleged, the minister shall \nsay to the candidates : \n\nWe welcome you to the communion of the \nChurch of Grod; and in testimony of our Chris- \ntian affection and the cordiality with which we \n\n\n\n276 \n\n\n\nChin \'ch Government. \n\n\n\nreceive you, I now extend to you the right hand \nof fellowship ; and may Glod grant that you may \nbe a faithful and useful member of the Church \nmilitant till you are called to the fellowship of \nthe Church triumphant, which is without fault \nbefore the presence of Grocl. \n\n\n\nCHAPTER XLIL \n\nCHURCH. \n\nAmong the many subjects examined and sketched \nin this book, not one holds a more prominent \nplace in the world to-day than the Church of \nGod, or the Christian Church. \n\nThe word or term " Church," means the \n" Lord\'s House." In Greek it is Kyrianxon. It \nmeans in ordinary language an organized body \nof believers in Christ. \n\n\' ( The visible Church of Christ is a congrega- \ntion of faithful men, in which the pure word of \nGod is preached, and the sacraments duly ad- \nministered, according to Christ\'s ordinance, in \nall those things that of necessity are requisite to \nthe same." \n\n\n\nChurch. \n\n\n\n277 \n\n\n\nJUklesia, an assembly, a Church, called of G-od, \nan institution set apart by Grod for the maintain- \nance of His word among the children of men. \n\nThat it is the Church of God, is borne out by \nthis statement: " Dearly beloved, you have \ncome hither seeking the privilege of union with \nthe Church our Saviour purchased with His own \nblood." There can be no doubt as to the fact, \nthat the Church is the House of God, when \nChrist purchased it with His own blood; "The \nbody of which Christ is the head," and that it is \nthe desire of the gospel to bring them together \nin one, all who are Christ\'s. \n\nThe Christian Church may with propriety be \ncalled a continuation of the old Jewish Church. \nChrist did not organize another, nor arrange any \nspecial form of Church government. \n\nThere was the Church in the wilderness. \nu This is He, that was in the Church in the wil- \nderness," etc. This Church, Christ was a mem- \nber of himself. \n\n" Did Christ while on earth organize another \nChurch? No. He recognized, and was a mem- \nber of the organized Church that was in the \nwilderness. He read the Scriptures and taught \nin the synagogues on the Sabbath day," etc. \n\nTHE HEAD OF THE CHUECH. \n\nThe Christian world over acknowledges Christ \n\n\n\n\xe2\x80\xa2278 \n\n\n\nChurch Go vennment. \n\n\n\nto be the great head of the Church. It could \nnot be otherwise. The founder of an institution \nlike the Church, fashioned by the All-supreme \nhand, could not acknowledge any head save \nGod. Christ is the chief head, u The Bishop of \nour souls. \' \' Of course the Church of Rome thinks \nthe pope, the so-called successor of St. Peter, is \nthe head, and that his decision is final on any \nsubject; but the history of the Church, or early \nChristians\' Church will refute this, for it \nmentions many different Churches. " The \nChurches of Judea, Galatia, Seven Churches in \nAsia," etc. Still they are one in faith, in Christ \nthe Great Head. They were in a large sense \ncontrolled by the apostles; some smaller \nChurches might have acted as independent in the \nsecond century. Christ established the Christian \nChurch, and should always be regarded as the \nFountain Head. \n\nAgain, the Church is founded on Christ. He \nis our all and all. When information is wanted, \nChrist is the first and last to be consulted; \neverything must be done in order. \n\nThe second head, as we understand, are bish- \nops, the chief ministers of Christ. The ministers \nare His messengers and are to declare His law \nas well as His gospel. Coll.: i, 18: " And He \nis the head of the body, the church, who is the \nbeginning, the first-born from the dead," etc. \n\n\n\nChurch. \n\n\n\n279 \n\n\n\nI Cor.: xi, 3;. Ephes. : i, 22: 4 k Head over all. 77 \nWhy multiply words when all know the fore- \ngone to be true! \n\nChrist is our Prophet, Priest find King. Next \nto Christ come the bishops. \n\nAUTHORITY OF. \n\nA great deal has been said as to the form of \nchurch government by great men \xe2\x80\x94 each seems \nto look at the subject differently; we are sure \nthe Church has some authority. "If he fails to \nhear the Church, let him be as a heathen and \npublican. 77 This is true; the Church has some \nauthority and a right to dictate in matters. We \nmean, when we speak, the ministers, for the \nChurch was left in their hands, and they had \nthe control of it, assisted by the Spirit. We do \nnot think men should dictate beyond the Spirit; \nupon all subjects the Church should consult the \nHoly Spirit, for the Savior says the Spirit "shall \nguide, teach, 77 etc. Now, if the Spirit is the \nguide and teacher, and that it is the office of the \nSpirit to convince, why not consult the Spirit on \nimportant matters in controlling the Church? \nIn the Church it should act no further than the \nSpirit dictates, for God is the same to-day that \nHe was yesterday, and will guide in all matters \ninto which He is called. We don\'t think the \nChurch should override revelation, for it is the \n\n\n\n280 \n\n\n\nChurch Government, \n\n\n\nonly source that we can look to for aid. "The \nChurch has a right to arrange such rules and \nregulations so as to better its condition. It \nshould dictate\xe2\x80\x94 *that is, on points on which the \nchurch has received spiritual advice." \n\nBELIEF OF THE CHURCH OF ROME AS TO AUTHORITY \nAND POWER OF TEE CHURCH. \n\nIt seems very plain that the Church of Rome \nhas always, ever since its triumph in the third \ncentury, been of hostile nature. They think \nthemselves the only church, and that the pope \nis the great head, the successor of St. Peter, and \nhis commands cannot be revoked, for they are \nfinal. The Church of Rome thinks that the \nChurch should not only be subject to the pope, \nbut his decision should be final in state. Cardi- \nnals make the pope, and he is the great head of \nthe church. Bishops are overlookers of dis- \ntricts. \n\nERASTIAN VIEW OF CHURCH GOVERNMENT. \n\nErastian, it seemed, desired and labored hard \nto show that science, with civil power, should \ncontrol the people \xe2\x80\x94 i. <?., the Church should be \ngoverned by civil authority; he used, it is ap- \nparent, a good deal of common sense in matters \ngenerally. Erasmus also, it is said, was fond \nof literature : in all his efforts he could not com- \n\n\n\nChurch. \n\n\n\n281 \n\n\n\npete with Luther. It is plain that Erasmus \nthought that the civil power could control mat- \nters with great ease. \n\nCHIEF MINISTERS IN MATTERS OF AUTHORITY. \n\nAs watchmen upon the wall to declare the \neternal truth, ministers should be consulted upon \nmatters of importance. " They are Grod\'s min- \nisters," preachers sent out to point men in the \nway of life. How important are the souls of \nthose who are to be brought to the light by the \ninfluence of the ministers. His position is the \nhighest among the lofty, for u they are the \nmessengers of Grod." At the command of the \nminister the king may leave behind him the \nfalling crown, the rich, treasures of gold, and \nthe wicked their sins. None can claim such a \nhigh and divine commission as those who receive \ntheir commission from Grod. We might say, \nand we believe beyond contradiction, that min- \nisters are responsible to carry the light in all the \nworld. What is better to the man who stands \nin the gall of bitterness and bonds of iniquity, \nwho desires to flee the wrath to come, than to \nhear the glad news, 1 i I am the way, the truth \nand the life." Ministers are the source of \nauthority in mattters of fact, and should be true \nand earnest in all their works. They should be \nmen of high moral standing. All leaders are \n\n\n\n282 Church Government. \n\nheld responsible for the failures of the institu- \ntions with which they are connected. There- \nfore, the ministers are held responsible for the \nworkings of the Church, as they are the leaders. \n\n\n\nCHAPTER XLIII. \n\nGKEEK CHUKCH. \n\nu So called in contradistinction to the Latin \nchurch. Called the Eastern Church, in contra- \ndistinction to the Western Church. It embraces \nthat portion of professing Christians who con- \nform in their religious faith, usages and Church \ngovernment to the views of Christianity intro- \nduced into the former Grreek empire, and ma- \ntured since the fifth century. It embraces the \nfollowing countries in its communion: A part \nof Greece, the Grecian Isles, Wallachia, Mol- \ndavia, Egypt, Abyssinia, Nubia, Libya, Arabia, \nMesopotamia, Syria, Cilicia, and Palestine, \nwhich are under the jurisdiction of the patriarchs \nof Constantinople, Alexandria, Antioch, and \nJerusalem. To these may be added the whole \nof the Russian empire in Europe, a large part of \n\n\n\nGreek Church. \n\n\n\n283 \n\n\n\nSiberia in Asia, Astracan, Casan and Georgia. \nThe professing Christians in all these countries \ndo not agree in all things; but there is a suf- \nficient harmony amongst them in respect to both \nfaith and discipline that they hold mutual com- \nmunion with each other, and in reality consti- \ntute but one church. The final separation \nbetween the Greek and Latin Churches took \nplace about the middle of the Ninth century, \nand the breach thus made has grown wider ever \nsince. \n\nThe head of the Greek Church is the Patriarch \nof Constantinople, elected by the neighboring \narchbishops and metropolitans, and confirmed \nby the Sultan. He is the director of the Eastern \nChurch, except that of Russia, of which the Czar \nis the head. The other high dignitaries are the \nPatriarchs of Jerusalem, Antioch and Alexan- \ndria, ranking in the order named. The other \nofficers are metropolitans, archbishops, bishops, \narchimandrites (directors of one or more con- \nvents), abbots, archpriests, priests, deacons, \nunder-deacons, chanters and lecturers. The \nbishops and all above that grade are chosen from \namongst the Greek monks. The secular clergy \nare bound by no rules, and never attain a higher \ndignity than the priesthood. There are few \nnunneries attached to the Greek church, but \nreligious houses for monks are numerous. All \n\n\n\n284 \n\n\n\nChurch Government. \n\n\n\npriests are obliged to labor at some regular avo- \ncation, and are required to lead austere lives. \nIn Russia, however, this latter requirement is \nentirely ignored, and the clergy are anything but \ngood examples to their people. \n\nThe following are some of the chief tenets \nheld by the Greek church: They disown the \nauthority of the pope, and deny that the Church \nof Rome is the true Catholic Church. They do \nnot baptize their children till they are three, four, \nfive, six, ten, nay, sometimes eighteen years of \nage. Baptism is performed by trine immersion. \nThey insist that the sacrament of the Lord\'s \nsupper ought to be administered in both kinds, \nand they give the sacrament to children immedi- \nately after baptism. They grant no indulgences, \nnor do they lay any claim to the character of in- \nfallibility, like the Church of Rome. They deny \nthat there is any such place as purgatory ; not- \nwithstanding, they pray for the dead, that Grod \nwould have mercy on them at the general judg- \nment. They practice the invocation of saints -, \nthough, they say, they do not invoke them as \ndeities, but as intercessors with God. They ex- \nclude confirmation, extreme unction and matri- \nmony, out of the seven sacraments. They deny \nauricular confession to be a Divine precept, and \nsay it is only a positive injunction of the Church. \nThey pay no religious homage to the eucharist. \n\n\n\nGreek Church . \n\n\n\n285 \n\n\n\nThey administer the communion in both kinds \nto the laity, both in sickness and in health, \nthough they have never applied themselves to \ntheir confessors ; because they are persuaded that \na lively faith is all which is requisite for the \nworthy receiving of the Lord\'s supper. They \nmaintain that the Holy Grhost proceeds only from \nthe Father, and not from the Son. They believe \nin predestination. They admit of no image in \nrelief, or embossed work, but use paintings and \nsculptures in copper or silver. They approve of \nthe marriage of priests, provided they enter into \nthat state before their admission into holy \norders. They condemn all fourth marriages. \nThey observe a number of holy days, and keep \nfour fasts in the year more solemn than the rest, \nof which the fast in Lent, before Easter, is the \nchief. They believe in the doctrine of consub- \nstantiation, or the union of the body of Christ \nwith the sacramental bread. \n\n\n\nCHAPTER XLIV. \n\n\n\nCHUECH CREEDS. \n\nThe Church creed is the rale and practice ex- \ntracted from the Bible, or founded upon the \nBible for the benefit of the Church members; \nthat it is a practice will be seen, when we under- \nstand that true members, those who love the \nChurch, believe and are governed by it, and take \nit for their standard of faith. The creed carries \nwith it the fundamental principles of the Chris- \ntian faith. By this creed \xe2\x80\x94 it matters not where \nthe members may go \xe2\x80\x94 nevertheless, they preach \nand practice the same doctrines. To sum the \nwhole up, it is this: It is the leading principles \ncombined that make the Christian\'s guide. \n\nThe first and main reason why the Church \nshould have a creed is the same as that of the \nearly Christians. Why they had or desired a \ncreed was, as lovers of the church which lifted \nup fallen humanity, by preaching a crucified \nRedeemer to the world, that He might save \nthem at the end. They wished to present the \none claim to the people, and that was a Heaven \nabove, etc. Knowing well and good that they \n\n\n\nChurch Creeds. \n\n\n\n287 \n\n\n\ncould not do so at different places, and at dif- \nferent times, without having the same end in \nview, they drew up the creed or rule of faith, \nthat all might have, though separate, the same \nobject in view. \n\nIt may be asked: If the Church had no creed, \ncould and would the gospel be as effectual in \ndifferent places as with a creed? The reply is: \nNo ; for while one preached a whole Heaven and \na whole hell the other possibly would be preach- \ning no Heaven nor hell at all. While one would \nbe preaching that Christ rose from the dead, \nothers would be saying it is doubtful. Thus it \nis plain that a very conglomerated state of things \nwould exist, and like other institutions, would \nflourish and soon come to an end. This would \nbring faith and practice in conflict with faith \nand practice. U A house divided against itself \ncannot stand. 77 Hence, that all might have the \nsame end in view, let them have the same code, \nor rule, of practice with them. No people or \ngovernment can possibly succeed among enemies \nwithout a law \xe2\x80\x94 a rule, by which they are gov- \nerned. Hence, the same refers to the Church. \n\nCREED AUTHORITATIVE IN MATTERS OE CONDUCT, \n\nThere would be no need of having a creed un- \nless it would be authoritative in matters of faith* \nThe creed is drawn up by the ministers of con- \n\n\n\n288 \n\n\n\nChurch Creeds. \n\n\n\nference of the Church, or in other words, by \nthose who are supposed to be sound in the faith \nand doctrines of Christ. \n\nIt is the decision of the Church, and the Church \nhas a perfect right to protect its faith against \nany erroneous doctrine. A church that will not \ndo this will cease to be the Church of Christ. In \nthe apostles\' lifetime, when anything contrary \nto the true principles of faith would arise in the \nChurch, they were thereto be resorted to, and \ndecided and refuted all erroneous doctrine; but \nsince the church must attend to such matters, \nthe ministers, who are watchmen and messengers \nof Christ, should be watchful. This will be seen \nvery readily, when we notice the Act of the \nCouncil of Nice in the Fourth Century, in con- \ndemning the Arian heresy, also the Council of \nConstantinople, held in the same century, to con- \ndemn the errors of Macedonians, and asserted \nthe personality and Divinity of the Holy Ghost. \nThe Church is certainly responsible for the con- \nduct and safety of those who look upon it as an \ninstitution of safety, and is empowered to make \nsuch rules and regulations to be carried out as \nwill better the interests of those who look to it ; \nhence, the creed of a church is authoritative in \nmatters of conduct: \n\nFirst. Because it is empowered to do so. \n\nSecond. Because it is in order to do so. \n\n\n\nChurch Creeds. \n\n\n\n289 \n\n\n\nThus the Church makes the creed, which is a \nguide to conduct, and should see to it that it is \nobeyed. \n\nShould a church admit to membership one \nwho does not submit to its creed, may now be \nasked? \n\nIt would not only be contrary to the rule of \nthe Church, but to its progress and success. \nFirst, should such be the fact, any, whether they \nbelieve or not, would be proper subjects for the \nChurch; hence, a belief even in God would not \nbe necessary, and it would take only a short \ntime to hear the death-knell sound, and the army \nof the Living Grod be put to flight. \n\nAgain, the Church should carefully examine \npersons who wish or desire to become members \nin regard to their faith, before it ever admits \nthem. Should they object to the doctrines of \nthe Church, why, then the Church, at once, if \nit sees wisely to do so, should not admit them. \nThe success of an institution depends upon its \nmembers believing just the same. When u a \nhouse is divided against itself it cannot stand. 7 \' \nSatan\'s kingdom could not stand if it was divided \nagainst itself. \n\nThere is nothing of more importance to a \nChurch than to examine those who wish to unite \nwith them, as to their faith, and have them sub- \nmit to their creed. \n\nSg 19\xe2\x80\x94 C T \n\n\n\n290 \n\n\n\nChurch Creeds. \n\n\n\nThe creed held sacred by the Church of Grod \nreads as follows : \n\nTHE APOSTLES\' CKEED. \n\n"I believe in Gk)d, the Father Almighty, \nMaker of heaven and earth, and in Jesus Christ, \nHis only begotten Son, our Lord, and that he \nwas conceived by the Holy Grhost, born of the \nVirgin Mary; that He suffered under Pontius \nPilate; was crucified, dead and buried; that He \nrose again the third day ; that He ascended into \nheaven, and sitteth at the right hand of Grod, \nthe Father Almighty; and from thence shall \ncome again, at the end of the world, to judge \nthe quick and the dead. I believe in the Holy \nGrhost, the Church of Grod, the communion of \nsaints, the remission of sins, the resurrection of \nthe body, and everlasting life after death." \n\nCREED MORE THAN MERE HUMAN OPINION. \n\nIf we understand what a creed is, and are able \nto say anything in regard to it at all, at once we \nwould claim that creeds are something more than \nmere human opinions. They are enacted by \necclesiastical bodies. These assemblies are con- \nducted by the Spirit in a large measure. This, \nas we have just stated on the other page, is the \nprivilege and duty of the Church. If we say the \nChurch has no authority at all to enact and \n\n\n\nChurch Creeds. \n\n\n\n291 \n\n\n\nformulate plans, etc., then our services and many \nother rites in the Church must be abolished. For \ninstance, there is baptism \xe2\x80\x94 the direct or Script- \nural form is not given, and at what time it must \nbe performed. So with the Lord\'s supper \xe2\x80\x94 when \nit is to be administered is not stated in the Script- \nures, nevertheless such is carried on in order. \nThis is arranged by the ministers and those who \nmust look after, or oversee, the Church. Hence, \nif they have nothing to do but formulate plans, \nthis must be of a divine nature, and the work of \na supreme hand. Admitting that this is true, \nwe are led to say that creed is something more \nthan mere human opinion. The arrangement is \nof divine nature, especially when dictated to by \nthe Spirit, that meets and guides all matters per- \ntaining to the Church, when requested in prayer \nand humiliation. % \n\nWhen the Holy Grhost, the Spirit, dictates, and \nmen act accordingly, it is very strange to think \nthe work can be wrong. If the creed was mere \nhuman opinion, at once we could see that it \nmight be wrong ; but since it is not mere human \nopinion, and is the work of Grod, we dare not say \nthat it is wrong \xe2\x80\x94 nor can it be wrong. \n\nSome creeds may be wrong, but those declared \nby the power of Grod cannot be, unless changed \nby men. In many instances this has already \nbeen done. Men have gone so far as to do away \n\n\n\n292 \n\n\n\nChurch Creeds \n\n\n\nwith the true and pure principles, and have set \nup standards of their oath. \n\nLIMIT OF CREED. \n\nFaith in Christ is the end of creed. There \nshould not be a multiplicity of creeds; there \nshould be carefulness and Christian judgment \nused in the forming of the creed. A man may \nhave faith in Christ, and at the same time teach \nsomething else, which would soon uproot his \nfaith and bring all of his work to open shame. \nThe conduct of an individual should be looked \nafter as much as his faith. "Would it be right \nto keep a person in Church who believes Christ, \nand knows and cares nothing for Christ\'s laws? \nNo. We must preach Christ in all of His \noffices; must declare His laws as well as His \ngospel. Therefore, as the Church must look \nafter more than one\'s belief or faith in Christ, it \nis highly important that the creed be so arranged \nas to take in the whole and look after the gen- \neral interest of men religiously. \n\nThat there must be authority for a rule is a \nfact. It may be proper for us at the outset to \nmention the authority of our faith and practice. \nTheologically speaking, our authority is the \nsacred Scriptures. They are authority of our \nfaith: that is, from them we get the real truth, \nthat which ought to be done and should be done \n\n\n\nChurch Creeds. \n\n\n\n293 \n\n\n\nin matters of faith. They should be the foun- \ndation upon which all Christian creeds and prac- \ntice build. Whether this is true or not, suffice \nit to say, we have confidence in ours as such. \nWe might say, in addition, that the faith we \nhold should be embodied in our Church creed, \nwhich is extracted from the Bible. To this we \nmight add that our faith and practice should \nhave for its foundation our creed, set up by the \nChurch, which is authorized to do so. That the \nChurch has the right or power to set up or form \na creed for the government of its members, is \nvery plain and cannot be contradicted, when we \nunderstand that Christians, that is, early Chris- \ntians, did such; and for violating such, the \nCouncil of Nice deposed Arian heresies. All of \nthe above is simply this, that the Scriptures are \nfirst ; the Church with her creed comes next, in \norder that her doctrine might be protected. \n\n\n\nIXDEX. \n\n\n\nA \n\nPAGE. \n\nAbrahamic Covenant 243 \n\nAdam Representative 152 \n\nAddress to Applicants 274 \n\nAdoption, Argument of 226 \n\nAll Men Free to Accept the Conditions 130 \n\n\xe2\x80\xa2Apostacy. 234 \n\nApostle\'s Creed, Etc 290 \n\nArian Idea of Person of Christ 85 \n\nArian\'s Opinion of the Trinity 114 \n\nArminian Doctrine of Predestination 135 \n\nArminian View of Predestination 136 \n\nArminian View of the Fall of Man 147 \n\nArminian View of Justification 223 \n\nArchbishop of Canterbury 264 \n\nAttitude During Prayer 199 \n\nAuthority of Church 279 \n\nAuthority and Power of the Church of Rome . . . = 280 \n\nB \n\nBaptism, Proper Mode of 210 \n\nBenevolence of God 80 \n\nBelief of the Church of Rome as to Authority and Power, 255 \n\nBishop of Durham 265 \n\nBy Whom was the Attonement Made? 157 \n\nc \n\nOalvinistic Doctrine of Predestination . , 137 \n\nCalvin, View of 132 \n\nCalvin, View of Justification 223 \n\n\n\n296 Index. \n\nCatalogue of Cyril of Jerusalem 53 \n\nCelsus 54 \n\nCeremonial Law 245 \n\nChange of Sabbath 180 \n\nChristian Morality, Etc 245 \n\nChristian Morality 252 \n\nChristology 84 \n\nChristian Ethics 235 \n\nChurch " 276 \n\nChurch of God, Meaning of. 276 \n\nClark A 25 \n\nClaims New Testament Makes on Divine Revelation. . . 240 \n\nClement 52 \n\nCouncil of Laodicea 53* \n\nConversion 217 \n\nComplete Holiness Possible in this Life 231 \n\nComplete Triumph of the Righteous 172 \n\nCorrespondence with Jewish Passover 205 \n\nCovenants, Works, Etc 241 \n\nCongregationalist Faith 267 \n\nConsubstantiation 207 \n\nCreation 36 \n\nCreeds in Matters of Conduct 287 \n\nD \n\nDeath Fixes Man\'s Destiny 171 \n\nDepravity of Man 153 \n\nDegrees of Inspiration 43 \n\nDivine Authority of Scriptures 42 \n\nDivinity of the Spirit 105 \n\nE \n\nExistence of God 27 \n\nEvidence of the Mercy of God 78 \n\nEffect of Prayer 197 \n\nErastian View of Church Government 280 \n\nEternal Life 164 \n\nEpiscopal Government, Doctrine of 262 \n\n\n\nIndex. 297 \nF \n\nForeordination \xe2\x80\xa2 134 \n\nFree Will and Argument For 139 \n\nFall of Man 145 \n\nForms of Church Government 254 \n\nGr \n\nGregory Nazuanzen 53 \n\nGoodness of God 74 \n\nGood Works 248 \n\nGrades in Sin 251 \n\nGreek Church 282 \n\nH \n\nHoliness of God 71 \n\nHeaven 173 \n\nHeaven, Where It Is 174 \n\nHell, Where It Is 187 \n\nHarmony of Free Will with Foreordination 143 \n\nHead of the Church 277 \n\nI \n\nIgnatius 52 \n\nIrenseas 52 \n\nImmutability 71 \n\nIllustration of the Trinity 114 \n\nImputation 148 \n\nImmorality 167 \n\nInfant Baptism 212 \n\nIndependent of God 144 \n\nJ \n\nJustin Martyr 52 \n\nJudgment ! 170 \n\nJustification 222 \n\nJerome 53 \n\nJustice 81 \n\n\n\n298 Index. \n\nK \n\nKingdom of Christ 125 \n\nKingdom of God Differs From the Kingdom of Christ . 126 \n\nL \n\nLimit of Creed, Scripture More Authoritative, Rules of \n\nFaith and Practice 292 \n\nLimit to Human Freedom 143 \n\nM \n\nMiracles, in All Ages 144 \n\nMortal and Venial Sins 250 \n\nMinisters in Matters of Authority 281 \n\nMethodist Views of Church Government 271 \n\nMoral Law 246 \n\nN \n\nNew Testament, Genuine 51 \n\n\n\nOmniscience 65 \n\nOmnipotence 67 \n\nOmnipresence of God 69 \n\nOrthodox Idea of Christ 86 \n\nOrigin 53 \n\nP \n\nProphecies of Christ Coming, and Fulfilment 47 \n\nPhilostrus 53 \n\nPersonality of Holy Spirit 101 \n\nPolycarp 52 \n\nPneumatology 97 \n\nPredestination 132 \n\nPurgatory of Roman Catholics 188, 256 \n\nPrayer 194 \n\nPower in Prayer 196 \n\nPeculiar Benefits Derived by Taking the Lord\'s Supper, 209 \nPrestayterianism 258 \n\n\n\nIndex. 299 \nE \n\nRevelation of God in the Scriptures 33 \n\nReward and Punishment 190 \n\nResurrection, Argument for 161 \n\nRegeneration 228 \n\nRelation of Justification to Sanctification 231 \n\nReligion of Christ 128 \n\nReception of Applicant 274 \n\nRelation of Adam to His Posterity. 152 \n\nRoman Catholic Church , 254 \n\ns \n\nSpirituality of God 63 \n\nSoterology 157 \n\nSanctification 230 \n\nSabbath Institution, and Observance of 176 \n\nSupererogation 249 \n\nSacraments, Number 201 \n\nSaving Ordinance 215 \n\nT \n\nTheology . . , 62 \n\nTrinity Ill \n\nTrinity, Three Persons in 112 \n\nThe Impotent 168 \n\nThe Lord\'s Supper 204 \n\nThe Power that Justifies 224 \n\nThose Who Have the Right to Take 206 \n\nTrue Prayer 195 \n\nTransferring of Works 251 \n\nTruth of God 172 \n\nu \n\nUnion of Natures 86 \n\n\n\n300 Index. \n\nW \n\nWill All Be Saved? \n\nWhere Hell Is \n\n\n\nFINIS. \n\n\n\nL6Fe"3Q \n\n\n\n'