b'/.^-^^^ ^^s^^ \n\n\n\n\n\n\n\n\n\n\nTHE \n\nGreat Redemption \n\n\n\nA TREATISE ON VARIOUS DOCTRINES OF THE \nNEW TESTAMENT RELIGION AS DELIVERED \nTO US BY OUR LORD AND SAVIOR JESUS \nCHRIST AND BY HIS INSPIRED APOS- \nTLES, AND ENJOINED UPON \nALL HIS FOLLOWERS. \n\n\n\naUINCY LECKEONE. \n\n\n\n\xe2\x80\x94 \xc2\xaboo\xc2\xab^\xc2\xab \n\n\n\n^\'\'Blessed are they that do His commandments that they may have \n\nright to the Tree of Life, and may enter in through \n\nthe gates into the city.\'\'\xe2\x80\x94 Rev. 22 : 14. \n\n\n\n-OO- \n\n\n\n1898: \nBible Student Publishing Co., \n\n\n\n\n\n\nWwi COFIKi, HtceiVED. \n\n\n\n38877 \n\n\n\nJUL 2 9 1899 1 \n\n0/ Co?fS^ \n\n\n\n-1\'?>o^l \n\n\n\nV \n\n\n\nj:isu2,\\^^^^ . \n\n\n\nEntered according to Act of Congress in the Year 1899 by \n\nQUINCY LEOKRONE, \n\nIn the office of the Librarian of Congress \n\nat Washington. \n\nAll Rights Reserved, \n\n\n\nPREFACE. \n\n\n\nTN sending out this little volume, our \none hope is, that it may awaken in the \nreader a deeper interest in the various sub- \njects discussed, and thereby lead him into a \nmore thorough investigation of them, which \ninvestigation if impartially pursued, will \nlead invariably to an acceptance of the word \nof Truth in all its fullness. \n\nTo those of my brethren who are walking \nday by day steadfast in the truth of the \nGospel, my desire is that it may confirm \nthem in their practice, and be an aid along \nlife\'s pathway, instilling confidence and \nawakening hope, that the prospects of future \nhappiness may grow brighter as we near \nthe goal of eternal deliverance. \n\nIn general, that the cause of Christ may \nbe advanced, the Father\'s kingdom enlarged \non the earth, and that many sinners may be \nransomed and redeemed. \n\nQUmCY LECKRONE. \nGlenford, 0., r7r^7?. 1899. \n\n\n\nINTRODUCTION. \n\n\n\nWhoever forms his ideas of the plan of \nthe great redemption from a careful perusal \nof the New Testament Scriptures, will per- \nceive that system and orcle7\' are predomi- \nnant characteristics. That the privileges \noffered and the duties enjoined form a series \nof steps, each one of which, when it is ac- \ncepted, qualifies the individual for the suc- \nceeding one. \n\nUnity also is seen, in that these steps \ntaken collectively form one indivisahle \nscheme, perfect only when each step is util- \nized in its proper relation to the others. Noth- \ning is more abhorent from the true princi- \nples and maxims of the Sacred Word, than \nthe idea that a plurality of faiths, beliefs \nand practices are admissible in the perfect- \ned plan of Salvation as set forth in the \ndoctrines taught by Christ and the inspir- \ned apostles. \n\nUnity of purpose, as well as design, is \nstrongly marked. There is but one cause, \n\n\n\nVI IlN^TRODUCTIOlSr. \n\nnamely: that of depraved humanity, for \nwMdi the plan was inaugurated; and but \none result, namely, man\'s redemption, to \nbe achieved. To do this, God in his great \nmercy and goodness toward us, centralized \nin His Son Jesus Christ, through the word \nspoken by him, His jDower to redeem us. \n\nIn the application of this word to our \nneeds, there are three distinct di^dsions of \nrequirements,which tons are as privileges by \nwhich we may work out our salvation. \nPhil. 2: 12. \n\nThey are. First., Those obligatory upon \neach individual before he enters upon the \nduties of church membershij). They are \nFaith, Repentance and Baptism. All of \nthese may be included in the general tern: \nConversion. These requirements are out- \nside of the church, and to be performed \nas an individual privilege and duty pre- \nparatory to entering ujjon the duties obli- \ngatory upon the members of the body of \nChrist. \n\nSecond. Those privileges and obliga- \ntions enjoined upon the church to be per- \npetuated as ordinances of the house of \nGod. They are The Washing of the saints \n\n\n\nIIS^TRODIJCTIO]^. VII \n\nfeet. The Lord^s Supper, and the Com- \nmunion. \n\nWe do . not include in this enumeration \nany of the regulations pertaining to church \ngovernment; for they are not a part of the \nplan of redemption, but they are given only \nas a means of promoting the welfare of the \nchurch that the greatest good may be ac- \ncomj)lished. \n\nThird. Those privileges and obligations \nenjoined upon each individual member of \nthe body. These are the holy kiss of char- \nity; anointing with oil m the name of the \nLord; the doing of every good work, and \nkeeping unspotted from the world. \n\nThis general division of requirements \ngives us a wide scope for investigation, and \nalso brings to bear the importance of the \nfundamental doctrines of the New Testa- \nment in their proper relation to each other, \nand while it gives prominence to those \nthings that are to be acted upon ])y the \nchurch as a body, it likewise impresses upon \nthe individual both in and out of the church, \nhis personal duty. \n\nFollowing up this general division we \nshall aim not only to establish and give \n\n\n\nYIII I]SrTRODUCTIO]Sr. \n\nprominence to the relationship of tlie vari- \nous subjects discussed, with reference to the \norder in which they should be accepted and \nacted upon, but shall endeavor as well to \nemphasize the importance of the doctrines \nthemselves, considered apart from their rela- \ntion to other subjects. \n\nWe shall also endeavor by scriptural \ntexts and references to arrive at the proper \nmode of 23ractice in observing these various \ndoctrines, avoiding as much as possible \nwhatever is calculated to irritate or lead to \ncontroversy on disputed questions. We \nshall advance no argument that has not been \nwell weighed, and of the validity of which \nwe are not thoroughly convinced. In or- \nder to avoid monotony, the method of inqui- \nry is partly inductive and partly deductive, \nthe conclusion in either instance being based \nupon previous premises. \n\n\n\nCONTENTS. \n\n\n\nPreface. \nIntroduction. \n\nPART I. \n\nPrerequisites to Christian Fellowship. \nCHAPTER I.\xe2\x80\x94 Faith. \n\nThe first essential.^ \xe2\x80\x94 What it does.^ \xe2\x80\x94 Definition. \xe2\x80\x94 \nCharacter of. \xe2\x80\x94 How obtained. \xe2\x80\x94 Comes by \nhearing the word.^ \xe2\x80\x94 As a full assurance. \xe2\x80\x94 Jus- \ntifying. \xe2\x80\x94 As a means of regeneration 13-23 \n\nCHAPTER II.\xe2\x80\x94 Repentance. \n\nDefinition.\xe2\x80\x94 How brought about. \xe2\x80\x94 Essential ele- \nments. \xe2\x80\x94 First fruits of Faith. \xe2\x80\x94 When exper- \nienced. \xe2\x80\x94 Condition of the penitent 24-30 \n\nCHAPTER III.\xe2\x80\x94 Baptism. \n\nThe birth of water as the outward sign, seal or \ntoken. \xe2\x80\x94 The Spiritual Truth taught by the \nliteral acts. \xe2\x80\x94 Basis for typical interpretation. \n\xe2\x80\x94 The Place it occupies.- -The material used. \n\xe2\x96\xa0 \xe2\x80\x94 Why was it water? \xe2\x80\x94 The mode. \xe2\x80\x94 Immersion. \n\xe2\x80\x94 Sprinkling. \xe2\x80\x94 Origin and history of sprink- \nling. \xe2\x80\x94 Trine immersion. \xe2\x80\x94 Bowing in Baptism. \n\xe2\x80\x94Historical chart. \xe2\x80\x94 Historical quotation. . . .31-90 \n\n\n\nX COJN^TENTS. \n\nPART II. \n\nChristian Fellowship.\' \n\nCHAPTER I.\xe2\x80\x94 Washing the Saint\'s Feet. \nA neglected ordinance.\xe2\x80\x94 Objections answered. \xe2\x80\x94 \nThe example. \xe2\x80\x94 The command. \xe2\x80\x94 The condi- \ntion of happiness , 91-108- \n\nCHAPTER II.\xe2\x80\x94 The Lord\'s Supper. \n\nTime of instituting it. \xe2\x80\x94 Place. \xe2\x80\x94 Character of the \nsupper. \xe2\x80\x94 The supper compared to the Jewish \nPassover.-\xe2\x80\x94 The supper to be perpetuated . 109-125 \n\nCHAPTER III.\xe2\x80\x94 The Communion. \n\nTime, place, etc. \xe2\x80\x94 Purpose. \xe2\x80\x94 Elements used. \xe2\x80\x94 \nBread unleavened. \xe2\x80\x94 Fruit of the vine.^ \xe2\x80\x94 Wine, \nunfermented 126-146 \n\nCHAPTER IV.\xe2\x80\x94 The Week of Passion. \n\nThe Feast in Bethany. \xe2\x80\x94 Palm Sunday. \xe2\x80\x94 Cleans- \ning the Temple; 1st time, 2nd time. \xe2\x80\x94 The two \nano intings. \xe2\x80\x94 Time of Christ\'s trial, crucifixion \nand burial. \xe2\x80\x94 Day of the week. \xe2\x80\x94 The three \nsuppers 147-164 \n\nPART III. \n\nIndividual Christian Duties. \nCHAPTER I.\xe2\x80\x94 The Holy Kiss of Charity. \n\nLove, a ruling passion. \xe2\x80\x94 God is love. \xe2\x80\x94 The Holy \nKiss, a token of love. \xe2\x80\x94 The command. \xe2\x80\x94 Who \nshould obey it? \xe2\x80\x94 An evidence of our knowing \nGod. \xe2\x80\x94 Result of rejecting his word 165-172 \n\nCHAPTER II.\xe2\x80\x94 Anointing the Sick With Oil. \nA wonderful promise. \xe2\x80\x94 Who should be anointed. \n\n\n\nCONTEIN^TS. XI \n\n\xe2\x80\x94 For bodily healing. \xe2\x80\x94 Practiced in the time of \nChrist 173-177 \n\nCHAPTER III.\xe2\x80\x94 EvEKY Good Work. \n\nSECTION I. -PRAYER. \n\nGod\'s grace abounds to all who draw near to re- \nceive it. \xe2\x80\x94 To draw near we must be prepared \nin body as well as in min d. \xe2\x80\x94 Directions for \nmen in prayer. \xe2\x80\x94 Women. \xe2\x80\x94 A special prayer \ncovering. \xe2\x80\x94 Christ is head over all. \xe2\x80\x94 The \nwoman lost this headship by her tr ansgression. \n\xe2\x80\x94 The *^sign of authority\'\' is evidence of her \nrestoration. \xe2\x80\x94 The power of prayer 178-186 \n\nSECTION II.-LITERAL DUTIES. \n\nThe motive for doing good works must be pure. \xe2\x80\x94 \nLiteral acts emphasized. \xe2\x80\x94 The doers are justi- \nfied.\xe2\x80\x94Gospel liberty 187-192 \n\nSECTION III.-CHRISTIAN FORBEARANCE. \n\nThe family of God. \xe2\x80\x94 A righteous life possibl e. \xe2\x80\x94 \nHow we fall. \xe2\x80\x94 Who can become offended. \xe2\x80\x94 \nPaul\'s instruction. \xe2\x80\x94 How to proceed when \none has fallen. \xe2\x80\x94 Lenien cy toward the young. \nNo saint can be offended. \xe2\x80\x94 How not to offend \nthe weak.\xe2\x80\x94 The fruits of the spirit 193-203 \n\nSECTION IV.-SUBMISSION. \n\nTo the will of God.\xe2\x80\x94 To the Church.\xe2\x80\x94 To one \nanother. \xe2\x80\x94 To those who are in authority. \xe2\x80\x94 It \nleads to peace. \xe2\x80\x94 Happiness 204-211 \n\nCHAPTER IV. \xe2\x80\x94 Keeping Unspotted From the \n\nWorld. \n\nsection i.-nonconformity to the world. \n\nSpiritual renewing. \xe2\x80\x94 Conscience not a safe guide. \n\n\n\nXII CO]S^TE]S^TS. \n\n\xe2\x80\x94 Bodily subjection begets mental subjec- \ntion. \xe2\x80\x94 Mental change the basis. \xe2\x80\x94 Work from \nwithin out.\xe2\x80\x94 The test 214-218 \n\nSECTION II.-NON- SWEARING. \n\nDefinition. \xe2\x80\x94 Kinds. \xe2\x80\x94 False swearing. \xe2\x80\x94 Christ^s \n\nteaching.\xe2\x80\x94 Things of evil 218-222 \n\nSECTION III.-USE OF THE CIVIL LAW. \n\nEight of protection. \xe2\x80\x94 Unity of aim. \xe2\x80\x94 Original in- \ntent of law. \xe2\x80\x94 Misuse of the law. \xe2\x80\x94 Its use \namong Christians forbidden. \xe2\x80\x94 When it maybe \nused 222-226 \n\nSECTION IV.-PEACE PRINCIPLES. \n\nDefinition. \xe2\x80\x94 With reference to individuals. \xe2\x80\x94 With \nreference to nations. \xe2\x80\x94 With reference to man \nand God 227-233 \n\nSECTION V.-ANTI-SECRECY. \n\nCause of their origin. \xe2\x80\x94 Present value. \xe2\x80\x94 Final re- \nsult. \xe2\x80\x94 Effects of the lodge system on civil \ngovernment. \xe2\x80\x94 Patriotism. \xe2\x80\x94 Perjury. \xe2\x80\x94 Incom- \npatable with the Christian religion. \xe2\x80\x94 Unscrip- \ntural. \xe2\x80\x94 Violence to the word. An opposing \nreligion. The Christian is complete in Christ. \nTwo masters. Unequally yoked 234-273 \n\nPART IV. \n\nThe Great Redemption. \n\nCHAPTER I, Christ Hath Redeemed Us ! \n\n274-286 \n\n\n\n.^ PART I. k. \n\n\n\nPREREQUISITES TO CHRISTIAN \nFELLOWSHIP. \n\n\n\nCHAPTER L\xe2\x80\x94 FAITH. \n\nT^AITH is a mental condition necessary \n^ in the individual that the plan of the \nGreat Redemption may be effectual. It is \nthe fundamental initiatory qualification that \nrenders obedience to divine law acceptable. \nWithout faith it is impossible to please God, \nHeb. 11:6. \n\nAs a condition, and not an agent, and as \nan end, and not a means, it sustains in the \ndevotee, a passive relationship to his God. \n\nIt may be defined as a confidence estab- \nlished, or a dependence on the veracity of \nanother; hence, a reliance on promises theo- \nretical or otherwise. \n\nSince it is natural for man to believe in \nsomething, and being fallible, and moved \nlargely by physical impulses, he is liable to \n\n\n\n14 THE GREAT KEDEMPTIOK. \n\nhave his confidence established in whatever \nsatisfies his physical emotions; hence the ne- \ncessity of an aid that the right kind of faith \nmay be established : for faith as a passive \ncondition must be of such a character as to \nadmit of a complete development of all the \nessentials to a spiritual growth. \n\nFaith is a source, a fertile field for growth \nin grace. Much then depends upon the \ncharacter of faith for a growth in obedience \nto the requirement of the Great Salvation. \n\nSince there are various conditions of faith, \nrelative to its character, we may inquire \nwhence comes faith ? And an investigation \nof its source will lead to an understanding \nof the different conditions. Paul answers \nour inquiry, Rom. 10: 17; \xe2\x80\x94 \'\'Faith cometh \nby hearing and hearing by the word of \nGod.\'\' Plainly then, the Word made man- \nifest in the flesh by the Son (John 1: 1-14) \nis the first cause in establishing the right \ncondition of faith. \n\nIt comes by hearing tlie Word: hence the \ncommand (Mark 16: 15-16) "Go ye into all \nworld and preach the Gospel (the Word of \nGod) to every creature. He that belie veth \nand is baptized shall be saved." \n\n\n\nFAITH. 15 \n\nNow it is evident that Christ foreknew \nthat hearing the word would not create \nfaith in all who heard, at least not faith of \nthe character necessary to salvation. Paul \ndid not say that this faith would inevitably \ncome to those who heard, but that hearing \nwas the means by which it could be ob- \ntained. \n\nTo hear and know the Word does not al- \nways result in faith ; infidels hear and yet do \nnot believe. God has endowed man with \nthe faculty of decision, and made him thus \na free moral agent. He sits in judgment \nupon the Word when he hears it. He sanc- \ntions or condemns it, accepts or rejects. \nThe mind sits preeminently the master of \nconsequences. \n\nIf it accepts the word, faith is the result. \nIf it rejects it, infidelity is the result. \nShould it accept in part only, a faith of like \ncharacter will be the result. This is the \nimmediate source of the different conditions \nof faith. One may read or hear the Word \nas he would a narrative of past events, he \naccepts as true and thus has established an \nhistorical faith. \n\nOf this condition James (2: 17-24) \n\n\n\n16 THE GREAT REDEMPTIOl^. \n\nspeaks when lie says \'Taitli without works \nis dead." The word, like the good seed, \nhas fallen where there is no soil. The \nheart is the receptacle, but in this case it \nholds the germ in such a condition that \nthere can be no development. \n\nMany wicked persons and those who \nmake no profession have faith in this condi- \ntion. They are fully convinced that God \nis, and that heaven is, and that salvation \nis obtained alone through Christ, but they \nfail to make themselves passive recipients \nof the requirements which they know to be \ntrue . \n\nAnother has faith, which, though not \nunlike the former in its manner of concep- \ntion, springs iijd suddenly into an active obe- \ndience, quickly manifesting itself in exter- \nnal representation of the truth received, and \noften accompanied with great joy and loud \nrejoicing, which, alas, too often comes from \nsome worldly consideration and lacks the \ndeep conviction necessary to make it endur- \ning. Of this class the Savior speaks in the \nparable of the sower, (Matt. 13: 20) \'\'He \nthat receiveth the seed into stony places the \nsame is he that heareth the word, and anon \n\n\n\nFAITH. 17 \n\nwitli joy receivetli it (v. 21); yet hatli lie \nnot root (a proper condition of faith) in \nhimself, but duretli for a while; for when \ntribulation or persecution ariseth because of \nthe Word, by and by he is offended." \n\nHe has good intentions, good resolutions, \nand apparently made a good start and grew \nrapidly, but when the fulness of the strict \nrequirements of the Son of righteousness \nshines down upon him he withers away and \nseeks the easier yoke of a liberal conscience \n(1 John 2: 16) or it stands in the field as \na withered blighted stalk and then at last \nis gathered with the tares. (Matt. 13: 30.) \nJames 1: 14 speaks of these as those who \nwere drawn away of their own lust. Jude \n(v. 12) speaks of them as \'\'spots in your \nfeasts of charity when they feast with you." \nIn the parable of the sower, the Word is \nthe seed, the heart is the soil. Now if this \nsoil must be prepared before it can or will \nreceive the Word, how is it to be prepared \nwithout faith ? If hearing the word creates \nfaith the word must have fallen on the \nheart first; hence it fell on a heart unpre- \npared. But if that word was accepted it \ncreated a certain condition in the heart, \n\n\n\n18 THE GREAT REDEMPTIOJST. \n\ncalled faith. This condition is not the re- \nsult of faith but the establishment of it. It \nis the \'\'root in himself." \n\nNow when the seed, the Word, is sown in \nthis prepared heart it will manifest itself \naccording to what condition of preparation \nis found in the heart, i. e. according to what \ncondition of faith abounds. \n\nThe Word referred to, in \'\'Faith cometh \nby hearing, and hearing by the word,\'\' is \nthat which brought a general knowledge of \nGod, and of Christ as our Savior. This is \nclear; for in the time of the apostles many \nwho believed, i. e. had their faith estab- \nlished, said, "What must we do to be \nsaved\'\'? This question would not have \nbeen asked had they been acquainted with \nthe doctrine of baptism and of the many \nother Christian duties following after faith. \nHere the parable of the sower will illus- \ntrate. The man who had not root (a \nproper condition of faith) in himself en- \ndured for a while, but when persecution \narose, because of the Word^ (not that Word \nwhich caused him to have faith in God and \nChrist but that which he w^as taught by \nChrist and which h^^ began to practice) his \n\n\n\nFAITH. 19 \n\nfaith was not of the character necessary to \ngive him stability. \n\nTo hear the Word, not that which per- \ntains to ordinances, but that which sets \nforth God as omnipotent, and the claims of \nChrist as our Savior, creates faith which if \nit be of the right charactei" causes us to ac- \ncept all the teaching of Christ as necessary \nto obtaining the end or object of our faith, \nthe salvation of the soul. \n\nThere is still another class who exercise \nfaith in a peculiar way. They are captiva- \nted by some single demonstration of the \npower of God, as was the lame man when \nhe found that Paul and Barnabas were able \nto cure him, (Acts 14: 9.) Of this class \nChrist speaks when a certain man brought \nhis son, a lunatic, to be healed. [Matt. 17 \n17.] \n\nWe now come to that character of faith \nwherein lies the full assurance of the be \nliever and an unwavering confidence in \nthe promises sealed by the great atonement \nThis character of faith is a saving grace \nestablished in the soul by the Spirit of God \nthrough the preaching of theWord. \n\nIt is the justifying, saving or living faith \n\n\n\n20 THE aEEAT REDEMPTION. \n\nwhereby Christ is accepted in all his ful- \nness. Paul [Heb. 11: 1] defines it as \'\'the \nsubstance of things hoped for, the evidence \nof things not seen." That is, it enables the \nbeliever to experience as though it vras a \nsubstantive presence in real possession, the \njoys of heavenly things for which he has \nhad a lively hope awakened [1 Pet. 1: 3] \nby the renewing and quickening of his spir- \nitual life which this faith begat in him. \nThough these things are not seen, yet by \nthis faith he is made certain of their exis- \ntence and he feels such a spiritual assured- \nness that God will fulfill His promises that \nhe resigns himself wholly submissive to His \nwill. No more authenticated evidence of \n\'\'things unseen\'\' can be imagined than this, \nthat an individual will yield himself wholly \na passive servant of the unseen power of the \nthings unseen. \n\nBy virtue of this faith man is as clay in \nthe hands of the potter [Jer. 18: 6.] He is \nmoulded and fashioned after the glorious \nimage of God as reflected in Jesus Christ \nIt brings him at once under the unerring \ncouncil, the infinite goodness, the immutable \ntruth and the omnipotent power of God, \n\n\n\nFAITH. 21 \n\nHe does not waver at those doctrines of \nChrist whicli by the light of reason he can- \nnot understand; even though they be not \nrevealed; for his faith has taken upon it \na touch of the Divine embellishment. It is \nno longer historical, or philosophical, or \nethical. It is judgment passed beyond the \nbound of human ken. It is reason glorified . \nIn heaven\'s chancery are kept the elements, \nGod holds the indefinable mystery; man the \nessence. \n\nThis faith is the condition through which \nwe are saved, [Eph. 2:8], not that it is the \nmeritorious accomplishment of a final result, \nbut as a means through which the work of \nrighteousness may be accomplished to our \njustification. \n\nFaith is now a means by which the work \nof regeneration is carried on. To be regen- \nerated is to be born again. \n\nThe etymology of the term \xe2\x80\x94 from the \nLatin, genera. Theologically considered it \nsignifies even more than this. It means, to \nbegin again. Man at the creation began^ \nwas created or generated, in the likeness of \nGod, perfect, pure and undefiled. He knew \nGod; for he was like Him, but when sin \n\n\n\n22 THE GREAT REDEMPTIOIS^. \n\nentered he lost his likeness to God. He de- \ngenerated or began to go away from Him. \nThrongh sin entering him he went farther \nand farther away nntil he had lost all like- \nness of God and no longer knew Him. He \nmust therefore, to be benefited by the \nGreat Redemption, begin again, or be born \nagain. \n\nJohn [1st Epistle, 5:1] says, \'^ Whosoever \nbelieveth that Jesus is the Christ is born of \nGod." He also says in chapter 3, verse 9, \nthat \'^ One who is born of God cannot sin; \nfor His seed remaineth in him.*" Now the \n\'\'seed" is the word of God. He then who \nhas the right kind of faith, which came by \nhearing the Word, retains that Word in \nhim. He now knows God, for he has begun \nagain, \'been born again\\ and so long as he \nretains that faith he cannot sin. Thus it \nbecomes to him a saving faith. It is also a \nliving faith; for it is the good soil in which \nthe "good seed," the words of Christ, is em- \nbedded, and it will burst forth into an active \nreproduction or representation of that word. \nJames says [2:18], "I will show thee my \nfaith by my works." By virtue of this jus- \ntifying faith the seed, the word, is retained \n\n\n\nFAITH. 23 \n\nin the soul. It moulds and fashions tlie \ninner man like unto the Glorious Image \nof God revealed through the Lord Jesus \nChrist. \n\nThen we are drawn heavenward by the \nunction of kindred spirits, and the soul\'s \npulsations throb in unison with every will \nof the High and Holy One, and as we awake \nto a higher life and grander views our song \nshall ever be : \n\n^^My faith looks up to Thee, \nThou Lamb of Calvary," \n\n\n\nCHAPTER II.\xe2\x80\x94 REPENTANCE. \n\n\n\n^ I ^HE signification of tlie Frencli root re- \n\xe2\x96\xa0^ pentir from whicli tlie En glisli repent- \nance is derived is primarily pain. The pain \nwhich one experiences in consequence of the \ninjury inflicted by his own conduct. \n\nThis pain can only be present when the \nresult of wrong doing is plainly seen. It \nmay precede the infliction of the penalty or \nit may follow it. \n\nIt is a changed state of mind brought \nabout by an uncontrovertable conviction of \nerror. The degree or depth of the change de- \npends upon the thoroughness of the convic- \ntion, and the pain or mental anguish or sor- \nrow is more or less severe as the extent of \nthe evil doing is more or less realized. \n\nTo bring about this state of regret the in- \ndividual must know and fully understand \nthe nature and tendency of the thing in \nwhich he was engaged. \n\n\n\nREPEJN^TAJSrCE. 25 \n\nBefore any one can realize that he has \ncommitted an offense he cannot repent or \nhave an anguish or sorrow for the thing \ndone. \n\nNecessary to and preceding the great \nwork of regeneration is the awakening of \nthe erring one to a full understanding of his \npresent condition. This, however, will \nbring no result unless there is presented to \nhim a better condition than that in which \nhe now finds himself, and this better condi- \ntion must be so presented thathe may under- \nstand its nature and tendency as fully as he \ndoes the condition in which he now is. \n\nThe experience of the Prodigal son is a \nstriking example of one in this condition. \nRealizing his destitution, want and misery, \nhe remembered that in his father\'s house \nthere was plenty, and with a prospect of en- \njoying that bounty he resolved to arise and \ngo home. \n\nThe criminal repents, after the law^ has \nbound him, when he holds in contrast to his \npresent condition the former liberty which \nhe enjoyed. Had he not been bound of the \nlaw and shown the result of his error there \nwould have been no cause, from a legal \n\n\n\n26 THE GEEAT REDEMPTIOIN". \n\nstandpoint, for repentance; for he exper- \nienced no inconvenience from tlie deed lie \nhad done. \n\nRepentance may take j3lace before the \npunishment is inflicted, as in the case of \nJudas, [Mat. 27:3], when he saw the result \nthat was following from his betrayal of \nChrist. He was severely afllicted in his \nmind about it; he wished it had not been \ndone; he brought back the money and at- \ntempted to undo what he had done. He \nrepented but it was because of the fear of \npunishment pronounced upon sin. \n\nSuch a repentance is not accompanied by \nany hatred or disapproval of sin, and conse- \nquently no sorrow for anything other than \nthat he was overtaken in his sin and ex- \nposed to punishment. Such a sorrow does \nnot accompany a condition of repentance \nnecessary to salvation. \n\nPaul says, [2 Cor. 7:10], \'\'A godly sor- \nrow worketh repentance to salvation," and \nhe rejoiced that the Corinthians sorrowed to \nrepentance. \n\nThis repentance of the Corinthians was \ndifferent from that of Judas in that their \nsorrow was godlike while his was sensual, \n\n\n\nREPEIN^TAIN^CE. 27 \n\nwholly terminating on himself; he was \nmoved wholly by a desire for his individual \nbenefit; he was not humbled because God \nwas offended and dishonored and his own \nsoul defiled. \n\nPaul had written a letter to the Corinth- \nians and, apparently, had reprimanded them \nby pointing out some of their faults and ad- \nmonishing them to accept better things. \nThey were not offended, but much grieved \nfor they loved the things he condemned. \nThey w^ere sorrowful for they loved God \nalso. This condition continued but a short \ntime only. It gave way to a full surrender \nto the will of God. \n\nIt exercised their spiritual uneasiness \nthrough their love of God in the direction \nof effecting a reconciliation with him. \nTherefore Paul could say \'\'a godly sorrow \nworketh repentance to salvation not to be \nrepented of." \n\nThere are two kinds of repentance each \ngrowing out of the distinctive influences \nthat brought about the act. One may be \ncalled a legal repentance, that which exists \nin the guilty one simply because he has been \ndetected in his evil. The other may be \n\n\n\n28 THE GEEAT EEDEMPTIOIST. \n\ncalled an evangelical repentance, tliat wliicli \narises from a love to God, a love to holi- \nness, a fixed determination to forsake evil \nand an unwavering expectation of pardon \nand final redemption throngli tlie merits of \ntlie Great Atonement. This is true repen- \ntance and it follows after and is tlie result \nof tlie reception of a justifying faith. \n\nWhen faith enters, the soul at once be- \ncomes passive to the Spirit of Truth but \nfinds itself encumbered mth the pollution \nof sin uncleansed and unpurified it cries \nout, \'\'Lord what mlt thou have me to do?\'\' \n\nHa^dng received faith the soul is taught \nby it to look to Jesus, and in him it sees \nOne purified, perfect, spotless. It envies \nthat condition and longs to be like him. It \nholds its own sin stained condition in con- \ntrast with him in whom there is no sin and \nis thus made conscious of its own fallen \nstate and to anticipate the possibility of gain- \ning favor with God. \n\nWhen John preached to the multitude in \nthe wilderness he pointed out their sinful \ncondition and showed them the possibility \nof living a better life, and when they came \nto him with evidence of their sincerity \n\n\n\n(Matt. 3: 8) he baptized tliem with a bap- \ntism which is called the \' \'baptism of repen- \ntance\'\' (Mark 1: 4) \'^for the remission of \nsins. \n\nLikewise Peter under the Gospel dispen- \nsation preached to the multitude on the day \nof Pentecost revealing the necessity of hav- \ning sins removed. He did so by holding up \nthe perfect One. When they understood \nhis preaching and were \'\'pricked in their \nhearts," that is, brought to a knowledge of \ntheir condition, they said unto him "What \nshall we do" ? We here have the example \nof a multitude who were entering the first \nstage of repentance, that is, were seeing \nthemselves as they stood uncleasnsed and \nguilty, face to face with that better condi- \ntion which it was their privilege to obtain. \n\nPeter answers "Repent" \xe2\x80\x94 do not wait any \nlonger in your sins. Renounce the evil at \nonce, though it be a painful task to give up \nthat which you formerly loved, do it \xe2\x80\x94 "and \nbe baptized every one of you in the name of \nJesus Christ for the remission of sins." \n\nBy these instances as well as others that \nmight be cited to it is seen that repentance \nwas effected in the same way and for the \n\n\n\n30 THE aHEAT EEDEMPTIO]Sr. \n\nsame purpose througliout tlie Gospel dispen- \nsation. \n\nTliat repentance is tlie first fruits of faith \nis evident since no one can truly repent \nwithout a knowledge of his depraved condi- \ntion, together with a knowledge of the Great \nAtonement made for him. \n\nBy faith in Christ he is made to accept \nthe Word which brings to him this knowl- \nedge. He is now a changed being, we may \ncall it conversion if we wish to. Instead of \nbeing a lover of sin he has fled from it as \nfrom a mortal enemy. He not only believes \nin God but has sought him as a haven of \nrefuge. He has turned from the cold barren \nand false dominion of the tyrant of his soul \nto the true and living God, humbly knock- \ning for admittance, crying, \n\n"Father, I stretch my hand to thee, \nNo other help I know; \nIf thou withdraw thyself from me, \nAh, whither shall I go"? \n\n\n\nCHAPTER III.\xe2\x80\x94 BAPTISM. \n\n\n\nTLTAVING examined the conditions neces- \n\xe2\x96\xa0^ ^ sary as qualifications, to an heirship \nin the kingdom of grace, we come now to an \nexamination of the means employed to induct \nthe penitent believer into that relationship \nwith Christ whereby he is made an heir to all \nthe benefits of the Great Redemption. \n\nIt is not the intention of the author to \nenter into a critical discussion, or an ex- \ntended presentation of the efficacy of water \nin connection with the divine rite. That a \nbirth of water is spoken of by Christ with \nas much prominence and force as a birth of \nthe spirit is evidence of the importance of \nits administration. \n\nFaith and repentance are manifestations of \nthe beginning of the spiritual birth. \nThrough them the individual has started a \nnew life. He has begun again. Pie is be- \ning born again, but he is not yet relieved of \nhis sins, only he is made conscious of his \n\n\n\n32 THE (^REAT REDEMPTIOlSr. \n\ncondition, and, like Saul of Tarsus (Acts 9: \n6,) is ready to cry out \'\'What wilt thou \nhave me to do." \n\nWhenever God made a covenant mth his \nchosen people he required of those accepting \nit, obedience to some external rite which he \nhimself pointed out. He required it as an \nopen confession, a \'\'sign," a "seal" or a \n"token" of their acknowledgement of the \ncovenant. If these three names have a three \nfold meaning it may be in this, the sigii is \nthe tangible fact evidencing all of God\'s \ncovenanted pledges to man and all of man\'s \ncovenanted obligations to Him. \n\nThe seal is the tangible act evidencing \nan acquiescence in each individual case. \nThe tohen is a reminder to all who enter in- \nto this relation that they maintain in\\4olate \ntheir covenanted loyalty to God, while it \nevidences His immutable fidelity to all who \nenter into the covenant. He has made with \nus a covenant and pointed out as a seal \nthereto the water of baptism. John gives \nit as one of the earthly mtnesses of our faith. \n(1 John 5:8.) Throughout the whole his- \ntory of God\'s dealing mth men He has in \nevery instance couched the spiritual lesson \n\n\n\nBAPTISM. 33 \n\nto be learned and retained, in some literal \ntangible design. The soul, tlie inner man, \nthe tliinkev^ is touched only by the medium \nof the senses of the body. These senses con- \nvey intelligences to the mind. God kno^v- \nng our weakness and inability to hold in \nmind spiritual results while living in the \nflesh, has, therefore, made available to us \nour depraved nature in using this aptitude \nof ours, to be controlled mentally by literal \nenvironments, as an agent or means to estab- \nlish in us spiritual truths. This methed is \ncarried throughout the New Testament, as \nis evidenced in the ordinances of the House \nof God, as well as throughout that of the \nOld. \n\nIn the selection of material things to rep- \nresent spiritual truths and teachings. He has \nchosen those which bear a metaphorical re- \nsemblance to the truth to be taught. Thus \nthe Tabernacle services; the sprinkling of \nblood; the Pascal lamb etc., of the Ohl \nTestament, Baptism; the Lord\'s Supper; \nThe Communion etc., of the New Testanunit \nall bear as close resemblance to the s])irit- \nual fact desired as it is possible for material \nthings to do. \n\n\n\n34 THE GREAT REDEMPTIOIS^. \n\nTlie following statements mil be found \nof great importance for tliey form the basis \nfor tlie typical inter j)retation of all tlie ordi- \nnances of tlie Christian economy. \n\nFirst, the place these literal means occupy \nhave a bearing upon the development of a \nreligious character. \n\nSecond, The materials selected are only \nsuch as will readily suggest the spiritual im- \nj)ort of that which they represent. \n\nThird, The manner in which they are \nused aids in retaining the efficacy and nature \nof the di\\dne grace or favor which they rep- \nresent. \n\nHaving laid down these primary princi- \nples for the analysis of the subject, we now \nproceed to discuss water baptism in the or- \nder in which these principles are stated. \n\nFirst^ The place it occupies is of prime \nimportance; for it is a prerequisite to mak- \ning available the benefits of other ordinan- \nces that are to follow. The promised result \nof baptism is of incalculable consequence. \n\nWhen Peter preached on the day of Pen- \ntecost and the multitude were convinced, \nthey said to Peter and the rest, "What shall \nwe do" ? Peter answered, "Repent and be \n\n\n\nBAPTISM. 35 \n\nbaptised.\'\' It is evident that these already \nbelieved and needed only to repent that they \nmight be eligible to baptism. He thus \nplaces baptism as following faith and repen- \ntance and assnres them that it shall be fol- \nlowed by the reception of the Holy Ghost. \n(Acts 2:38.) - \n\nInvariably where the Holy Ghost is men- \ntioned in connection with baptism, (except \nin the case of Cornelius, which was an ex- \nceptional case, undoubtedly intended to teach \nthe Jews, who still believe that salvation \nhad come only to the House of Israel, that \nthe Gentiles were also included in the Great \nRedemption), it is represented as coming \nafter and as a gift bestowed in consequence \nof baptism. \n\nNow the office of the Holy Ghost is to \nlead into all truth; hence before we can ex- \npect to enter into the fulness of the Gospel \nwe need this God -given Spirit, and since we \nreceive it, as well as the pardon of our sins, \nupon the condition of baptism, it follows \nthat baptism must necessarily precede the \nperformance of any other Christian duties \nafter faith and repentance, in order that we \nmay act intelligently in every other duty. \n\n\n\n36 THE GEEAT EEDEMPTIOK. \n\nAgain it is the door into the visible king- \ndom. Faith and repentance do not place \nanyone within the kingdom, visible or in- \nvisible. It brings them to the door qualified \nfor admittance. Christ said to Mcodemus, \n\'\'except a man be born of water and of the \nspirit he cannot enter into the kingdom of \nGod.\'\' (John 3: 5.) \n\nPanl testifies concerning his own conver- \nsion (Acts 22: 6-16) that when he was \nstricken down he cried to the Lord to know \nwhat he shonld do, and he was commanded \nto go into Damascus, with the promise that \nthere it shonld be told him what to do. He \nwent and there met Ananias, the chosen \nminister of the Lord. Ananias said to him, \n"The Lord hath chosen thee that thon \nshonld\'st know his will." Notice that \nthough the Lord had already chosen Saul, \nhad accepted him, destined him to be a wit- \nness to all men of the things he had seen and \nheard, yet he was not sent on that mission \nuntil he was baptized; for though he be- \nlieved and exercised repentance, his sins \nwere not yet pardoned. \n\nThat they might be taken away, Ananias \nsaid to him, \'\'Arise and be bajjtized and \n\n\n\nBAPTISM, 37 \n\nwash away tliy sins.\'\' Thus Ave see that one \ndirectly chosen of God to perform a special \nmission must be baptized before entering on \nthat mission. The eunuch immediately \nafter a confession of faith (Acts 8:37-38) was \nbaptized and then went on his way rejoic- \ning. \n\nSuffice it to say that in every instance re- \ncorded in the New Testament where bap- \ntism was administered, or recommended, it \nwas upon the condition of turning to Christ \nthrough faith and repentance, and in no in- \nstance did it precede them, nor in any in- \nstance was it deferred until after they had \nproved themselves faithful members of the \nChurch, the body of Christ. Indeed it \ncould not have been, since it was the means \nof induction into the body. By this means \n^\'there was added unto the church,\'\' on the \nday of Pentecost, \'\'about three thousand \nsouls." \n\nIn the light of this array of evidences no \none can doubt the divinely appointed \nplace of this most important of the New \nTestament rites. Important because of the \neternal consequences to be achieved by it. \n\'\'Except a man be born of water and of the \n\n\n\n38 THE GREAT REDEMPTIOlSr. \n\nSi3irit lie cannot enter into the kingdom of \nGod;\' \n\nSecond, The material chosen by di\\"ine \nauthority by which the tangible act, as the \nseal evidencing the new birth, is performed, \nis water. This element w^as used by John in \nthe mlderness as well as in various manners \nin the Mosaic ser^dce. The idea of its use in \nreligious rites was not new when Christ made \nuse of it in connection vAih. the new birth. \n\nWhy God has chosen this simple element \nto be used in representing so grand a spirit- \nual work may be in a measure comprehend- \ned by the foUomng consideration. As in \nall other literal things chosen to represent \nspiritual designs, we have in this an element \nwhich in its physiological properties most \nnearly literalizes the various characteristics \nof the Spirit, a birth of which its use is to \nrepresent. \n\nIn the first place it has a greater solvent \nor cleansing power than any other natural \nelement. By wtue of this property, water \nwhen ap23lied causes particles of matter of \nunlike substances adhering to each other, to \nloose their power of adhesion, and are there- \nfore easily separated. This is the property \n\n\n\nBAPTISM. 39 \n\nof water that makes it so available for clean- \nsing purposes. Bodies are plunged into it \nand cleansed of all foreign substances. Like \nit, is the spirit in its application to the soul \naffecting the new birth. The soul once \npure and clean when it left the hand of its \nCreator, has in its unregenerated state, cling- \ning to it the loathsome leprosy of sin. It is \nforeign to the soul, is earth-born, it is of the \ndevil. Through faith the soul is made con- \nscious of its condition. By repentance it lan- \nguishes in sorrow and feels the deadly sting \nand venom of its enemy. It must be cleans- \ned. The spirit says (Kev. 3: 20) ^\'Behold \nI stand at the door and knock, if any man \nhear my voice, and open the door, I will \ncome in to him and sup with him and he \nwith me." The soul hears the voice; \nThrough repentance the door\'is opened. The \nspirit enters, destroys the power with which \nsin had attached itself and removes it, \xe2\x80\x94 as \na foreign substance from the soul. It is \nthus cleansed and made pure again by this \nnew birth, born of the spirit. No literal \nthing can so completely represent this cleans- \ning of the soul by the spirit as the applica- \ntion of water to the body in the act of bap- \n\n\n\n40 THE GREAT REDEMPTION. \n\ntism. \n\nAgain, water has an elastic property. By \n\\drtue of this property Avhen an indenture is \nmade in it, the surface is only broken while \nthe cause of disturbance remains in contact; \nimmediately on its removal the water fills \nout to its original form. Like it is the spirit \nin its operation. When the life that is filled \nwith the spirit comes in contact with the \nworld it is liable to be pierced with the \ndarts of the enemy, the soul is wounded and \nthe spirit driven out, but immediately upon \nthe removal of the cause of this spiritual \ndisturbance the spirit resumes its place and \nthe Christian character is rounded out so \nthat no trace of the evil may be seen. \nWhen the spirit gains the victory for a soul \nin its conflict with sin, it not only takes \npossession of that soul, but fills it with such \na marvelous beauty that no spot or wrinkle \nof the evil mars its \\dsage. \n\nAnother important property of water that \naffords a striking resemblance to the opera- \ntion of the spirit, is that of its specific heat. \nThe specific heat of a body is the quantity \nof heat-energy required to produce a defi- \nnite increase of temperature in -a given \n\n\n\nBAPTISM. 41 \n\nweight of that body. By virtue of this \nproperty, water requires the induction of \nmore heat-energy to produce a change in \ntemperature than any other common sub- \nstance. Not unlike this is the moving pow- \ner of the spirit when applied to the soul. \nHow often the spirit strives through years \nwith the soul before any perceptible change \nis made. This teaches that the work of re- \ngeneration, or the new birth, is accom- \nplished, not in a moment of high excite- \nment, but by a slow and steady process, in- \ndicative of permanence. \n\nWater, when it has once received its heat- \nenergy, is slowest to give off that heat. So \nwith the soul that has been influenced by \nthe spirit. However small the outward \nmanifestations may have been there lingers \nthrough years, even in him who has re- \nnounced the faith, traces of that which once \nwas there, and we doubt very much if the \nsoul, which was once enlightened, can lose \nentirely the good impressions that were \nmade. \n\nWater is heated by adding tla^ heat-ener- \ngy to each individual particle of the entire \nquantity. This is most effectually done, \n\n\n\n42 THE GREAT REDEMPTIOIS". \n\nsince tlie heated particles become light and \nrise, by placing tlie heat-energy-prodncing- \nagent beneath the water. Heat may be ap- \nplied to the surface above and that part be \nheated and a great amonnt of steam pro- \nduced together with no inconsiderable noise. \nWhile in the lower parts ice may be form- \ning. Steam and noise are not sure eviden- \nces of thorough heating. A showy profes- \nsion and loud shouting are not sure e\\dden- \nces that the soul is baptized of the spirit, \nbut too frequently that the baptism has \ngone no further than to the head; for men \ncan praise God Avith the lips when their \nhearts are far from him. \n\nThe baptism of the spirit takes hold of \nevery part of our nature; controls our ac- \ntions, our words and our thoughts. It fills \nus with love to God and to one another, so \nthat every action, or thought becomes a ben- \nediction of praise to God for the Great Re- \ndemption. \n\nWater is the main food for plants and an- \nimals; it is the great life sustainer; it not \nonly enters in comjDosition with the body it- \nself but is in constant demand to replenish \nthe system. \n\n\n\nBAPTISM. 43 \n\nThat which is within man and born of the \nspirit is represented as the \'\'spiritual man\'\' \n(Hos. 9: 7.) To be born of the spirit is to \nhave given to this spiritual man spiritual \nlife. \'\'The spirit giveth life\'\' (2 Cor. 3: 6). \nIt is the food upon which all spiritual life \nexists. It is not only an element co-exist- \ning wdth the inner man but also in constant \ndemand to sustain its life. \n\nBy the baptism of the spirit the soul is \nnot only filled with the spirit of God but \ndaily subsists, eating that spiritual meat and \ndrinking spiritual drink from the Rock \nwhich is Christ. (1 Cor. 10: 3-4.) \n\nAgain water is the most abundant ele- \nment in existence. It is found in everything, \nand in every place, in sea, and earth, and \nsky, representative of the omnipresence of \nthe spirit. God is a spirit and he says, \n(Matt. 18: 20) "Where two or three are \ngathered together in my name there am I in \nthe midst of them." \n\nThe Psalmist testifies (Ps. 139: 9-13) to \nthis spirit abounding everywhere. \n\nMany other lessons might be drawn from \nthe characteristics of water as a most suita- \nble element by which to represent the won- \n\n\n\n44 THE GKEAT KEDEMPTIOIN^. \n\nderful operation of the spirit in the new \nbirth. \n\nChrist has given us the jDri^dlege of ap- \nplying this element in our initiatory rite into \nthe kingdom, or church militant, that we \nmight be enabled to understand the nature \nof being born of the spirit. Besides its use \nas a seal to the great redemption, it is to be \nperpetuated, even though we may not under- \nstand the full significance of "being born of \nthe spirit," as a constant reminder of the \nwonderful work to be accomplished by the \nbaptism of the spirit, as well as a reminder \nof the immutable fidelity of God to carry \nout the promises he has made in the new \ncovenant. \n\nLet no one trust in the ho]3e of redemj)tion \nmthout this seal. Though the water of it- \nself has no saving j)ower, yet when conse- \ncrated, through prayer, for the baptismal \nrite it becomes the divinely appointed means \nwhereby fallen man may be admitted into \nthe presence of the Most Holy, availing \nhimself of the Holy Spirit of God whereby \nhe is sealed unto the day of redemption. \n\nThird \xe2\x80\x94 The mode of applying the bap- \ntismal water aids in retaining the significance \n\n\n\nBAPTISM. 45 \n\nof the baptism of the Spirit. \n\nWater is used in baptism for no other \npurpose than to symbolize the spiritual \nwork. Now for a thing to be a symbol it \nmust be something which in its use com- \npares with the thing symbolized. If its use \nfails to show this comparison it is not a sym- \nbol. Hence water must be so used in bap- \ntism as to maintain this comparison. A de- \nviation from such use destroys the symbol \nand likewise destroys whatever benefit the \nsymbol is intended to produce. \n\nThere are four figures in the New Tes- \ntament baptism that the literal act of bap- \ntism must symbolize. These are: 1st, a \nburial, (Kom. 6:4; Col. 2:12), \'^Buried with \nhim by baptism;" 2nd, a birth, (John 3:5), \n\'\'Born of water;" 3rd, a loashing, (Heb. \n10:22), \'\'bodies washed with pure water;" \n4th, 2i planting, (Rom. 6:5), "Planted to- \ngether in the likeness of his death." \n\nThese figures point with unmistakable \ncertainty to the mode of using the water in \nbaptism. If the sacred record contained \nnothing more on the subject, there could l>e \nbut the one conclusion, l)ut the fact that it \ndoes contain other evidences, both direct \n\n\n\n46 THE GREAT REDEMPTIOlSr, \n\nand circumstantial, only augments tlie \nstrength of this one conclusion. \n\nBuried signifies \xe2\x80\x94 submerged, put beneath \nthe surface. \n\nBorn signifies \xe2\x80\x94 a coming forth out of; \n"born of water" means, come- forth out of \nwater. \n\nWashed signifies \xe2\x80\x94 an application of water \nto the entire body. \'^Bodies washed with \npure water." \n\nPlanted in the likeness of His death is an \nallusion to the bowing posture in baptism in \ncomparison to the bowing of Christ in His \ndeath when \'\'he bowled his head and gave \nup the Ghost." [John 19:30.] \n\nThese figures require a symbol in the act \nof baptism that can only be represented by \nimiuersion. If the Master intended any \nother mode, or if the apostles would have \nderived any other meaning from His teach- \ning, their figurative expressions in allusion \nto it would have been in keeping with the \nsymbols used to represent it. \n\nAside from the deductions drawn from \nthese figures there are other evidences sup- \nporting the same conclusion. \n\nTo be more explicit in our investigation \n\n\n\nBAPTISM. 4:1 \n\nwe will examine, first, immersion; second, \nsprinkling and pouring; third, three actions \nin baptism; fourth, bowing in baptism. Let \nthe reader bear in mind that the burden of \nthis investigation is not a search for plausi- \nble arguments in excuse for Forward Trine \nImmersion but to set forth the incontrover- \ntible evidences that it was taught by Christ \nand the apostles, practiced by primitive \nChristians and is the only mode worthy of \nrecognition at the present time. \n\nFIRST.\xe2\x80\x94 IMMEESION. \n\nBaptize is the Anglocized Greek verb, \nhajytizo; translated into English it is im- \nmerse. It would so stand in our common \nBible had it not been for the heated contro- \nversy just fifty years before its translation. \n\nIn about the year 1560 A. D. a company \nof English Bishops, who contended against \nimmersion, calling it the \'\'devil," urged Par- \nliament to legislate it out of the land \'\'be- \ncause it was so troublesome" [noble rea- \nson!] and substitute sprinkling for it,under- \ntook to translate the Bible, but when they \ncame to the word baptize) they saw at once \nthat if they translated it, it would be a death \n\n\n\n48 THE GEEAT EEDEMPTIOK. \n\nstroke to their cherislied desire of lia^T^ng \nimmersion legislated out of tlie realm, and \nnot venturing, because of its well knoA^oi \nmeaning, to translate it witli tlie word \nsprinkle tliey seized upon wkat to tkem was \na kappy tkougkt, tkougk a stumbling block \nto generations after them. It was this: not \nto translate the word at all but to give it an \nEnglish termination and let it stand un- \ntranslated. By this means they transferred \nit from the Greek into the English language \nand thus added a new word to the English \nvocabulary. \n\nIn July 1604 when King James nom- \ninated fifty-four of his wisest men, forty- \nseven of whom responded, to prepare a new \ntranslation of the Bible, he gave them a \nnumber of rules by which they were to be \ngoverned. One of these rules was that they \nshould follow the translation of the Bishop\'s \nBible as closely as the original would per- \nmit; hence when they came to the word haj)- \ntizo they followed the copy before them and \nsimply transcribed the word into tbe English \njust as the eight Bishops had done fifty \nyears before. This accounts for the word \nbaptize standing in our common Bible \n\n\n\nBAPTISM. 49 \n\nwhere tlie word immerse out to stand. Never- \ntheless the meaning is not changed, When \na new word comes into our language whether \nit be Anglocized by termination or com- \npounded from different foreign roots, we go \nto the original to determine its primary \nmeaning. \n\nBaptizo^ among the Greeks, means to im- \nmerse, to dip. It meant that in the time of \nChrist as well as at present. Scores of sen- \ntences can be quoted from the Greek authors \nof that period, and later, where the word is \nused in that sense, and the stubborn fact \nthat not one can be found wherein the word \nconveys the idea of sprinkle or pour throws \nthe evidence of the Greek authors on the \nside of immersion. \n\nIn the Greek version of the Old Testa- \nment we find haptizo meaning to dip. (2nd \nKings 5:14.) If it means to dip there, and \nall agree it does, it also means to dip in. \nMat. 3:6 where the same word is again used. \n\nWhen sprinkling is meant a different \nword, rantizo^ is used. This word is found \nin Num. 9:18. This same word is used by \nPaul in Ileb. 9:13 where the meaning is \nclearly sprinkling. Why did not Paul use \n\n\n\n50 THE GKEAT KEDEMPTIOIST. \n\nthat word wlien lie said, \'\'Buried with Mm \nby baptism/\' (Rom. 6:4), if lie meant that \nbaptism was performed by sprinkling ? The \nsame writer would not use two words so \ndifferent in meaning and expect us to take \nfrom them the same meaning. \n\nAgain, \'\'baptizo," to immerse, is always \nfollowed by the Greek preposition en or eis \nwhich means into, while "rantizo,\'\' to \nsj)rinkle, or \'\'echeo,\'\' to pour, is followed by \ne2yi which means on or upon. The mode of \nbaptism must be such as will carry out the \nrequirements of the language used by Divine \nauthority in speaking of it, and it follows \nfrom the above conditions that immersion is \nthe only mode by which this can be done. \n\nThe circumstances attending every in- \nstance of baptism recorded in the New Tes- \ntament are such as permit of the rite being \nperformed by immersion. We notice first, \nthat when inspired men were to administer \nthe rite of baptism they went to where there \nwas much water. Mat. 3: 5,6, Mark 1 :5 and \n9, John 3:23, all testify to this fact. What \nother purpose could have constrained them \nto resort to the river ? Surely, if immersion \nwas not the object, their wants could have \n\n\n\nBAPTISM. 51 \n\nbeen supplied without the inconvenience of \na journey to the river. \n\nWhen it is said [John 3:23] that \'\'John \nalso was baptizing in Aenon, near to Salim, \nbecause there was much water there/\' some \npresume to say that he was preaching there \nbecause there was much water there for the \naccommodation of the camels and dromedar- \nies upon which the people rode when they \nwent out to hear him preach. No doubt \nthe benevolent John was very humane even \ntoward the dumb animals, but if that was \nthe reason for his going to where there was \n\'\'much water\'\' the Bible does not say so, but \nit does say he was baptizing, not preaching, \nbecause there was much water there, \nand the people came and were baptized. \nNot a word is said to show that any man \never watered a camel there. These camels \nit seems did not need any water on other \njourneys; for the same persons who argue \nthe "much water" in Aenon for the camels, \nalso argue that this same John coukl not \nhave baptized by immersion, when all the \nland of Judea, and they of Jerusalem, went \nout unto him and were all baptized in the \nriver of Jordan [Mark 1:5 J because there \n\n\n\n52 THE GREAT BEBEMPTIOK. \n\nwas not water enoiigh in the Jordan river to \nbaptize so many by immersion. Isn^t it \nstrange tliat their camels didn\'t drink there \nlike they did at Aenon ? Strange indeed \nthat the river that stopped the march of the \narmy of Israel (read Joshua 3) nntil the \nLord had done wonders, as He had done at \nthe Red Sea, in dividing the water of the \nriver. Strange that this river, at the particu- \nlar time when John was ba]3tizing in it, had \nnot water enough for immersion! \n\nThe assumption is false. Let us prove it. \nJoshua 3:15, says: \'\'Jordan overfloweth all \nhis banks all the time of harvest." Harvest \nlasted from the middle of Aj^ril to the middle \nof June. Six months after Christ was bap- \ntized he was at the marriage at Cana, after \nthis he went to Capernaum and continued \nthere not many days, (John 2:12), and the \nJewish Passover was then at hand, (John \n2:13.) This Passover began on the 7th of \nApril. Counting backward from this date, \nadding the days he was at Capernaum, and \nthe six months to the beginning of these \ndays, takes it back but a short time after the \nclose of harvest time. Add to this the time \nJohn was baptizing before Christ came to \n\n\n\nBAPTISM. 53 \n\nhim, and you will have him baptizing short- \nly after \'\'Jordan overfloweth all his banks.\'\' \n\nSecond. Christ and inspired men went \ninto the water and while there performed \nthe rite. In the example of the baptism of \nChrist or of that of the eunuch, the circum- \nstances were the same as would have been \nnecessary if the baptism was performed by \nimmersion. Where is even the shadow of \nan evidence that it was not so performed? \nOh, you say you see pictured in books, on \nthe Catacombs at Rome, Christ standing in \nthe water, John on the bank pouring water \non his head. Even so; has not even the \ndevil been belied and pictured with hoofs, \nand horns and wings? But it is all imagina- \ntion. The Bible is as silent on one as on \nthe other. \n\nThird. When inspired men spoke of \nthose who were baptized, they referred to \nthem as having their bodies washed with \npure water. It was the heart, not the head, \nthat was sprinkled; not with water but from \nan evil conscience. (Heb. 10:22.) \n\nFourth. They spoke of them as being \n\'\'buried in baptism," (Col. 2:12), hidden, \nimmersed, ])uried in the act of baptism, \n\n\n\n54 THE GREAT REDEMPTION. \n\nFiftli. They spoke of them as being \n"born of water," (John 3:5). No symbol \nshort of immersion can literalize this say- \ning. \n\nAll agree that when Christ presented him- \nself to John for baptism he waded down in. \nto the water. True the narrative does not \nsay how deep he waded in, and we confess \nthat onr perception is too blunt to see in \nthat omission any evidence of sprinkling. \n\nNaaman once waded into that same stream; \nthe narrative does not say how deep he wad- \ned in. Is there any evidence of sprinkling \nin that omission? Nay, verily, but all \nagree that he baptized, immersed, dipped \nhimself seven times. \n\nThe same thing is said of Christ as of \nNaaman only John did the baptizing, the \nthe immersing, the dipping of Jesus and it \ndoes not say just how many times he w^as \ndipped. \n\nMartin Luther D. D., a great reformer \nand founder of a sect now practicing sprink- \nling, no doubt looked upon that scene in Jor- \ndon quite differently from what his follow- \ners now do; for he saw in the great examjjle \nan immersion and in teaching on the sub- \n\n\n\nBAPTISM. 55 \n\nject of baptism lie says, \'\'Those who are \nbaptized should be deeply immersed. (Wil- \nson\'s History of sprinkling.) \n\nThose who sprinkle would no doubt, in \nfancy, see the Eunich standing in the pool \nand Philip on the bank pouring water on \nhim, if the narrative did not say, \'\'They \nboth went down into the water.\'\' \n\nWhy all this going to the river, going to \nmuch water, going down into the water, if \nonly a few drops were sufficient to symbol- \nize the burial? Echo answers, why? \n\nIn no instance recorded in the New Testa- \nment is there any intimation that baptism \nwas performed by any other mode than im- \nmersion. \n\nPaul was immersed at Damascus by Ana- \nnias, (Acts 22: 16.) At least when he spoke \nof it to the Romans he said, (Chap. 6:4.) \n"We are buried with him by baptism, "and \nto the Collossians[ Chap. 2: 12.] "Buried with \nhim in baptism." In the case of the jailer \nand his family there is nothing to intimate a \nsprinkling, but the circumstances were such \nas would have been necessary had it been \ndone by immersion. Read the narrative in \nActs 16: 23-34. After the eartlupiake the \n\n\n\n56 THE GREAT EEDEMPTIOIN^. \n\nJailer brought Paul and Silas out of the jail. \nWhere he took them is not stated, but in all \nprobability it was into his private house; \nfor they spoke the word of the Lord to him \nin the presence of his household, [v. 32.] \nAgain he took them somewhere [y. 33.] \nand washed their stripes, and was baptized \nhe and all his, straightway. This baptism \ndid not take place in the jail; for he had \nbrought them out of that [v. 30,] neither \nin the jailer^s house; for, if they had been in \nhis house he had taken them out before the \nbaptism; because it is stated [v. 34] that \nafter baptism he brought them into his \nhouse. And the narrative does not state \nthat the baptism was in any other house. \nWhat would have been necessary in this case \nto administer immersion? Just what they \ndid exactly to have gone out of the jail to some \n])lace where there was water. This they \ndid and when the jailer, and all his, were \nbaptized he took them into his house, set \nmeat before them and rejoiced, believing in \nGod with all his house. \n\nOn the Sabbath day when Lydia and her \nhousehold were baptized, the apostles had \ngone out of the city by a river-side. (Acts \n\n\n\nBAPTISM. 57 \n\n16: 13.) Here again inspired men went to \nthe river when baptism was to be adminis- \ntered. \n\nIf the three thousand that were added to \nthe Church on the day of Pentecost, were \nall baptized on that day, it is argued that it \ncould not have been done by immersion. \nThe argument is based upon two suppositions. \nFirst, That there was not sufficient water in \nand about Jerusalem\'to immerse, and second, \nthat so many could not have been immersed \nin one day. \n\nThese suppositions are both false. First \nin Deuteronomy 8: 7, we read a description \nof the place, \'\'For the Lord thy God bring- \neth thee into a good land, a land of brooks \nof water, of fountains and depths that spring \nout of valleys and hills." Did the Lord de- \nceive his people in making this promise to \nthem? No, the record says it is true. There \nwas the Upper Pool, the Old Pool, the up- \nper and lower Gihon, Siloam, Bethsaida, \nthe sheep market, Hezekiah, and many \nsmaller ones in and near about Jerusalem, \nmaking in all, water with a surface of about \nten acres. Tbe disciples had access to all \nthis water on the day of Pentecost; for Luke \n\n\n\n58 THE GKEAT REDEMPTIOlSr. \n\nsays they were in \'\'favor with all the people\'\' \n\nActs 2: 47. \n\nSecond. A little calculation will show \nthat the three thousand could have been \nbaptized on that day without any difficulty. \nThe twelve apostles were there, also the \nseventy who had been sent out, making \neighty -two who were commissioned to bap- \ntize. The other disciples who were there \nmay have assisted, but we will count only \nthe eighty-two. If Peter began preaching \nat 9 A. M. and continued two hours, or un- \ntil 11 A. M., then let them adjourn two \nhours for preparations, or until 1 o\'clock, \nthey then have five hours in which to do the \nwork. Now suppose it took each one five \nminutes (which are four more than necessa- \nry) to baptize one person, in one hour each \none would baptize twelve persons. The \neighty -two would baptize nine hundred and \neighty-four persons in one hour. How long \nwould it take them to baptize three thou- \nsand? As many as nine hundred and \n\neighty-four are contained in three thou- \nsand which is a little more than three. \nHence the work would be completed be- \ntween 4 and 5 o\'clock. \n\n\n\nBAPTISM. 59 \n\nOr suppose tlie twelve apostles alone did \nthe work. If each apostle baptized one a \nminute, the twelve would have baptized sev \nen hundred and twenty in one hour, and it \nwould have taken them four hours and ten \nminutes to baptize three thousand. They \nalone, unaided by any of the disciples could \nhave completed the work fifty minutes \nbefore the close of the Jewish day. \n\nIs this impossible? If history is true, \nthere have been more remarkable instances of \ntrine immersion than this. \n\nIt is recorded that Gregory, the apostle of \nthe Armenians baptized twelve thousand \ntogether, by immersion. [\'\'Merchant \xe2\x80\x94 ex- \nposition on Matt. 3."] \n\nChrysostom, assisted by the clergy of his \nchurch, baptized three thousand by trine \nimmersion, April 16, A. D. 404. [\'\'Origin \nEccles., B. 11.;] \n\nWolodines, a Russian Prince, and, it is \nsaid, twenty thousand of his sul)jects were \nbaptized in one day. ["Dr. J. G. King. \xe2\x80\x94 \nRites and ceremonies.\'\'] \n\nKing Clovis, of France, and three tliou- \nsand of his subjects were baptized by trine \nimmersion on Christmas Day by Remigius, \n\n\n\n60 THE GKEAT EEDEMPTIOIST. \n\nBishop of Rheiins. [\'\'Mezeray, \xe2\x80\x94 French \nHistory, pp. 15."] \n\nEvery lexicographer and scholar of any \nnote, together with all the great reformers, \n[including Martin Luther, John Wesley, \nJohn Calvin and Thomas Chalmers] as well \nas historians and noted authors, who have \nsaid a w^ord on the subject, give their evi- \ndence in favor of immersion being the apos \ntolic practice in Baptism. \n\nSECOND.\xe2\x80\x94 SPEINKLING AND POUKING. \n\nSprinkling and Pouring are substitutes \nfor baptism. Now a substitute is not the \nreal thing itself, but something used in its \nplace. Hence sprinkling or pouring is not \nbaptism. \n\nWe shall only give this subject a passing \nnotice: for having once established that im- \nmersion was taught by Christ and the apos- \ntles and practiced by the early Christians, it \nfollow^s that sprinkling or pouring must be \nan invention of men, and if so it is useless \nto look into the Scripture for any evidence \nin their support. If any one is inclined to \ndoubt this let him take up his Bible and if \nlie can make out one case of baptism by \n\n\n\nBAPTISM. 61 \n\nSprinkling, without having in it an improb- \nable supposition, he will have done more \nthan any man has yet done. Or if he will \nfind where God or Christ or any inspired \nman ever commanded that water alone be \nsprinkled upon any person or thing as a re- \nligious rite, he will have found what has es- \ncaped the notice of all the millions who \nhave searched. \n\nYou will find a text in Isa. 52: 15 sup- \nposed to favor sprinkling, but it does not \neven mention water. It does not say wdth \nwhat he will sprinkle, or whether he will \nsprinkle the heart, the head, or the body. \nIf it is the head, he might do it with dust \n[Job 2: 12]; for people did that in those \ndays; but if it refers to the Christian dispen- \nsation, Paul tells us what it is that is \nsprinkled. (Heb. 10: 22) \'\'Having our \nhearts sprinkled from an evil conscience.\'" \nBear in mind also that God is to do this \nsprinkling, and there is not even a hint in \nthat text, that any servant of his is to \nsprinkle water or anything else. \n\nINTRODUCTION OF SPRINKLING. \nSprinkling was made a substitute for bap- \n\n\n\n62 THE GKEAT EEDEMPTIOlSr. \n\ntism, immersion, about tlie beginning of tlie \nthird century but tlien only for sick persons. \nIt was first sanctioned by an exiled Catbolic \nPope, Stephen II in 753 A. D., In 1311, \nthe council at Ravenna made it legal, but \nit was not practiced in ordinary cases until \nabout the middle of the sixteenth century, \nwhen John Calvin, founder of Presbyterian - \nism, publicly proclaimed it to be as good \nas immersion, and that the church had a \nright to change to it. \n\nIt was gradually introduced into the \nchurch. It grew out of the ancient Pagan \ncustom of Infant Lustration which was an \narticle of Pagan mythology extended not \nonly to men and women but to books, fur- \nniture, beds, cattle, gardens, fields, in short \nanything and everything supposed to be li- \nable to contamination w^ith evil. The wa- \nter used by Pagan priests, carried about and \nsold by them w^as called Holy Water, and \nthey declared that by it they could bind the \ndevil when he rioted in the wind or in any \nway sought to injure either life or property \nof any sort. \n\nIn Rome the male child was sprinkled \n(lustrated) on the ninth day after its birth; \n\n\n\nBAPTISM. 63 \n\nthe female on the eighth day. In Greece \nthe infants were sprinkled on the fifth day. \nIt was sometimes done at home. Feastg \nwere made and the child was named. In \nmany respects the occasion and ceremony \nwere so nearly like that now common \namong some Christians, that, save for the \nsubstituting of christian names, the Chris, \ntian rite could scarcely be distinguished \nfrom it. It found a place and sanction \namong Christians in the following way: \nAs the Catholic Church spread out and, by \nconquest and otherwise, gained dominion \nover heathen countries, in order to bring the \nheathens more easily and willingly under \nthe Popish yoke, the church from time to \ntime granted these subjugated people much \nindulgence in many of their heathen rites, \npermitting them to be practiced as a part of \ntheir religion. \n\nAmong the rites thus admitted was that \nof Infant L^istration^ which to the pagans \nsignified very nearly what they were taught \nthat baptism did to the Christian. So sim- \nilar were the two rites in their nature (how- \never not in form) that it was not loug until \nthe church, compromising with the pagan \n\n\n\n64 THE GREAT REDEMPTIOK. \n\nsaid, \'\'It is sufficient for baptism.\'\' By and \nby men began to think that whatever was \nsufficient for baptism loas baptism, and to- \nday many Christians, both Catholic and \nProtestant, go on practicing a rite, very sim- \nilar to the ancient pagan rite, and call it \nChristian baptism though the Scripture \ngives no inference or shadow of a sanction \nto such a practice. \n\nThe practice was first sanctioned as valid \nbaptism for those who were sick and unable \nto be immersed, but finally it was made \nvalid for all, both infants and adults either \nsick or well. \n\nLet it be remembered that the Roman \nCatholic Church and not Jesus Christ is the \nauthority you admit and obey when practic- \ning sprinkling for baptism, and that it had \nits origin in the inexplainable mysteries of \nan ancient pagan mythology. \n\nTHIRD.\xe2\x80\x94 THREE ACTIONS IN BAPTISM. \n\nThe authority we have for baptizing is \nfound in the great commission Matt. 18: 19, \n\'Go ye therefore and teach all nations, bap- \ntizing them in the name of the Father, and \nof the Son and of the Holy Ghost.\'\' In \n\n\n\nBAPTISM. 65 \n\nobeying this as well as any other command \nof Christ we do it in the name of the Lord \nJesus Christ, that is, by the authority he has \ngiven us. In this sense in a special manner \ndoes the minister of the Gospel perform \nthose rites and ceremonies which affect the \nrelationship or office of others. \n\nDoing an act in the name (by the author- \nity) of Jesus Christ is altogether different \nfrom ths result of the act which places the \nrecipient into the name of Jesus Christ. \nThe apostles did their works of healing by \nthis authority (Acts 3: 6.) By this author- \nity the apostles baptized on the day of Pen- \ntecost, (Acts 2: 38.) Peter said unto \nthem, \'^Repent and be baptized every one of \nyou, in the name of Jesus Christ, for the re- \nmission of sins, and ye shall receive the gift \nof the Holy Ghost." His command, that \nthey be baptized in the name [])y the au- \nthority] of Jesus Christ , was very signifi- \ncant at that time. There were no doubt \nvery many from among the multitudes of \nJohn\'s converts who still clung to his bap- \ntism and preferred to baptize by his author- \nity rather than by that of Jesus Christ. \nHence Peter not only makes the statemt^it \n\n\n\n66 THE GREAT REDEMPTIO^ST. \n\nthat a baptism by the authority of Jesus \nChrist will effect the remission of sins, but \nadds a promise that they shall also receive \nthe Holy Ghost, a thing that was not offered \nnnder John\'s baptism. \n\nWhen we inquire how this baptism is to \nbe performed, we find, by the New Testa- \nment language, the symbolic significance of \nits signs, as a burial, a birth, a washing, etc.; \nand by the instances of apostolic practice, \nthat the e\\ddences of its being an immersion \nin water are conclusive. \n\nThis is taught in the New^ Testament \napart from the language of the commission. \nBnt that the 2^"^\' (^ctice might be distinctively \nthat of the New Covenant, and that it might \nsymbolize the new, threefold relation, viz., \nthat of being in the Father, and in the Son, \nand in the Holy Ghost, in which the Chris- \ntian economy places man to God, the mode \nof immersion was given in this last great \nworld-evangelizing commission, directly by \nthe Master himself. \n\nFrom the commission we learn . that there \nare three names into each of which we are \nto baptize. These three names are three \npersonalities representing three powers. \n\n\n\nBAPTISM. 67 \n\nwhich when exercised upon man become to \nhim three graces. These three constitute \nthe \'\'one God," God the Fathor, God the \nSon, God the Holy Ghost. A baptism into \neach of these graces bestowed by these dis- \ntinct personalities constitute the \'\'one bap- \ntism.\'\' \n\nTo be baptized "into the name of the \nFather" (E. V.) means baptized into the \nFather, which act places the person in the \nFather. 1 Thess. 1: 1. Likewise to be \nbaptized into the name ot the Son, places \nthe baptized one in the Son. 1 Cor. 1 : 2. \nThe same is true of being baptized into the \nname of the Holy Ghost, Rom. 8: 9. \n\nThe baptized believer is in the Father, \nand in the Son, and in the Holy Ghost. \n\nA baptism that places a person into each \nof these separate personalities requires as \nmany actions as there are separate persons. \nIf there was but one person it would require \nbut one act. If there were two perilous it \nwould require two acts. There being three \npersons it requires three acts. \n\nAt the baptism of Christ these three per- \nsons of the trinity were distinctly repre- \nsented apart from each other. The Son Avas \n\n\n\n68 THE GREAT BEDEMPTIOK. \n\nbaptized. The Father spoke from heaven. \nThe Holy Ghost descended upon the Son. \nThat there are three persons constituting \nthe one Triune God, there can be no dis- \npute. In the commission these same three \npowers are equally distinct. It is into the \nblessings, favor, or grace imparted by each \nof these that the believer is baptized. They \nare inseparable in their work of redemption, \nbut not so as to destroy the personality of \nthe office or work of each as individually \nperformed toward man in the work of \nRedemption. \n\nThe work of the Father is that of love, \nbringing to the earth blessings boundless, \nand mercies more than tongue can tell. \n\'\'God so loved the world that He gave His \nonly begotten Son.\'\' The work of the Son \naccomplished in the atonement releases the \nsoul from the fetters of sin and provides an \nentrance into the realms of glorified life \neternal. He died that sinners might live. \nThe work of the Holy Spirit is that of il- \nluminating the heart, causing it to appre- \nciate the love of God and the marvelous \nwork of the Son in purchasing our redemp- \ntion. These works are the separate graces \n\n\n\nBAPTISM. 69 \n\nof each of the personalities of the ONE \nGOD. \n\nTo be baptized into the name of the \nFather is to be inducted into the fullness \nand efficacy of the power of the Father ex- \nerted toward man for his redemption. To \nbe baptized into the name of the Son is to \nbe placed into such relation to his peculiar \nwork that the atonement may be made \navailable for the salvation of the soul. To \nbe baptized into the name of the Holy \nSpirit is to be placed under his guidance so \nthat the \'\'unction from on high" may in- \nfluence the soul and lead it into life ever- \nlasting. \n\nThe one baptism to symbolize the induc- \ntion into each of these separate poweis, re- \nquires in it three immersions. We do not \nhave a trine baptism but a trine immersion. \nBaptism is the name by which the rite, com- \nposed of three immersions, is known. \n\nBaptisma, the Greek noun, is used twenty- \ntwo times in the New Testament. In the \nEnglish it is rendered baptism. In each \ninstance it is the name applied to an act of \nsubmerging without any reference to how \nmany times the action may be repeated. \n\n\n\n70 THE GBEAT REDEMPTIOl^. \n\nBapto, from wliicli we get baj)tizo, is \nfound three times in the New Testament. It \nis found in Luke 16:24; \'^that he may dip \nthe tip\'\', etc; in John 13:26; \'\'shall give a \nsop when I have dipped it;\'\' in Rev. 19:13; \n\'^a vesture dipped in blood." \n\nIn neither instance is it used in reference \nto Christian baptism, but in each instance \nthe action is clearly a single immersion. The \nword is used many times in the Greek trans- \nlation of the Old Testament with the same \nmeaning. Now the fact is very significant \nthat in the Greek translation of the Old \nTestament where repeated action is intended \nthe word baptizo, a form of bapto, is used. \nThis occurs but once, and in this instance \nit is clear that the action was to be repeated, \nand directions were given as to the exact \nnumber of times it was to be repeated. The \ncase is that of Naaman dipping himself seven \ntimes in Jordan. 2 Kings 5:14. \n\nBy this it appears that baptizo, is the form \nof the v/ord used when repeated action is \nintended, and bapto when but one action is \nintended. \n\nIn the New Testament baj)tizo is used \neighty times, and every time in reference to \n\n\n\nBAPTISM. 71 \n\nChristian baptism. The conclusion is there- \nfore drawn from the fact that this frequenta- \ntive form of the word is used in reference to \nimmersion when in performing a rite, the \nact of immersion was to be repeated. This \nbeing true, it follows (since every reference \nto Christian baptism in the New Testament \nuses the frequentative form when the word \nis used at all) that Christian baptism re- \nquires more than a single immersion. \n\nThe word \'\'baptizo\'\' (baptize) does not \nimply how many times the action is to be \nrepeated. Naaman needed to be told the \nnumber of times he was to repeat the act. \n\nWe go to the commission to determine the \nnumber of times the act must be repeated \nin performing Christian baptism. Jesus \nsays that we shall baptize (immerse) them \n\'\'into the name of the Father" \xe2\x80\x94 that is one; \n\'\'and of the Son" \xe2\x80\x94 that is another; "and of \nthe Holy Ghost" \xe2\x80\x94 that is another, making \nin all three immersions in completing, ac- \ncording to the formula, the "one baptism." \n\nIt does not require any imagination or \nsuper-common reasoning powers to grasp the \nidea of three immersions, constituting one \nbaptism. Ex. The bread and cup consti- \n\n\n\n72 THE GEEAT EEDEMPTIOIST. \n\ntiite but one communion yet it is administer- \ned in two acts. \n\nA grammatical analysis of the formula, \nsupplying tlie elli23tical omissions, mil clear- \nly set forth that three actions are required \nto carry out the command it gives. \n\nSuppose I place on a tray before you \nthree cu23S of paint, red, yellow, and green. \nI want my pencil painted with the paint in \neach of those cups and I say to you, Dijj \nthe pencil into the cup of the reel pciint^ and \nof the yellow painty and of the green paint. \nHow will you do it ? \n\nYou may take your own opinion and say, \nbecause I want my pencil painted only once, \nbut with an application of each of the there \nkinds of paint, 3^ou will just mix them all \ntogether in one cup and dip the j)encil once \ninto that. True, that is the way to paint \na pencil, but you will admit it is not the \nway I told you to do it. Here is a parallel. \nGod in the plan of redemption, by the words \nof His Son, has set before us the Father, the \nSon, and the Holy Ghost. Sinful men are \n\nin the world God wants you to baptize \n\nthem and He says to you,- in the words of \nthe formula, haptize them into tlie name of \n\n\n\nBAPTISM. 73 \n\ntlie Father^ and of the Son^ and of the \nHoly Ghost, How will you do it ? \n\nYou may take your own opinion, and say, \nbecause there is to be but one baptism, but \ninto the graces of all of them, you will take \nthem all together as one and immerse into \nthem once. This may satisfy your opinion, \nbut it is not the way God told you to do it. \n\nGod\'s grace to man, which is in form a \ngovernment, is in three branches: First, the \nFather is the Supreme Head and Law- Maker. \nI Cor. 11: 3; John 14: 24. \n\nSecond, the Son is the Law -giver. Re- \ndeemer, Savior. Matt. 1:21; Gal. 3:13; 4:5. \n\nThird, the Holy Ghost is the Reprover, \ncomforter. Witness, and Seal. John 16:7-11; \nActs 5: 32; Eph. 4: 30. \n\nHe who enters into the Covenant mth \nGod is ba^zed into each of these three, and \nthereby takes upon himself a relationship \nwith each, according to their respective of- \nfices. The act of entering into the three \nbranches of the one government is the "one \nbaptism\'\' performed by three immersions. \n\nHistory says that single immersion was in- \ntroduced by Eunomius in the fourth century. \nThe very fact that very many historians \n\n\n\n74 THE GREAT KEDEMPTION. \n\nspeak of a change having been made at var- \nious times and places, and single immersion \nintroduced is evidence that it v^as not the \nprimitive practice. \n\nOn the other hand no such history is re- \ncorded concerning any change having been \nmade from any other mode to trine immer- \nsion, and since the vast majority of immer- \nsionists, even to this day, practice trine im- \nmersion, where did they get it if no change \nwas made to it, from any other mode ? \nWhen a principle or a practice of any in- \nstitution has been as long standing as the \ninstitution itself, historians seldom piake \nspecial mention of that principle or practice \nuntil it is violated, and even then they elab- \norate more upon the change than upon the \nprinciple itself. This is verified by the \npractice of the most noted historians of the \npresent and past ages. \n\nIf we contradict the voice of historians in \nthe matter of baptism, then must we lay \ndown our confidence in them, in all other \nmatters of religion as well as civil legisla- \ntion and practice, and declare the record to \nbe a myth. This we cannot do. \n\nWhen the Sacred Scriptures teach a truth, \n\n\n\nBAPTISM. T5 \n\nand the learned of all ages agree that they \nteach it, and when history repeatedly \nrecords that men at various times perverted \nthis truth, and introduced other modes of \nwgrship, what more evidence does any one \nwant to corroborate the everlasting truth \nthat the door into the church of God is a \nbaptism in three immersions. Verily, \'\'if \nsufficient proof is not enough more will not \nsuffice.\'\' \n\nFOURTH.\xe2\x80\x94 BOWING IN BAPTISM. \n\nThe essential in every symbol is its like- \nness to the thing it represents. \n\nThe mode of baptism to represent a burial, \na birth, a washing, is without doubt, immer- \nsion. Paul refers to it also as a planting, \n(Rom. 6:5), \'\'Planted together in the like- \nness of his death.\'\' This is the key to the \nposture in baptism. \'\'Planted in the like- \nness of his death,\'\' signifies baptized in the \nlikeness of his death. No reference is made \nin this to the number of the actions, but \nalone to the posture while the acts are being \nperformed. For an act to be performed like \nanother act does not necessitate its beinj? \nperformed the same number of times. For \n\n\n\n76 THE GREAT EEDEMPTIOlSr. \n\nexample, the clock strikes the hour of ten. \nIt strikes ten times. The action is the same \nas when it struck the hour of one. Christ \ndied but once and performed the significant \nact but one time. \n\nBut this is no argument in favor of only- \none immersion in baptism; for the likeness \nis not in the numher of actions, but in the \nmanner or mode of action. \n\nIt will be noticed that the apostle makes \nno comparison, and points out no similarity \nbetween the mode of action in our baptismal \nburial and that of the burial of Christ. \n\'^Buried with him in baptism,\'^ \'\'Buried with \nhim by baptism,\'\' are direct allusions to the \nmode of baptism, by immersion, because \nthat mode is a burial. The expressions are \nneither similes nor metaphors. They do not \nexpress literal baptism as being like any- \nthing else, or as being anything which it \nliterally is not. \n\nThese burials are alike in that they are \nboth burials, though Christ\'s was in a tomb \nand ours in water. They are alike in that \nboth are the result of a death, though that \nof Christ was a physical death while that of \nours is spiritual. Christ\'s burial was the \n\n\n\nBAPTISM. 77 \n\nresult of his physical death; the spirit had \nparted from the body and in a literal sense \nhe had died to the world. \n\nOur burial, in water, is the result of a \nspiritual death to the evil propensities of \nthis life. We have died to sin. (Rom. 6:2). \nPaul says, (Rom. 6:3), \'^Know ye not that \nso many of us as were baptized into Jesus \nChrist (into the Son) were baptized into his \ndeath.*" When Christ was crucified he pass- \ned into a state of death or inacti^dty with \nreference to the sphere m which he former- \nly moved, and was buried in the sepulcher \nas a result of this death. \n\nOur old man (carnal propensities,) is \ncrucified that the body of sin might be de- \nstroyed, [v 6], that is, as was the body of \nChrist in which he formerly had his being, \nput into a state of death, so is the body of \nsin, in which we formerly had our spiritual \nbeing, put into a state of death, or inactivity \nwith reference to the former state in which \nwe moved, and we are buried in baptism as \na result of this death . \n\nFrom this state of death into which Christ \nhad been put, he was raised up "by the \nglory of the Father,\'\' [v 4], and placed into \n\n\n\n78 THE GREAT REDEMPTION. \n\na condition of life everlasting, [v 9]. \n\n\'\'Like as Christ was raised np\'\' (verse 4), \nthat is from a state of death nnto a new \nstate of life, \'\'even so we also should walk \nin newness of life." As Christ came forth \nfrom the tomb, and walked in a new and \nglorified sphere, so we coming forth from \nour baptismal burial, wherein we were in \na state of death, we pass from death unto \nlife. Paul says, "if we have been planted \ntogether in the likeness of his death, we \nshall be also in the likeness of his resurrec- \ntion.\'\' \n\nNow it must be remembered that an act \nis not similar to a condition, and that a fig- \nure of speech cannot be constructed with an \naction for one member of the comparison, \nand a condition for the other. It will be \nnoticed that in the comparisons which we \nhave pointed out, they each have either ac- \ntions or conditions for both members of the \ncomjDarison . \n\nIn the above scripture, Paul speaks of a \nplanting, which is something done, an action \nperformed. He says it is done, the action is \nperformed, in the likeness of Christ\'s death. \nTo be done in the likeness of anything con- \n\n\n\nBAPTISM. ^79 \n\nnectecl with liis death, it must have been in \nlikeness to the acts performed by him in his \ndeath. Not in his being nailed to the cross; \nfor he did not do that. Not in his side be- \ning pierced; for he did not do that. Not in \ntasting the vinegar; for that was imposed \nupon him by others. \n\nWe look to the narrative to see what he \ndid. John 19: 30, \'^He bowed his head and \ngave up the Ghost.\'\' These are the aciions \nperformed in his death. \'\'We are planted," \nthat is, the actions are performed, in the \nlikeness of these acts in his death. \n\nThere were two acts performed by. him \nin his death. One literal, the other spirit- \nual. \n\nFirst. The literal, \'\'He bowed his head.\'\' \n\nSecond. The spiritual, "He gave up the \nGhost." The planting referred to is not \nthese acts, but it is to be performed like \nthese acts were performed. \n\nThe planting is the baptism, or the im- \nmersing into water; \n\nFirst. He bowed his head when he went \ninto death. We are baptized into a simihir \ndeath (Rom. G: 3.) We bow our heads in \nthe act of immersion, going into death in the \n\n\n\n80 THE GREAT EEDEMPTIO]^". \n\nlikeness of Clirist\'s bodily act wlien lie went \ninto deatli. \n\nSecond. He gave up the Gliost. That \nis, he parted with life, the thing that iden- \ntified him with the condition in which he \nhad existed. We do a similar spiritual act; \nwe part with our allegiance to that which \nidentified us with the carnal things of the \nformer condition of our existence. \n\nBut you say Christ bowed his head l)ut \nonce, and passed into but one death. True, \nand he gave up the Ghost but once. So we \nbow but once and pas^ into death relative \nto Satan as our supreme head, severing alle- \ngiance to his authority; we rise fi^om this \none act done in the likeness of Christ\'s \ndeath, which signified death to the domin- \nion of Satan, to walk in a new life in the \nFather. 1 Thess. 1: 1. \n\nSo we bow but once in the act of death to \nall service to Satan, renouncing the author- \nity of his mandates; from this act we rise, \nbeing in the Son. 1 Cor. 1 : 2. \n\nSo we bow but once in the act of our \ndeath to the spirit of e\\T.l, severing the soul \nfrom its influence, we rise from that act to \nwalk in the fulness of the Godhead, which \n\n\n\nBAPTISM. 81 \n\nfulness was manifested, bodily in Christ, for \nour instruction. We are now in the Holy \nGhost. Rom.. 8: 9. \n\nThe scriptures do not teach that we are \nburied in baptism like Christ was huried in \nthe tomb; but buried with him, that is, \nChrist was buried and we are buried. The \nonly likeness is, that they both are burials. \n\nBut this likeness does not imply that the \naction in performing these burials must be \nsimilar. The fact that two persons occupy \nlike states or positions is not proof that they \nentered into the positions in the same way. \nFor example, you and I may be in the same \ncity, but we may have entered by quite dif- \nferent methods. You may have ridden,sitting \nin a carriage; I may have walked. \n\nTwo persons may be buried in quite dif- \nferent postures. One may be laid on his \nback, the other may be placed in a kneeling \nposture; yet both are buried. The fact that \nChrist in his burial, was laid on his back, in \nthe tomb, does not at all imply that yve \nmust be laid on our backs in the water in \nwhich we are buried in baptism; for tlie \nscripture does not teach any such likeness. \n\nThere is no law, but that of custom, reg- \n\n\n\n82 THE GREAT REDEMPTIOlSr. \n\nulating in what posture a person shall be \nburied. But suppose tlie law of our coun- \ntry said that when a person dies he shall be \nburied in the likeness of the posture in \nwhich he died. Then we would have a rule \nto follow, and persons would be buried in \nvery different postures. Now the divine law \nconcerning baptism has such a rule. It is \npointed out by the apostle Paul; he speaks \nof the burial in baptism as a planting, and \nsays that it is done in the likeness of Christ\'s \ndeath. How did he die ? Turn to the rec- \nord in Jobn 19: 30 and read: \'\'and he bowed \nhis head and gave up the Ghost.\'\' \n\nThis is the di^dne arrangement for our \nbaptismal burial, and Paul says (Rom. 6:5) \nif it has been done in this way, \'\'if we have \nbeen planted in the likeness of his death, we \nshall be also in the likeness of his resurrec- \ntion." Paul makes the likeness an essential \nto obtaining the very desirable likeness that \nis to follow, namely, the resurrected state. \n\nIf, then, in our baptism we bow in like- \nness of his boAving in death, and have given \nup our former life of sin, we may obtain this \nresurrected likeness with him. It should be \nnoticed that no likeness is expressed in the \n\n\n\nBAPTISM. 83 \n\nact of our coming from our burial in bap- \ntism, and in the act of Clirist coming from \nthe tomb. The likeness is in the state into \nwhich we have entered, and not in the act of \nentering. \n\nIt is argued that in the same manner in \nwhich Christ arose from the tomb, we should \narise from baptism. But no such inference \nis warranted by the scriptures. \n\nThe inference is based upon the supposi- \ntion that Christ arose face forward from his \nsupine position in the tomb and went for- \nward into the resurrected state. That he \nwent face forward from the tomb, just as \none walks from the water after baptism, is \naltogether worthy of belief. But the sup- \nposed mode of his rising to a standing pos- \nture is altogether doubtful. \n\nWould it not be more in keeping with the \ngeneral practice of men in rising from a re- \nclining position, to suppose that he rose sim- \nilar to one who rises from a kneeling pos- \nture. Is not that a position generally taken \nby any one in rising from a supine posture ? \nMost assuredly, a few observations will con- \nvince you. \n\nIf the inference can be drawn from the \n\n\n\n84 THE GEEAT EEDEMPTIOlsr. \n\nscri23tiire that our rising from baptism \nshould be in the likeness of Christ\'s rising \nand coming from the tomb, it is very clear \nthat that rising is, in all essential points, \nminutely reenacted by the j)erson who rises \nfrom a baptism in which he bowed in a \nkneeling posture. But we repeat that the \nscri]3ture does not warrant an adherence to \nany likeness in the mode of Christ\'s rising. \n\nThe bodily action in baptism is one of \ndeep humility, expressive of entering into a \ndeath to the pride and vanity of life, which \nwe hide in the burial of baptism, having the \npromise that we may arise, being in the Fa- \nther, and in the Son, and in the Holy Ghost, \nwalking in a new life. \n\nOrdinances of the New Testament are \nforms of worship. Baptism being an ordi- \nnance it is therefore a form of worshij). If \nwe look into the scripture we will find that \nno act of worship was ever rendered to God, \nby insj)ired men, by falling upon their \nbacks. But on the other hand, the univer- \nsal practice has been that of bowing. The \nPsalmist said, "O come let us worship and \nbow down; let us kneel before the Lord our \nMaker. Ps. 95: 6. \n\n\n\nBAPTISM. 85 \n\nPaul to the Philippians said, ^\'At the \nname of Jesus every knee shall bow." Phil. \n2: 10. \n\nWe need only to refer to Abraham, Gen. \n18: 2; Jacob, Gen. 33: 3; Israel, Ex. 4: 31; \nDaniel, 6: 10; Peter, Acts 9: 40; Stephen, \nActs 7: 60; Paul and the elders from Ephe- \nsus kneeled on the seashore and prayed. \nActs 20: 36; and the Master himself on the \nMount of Olives, Luke 22: 41; for e^ddence \nthat the practice was that of bowing. \n\nThere are instances of falling backward \nrecorded in the Bible, but they are not such \nas we desire to imitate. For example, the \nsoldiers who came out to take Christ, went \nbackward and fell to the ground. John 18:6. \n\nAnother instance is that of Eli, a man \nwho had been judge in Israel forty years. \nHe fell backward and the result was fatal \xe2\x80\x94 \nhe broke his neck. 1 Sam. 4: 18. \n\n\n\nli \n\n\xe2\x80\xa2Si 1 \n\n:&. 1 \n\no I \n^ 1 \n\n\n> \n\n1 \n\n\n-r \n\nX \xe2\x96\xa0 \n\xe2\x96\xa0n \n\no \n\no \n\n\xe2\x96\xa0n \nH \n\n\n_! CO . \n\n^ H \nrn o \n\nJ \n\n1 : \n\n\nMONULUS \n\nAPOSTOLIC CANONS \n\nCYRIL \n\nrJFROMF \n\n\n\xe2\x80\x94 1 \n\nm \n\nH \n\n\xe2\x80\x94 \n> \n\n\n1\xe2\x80\x94 \n\nrn \nrn \n\nH \n\n\ne: \n\nH \nZ \n\nH \n\n-< \n\n\nJOHN \n\nTHEOIDACHE \n\nPOLYCARP \n\n\nm \n\nCo \n\nc^ \n\nCO \n\nX \n\n30 \nCO \n\n-* \n\n\nwH \n\n\n\n\n< \n\n\n: : : \n\n\n\n\n\n\n\n\n\'\xe2\x96\xa0 \n\n\n\n\nto \n\no \n\n\nH \n\nO \n\nm \n\n2: \n\xe2\x80\x94 1 \n\nc: \n\n-< \n\n\nslj \n\n\n\n\n\n\n\n\ni ! i \n\n\n\n\n\n\n\n\n\n\n\n\nHi \n\n\no \n\n\nm \n\n\n\n\n\n\n1 \n\n1 \'\xe2\x80\xa2 \n\n\n: : : \n\n\n\n\n\n\n\n\n\n\n\n\n^ \n\n\n\n\n\n\n\xe2\x80\xa2 1 \nj 1 \n\n\n\n\n\n\n\n\n\n\n\n\no \n\n\n\n\n\n\nlil \n\n\n\n\n\n\n; 1 ; \n\n\n\n\n\n\no \n\nCi \n\n\n\n\n\n\n\n\n5 \n\n\n1^\' \n\n\n\n\n; \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\nz \no \n\nm \n\n\xe2\x80\x94\\ \n\nCZ \nX) \n\n< \n\n\niff \n\n\n\n\n\n\n; \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n< \n\n\n\n\n\n\n? \n\n\n\xe2\x80\xa2 1 1 \n\n\xe2\x80\xa2 < i \n\n\n; \n\n\n5 \n\n\n\n\n\n\n\n\n^ \n\n\n\n\n\n\n\n\n\n\n: : : \n\n\ne5 \n\n\n\n\n\n\n? \n\n\n\n\ni \n\n\n5s-| \n\n\n\n\n\n\n; \n\n\n\n\n\n\n\n\n\n\no \n\n\nif \n-1 \n\nII \n\nH \n\n1! \n\n1 \nw \n\n1! \n\nli \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n5 \nrn \n\nH \n\nc: \n\n-< \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n^ \n\nQ \n\n\n\n\n\n\n\' \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\xc2\xa7 \n\n\n-1 \n\nm \n\nH \n\nc= \n\n-< \n\n\n\n\n\n\ni ; \n\n\n! <^ \n\n\n\n\n\n\n\n\nCI \n\n\n\n\n\n\n\xe2\x96\xa0t. \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n5 \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n^ \n\n\n\n\n\n\n\n\ni \n\n\nH \n\nrn \n\nz \nH \n\n3D \n\n-< \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n^ \n\xc2\xab- \no \n\n\n\n\n\n\n\n\n1 \n\n\n\n\n\n\n\n\nffl \n\n\n\nCO \n\ncr \no \n\nQTQ \n\n\n\nen \n\n\n\nen \n\n\n\nr-h \n\n\n\n\xc2\xa33 \n\n\n\nHISTORICAL QUOTATIONS. \n\n\n\nJesus Christ. We place the words of \nJesus at the head of this list of Quotations, \nbecause in them we have the original au- \nthority. ^^ Baptizing them into the name of \nthe Father^ and of the Son^ and of the Holy \nGhosty\xe2\x80\x94K^ti, 28: 19. \n\nThis is the only baptism that Jesus ever \ntaught and His disciples were taught to ob- \nserve it and also to teach it to every creat- \nure in all the world. JoiiiN^, an apostle of \nChrist, undoubtedly received this teaching \nand imparted it to others. Polycarp, a pu- \npil under the instruction of John, received \nthis baptism and practiced it throughout his \nlong and useful career as Bishop of the \nchurch of Smyrna, remaining faithful until \nreleased from earth by his martyrdom, 166 \nA. D. \n\nJusTm Martyr, (b.lOO; d.l65.) ^\'Then \nwe bring them to a place where there is wa- \nter and they are baptized by the same mode \nof baptism by which we were baptized; for \n\n\n\n88 THE GREAT REDEMPTIO]^. \n\nthey are washed in the water in the name of \nGod the Father, Lord of all things; and of \nthe Savior Jesus Christ; and of the Holy \nSpirit.\'\'\' \xe2\x80\x94 Justin Martyr^ Apology II, Sec- \ntion 79. \n\nClement, (b. 150, d. 220.) \'\'Ye were \nconducted to the bath just as Christ was car- \nried to the grave and were thrice immersed \nto signify the three days of Christ\'s burial." \n\xe2\x80\x94 Wiberg on Baptism^ p. 228. \n\nTertulliai^, (b. 160, d. 220.) ^\'For we \nare immersed not once but thrice, at the \nnaming of every person of the Trinity." \xe2\x80\x94 \nDeBajyt^ chap. 1. \n\nModulus, (b. 200, d. 260.) \'\'The true \ndoctrine of our holy mother, the General \nChurch, hath always, my brethren, been \nwith us, and doth yet abide with us, especi- \nally in the doctrine of Baptism and the trine \nimmersion wherewith it is celebrated." \xe2\x80\x94 \nWorlcs of Cyprian^ Part I, p. 240. \n\nCYRiL,(b. 315, d. 386.) "You made the \nsaving confession and descended thrice into \nthe water." \xe2\x80\x94 Catecli^ F, My stag 11^ n. 1. iv. \n\nJerome, (b. 331, d. 420.) "We are thrice \ndipped in water." \xe2\x80\x94 On Eph, 4:5-6. \n\nChrysostom, [b. 347, d. 407.] "Christ \n\n\n\nBAPTISM. 89 \n\ndelivered to his disciples one baptism in three \nimmersions.\'\' \xe2\x80\x94 Quinter & McConnell^ p. 28. \n\nSt. Augusti]>^e, [b.JSFov. 13, 354, d. 430.] \n\'\'For rightly we are thrice dipped who have \nreceived baptism in the name of the Trinity.*" \n\nTheodoret, [b. 373, d. 458.] \'\'He, Eu- \nnomius, subverted the law of holy baptism, \nasserting that it is not necessary to immerse \nthe candidate for baptism thrice, nor to men- \ntion the names of the Trinity, but to im- \nmerse once only into the death of Christ,\'\' \n\xe2\x80\x94 Quoted hy Chrystal. \n\nThe Didache, written probably by Bis- \nhop Simon as early as 70 or 80 A. D. \n\n1. "Now concerning baptism, baptize thus; \nhaving taught all these things,baptize ye into \nthe name of the Father, and the Son, and the \nHoly Ghost in living water." \n\n2. "And if thou has not living water,bap- \ntize into other water, and if thou canst not \nill cold, then in warm. \n\n3. "But if thou hast neither, pour[ water] \nthrice upon the head in the name of the \nFather, and of the Son, and of the Holy \nGhost." \xe2\x80\x94 Didaclie^ ch. 7, vs. 1-3. \n\nApostolic Cakot^s, written about the \nyear, 200 A. D. If any Bishop or Presbyter \n\n\n\n90 THE GKEAT REDEMPTION \n\ndo not perform three immersions of one ini- \ntiation, but one immersion wliicli is given \ninto tlie death of Christ, let him be deposed; \nfor the Lord did not say \'Baptize into my \ndeath,\' but, \'Go ye, and make disciples of all \nnations, baptizing them into the name of the \nFather, and of the Son, and of the Holy \nGhost. Do ye, therefore, O Bishops, im- \nmerse thrice into one Father, and Son, and \nHoly Ghost, according to the will of Christ \nby the Spirit." Quinter and MoConnell^ \np. 114. \n\n\n\n\n\n\n.^ PART II. k^ \n\nCHRISTIAN FELLOWSHIP. \n\n\n\n\'^That which we have seen and heard declare we unto you^ \nthat ye also may have fellowship with us ; and truly \nour fellowship is with the Father^ and with His Son \nJesus Christ\'\' \xe2\x80\x94 1st John 1 :3, \n\n\n\nCHAPTER I.\xe2\x80\x94 WASHING THE \nSAINT\'S FEET. \n\n"Ye call me Master, Lord, \n\'Tis well; for so I am. \nIn washing one another\'s feet \nYe do as I have done to you." \n\xe2\x80\x94John 13:13, 14. \n\nTN all tlie Lord\'s appointed ways we walk \n^ by precepts and examples. We are tra- \nveling on our heavenly pilgrimage. The \npath lies through this wilderness of sin, \nwherein oft-times the serpent\'s hiss is heard \nwhile seeking to sink its venomed fangs \ndeep into the soul\'s vitality. Rocks are \n\n\n\nWASHING THE SAIIsTTs\' FEET. 93 \n\nprotruding by tlie uneven way and thorns \nencompass us on every side. But walking \nin fellowship with kindred spirits and with \nHim who has triumphed over all these diffi- \nculties, there is found the needed protection \nand support. In \'\'observing all things/\' the \npromise is, "I am with you always, even \nunto the end of the World.\'\'\xe2\x80\x94 Matt. 18:20. \n\nThe ordinances by which this fellowship \nis symbolized, are highly significant, each \nfor its special purpose and in its proper \nplace. \n\nPassing up the line of duties, each of \nwhich stands for our acceptance as a special \nprivilege, the believer who has also become \na doer^ finds himself in the midst of certain \nspiritual wants. Significant of their being \nsupplied and aiding in the same, are the or- \ndinances of the house of God. \n\nHaving performed the initiatory ordinance \nof baptism, symbolizing the washing of re- \ngeneration, the spiritual cleansing, the be- \nliever has entered into fellowship with \nChrist and his people, and is upon his hea- \nvenly pilgrimage. Such persons the Master \naddressed when he said, \'\'He that is washed, \n(baptized, cleansed with the washing of \n\n\n\n94 THE GREAT EEDEMPTIOlSr. \n\nwater by the word, Eph. 5:26), needett not \nsave (except) to wash Ms feet." John 13:10. \n\nThis latter requirement, like the former, \nwas one of the many common things Christ \nchose from the customs of the. people with \nwhich to represent and perpetuate a spirit- \nual truth. The washing of the body with \nwater at the beginning of the Christian\'s \npilgrimage, was easily understood by the \nJews; for they often bathed their bodies for \nsanitary purposes, and, when they were \ntaught, they could readily understand how \nthis represented a spiritual cleansing. So \nin the latter ordinance, that of feetwashing; \nfor, when they had bathed and cleansed their \nbodies in the pool, they walked from the \npool to their homes. On the way their feet \nbecame unclean by contact with the dust, \nand to be wholly clean they must now wash \nthem. How significant the language of \nChrist, \'\'he that is washed needeth not save \nto wash his feet." The pilgrim going from \nhis baptismal washing to his heavenly home \npasses through this wilderness of sin, and \ncomes in contact with the pollutions of its \nsins. \n\nChrist comes to the rescue and with this \n\n\n\nWASHIKG THE SAIIN^t\'s FEET. 95 \n\nordinance symbolizes the washing away of \ntiiese minor evils. \'^We have an advocate \nwith the Father." \n\nWe may call this the \'\'neglected ordi- \nnance," since such a large portion of the \nChristian world has set it aside as one of the \nnon-essentials of the teachings of Christ. \n\nPaul refers to the Christian life as a race, \nand sets before us that, in the running of \nwhich, there is a sin \'\'which doth so easily \nbeset us." (Heb. 12: 1.) \n\nWe know of nothing more agreeable to \nthe one who desires to shirk from a menial \nservice than an excuse based upon the plea \nthat it is not essential. The desire to es- \ncape a humiliating service "doth easily be- \nset us." \n\nPaul says "it is a sin and we should lay it \naside and run with patience the race set be- \nfore us, looking unto Jesus the author and \nfinisher of our faith." (Heb. 12: 2,) \n\nAll are agreed that Christ is the author of \nour faith, and all are willing to accept him \nin all things as the rightful one to whom to \nlook as the author of faith, but we differ \nwhen it comes to allowing him to be the \nfinisher. \n\n\n\n96 THE GREAT REDEMPTION. \n\nYou believe that Christ says to the disci- \nples \'\'ye ought to wash one another\'s feet/\' \n(John 13: 14.) You believe you are one of \nhis disciples. Christ is the author of your \nfaith, you have accepted him, you know his \nsayings and this is one of them. Now go a \nstep farther for you want to be happy, and \nlet him finish your faith. He says (v 17) \n\'\'If ye know these things" (and you do) \n"happy are ye if ye do them." But some \none says "feet washing" as a church ordi- \nnance is not essential because it was only an \nancient custom. \n\n"It belongs to the entertaining of strang- \ners and it should be done in our homes." \n\nYes this is the way your faith, of which \nChrist is the author, is finished. Who fin- \nished it that way, Christ or your opinion ? \nCertainly it was your opinion, for Christ \nsays nothing about "ancient custom" "enter- \ntaining strangers" or that "it should be \ndone in our homes." \n\nNow opinion is a dangerous thing mth \nwhich to finish faith. It is robbing Chris \nof his rightful authority and making our \njudgment of more effect than his command. \n\nNaaman tried that when Elisha sent a \n\n\n\nWASHIKa THE SAINt\'s FEET. 97 \n\nmessenger and told him to go and wash \nhimself seven times in Jordan and he would \nbe healed of his leprosy; he got mad and \ngave vent to his opinion and said, \'\'Behold \nI thought," etc. \xe2\x80\x94 see, his opinion troubled \nhim, \xe2\x80\x94 \'\'are not Abana and Pharpar, rivers \nof Damascus better than all the waters of \nIsrael?\'\' \n\nThe author of his faith was in the pro- \nphet but he wanted to finish it himself. \nHe found the cure, however, in letting the \nprophet be the finisher. (2 Kings 5.) \n\nAnother example is that of Saul when he \nwas sent to slay the Amalekites. (1 Sam. \n15: 3.) The command was, "slay all of \nthem both man and beast;" but while he \nwas doing it, he saw some fine cattle and \nsome fine sheep, and he conceived the idea \n\xe2\x80\x94 his opinion against God\'s command \xe2\x80\x94 of \nsparing them to take home and offer a sac- \nrifice to God with them. \n\nA good intention it was indeed, but God\'s \ncommand was violated, and Saul suffered the \npenalty for his opinion. "Because thou hast \nrejected the word of the Lord, He has re- \njected thee from being king." (v. 23.) \n\nBut has not every one a right to his opin- \n\n\n\n98 THE GEEAT REDEMPTIOJ^. \n\nion ? Yes, but you have no right to ask \nanother to agree with y ou or to act upon it \nin opposition to God\'s command. When \nyou say a thing is your opinion, you admit \nthat you have no proof, for when you have \nthe proof for anything,theie is no longer any \nroom for an opinion; the thing is then a \nfact in real existence. \n\nSaul was not punished for his opinion, \nbut for making it the criterion, governing \nhis actions. \n\nBy faith Christ has us as clay in the \nhands of the potter, to finish our character \nand conduct. \n\nIf the feetwashing that Christ engaged in \nwith his disciples w^as only the result of an \nancient custom, Peter was very ignorant of \nthat custom, for Christ said to him, \'\'What \nI do thou knowest not now, but thou shalt \nknow hereafter.\'\' (John 13: 7.) It is not at \nall probable that a custom so prevalent \nwould be entirely a new thing to one of the \nexperience of Peter. \n\nIt is argued further by those who have re- \njected it as a Christian rite, that it was a \ncustom prevalent among the early Christians \nand others of that time, because they made \n\n\n\nWASHIIS^a THE saint\'s FEET. 99 \n\nlong journeys on foot ^ weai\'ing sandals. But \nthose same persons in arguing for a certain \nrite which they call Baj)tism, will tell you \nthat \'\'John was baptizing in Aenon near to \nSalem because there was much water there," \n(John 3: 23.) to accommodate the camels \nand dromedaries on which tlie jr^eople rode \nin their journey to where John was preach- \ning. Thus they change their opinion on the \nmode of travel to suit the case in question, \n"so easily doth the sin beset." \n\nAnother says, Christ only taught a lesson \nof humility, and since we know the lesson \nwe need not engage any longer in the prac- \ntice to establish the principle. But this \nagain is all opinion. No inspired man has \never said so. But suppose they did and it \nis intended to teach the principle of an hum- \nble equality among brethren. How well \nhave the various denominations learned the \nlesson? \n\nIn many of the churches, especially in the \ncities, where it is neglected, we find them \ndivided in classes. There is the poor man\'s \nchurch, another for the middle, and another \nfor the upper class, all of the same denom- \nination. What has become of the principle \n\n\n\n100 THE GEEAT REDEMPTION. \n\nof humble equality among those brethren? \n\nAgain, does not the mathematician solve \nhis problems over and over that he may con- \ntinue to have the principle established ? Or \nwhat father does not continue to exercise his \nson in lessons of obedience, though he has \nlearned them long ago ? \n\nAnother says, it is not a church ordinance \nbecause it was given to the disciples before \nthe day of Pentecost. \n\nBy the same argument, then, we will set \naside as non-essential the Communion and \nthe Lord^s Supper, because they were insti- \ntuted in the same night. So also is all the \nteaching of Christ. But they tell us, that \nwhen the Holy Ghost was given He brought \nto the memory of the disciples all those \nthings that Christ desired them to do and \nteach, and no one but John mentioned this \nfeetwashing. \n\nThey thus make the teaching of Christ of \nno effect, unless it was sanctioned by the \napostles after the day of Pentecost, but Paul \n(Heb. 12: 2) says we should look to Christ \n\'\'the author and finisher of our faith.\'\' But \nif it be necessary that the apostles should \nsanction a command or example of Christ in \n\n\n\nWASHING THE SAIISTt\'s FEET. 101 \n\norder to make it binding upon us we have \nthe testimony of Paul on this subject. \n\nIn writing to Timothy (1 Tim. 5: 9-10) \nconcerning a certain widow who was to be \nadmitted into the charity of the church, he \nlays down the requirements upon which she \nmay be admitted,among them are these: \'\'If \nshe have lodged strangers;^\' \'\'If she have \nwashed the saints\' feet." Here it is plainly \nseen that the feetwashing referred to is not \na part of entertaining strangers. \n\nIf custom made it the duty of any one, in \nentertaining strangers, to provide water and \nwash their feet, certainly that is included in \n"if she have lodged strangers;\'\' but this was \nnot enough, she was not only to have enter- \ntained strangers in the ordinary way, gi^^ng \nthem shelter and food and water for their \nfeet, but she was to have washed the samfs \nfeet, an entirely different thing. \n\nThis expression of Paul\'s is incontroverti- \nble evidence that the early Christians had \namong them the practice of feet washing. \n\nThat it is so seldom referred to in the \nepistolary writings, is only stronger evidence \nthat it prevailed throughout the churches so \ninviolate, that there was no occasion for the \n\n\n\n102 THE GREAT KEDEMPTIOlSr. \n\napostles to urge its continuance or criticise \nits abuse. \n\nThere may liave been some individuals \nwho, like Peter, said, \'\'Thou shalt never \nwash my feet," (John 13: 8) but Jesus said \nto him, \'\'If I wash thee not, thou hast no \npart with me.\'\' So likewise the church in \nPaul\'s time made it a requirement to good \nstanding in the church, as shown in the case \nof the widow. \n\nWe have now discussed the subject defen- \nsively, we have done so that the fallacy of \nevery objection may be seen before entering \nupon the arguments drawn from the teach- \ning of Christ and the apostles. \n\nEead the thirteenth chapter of John to \nthe end of the seventeenth verse, and you \nwill have the narrative of its institution as \nrecorded by one who witnessed it. \n\nEvery child of God rejoices in every \nmeans that Christ has employed to aid him \nin securing the benefits of the Great Re- \ndemption. \n\nThe first reason we will offer that it \nshould be practiced in all the churches is, \nthat Christ gave in connection with this in- \nstitution all the essentials to establishing it \n\n\n\nWASHING THE SAINt\'s FEET. 103 \n\nas a religions ordinance. \n\nFirst, the example^ second, the command) \nthird, \\he 2^enalty for disobedience; fonrth, \n\\he promise to those who* obeyed. More \nthan this cannot be said of any other ordi- \nnance. The example alone is sufficient evi- \ndence that it was intended as a religious rite. \n\nThe circumstances attending it are suffi- \ncient to disqualify the supposition that it \nwas practiced in keeping with the ancient \ncustom, for some of them who engaged had \nnot been on a journey but had been in the \nplace during the preceding day. They had \nnot come to the place to lodge during the \nnight, for after they had washed feet, eaten \nthe supper, broken the bread of communion \nand sung a hymn, they went out unto the \nMount of Olives. Nothing in it similar to \nthe ancient custom and that is why Peter did \nnot understand it. \n\nBut even if it had been an ancient custom, \nthat aifords no excuse for not observing it \nnow, since Christ has given in addition to \nthe example, the command, \'\'If I then your \nLord and Master have washed your feet, ye \nalso ought to wash one another\'s feet, for I \nhave given you an example that ye should \n\n\n\n104 THE GREAT REDEMPTIOIS^ \n\ndo as I have done to you/\' If because tlie \ninspired writers, all except John and Paul, \nare silent on this, is to be taken as e^ddence \nthat they did not* practice it, then they never \nheeded this command, or did what Christ \nsaid they ought to do. \n\nWe cannot charge them with such negli- \ngence, but from Paul\'s writing to Timothy \nconcerning the widow, it is sure that they \ndid remember and observe it. \n\nAgain they did not obey the great com- \nmission, (Mat. 28:19-20), if in their evan- \ngelistic work they failed to teach this doc- \ntrine, for in that commission Christ said to \nthem, \'\'Go ye therefore and teach all nations \nbaptizing them, etc., teaching them to ob- \nserve all things, whatsoever I have com- \nmanded you." It cannot therefore be ar- \ngued that this command to wash feet was \ngiven for the apostles only to observe, for \nHe says they shall \'\'teach all nations to ob- \nserve all things that they were commanded \nto observe.\'\' \n\nThis being one of the things they were \ncommanded to do, all nations who are made \ndiscij)les are commanded to do the same \nthing. \n\n\n\nwASHiisra THE saijstt\'s feet. 105 \n\nAnother dodge that some, ^\'whom the sin \ndoth easily beset/\' resort to is this: They \nsav it is not a command, for Christ did not \nsay, ye must do it, but their objection only \nshows that they do not understand the Eng- \nlish language, and have no knowledge what- \never of the original from which the word \nought is translated; the word is opliiletete \n\nfrom the root opliilo^ which signifies, one \nhound. Martin Luther translated it with \nthe German solt which in English is must. \nOught is everywhere defined as signifying \nan obligation to perform, as, for example, \nevery man ought to pay his debts, and if he \ncan, he should do so. Should is the past \npotential of shall, denoting necessity. Hence \nChrist has said, \'\'it is necessary that ye do \nas I have done to you.\'\' \xe2\x80\x94 John 13:15. \n\nBut why quibble about the manner of the \nexpression. It is evident that Christ de- \nsired his disciples to do the thing for which \nhe had set them an example. Is it not \nenough for us to know his will, or must we \nlike dumb driven cattle, be scourged into \ndoing his will ? \n\nThat it is very necessary for the disciples \nto submit to the rite we learn from the Mas- \n\n\n\n106 THE GREAT REDEMPTIOIS\'. \n\nter\'s language to Peter, \'\'If I wash thee not, \nthou hast no part with me.\'\' \n\nThe ban of excommunication was about \nto be pronounced when Peter yielded, and \nfrom the explanation that followed his \nspeech we learn still more about the rite. \nPeter now wanted a thorough cleansing, not \nonly his feet but his hands and his head, but \nChrist said, \'\'He that is washed, (bathed in \nbaptism, from lano to bathe the whole \nbody), needeth not save (except) to wash, \n(nipsasthai, from ni2yto to wash a part of \nthe body), his feet." \n\nHere we learn that it is the baptized be- \nliever and not the stranger who may enter \nyour house that needs to engage in this wash- \ning. Feet washing belongs to the "all \nthings" that Jesus said the Holy Ghost \nwould bring to their remembrance. John \n14:26. Jesus said, John 13:17, "If ye know \nthese things, happy are ye if ye do them." \nThroughout his Word the promises are based \nupon the knowing and doing his will. [Mat. \n7:21, Luke 6:47, James 1:22.] \n\nIn this particular instance the promise is \nhappiness, the condition, if we know the \nthing and do it. Happiness is a pleasing \n\n\n\nwASHiisra THE SxVikt\'s feet. 107 \n\nstate of mental excitement stimulated by \nbodily exercise or by anticipation of a \nfuture good. In either case the cause is a \npresent stimulus. No one enjoys the ful- \nness of pleasure by simply knowing the con- \ndition by which it is obtained. If the inva- \nlid knows that a certain kind of exercise \nwill benefit his health and bring him pleas- \nure, he may be some the happier by having \ndiscovered that knowledge, but unless he \nengages in the exercise, his happiness will \nsoon vanish. \n\nThough we may know the object of the \nexample of Christ, and it may awaken a \ndegree of happiness, yet it is only in antic- \nipation of the real, and unless we engage in \nthat which brings the real, our happiness \nwill soon vanish. \n\nWe may say we are happy in Christ with- \nout obeying his commands, but how do we \nknow we are ? We may deceive ourselves. \nJas. 1: 22. \n\nIt is like when the infidel says, \'\'I know \nthat I know God, for I have read His Word \nand am familiar with all his doctrines." \nBut the infidel deceives himself, for John \nin his first epistle, chapter two, verse three, \n\n\n\n108 THE GREAT REDEMPTIOI^. \n\nsays, \'\'We know tliat we know him if we \nkeep his commandments.\'\' \n\nChrist says, we are happy if we do his \nsayings. The only evidence that any one \ncan have that he is a Christian is, that he \n.has followed Christ. The only proof that a \nChristian can have that his happiness is gen- \nuine is, that he has done the thing by virtue \nof which Christ says he is happy. What- \never, then, may have been the design of the \nMaster in this humble act, we will follow \nhim, for \'\'He doeth all things well," and \ntrust with an unfaltering faith in His Word \nthat we may have a part in the Great Re- \ndemption, and at last go up to eternity\'s \nthreshold saying, "Master, we have done \nthy will." \n\n\n\nCHAPTER II.\xe2\x80\x94 THE LORD\'S SUPPER. \n\n\n\nA Brotherhood of Christians constitutes \n"^^-^ the Church of God, and each individu. \nal member, by whatever name he may be \nknown, is a child of God having been re- \ndeemed through the merits of the great \natonement. To be a member of this Broth- \nerhood, requires that we be a brother to \nevery other member and to Christ. Indi\\dd- \nuals are made Brothers by reason of a spirit- \nual acquiescence in the same thing. To be \na member of the Brotherhood of Christ re- \nquires that we be a brother of Christ. To \nbe this, Christ says, \'\'He that doeth the will \nof my Father in Heaven, the same is my \nbrother." And when we inquire. What is \nthis will? Christ says, "I came to do my \nFather\'s will.\'\' No one will doubt but that \nthe things he did and authorized us to do, \neither directly or by the inspired writers, \neither by precept or example, constitute that \n\n\n\n110 THE GREAT REDEMPTIOK. \n\nwill whicli it is our bounden duty to do, if \nwe would be a brother to Christ and a joint \nheir with him to immortal glory. Jesus \nsays [John 13: 35] \'\'By this shall all men \nknow that ye are my disciples if ye have \nlove one to another." \n\nJames and Jude both speak of certain feasts \nthat were common in their time, which they \ncall feasts of charity or love. Paul in 1 Cor. \n11: 20 designated it, the Lord\'s Supper. \n\nThis institution must not be confounded \nwith that of the Communion, for they are \nclearly distinct institutions, which will be \nseen by an examination of the Word. In \nthe discussion of this subject we will notice \nin succession, the time^ the jylace^ and the \nhind of a supper, or feast. \n\nI.\xe2\x80\x94 First, Matt 26: 20, 31; Mark 14: 17; \nJohn 13: 30; 1 Cor. 11: 23; Acts 20: 7, all \ntestify that it was in the night time; so we \nmil pass by without any further comment \nrelative to the time, other than to say that \nif the time of its observance has ever been \nchanged, it has been done by the authority \nof men and not of Christ or the apostles. \n\nSecond, That it may be observed on any \nday of the week is evident from the irregu- \n\n\n\nTHE LOKd\'s SUPPEK. Ill \n\nlarity of its observance by Christ and the \napostles. It was instituted on the night of \nhis ])etrayal, which was on the 13th day of \nthe first month, or according to Jewish time, \nwhich began the day at sunset, at the be- \nginning of the 14th day. The apostle how- \never did not observe this day as of any \nspecial importance in connection with the \nevent, as we may learn from an example in \nActs 20:7, when they met on the first day \nof the week. \n\nII. \xe2\x80\x94 The place where it is to be ob- \nserved is in the public assembly of the \nChurch. \n\nFirst, we have the example of Christ with \nthe twelve apostles; then that of the meet- \ning at Troas (Acts 20: 7.) We also have \nPaul\'s rebuke (1 Cor. 11) for the disorder- \nly manner in which the Corinthian Brethren \nengaged in it, and the admonition of James \nand Jude concerning those who were not \nworthy to feast with the saints. \n\nSecond, It was at a table (Matt. 26: 20; \nLuke 22: 21,) large enough to accommodate \nall who were present. All were seated at \nthe table and from that position partook of \nthe meal. \n\n\n\n11^ THE OREAT REDEMPTION. \n\nIII. \xe2\x80\x94 The kind of a supper or feast was a \ncommon meal, held sacred in the memory of \nthe disciples ever afterward, as pointing for- \nward, typifying the marriage supper of the \nLamb when it be fulfilled in the kingdom \nof God. \n\nIt is not the Jewish Passover, the circum- \nstance of its institution is this: when the \ntime of the Jewish Passover drew nigh, and \nJesus knowing that he must soon suffer for \nthe redemption of the world, sent Peter and \nJohn into the city to jjrepare the Passover, \nsee Luke 22: 8-16,also Matt. 26: 17-29. They \nwent and did as he had commanded them, \nand when the even was come, he sat down \nwith the twelve at the table. \n\nThis was on Wednesday evening, the 13th \nday of the first month, corresponding with \nour sixth day of April, and the Passover \nwas not to be eaten until the next evening. \nBut Peter and John had already made prep- \narations for it, and had no doubt also pre- \npared an ordinary evening meal, to w^hich \nChrist and the disciples had now sat down. \n\nThough He ate a meal, and Luke calls it \na supper (22: 20,) with them it could not \nhave been the Jewish Passover. The disci- \n\n\n\nTHE LORd\\s supper. 113 \n\npies did not so understand it, for on that \noccasion, he pointed out his betrayer (Luke \n22: 21,)and said to him \'\'That thou doest, \ndo quickly\'^ (John 13: 27.) \n\nJohn in narrating this event says [ch. 13 \nV. 29]that some of them that sat at the table \nthought because Judas had the bag that \nJesus had said unto him "Buy those things \nthat we have need of against the feast. \'^ It \nis sure from this statement of John\'s that \nthey did not regard this meal that they were \neating as the Jewish Passover. \n\nThe fact that the Jewish Passover is never \nreferred to as a supper^ but always as the \nFeast^ or the Passover taken with John\'s \nnarrative of this event [John 13th ch.] is con- \nclusive that it was not the Jewish Passover. \n[See John 18: 28, 39, also 19: 14] \n\nIn writing of it he says[v. 1] \'\'Now before \nthe feast of the Passover" (v. 2) "and sup- \nper being ended." \n\nHere he definitely says that the meal they \npartook of was, in point of time, before the \nfeast of the Passover, and he calls it a sup- \nper [^deijynon- an evening meal]by which \nterm the Jewish Passover was never kncwn. \n\nAgain it must be conceded that if any ontj \n\n\n\n114 THE GEEAT REDEMPTIOIS". \n\nin that day knew how to keep tlie Passover \nit was Christ himself; but if this supper eat- \nen on the 18th day of the first month, be the \nPassover, then he is guilty of a great impro- \npriety for violating the express specification \nof the law of Moses,Ex. 12th ch,which says it \nmust be eaten on the evening of the 14th \nday of the first month, Ex. 12: 6; Num. 9: 5; \nEzra 6: 19, \'\'With your loins girded, your \nshoes on your feet, your staff in your hand, \nand ye shall eat it in haste.\'\' \n\nThe Jews reclined or sat at a common \nmeal, but the Passover was to be eaten with \nthe loins girded, implying that they stood \nwhile eating, and they were to remain in the \nhouse all night. \n\nAt this meal Christ and the twelve "sat" \nat the table and when seated there, Christ \n\'\'arose from supper\'\' (John 13: 4)to per- \nform another ordinance, which when it was \nperformed he "sat down again" and dis- \ncoursed with them. \n\nHere are some points in which the law \nof keeping the Passover was violated. The \nPassover was to be eaten on the evening of \nthe 14th, day, standing, loins girded, and \nthey were not to go out that night. (Deut. \n\n\n\nTHE LOEd\'s supper. 115 \n\n16: 7; Ex. 12: 22.) \n\nChrist and the disciples ate the Lord\'s \nsupper on the evening of the 13th day, sit- \nting, Christ laid aside his garment, and the \ndisciples removed their shoes. \n\nOther ordinances (washing feet, John 13: \n5, and the communion, Matt. 26: 26-27,) \nwere performed with it and when they had \nconversed and snng a hymn together, they \nwent out into the mount of Olives. Matthew \n26: 30. \n\nThe Passover was to be kept strictly on \nthe 14th day of the first month. There was \nhowever a provision for those, who at the \nappointed time could not keep the Passover \nbecause they were unclean, by reason of \nhaving touched a dead body or because they \nwere afar off on a journey, that they might \nkeep it on the 14th day of the second month. \nNum. 9: 10-11. \n\nBut the Lord said to Moses concerniDg \nthe man that was clean and would not keep \nthe Passover, \'\'even the same soul shall be \ncut off from among his people; because he \nbrought not the offering of the Lord in his \nappointed season^ that man shall bear his \nsin.\'\' Num. 9: 13. \n\n\n\n116 THE GBEAT REDEMPTION. \n\nTlie Passover, witli many other things of \nthe book of the Covenant, was greatly neg- \nlected in Israel, and even the book itself \nhad been lost for many years. When Josi- \nah became king, and the lost book was \nfonnd and read, he sent servants to inquire \nof the Lord concerning the words of the \nbook. Their inquiry satisfied the king that \nthe wrath of the Lord was greatly kindled \nagainst them, because their fathers had not \nhearkened to the words of the book. The \nking immediately began the restoration of \nthe kingdom, renewing the institution of the \nPassover saying, \'\'Keep the Passover unto \nthe Lord your God as it is written in the \nbook of the Covenant." 2 Kings 23: 21. \n\nHe gained favor of God by so doing. In \nevery case where the words of the Covenant \nwere violated, the wrath of God\'s displeas- \nure was kindled against those who trans- \ngressed. \n\nBy what authority could Christ and the \ndisciples have eaten the Passover before the \nappointed time, and in a manner altogether \ndifferent from the words of the covenant ? \n\nThe meal that Christ ate on the evening \nof the 13thj is in no way connected with the \n\n\n\nTHE lord\'s supper. 117 \n\nPassover. Christ himself was the antitype \nof the Pascal lamb, and at his death the \nPassover was fulfilled. The supper he in- \nstituted on the evening before, was a new \ninstitution, and a type of what is yet to \ncome, when Christ shall gird himself and \nserve at its fulfillment in the Kingdom of \nGod. Luke 12:37, \n\nAnother prevailing error is this: The \nPassover is often referred to as the Pascal \nsupper. This is wrong. There was nothing \nin it in the nature of a supper, but it Avas \nrather of the nature of taking medicine. It \nwas eaten with bitter herbs. \n\nThe Feast of Passover was a different \nthing. It was the feasting that followed \nthe Passover, or continued from it during \nseven days, beginning immediately at the \nclose of the Passover. The Jewish institu- \ntion was never referred to as a supper, but \nalways as the Passover. Christ ordered \nPeter and John to prepare the Passover, the \nJewish Passover, for they were yet living \nunder the law, but when Christ came to eat \nthat meal which he desired to be set apart \nas the event marking the passing over from \nthe Jewish custom of engaging in a feast, \n\n\n\n118 THE GEE AT KEDEMPTIOIN^. \n\nwhidi looked back to tke night of Israel\'s \ndeliverance from Egypt, to the new order of \nthings, pointing forward to the consumma- \ntion in the Kingdom of God, He referred \nto it as this Passover and said, \'\'with desire \nI have desired to eat it with you,\'\' conscious \nthat he was soon to take his departure and \nfeast with them no more until the thing typ- \nified in this Passover should be fulfilled, \nwhen he should gird himself and serve them \nat his Father\'s table in the Kingdom of \nHeaven. Luke 12:37. This is the only \nNew Testament ty23e given to the Christian \nbeliever by which he is led to anticipate a \nglorious fulfillment in the life beyond. And \nlike all other tyj)es, chosen by which to ini- \n23lant in the soul the spiritual truth, it car- \nries with it beautifully, the meta23horic simi- \nlarity. \n\nFeasting the body, thatin which one\'s pres- \nent nature delights, typifies feasting the soul \non the heavenly joys that \'\'Eye hath not \nseen, ear hath not heard, neither hath it en- \ntered into the mind." \n\nThis meal was perpetuated as an ordi- \nnance in the Church. Both James and Jude \nmake mention of it as an established thing \n\n\n\nTHE lord\'s supper. 119 \n\nand call it a feast of charity, a love feast. \nPaul in I Cor. 11: 20, calls it the Lord\'s \nSupper, and recommends to the Corinth- \nians some corrections in their manner of \nkeeping it. This chapter must not be taken \nas a denunciation by Paul against their \nfeast, but against the error in it. \n\nThere were divisions and heresies among \nthem which led to the irregular way in \nwhich they ate the supper. \'\'Every one \ntaketh before the other his own supper,\'\' v. \n21. Paul says, they cannot eat it in that way, \nv. 20, but \'\'When ye come together to eat, \ntarry one for another." v. 33. Here is the \nexpress testimony of Paul that they were ex- \npected to come together in the future to eat \nthe supper and he is teaching them how to \ndo it. \n\nThe eating mentioned in v. 33 is the same \nas that mentioned in v. 20, for in connection \nwith V. 33 he says (v. 34,) "If any man \nhimger let him eat at home." \n\nIt is not to be supposed that a disciple of \nChrist would ever have thought of making \na full meal out of the bread and cup of \ncommunion. Again, if the eating in v. 33 \ndoes mean the bread of communion, which \n\n\n\n120 THE GREAT REDEMPTIOlSr. \n\nof the Christian Churclies that have set aside \nthe Lord\'s Supper, the agape, heed in the \nleast degree Paul\'s command, \'\'tarry one for \nanother," but do they not literally everyone \ntake before other his own supper ? And if \nthe bread and cup was the supper would \nnot Paul say, \'\'Ye cannot eat the Lord\'s \nSupjDer in this way?" The fact is the bread \nand cup is not the Lord\'s Supper, or the \nagape, and was never so called by any in- \nspired man. \n\nFrom the manner of Paul\'s expression, it \nis evident that he had received of the Lord \nand delivered to them the Lord\'s Supper as \na thing apart from the communion, which \nhe says he had also delivered to them. \nNotice the expression, "I have received of \nthe Lord that which also I delivered unto \nyou." V. 23. Then he states what it was. \nCertainly it cannot be the thing he was \nspeaking of before. The position of the \nword "also," clearly shows that he had de- \nlivered something else along wdth the com- \nmunion. \n\nIf he had received and delivered but one \nthing, the word also would not be there at \nall. Had he meant to emphasize, that he \n\n\n\nTHE lord\'s supper. 121 \n\nhad not only received it but delivered it as \nwell, the word also would stand after the \npronoun, I. As it stands in the text, it can- \nnot but refer to something else previously \nmentioned, and as the apostle had just been \ndiscussing the manner of eating the Lord\'s \nSupper, no manner of reasoning will war- \nrant any one in omitting that institution \nfrom among the antecedents of the expres- \nsion. \n\nFurther evidence that this meal, which \nChrist ate with the disciples, was to be per- \npetuated, is found in the language of Christ \non the occasion of its institution. He said \nto them, ^\'I will not any more eat thereof, \nuntil it be fulfilled in the kingdom of God." \nLuke 22: 16. The Jewish Passover was \nfulfilled in the death of Christ, but here is \nan institution that he says Avill be fulfilled \nin the future. When an institution is ful- \nfilled, that ends it. But until it is fulfilled, \nit must be perpetuated. The Jewish Pass- \nover, being fulfilled in the death of Christ is \nended; but the supper he instituted is not \nyet fulfilled, and will not be until the end \nof time; hence it must be perpetuated until \nthat time. \n\n\n\n122 THE GEEAT EEDEMPTIOIS^. \n\nThe bread and cup of Communion insti- \ntuted in connection with tbe Lord^s supper \nare also to be perpetuated, but in that, there \nis nothing to be fulfilled. Christ did not \nsj)eak of that institution as he did of the \nsujjper, but he said, \'\'I will not drink hence- \nforth of the fruit of the vine, until that day \nwhen I drink it new with you in my \nFather\'s kingdom.\'\' Matt. 26: 29. By this \nit is j)lainly seen that the Lord\'s Supper is \nto be perpetuated; looking forward to its \nglorious fulfillment while the Communion \nis to be perpetuated in remembrance of his \ndeath until he comes. \n\nThe one (Lord\'s Suj^per) j^c^inting for- \nward, the other (Communion) pointing \nbackward. The two together are intended \nto fix the attention at the same time upon \nthe glorious result of a life of service in fel- \nlowship mth Christ and his peoj)le, and the \natonement made by Christ in his death, by \nwhich alone we were freed from bondage \nand this result made possible for us. \n\nFor God to carry through different dis- \npensations an institution, though under dif- \nferent phases, is not at all contradictory to \nHis adapted method of procedure. \n\n\n\nTHE lord\'s supper. 123 \n\nWhen his chosen people became a separ- \nate nation, they were like a ship launching \nfrom an old port with which it was perfect- \nly familiar, and steering across an unknown \nocean to a harbor known only in imagina- \ntion. Long and affectionately they look \nback to the lighthouse on the shore; but as \nthey cross the mid-ocean, their affections are \nlifted^ from the past and riveted upon the \nfuture. They are looking now to catch a \ngleam from the lighthouse of the haven to \nwhich they are sailing. \n\nWhen Israel passed the border of Egyp- \ntian bondage, they took with them, by com- \nmand of God, the institution of the Passover. \nIt was their lighthouse in the wilderness. \nA solemn reminder \'\'throughout their gen- \neration,\'\' of their great deliverance. It \npointed them back to the night when by \nthe power of God they were set free. \n\nBut their achievement was not to be the \nend of their glory. An entrance into the \nKingdom of God in heaven was the ultima- \ntum or goal of the great design. After a \nwhile they crossed, as it were, the mid-ocean. \nMoses and the Prophets had been faithful \nleaders among them. And now from the \n\n\n\n124 THE GEEAT EEDEMPTIOK. \n\nKingdom of Heaven, God sends His own \nSon to be tlie Captain of his people, to con- \nduct them safely into the haven. New \nhopes are awakened. Glimpses of the fu- \nture begin to dawm upon them. The light- \nhouses from ahead are beaming the radiant \nglory from the throne eternal. Old things \nare passed away. New forms are introduced \nand the watchword now is, ojstward, \n\nUPWARD. \n\nInstead of the Passover, that pointed back \nto their deliverance from Egypt, and their \nseparation from ian idolatrous world, they \nhave the one that pointed them forward to \nthe final marriage feast, when they are to be \nforever united with the Lamb, the Son of \nGod. This great beacon before them, \ntyj)ified among them by the Lord^s Supper \nor the Feast of Love, gave encouragement, \nand strengthened them as it now does us. \n\nTo this import Moses spoke when in giv- \ning to the people the institution of the Pass- \nover he said, \'\'And ye shall keep it a feast \nto the Lord throughout your generations; \nye shall keep it a feast by an ordinance for- \never.\'\' Ex. 12: 14. \n\nNotice the language, \'\'Ye shall keep it a \n\n\n\nTHE lord\'s supper. 125 \n\nfeast to the Lord througlioiit your genera- \ntions ^ These generations ended by the \nbreaking up of the ceremonial law and the \nestablishing of the Gospel of Jesus Christ. \nBut he continues by saying, \'\'Ye shall keep \nit a feast hy an ordinance forever^\'\'\'\' by a new \nand special institution, by an ordinance \nsuch as Christ established when he ate with \nhis disciples that supper which he himself \ncalled a Passover. It to the Christian is the \nsymbol of the beacon light on the banks of \neternal deliverance. \n\n\n\nCHAPTER III.\xe2\x80\x94 THE COMMUNION. \n\n\n\n"^ I ^HE cup of blessing wticli we bless is \n\xe2\x96\xa0^ it not tlie communion of tlie blood \nof Christ? Tlie bread wMcli we break is it \nnot tlie communion of tlie body of Christ V^ \n1 Cor. 10: 16. \n\nThe communion is a term by whicli the \napostle Paul refers to the Bread and Cup \nwhich the Lord took on the night of his \nbetrayal and blest and gave to his disciples \nsaying, \'\'Take eat; this is my body." "Drink \nye all of it; For this is my blood of the new \ntestament. Matt. 26: 26-28. That there \ncan be no mistake in Paul\'s meaning, he \nrefers to it again in the eleventh chapter of \n1 Cor. vs. 23-25, and says, \'\'For I received \nof the Lord that which also I delivered unto \nyou, That the Lord Jesus, the same night in \nwhich he was betrayed, took Bread; and \nwhen he had given thanks he brake it and \nsaid. Take eat; this is my body which is \nbroken for you; this do in remembrance of \n\n\n\nTHE COMMU:N^IO]Sr. 127 \n\nme.\'\' After the same manner also lie took \nthe cup, when he had supped, saying, \'\'This \ncup is the new testament in my blood," etc. \nThis is another of the institutions in the \nhouse of God in which every member of the \nbody of Christ may engage. It is a grand \nemblem of the suffering and death of our \nSavior. \n\nIt points back to the memorable hour \nwhen the Master said, \'\'It is finished." The \nplan of the Great Redemption is sealed. \n\nIn the discussion of this subject we will \nnotice I, the time] II, the place] III, the \nelements employed. \n\nI. The time of its institution is identical \nwith that of the Lord\'s Supper. It followed \nimmediately at the close of that meal. \n\nMatt. 26: 26 and Mark 14: 22 say as they \nwere eating, Jesus took bread and blessed, \netc. It was at the close of the supper, but \nwas not a part of it, as may be seen from \nLuke\'s statement (chap. 22, v. 20) where \nafter speaking of the bread he says, "Like- \nwise also the cup after supper." From this \nlanguage it is plain that they had eaten \nwhat Luke called a supper, after whicli \\\\\\e \ncommunion was instituted. Matthew, Mark \n\n\n\n128 THE GREAT REDEMPTIOK. \n\nand Luke liave it so closely associated with \nthat last sTi]3per, that we need no further \nevidence to assure us of the time of its insti- \ntution. \n\nThe same facts that establish the time of \none, establish that of the other. It will be \nnoted then that it took place in the evening \nor in the night time. It was instituted on \nWednesday evening, the 13th day of the \n1st month; but this is not essential to its \nobservance; for we learn from another ref- \nerence where the disciples came together on \nanother evening to engage in breaking \nbread. \n\nPaul was at Troas and the discij)les came \ntogether on the first day of the week to \nbreak bread. It was in the evening that \nthey were to "break bread," but we are \ntold that Paul continued his speech until \nmidnight. [Acts 20: 7.] He then went \ndown and brought to life the young man \nwho had fallen out of the window from the \nthird loft and was taken up dead. He then \ncame up and broke bread, v. 11. \n\nThe breaking of bread was here engaged \nin in the night, and that, too, after midnight, \nor on the second day of the week. This is \n\n\n\nTHE COMMUlS^IOlSr. 129 \n\ntlie only instance where the disciples are \nreported to have come together on the first \nday of the week to \'\'break bread,\'\' and by \nthe narrative we see, whatever their inten- \ntion may have been, they did not break it \nuntil on the second day. \n\nIf we reckon by Jewish time, which com- \nmences the day at sunset, we still have the \nbreaking of bread on the second day; for \nthe first day would have begun on Saturday \nevening at sunset, and ended on Sunday the \nfirst day at sunset, and breaking the bread \non the night following would place it on \nMonday. \n\nBeginning the day as we do will also \nplace it on Monday. It is sometimes argued \nthat they met after sunset on Saturday even- \ning, and thus their meeting was on the first \nday of the week; but those who thus con- \ntend would have Paul departing on his jour- \nney on the Lord\'s Day, for the narrative \nsays that Paul continued preaching until \nmidnight, ready to dej^art on the morrow, \nwhich evidently means in the morning fol- \nlowing the night in which he was preaching. \n\nNo one having: a hio;h rec:ard for the sane- \ntity of the Lord\'s Day, would suppose for a \n\n\n\n130 THE GREAT KEDEMPTIOK. \n\nmoment tliat Paul would have left a com- \npany of bretliren who had met for divine \nworship, and started on a journey on that \nday. \n\nThere is therefore no example given in \nthe New Testament where the disciples \nbroke bread or celebrated the communion \non the Lord\'s Day, however custom may \nhave it at this time. \n\nPaul\'s mention of the communion in the \n11th chapter of 1 Cor. in connection with \nthe Lord\'s Supper is strong circumstantial \nevidence that it was celebrated in connection \nwith the Lord\'s Supper, which was an even- \ning meal. Nowhere in the scripture is there \nan instance on record that the communion \nwas celebrated on the first day of the week \nor in the day time. \n\nBut is the time essential to its observa- \ntion ? It pleased God to have it instituted \nin the evening, and inspired men observed \nit at that time, and we know of no criterion \nthat affords a safer guide than the examples \nof Christ and the inspired apostles. \n\nThe Bread and Cup should not be called \nthe Lord\'s Supper. Bible institutions \nshould be known by Bible names, especial- \n\n\n\nTHE COMMUlSriO^. 131 \n\nly tliose in which other names may be mis- \nleading. \n\nThe term supper in onr day means an \nevening meal, the last meal of the day. The \nGreek deijynon^ from which it is translated \nin the New Testament, means an evening \nmeal. It meant that at the time the apos- \ntles used it in speaking of that last meal \nwhich the Savior ate with his disciples on \nthe night of his betrayal, and which was long \nafterward referred to as the Lord\'s Supper. \n\nThe fact that no inspired man ever called \nthe bread and cup the Lord\'s Supper war- \nrants us in discarding that name. \n\nNot only this, but the manner in which it \nis taken is inconsistent with the idea ex- \npressed in the term, supper. \n\nUnbiased by the degenerate practice of \nmodern Christendom, no one could, to any \ndegree of mental satisfaction, harmonize his \nestablished idea of a supper to limiting the \nelements composing it, to a taste of bread \nand a sip from the cup; but we can have a \nsolemn and an exalted impression of a spir- \nitual fellowship with Christ by tasting of \nthat which is emblematic of his broken body \nand of his shed blood. Christ thus commu- \n\n\n\n132 THE GREAT KEBEMPTIOIS" \n\nnicating himself to us and we communicat- \ning our souls to liim, Paul says it is the \n\'\'communion, \'^ the intermingling of the body \nof Christ with our fleshly bodies, the medi- \num throug:h which the soul is touched and \nfed with the bread from heaven. \n\nThe partaking of this holy sacrament is \nthe great seal whereby we proclaim our \nfaith in the Son of God and herald the \ngreat atonement made by him for lost hu- \nmanit}^ \n\nBeing brought from death unto life by \nthe regenerative j)ower of the Word, we \nhunger and thirst after righteousness and \nour craven appetites can only be satisfied \nwhen we feast the soul upon the bread that \ncame down from heaven, and drink from the \nfountain opened up in the house of David. \n\nBut why is the bread and cup so gener- \nally called the Lord\'s Supper? For every- \nthing there must be a cause, and for this the \ncause must exist outside of the Scripture: \nfor it is there called the communion and \nthat, too, by the same writer (Paul) who \nspeaks of another institution under the name \nof the \'\'Lord\'s Supper.\'\' The explanation \nis simple. The communion, as it is cele- \n\n\n\nTHE COMMUNIOIS^. 133 \n\nbrated by the popular churches of today, \nwould never have been called a supper, \nwere it not for the fact, recorded in history \nas well as in the Bible, that the apostles and \nearly Christians had in connection with it a \nfull evening meal which they called the \nLord\'s Supper or lovefeast. \n\nLittle by little the essentials of the even- \ning meal disappeared, but still it w^ent by \n(he old name. After a while the most \nprominent part of the services was the wafer \nof bread and the cup; hence it came to be \nlooked upon as the supper. \n\nOh for more true hearted men like King \nJosiah of old, to search deep into the too \noften neglected book, God\'s New Covenant \nwith man, and implore His guidance that \nere His wrath be kindled into consuming \nflames, we may reinstate into His house the \nholy ordinances once delivered to the saints. \n\nn. The place of this celebration of the \nLord\'s death is,like all other ordinances of the \nhouse of God; to be in the presence of the \nPublic Assembly of the congregation of the \nchurch. \n\nThis is evident from what Paul said con- \ncerning its observance, [1 Cor. 11:2(5 J. \'\'For \n\n\n\n134 THE GREAT KEDEMPTIOlSr. \n\nas oft as ye eat tliis bread and drink this \ncup ye do show the Lord\'s death till he \ncome.\'\' \n\nIt is to be celebrated in remembrance of \nChrist not only for the benefit of the mem- \nbers of the body, but that others by this \nwitness may be led to remember the suf- \nfering and death of Christ in the atone- \nment for their sins. \n\nBeing instituted at the same time and \nplace of the Lord\'s Supper, it was also par- \ntaken of from the same table, and the dis- \nciples and Christ were seated at that table. \n\nThis one thing then is sure, that the dis- \nciples who partook of these emblems at the \ntime of its institution did so while seated at \nthe Lord\'s table. \n\nWhile they were yet seated at the table \nChrist in his exortation most beautifully \ndraws a parallel, \'\'Ye are they which have \ncontinued with me in my temptation, and I \nappoint unto you a kingdom as my Father \nhath appointed unto me. That ye may eat \nand drink at my table in my kingdom." \n[Luke 22:28-30.] This is a strong infer- \nence that in the kingdom here in the world \nthere is a table from which the saints eat. \n\n\n\nTHE COMMUlSriO]^. 135 \n\nPaul, in the lOtli chapter of 1st Corinth- \nians, speaks of a table that is exclusively \nthe Lord\'s table and he speaks of it in such \nconnection that it would not be admisable \nto conclude that this \'^Lord\'s table\'\' was \nonly a spiritual conception while the other \nwas literal. Paul in this chapter is speak- \ning in reference to the communion, and in \nhis discussion he touches upon the propriety \nof a Christian eating things offered unto \nidols. It appears from his letter that some \nof the Corinthians had been invited to feasts \nprepared by their idolatrous neighbors, at \nwhich feasts there would be set before them \nthings sacrificed unto idols. \n\nHence Paul says in his admonition, v. 20, \n\'\'things which the Gentiles sacrifice they \nsacrifice to devils and not to God, and I \nwould not that ye have fellowship with \ndevils." Now come the reasons he offers, \nV. 21: \'\'Ye cannot drink of the cup of the \nLord and the cup of the devil ; Ye cannot be \npartaker of the Lord\'s table and of the table \nof devils." \n\nThat two tables are here mentioned, one \nfrom which the wicked ate things sacrificed \nunto devils, the other designated the Lord\'s \n\n\n\n136 THE GREAT EEDEMPTIOlSr. \n\ntable from whicli Cliristiaiis partook, and \nsince Paul is here discussing the eating of \nthe communion, it is strong evidence that \nthe communion in Paul\'s time was taken \nfrom a table. If one of these tables is to be \nregarded as literal, so also is the other. \n\nSince Christ gave the example to the dis- \nciples seated around the table, there could \nbe nothing more becoming in them than to \ncelebrate it in the same manner, and to teach \nthose under their instruction to observe it in \nthe same way, and there can be nothing \nmere reverential in those who are taught, \nthan to continue celebrating it after the \nmanner of Christ\'s example and the teach- \ning of the apostles. Paul says, \'\'I have re- \nceived of the Lord that which also I deliver- \ned unto you.\'\' (1 Cor. 11:23.) \n\nAnd to the Corinthians he also said, "Now \nI praise you brethren that you remember \nme in all things and keep the ordinances as \nI delivered them to )ou." (1 Cor. 11:2). \nThat is, in the same manner in w^hich he de- \nlivered them. His praise was that they re- \nmembered his teaching and showed it in their \nattempt at keeping their ordinances, which \nin his teaching he had delivered to them. \n\n\n\nTHE COMMUIN^ION. 137 \n\nWhat were these ordinances? Paul\'s testi- \ntimony concerning his own teaching was \nthat he shunned not to declare the whole \ncounsel of God. (Acts 20:27.) Hence we \nwould conclude that when he was with the \nCorinthians, teaching them, he declared to \nthem all the ordinances; but in this letter \nwhich he now writes^ to them he makes no \nattempt to enumerate them again, but simply \npraises them for having remembered his form - \ner teaching, though in their attempt to keep \nthem they had deviated from the proper \nmethod in some instances, hence he makes \nspecial mention of these ordinances in which \nthe error was found and attempts to correct \nit. \n\nIf Paul taught that these ordinances \nshould be observed after the same manner \nin which they were observed when he re- \nceived them, then we know that his teach- \ning was that they should be seated at a tal)le \nwhen keeping the ordinance. Hence the \nproper place at which the communion shouhl \nbe observed is seated at the Lord\'s table. \n\nHI. The elements employed in the Holy \nCommunion are bread and the fruit of the \nvine. \n\n\n\n138 THE GREAT EEDEMPTIOJST. \n\nPaul says, (1 Cor. 10:16), ^\'The bread \nwhicli we break is it not tlie communion of \nthe body of Christ?" \n\nThis bread is not the real body of Christ, \nbut an emblem of it. It is a material sub- \nstance used whereby to aid the soul in im- \nbibing the spiritual body of Christ. Taking \na portion of bread and consecrating it to \nthis holy use no more changes the substance \nof this"! bread into the real substance of the \nbody of Christ than is the carved image of \nthe mother of Christ her real body. \n\nThe prevalent idea of this trans -substan- \ntiation is utterly false and the practice gross- \nly impious; for not only does the devotee \nmake to himself mth his own hands a min- \niature God and worships it literally as he \nbeholds it in the wafer of bread, but when \nhe has satisfied himself with its genuineness \nliterally eats it. The disciples did not eat \nthe literal body of Christ when they had it \nwith them, but partook of that which he set \napart to be emblematic of his body for all \ntime to come. We will notice first, the \nmanner in which it was taken, second, the \nkind of bread used. \n\n1, The manner of taking this bread is \n\n\n\nTHE COMMUJSriOI^. 139 \n\nfully set forth by the example of Christ. \nMatthew, Mark and Luke each state that \nChrist in instituting this ordinance took \nbread and broke it. \n\nPaul to the Corinthians said, \'\'The bread \nwhich we break.\'\' Not only does the exam- \nple thus authorize that the bread be broken, \nbut the symbol as well requires it; for it is \ndone in remembrance of his hroken body. \n(1 Cor. 11:24.) \n\n2. The kind of bread, as to whether it \nbe leavened or unleavened, we think is \nclearly set forth both by the example and \nthe requirements of the symbol. \n\nBefore the feast of the passover all leaven \nwas to be put out of the house as a sign of \npurification or cleansing from the leaven of \nunrighteousness. \n\nThe time of the feast was drawing near \nand Christ sent two of the disciples to pre- \npare that they might eat it. Living yet \nunder the Jewish law nothing would be \nmore common than that their first act would \nbe to put away all leaven. \n\nLeaven, whenever used in typical lan- \nguage of the Old Testament was always as- \nsociated with uncleanness, sinfulness or un- \n\n\n\n140 THE GREAT REDEMPTION. \n\nrighteousness. \n\nIn the New Testament the doctrine of the \nGospel in its power to convert many sinners \nis compared to leaven, which a woman took \nand hid in three measures of meal until the \nwhole was leavened, (Matt. 13:33), so \npowerful is it in its transforming nature that \nwhen it enters the heart it changes the whole \nlife, body, soul and spirit. \n\nLikewise the erroixeous doctrines of the \nPharisees and Saddusees, against which \nChrist warned his disciples to beware, \n(Matt. 16:6), is compared to leaven. Leaven \nis defined as a species of adulteration, that \nwhich has a germinating tendency, propa- \ngating itself until the whole is influenced by \nits presence. Covetousness, malice, envy, \nhatred, are fruitful germs of a leavenous \ntendency. Against such the Christian is to \nguard his purity. Sincerity, truth and like \nattributes of a holy life are represented as \nunleavened bread. (1 Cor. 5:8). \n\nThe bread of Communion is to be eaten \nby members of the body of Christ having \nbeen made worthy by the regenerating pow- \ner of his word. \n\nIn them there is no malice, no hatred, \n\n\n\nTHE COMMUlN^IOlsr, 141 \n\nnothing of the leaven of unrighteousness. \n\nThe object of eating the bread of Com- \nmunion is to maintain this purity and spir- \nitual life. (John 6: 53.) \n\nPaul in his address to the Corinthians \nrepresents them as being unleavened (1 Cor- \n5: 7.) and exhorts them to put away from \nthem those sinful persons whose presence \nwould be as leaven among them. \n\nThe material symbol chosen to symbol- \nize this unleavened spiritual state must have \na symbolized resemblance. Since bread is \nthe element authorized by Chiist and the \napostles to be used, this resemblance must \nbe found in the state or condition of this \nbread. \n\nIt follows therefore that unleavened bread \nis that which should be used as the emblem \nof the broken body of our Lord Jesus Christ. \n\n\'\'The fruit of the vine\'\' which our Lord \nused in connection with the bread of Com- \nmunion is to be understood as literally as is \nhis reference to the bread. \n\nThat he calls himself \'\'the true vine\'\' does \nnot in any way have any bearing upon this \nexpression of his,concerning the "fruit of the \nvine" in connection with the communion. \n\n\n\n142 THE GREAT REDEMPTIOISr. \n\nWhen he said "I am the true vine" he \nalso said \'\'ye are the branches.\'\' (\'\'John 15: \n\n1-5.) \n\nThe disciples were the result of his mis- \nsion, the fruit of his labor. They were the \nfruit of the true vine, who in their turn \nwere also to bear fruit. \n\nThe immediate fruit of the vine in this \nconnection where Christ is represented as \nthe true vine is the disciples, a thing alto- \ngether foreign from the "fruit of the vine" \nthe contents of the "cup of the New Testa- \nment in his blood." \n\nBy a figure of speech in which he uses \nthe cup for its contents, Christ mentions it as \nthe cup of the New Testament in his blood. \n\nThe Bread re23resents his body; the con- \ntents of the cup his blood. The blood is \nthe life giving element to the body. No \nliteral thing in common use in the time of \nChrist could have been more ajDpropriate as \nan emblem of that blood than wine, the \nfruit of the vine. \n\nBut a question arises, was the fruit of \nthe vine called wine and if so was it fer- \nmented or unfermented? \n\nThe unfermented juice squeezed from \n\n\n\nl^HE OOMMUKIOIN^. 143 \n\nclusters of grapes is beyond question the \nfruit of the vine. We will let the Bible \nanswer as to whether it be called wine. \n\nIsaiah 65: 8. \'\'Thus saith the Lord, as the \nnew wine is found in the cluster and one \nsayeth, destroy it not; for a blessing is in \n\nit;\' \n\nProv. 3: 10. \'\'And thy presses shall burst \nout with new wine." \n\nJer. 48: 33. "I have caused wine to fail \nfrom the winepress.*" \n\nIsaiah 16: 10. "The treaders shall tread \nno wine in their presses.\'\' \n\nThe question is answered and the posi- \ntion that the "fruit of the vine" is unfer- \nmented wine, is fully sustained. Indeed \nit could not be otherwise since to make \nfermented wine requires that the juice un- \ndergo the leavening process of fermenta- \ntion which is a species of adulteration and \nthe result is no longer the fruit of the vine \nbut the product of the ferment , \n\nThe ferment is not natural to the juice \nand is not found in the cluster but enters \nthe juice after it is exposed to the air. By \nit the vitality or nourishing prc^)erty of the \nwine is destroyed and it is no longer a fit \n\n\n\n144 THE GEEAT EEDEMPTIOIS\'. \n\nemblem of the nourisliing, life -sustaining \nblood of Christ. \n\nThe ferment is to the new wine as the \nleaven is tothe lump of dough. It is the \nleaven of the wine. The same arguments \napply to this as for the use of unleavened \nbread. The evidences in favor of unfer- \nmented wine are incontrovertible. I wish \no call S23ecial attention to the fact that fer- \nmented wine is not the fruit of the vine, \nt The chief constituent that characterizes \ngraj3e juice from any other juice is its sugar \nor glycose. Before fermentation takes place \nit is palatable, nourishing and not intoxi \neating. This sugar is contaiued in the \nliquid in slnall sacks or cells. The work of \nthe ferment is to penetrate these cells and \nbreak up the chemical union of the elements \nforming the sugar. Under the ordinary in- \nfluences of the ferment the sugar breaks up \ninto two equivalents, alcohol and carbonic \nacid. Other influences of fermentation will \nproduce still other effects. \n\nWhen the sugar has undergone the pro- \ncess of fermentation it is no longer sugar \nThe chemical* relation of the alcohol and \ncarbonic acid being destroyed. Yet togeth- \n\n\n\nTHE COMMUlSriOK. 145 \n\ner they form a liquid but nothing like the \noriginal grape juice. It may be called wine \nbut not the fruit of the vine. \n\nTo illustrate, German silver is composed \nof a proportional quantity of copper, zinc \nand nickel, but if the proper chemical rela- \ntion existing between them be broken up \nthe result will no longer be German silver \nthough it contains the original chemical \nmaterials. So likewise the fruit of the vine \nwhen it has undergone the process of fer- \nmentation it is no longer that which Christ \nused as an emblem of his shed blood. \n\nAs well might we substitute a vapor bath \nfor baptism or the dropping of a penny in \nthe box for the kiss of charity, as to use \nfermented wine in the communion service \nand call it the \'\'fruit of the vine." \n\nThe object and purpose of this Holy or- \ndinance make it the most sacred of all the \nChristian privileges. It is the central point \nin the Gospel plan of redemption, around \nwhich cluster all the obligations and privi- \nleges of God\'s chosen ones. It awakens \nhope by pointing to the Lamb of God, sLain \nthat the sin of the world might be removed. \nIt imparts strength; for it is the Bread and \n\n\n\n146 THE GKEAT REDEMPTION. \n\nWater of life to tlie soul famisliiiig in a \nworld barren of spiritual food, and flooded \nwith evil. It is emblematic of a co-ming- \nling of tlie life of Christ with that of our \ninward immortal being. \n\nWith Holy reverence the christian world \nshould receive it in solemn silent adoration \nto the Great God of our salvation, and to \nHis Son whose meritorious righteousness \nhas purchased our redemption. \n\n\n\nCHAPTER IV.\xe2\x80\x94 THE WEEK OF \nPASSION. \n\n\n\n^ I ^ HE week of Passover was the last \n^ week of Christ\'s sojourn upon the earth. \n\nIn order to intelligently review the events \nof this week of wonderful transactions, we \nwill begin with Christ\'s coming to Bethany \n\'\'six days before the Passover" and end with \nthe morning of his resurrection. \n\nThe object of this investigation is to as- \ncertain precisely the time and place of the \nleading events of the closing days of Christ\'s \nearthly ministry. \n\nThis review will be found very helpful \nin understanding the ordinances set forth in \nthe three preceding chapters, as you will \nfind herein pointed out with unmistakable \naccuracy, the time and place of their institu- \ntion. \n\nJesus was at Jerico Matt. 20: 29, and \n\'\'six days before the passover he came to \nBethany where Lazarus was, John 12: 1. \n\n\n\n148 THE GREAT REDEMPTIOJS". \n\nTo ascertain tlie date of his coming to \nBethany we must know tlie date of the \nPassover. \n\nTurning to Exodus 12\' 6-8, and to Deu- \nteronomy 16: 6 we learn that the Lamb Avas \nto be slain and eaten on the 14th day of the \n1st month, at the going down of the sun. \nSix days before this time Christ came to \nBethany, which therefore must have been \non the 8th day of the month. \n\nTo ascertain the day of the week, we must \ngo forward to the time of the resurrection, \nwhich we know was on Sunday, the first \nday of the week. [Luke 24:1-7]. Christ \nhad said that he would arise on the third \nday after his crucifixion, [Matt. 20:19], \nhence this Sunday was the third day after \nhis death and burial. Counting backward, \nSaturday was the second day after his bur- \nial, Friday the first. He was laid in the \ntomb on the day before this which was \nThursday, the time of eating the Passover. \nHe died at the 9th hour, i. e., at 3 p. m., \nand was buried the same evening. This \nexplanation agrees with the saying of \nChrist, \'\'so shall the Son of man be three \ndays and three nights in the heart of the \n\n\n\nTHE WEEK OF PASSIOJST. 149 \n\neartF\' Matt. 12:40. \n\nThe common error has been in the theory \nthat he was buried on Friday evening. If \nhe was buried at that time he could have \nbeen in the grave only Uoo days and two \nnights. There is nothing in the scriptures \nto support this theory, while on the other \nhand, the theory that he was buried on \nThursday evening is supported by the above \nquotations, and the scriptures no where con- \nflict with that idea. \n\nThe Jewish Passover was to have been \neaten on the evening following Thursday- \nSix days before this, Jesus came to Beth- \nany. Counting backward from this time, \nWednesday was the first day before the \nPassover, Tuesday the second, Monday the \nthird, Sunday the fourth, Saturday the \nfifth, Friday the sixth. \n\nIt is apparent also that he came at the \nclose of Friday, otherwise his coming wouhl \nhave been more than six days before the \nPassover. \n\nJesus is now in Bethany in the home of \nMartha and Mary. \'\'There they made him \na supper and Martha served; but Lazarus \nwas one of them that sat at the table with \n\n\n\n150 THE GREAT REDEMPTIOJS\'. \n\nhim;\' John 12: 2. \n\nThe narrative does not say when this sup- \nper was made, but it is not likely that it \nwas made on the evening of his arrival, for \nthe Jewish Sabbath began at sunset and it \nwould not have been lawful for them to \nhave engaged in a feast on that evening. \nJesus quite likely rested on this day (Ex. \n34: 21) at the home of Martha and Mary. \nLuke 10: 38-41. \n\nThe Jewish Sabbath ending at sunset, the \nsupper they made him was in their home in \nthe evening after the close of the Sabbath. \nLazarus was present; Martha served; Mary \nanointed the feet of Jesus with a pound of \nointment of spikenard, very costly, and \nwiped them with the hair of her head. \nJudas was present and became indignant at \nthis use of so precious an ointment. He \nargued that it might have been sold for \nthree hundred pence and given to the poor. \nBut Jesus said, \'\'The poor ye have with you \nalways, me ye have not." \'\'Against the \nday of my burying hath she kept this." \nJohn 12: 7. \n\nOn the next day, when Jesus came to \nJerusalem, many of the people who had \n\n\n\nTHE WEEK OF PALSIOISr. 151 \n\nalready come there to attend the feast, \nwMcli began on the following Thursday \nevening, took branches of palm trees and \nwent out to meet him, crying, ^\'Hosanna! \nBlessed is the King of Israel that cometh in \nthe name of the Lord.\'\' John 12: 13. Many \ntook off their garments and laid them in the \nway before him, and a very great multitude \nwent with him as he rode into the citv \nseated upon the colt that his disciples had \nprocured for him. Thus they glorified him, \nshouting, ^\'Hosanna to the Son of David!" \nuntil all Jerusalem was aroused. \n\nWhen he came into Jerusalem he entered \ninto the temple of God and found there \nthose who sold doves, and others who \nchanged the money of those who had come \nto attend the feast from other countries. \nThese he drove out and overturned their \ntables saying, \'\'It is written, my house shall \nbe called a house of prayer, but ye have \nmade it a den of thieves." [Matt. 21: 13.] \n\'\'When the temple was cleansed, and the \nblind and lame that came to him were \nhealed, even the children in the temple were \ncrying, "Hosanna to the Son of David!" \n\nThese things sorely displeased the chief \n\n\n\n152 THE GREAT EEDEMPTIOI^. \n\npriests. Jesus knowing this, quoted from \nthe Psalmist David, \'\'Out of the mouth of \nbabes and sucklings thou hast perfected \npraise." (Psa. 8: 2.) Matt. 21: 16. \n\nA careful reading of Matt. 21 to verse 17, \nand of Luke 19: 29-46, will clearly estab- \nlish the fact that the first cleansing of the \ntemple took place on Sunday^ four days \nbefore the Passover. \n\nIn the evening he went out of the city \ninto Bethany and lodged there. Matt. 21 :17. \n\n\'\'Now in the morning [^Mondayl^ as he \nreturned into the city he hungered, and \nwhen he saw a fig tree in the way, he came \nto it, but finding nothing thereon but leaves \nonly he said unto it, "Let no fruit grow on \nthee henceforth forever.\'\' Matt. 21: 18, 19; \nMark 11: 12-14. Both Matthew and Mark \nhere say that he cursed the fig tree when on \nhis way into the city frpm Bethany on Mon- \nday iwovmng. Mark 11: 15 continuing the \nnarrative after the fig tree was cursed, gives \nan account of a cleansing of the temple, \nwhich must have been on Monday, and the \nsecond time he cleansed it; for from Matt. \n21: 12 and Luke 19: 45-46, it is evident that \nthe temple was also cleansed on Sunday. \n\n\n\nTHE WEEK OF PASSIOIST. 153 \n\nIt is apparent, then, that when Jesus \ncame into the temple on Monday he found \nthat those whom he had driven out the day \nbefore, had returned. So he drove them \nout a second time and would not allow any \none to carry any vessel through the temple. \n\nAfter teaching in the temple, \'Svhen even \nwas come he went out of the city, (Mark \n11: 19 ) \'\'and in the morning ^l^uesday\'jsi^ \nthey were returning to the city" (v. 20) \'\'as \nthey passed by they saw the fig tree dried \nup from the roots.*" Then followed the Mas- \nter\'s lesson on faith. (Matt. 21:20-22;Mark \n11:20-26.) This lesson he taught as they \nwere going on the way to Jerusalem. Arriv- \ning in the city "As he was walking in the \ntemple, there came to him the chief priests \nand the scribes and the elders, and say unto \nhim, by what authority doeth thou these \nthings?\'\' \n\nThis was the last day in the temple. It \nwas a most remarkable day. It is marked \nby the closing scenes of Christ\'s public min- \nistry. It includes the three warning para- \n})les. The questions asked by the Jews,and \nthe unanswerable questions asked them by \nChrist, The enunciation of the woe against \n\n\n\n1 54 THE GREAT REDEMPTIO]^. \n\nthe Pharisees. \n\nThe scene is closed by the Wonderful \nProphecy of the destruction of Jerusalem. \nMatt. 24:1-2; Mark 13:1-2; Luke 21: 20-24. \n\nIn the evening he returned to Bethany \nand as he sat at meat in the house of Simon \nthe leper, a woman came to him with an \nalabaster box of ointment, and breaking the \nbox she anointed his head with the oint- \nment. Matt. 26: 6; Mark 14: 3. \n\nIt is claimed that this is the supper at \nwhich Jesus taught his disciples a lesson of \nhumility by his example of Feet Washing. \nButtheideais erroneous. One passage of \nscripture is sufficient to refute it. Eemem- \nber that they are now in Bethany. Bethany \nwas 15 furlong\'s east of Jerusalem. The \nMount of Olives and the Garden of Geth- \nsemane lay between Bethany and the brook \nCedron, all on the east side of the Brook. \nJerusalem was on the west side of the Brook. \n\nThe following diagram will amply illus- \ntrate. \n\n\n\n\no \n\nGarden X \n\nMt. of Olives \n\n\n\no \n\nBethany \n\n\n\nTHE WEEK OF PASSIOIST. 155 \n\nJohn in the 13th chapter narrates the \nevents what followed immediately after the \nsupper at w^hich Christ washed the disciples\' \nfeet, and continuing the narration, in the \n14th chapter and 31st verse Christ says, \n\'^Arise, let us go hence." This was while \nthey were yet at the table. They arose and \nstarted toward the accustomed place, the \nGarden. The narrative goes on, giving \nChrist\'s conversation as they went. Finally \nJohn 18: 1 says, ^Vhen Jesus had spoken \nthese words,he went forth with his disciples, \nacross the brook Cedron where was the \nGarden, into the which they entered."\' This \nthey could not have done had they been \ncoming from Bethany; for Bethany and the \nGarden are on the same side of the brook. \nHence the supper from which they came \nafter feetwashing must have been in Jerusa- \nlem. \n\nThe supper in Bethany in Simon\'s house \nwas in the evening following Tuesday, his \nlast day in the temple. At the time Jesus \nwas at this supper the high * priests were \nholding a council to determine how they \nmight take him by subtilty. Matt. 20: 1-5; \nLuke 22: 1-6. While they were in the \n\n\n\n156 THE GEEAT REDEMPTIOJST. \n\ncotincil, Judas came and bargained to \nbetray him to them for thirty pieces of sil- \nver. From that time on he sought opportu- \nnity to betray him in the absence of the \nmultitude. No opportunity was given until \nthe next evening; for after the events of \nthis day and evening, Jesus ^\'hid himself/\' \nJohn 12: 36; probably with the disciples at \nEphraim. John 11: 1-4. \n\nHis prophetical mission and ministry in \nthe temple was completed, but \'\'his hour\'\' \nhad not yet come; hence he went away into \nthis place of seclusion that the Jews might \nnot take him before the proper time. \n\nNone of the evangelists say anything \nabout the transaction of Wedin^esday until \nin the evening. \n\nPeter and John were sent, probably in \nthe afternoon toward evening, to prepare for \nthe Passover. This was the time, according \nto Jewish law, when all leaven was to be \nremoved. Ex. 12: 18. It should be ob- \nserved also th^t the Jewish day began at \nsunset: hence the evening of the day came \nat the beginning of the day. In the account \nthat Moses gives of the creation he uses this \nexpression, "The evening and the morning \n\n\n\nTHE WEEK OF PASSIOK. 157 \n\nwere the first day.*" Gen. 1: 5. This was in \nperfect harmony with the Jewish method of \nreckoning time. \n\nWhen the 13th day had closed and the \nsun had set, all the Jews began to renovate \ntheir houses, removing from them all leaven. \nFrom that time on for seven days they were \nnot allowed to eat any leavened bread. \n\nLiving under the Jewish law, the disci- \nples, not knowing but that Jesus would \nkeep the Jewish passover as he had done \nbefore, came to him saying, \'\'Where wilt \nthou that we prepare for thee to eat the \nPassover?^\' Matt. 26: 17. Christ\'s answer \nis worthy of special notice. He did not tell \nthem directly where they should prepare it, \nbut in such a way that those who remained \nwith him were left wholly in ignorance of \nthe place. This is most remarkable. Judas \nwas one of them that remained with him. \nHe had already bargained Avith the chief \npriest to betray Christ to them and was now \nseeking for an opportunity. But to pre- \nvent him from accomplishing his purpose \nbefore the proper time, Christ kept him in \nignorance of the place to which he was \nabout to go: hence Judas was compelled to \n\n\n\n158 THE GREAT REDEMPTION. \n\nremain with him. \n\n\'\'In the evening," i. e. after sundown, at \nthe close of Wednesday, at the beginning of \nthe 14th day, probably when it began to get \ndark, so that he could not be detected as \n"He comes with the twelve." Mark 14: 17. \nComing into the place already prepared "He \nsat down with the twelve." Matt. 26: 20; \nLuke 22: 14. \n\nThis was in the upper room at Jerusalem \non the evening following Wednesday, the \n13th day of the first month. \n\nAt this time and place Jesus instituted \nthe ordinances of Feetwashing, the Lord\'s \nSupper, and the Communion. About this \nthere can be no mistake. John 12th chap- \nter gives a full account of the feetwashing; \nsays it was before the passover; says that \nChrist arose from supper, the same meal \nthat each of the evangelists said he had sat \ndown to. Continuing the account of the \nsupper, he gives it more in detail than the \nother evangelists had done, omitting the \npoints they had already mentioned. He \ncontinues the narrative through several \nchapters connecting it with what immedi- \nately followed. Finally in the 18th chap- \n\n\n\nTHE WEEK OF PASSION. 159 \n\nter and 1st verse lie says, \'\'When Jesus had \nspoken these words, he went forth with his \ndisciples over the brook Cedron, where was \na garden, into the which he went and his \ndisciples." Then follows an account of the \nbetrayal. A glance at the map will show \nat once that the brook Cedron was between \nJerusalem and the garden, and in going \nfrom Jerusalem to the garden they crossed \nthe brook. This they could not have done \nif the preceding event had taken place at a \nsupper in Bethany; for Bethany and the \ngarden were on the same side of the brook. \nSince there is no mention made of any other \nsupper that week in Jerusalem; and since \nChrist was in Jerusalem only that one even- \ning this is conclusive evidence that the ordi- \nnance of Feetwashing was instituted at the \nsame time and place as that of the Lord\'s \nSupper and the Communion. \n\nSome time during this evening, Judas, the \ntraitor, was pointed out. He went immedi- \nately out and sought the high priests, ob- \ntained a band of soldiers, and led the way \nto the garden where Christ now was. \n\nJesus, after having been pointed out by \nJudas, by a kiss, was taken by the soldiers, \n\n\n\n160 THE GEEAT REDEMPTI0:N^. \n\nfirst before Annas, John 18: 13; then to Cai- \nphas, Matt. 26: 57; then to Pilate, Matt. 27:2. \nThis was early on TnimsDAY morning. He \nwas tried, condemned, scourged, crucified \nand died at the 9th hour, i. e. at 3 p. m. \nThere was darkness over all the land from \nthe 6th to the 9th hour, i. e. from noon un- \ntil 3 p. m. Luke 23: 44. The earth quaked, \nthe rocks rent. Men greatl}^ feared and \nsaid, ^^Truly this was the Son of God." \n\nThese events took place at the time \nappointed for the slaying of the Pascal \nlamb. It was to be slain at the going down \nof the sun. Deut. 16: 6. At this time \nChrist was slain and Paul said of it, \'\'Christ \nour Passover is sacrificed for us." 1 Cor. 5:7. \n\nThe supper that Christ had eaten mth \nhis discijDles in Jerusalem the evening before \ncould not have been the Jewish Passover, \nfor that was to be eaten after sunset on this \nday. Christ lay in the tomb at the time \nwhen the Jews should have eaten the Pass- \nover. He was buried in the evening, Luke \n23: 53, 54; for the day following was an \nholy convocation, in which no servile work \ncould be done. Lev. 23: 7 also Nimi. 28: \nI7j 18. Holy convocations were also called \n\n\n\nTHE WEEK OF PASSIOIST. 161 \n\nSabbath days. Lev. 23: 3. \n\nThis was Friday. The next day was the \nregular Jewish Sabbath or Saturday, and \nno body was allowed to hang on the cross \non that day. Deut. 21:23. Hence there \nwas no alternative, the body of Christ must \nbe taken down and buried on Thursday, \nwhich they did at the close of the day, which \nwas also the beginning of the next day. \nWhen he was buried, and the great stone \nplaced before the sepulchre, the chief priest, \nremembering that Christ had said, \'\'after \nthree days I will arise again,\'\' came unto \nPilate and asked permission to make safe \nthe sepulchre \'\'lest his disciples come by \nnight and steal him away." This request \nwas made at the beginning of Friday, there- \nfore in the evening following Thursday. \nBear in mind that the preparation day was \nThursday. John says, "The Jews there- \nfore, because it was the preparation, (i. e., \nthe day on which they prepared for the \nPassover), besought Pilate that their legs \nmight be broken, and that they might be \ntaken away.\'\' John 19:31. Why did they \nwant to take them away on this da}\' ? He \nanswers in the ])art we omitted from the \n\n\n\n162 THE GREAT REDEMPTION. \n\nabove quotation, "that the body might not \nremain on the cross on the Sabbath day." \nThough Friday came before the regular \nSabbath, yet they could not take the body \ndown and bury it on that day because it \nwas the first of the seven days of unleavened \nbread; \'\'In the first day ye shall have an \nHoly convocation, ye shall do no servile \nwork therein.\'\' Lev. 23:7, also Num. 28:18. \n\nNow since no one was allowed to hang on \nthe cross on the Sabbath, and they were not \nallowed to take it down on the day preced- \ning, they therefore sought permission to take \nit down on Thursday. \n\nThe Sabbath that John calls an High \nday, was so called because it was one of the \nseven days of the Holy convocation, and \ntherefore a special Sabbath, and came on \nFriday that year. The regular Sabbath \ncame the next day, or on Saturday. \n\nThe seven days including and following \nthe Passover was the Feast of the Passover, \nalso called the Feast of Unleavened Bread. \n\nThis explanation is in harmony with every \npassage of scripture relating to Christ being \nthree days and three nights in the tomb. \nChrist, in speaking of his burial says, \'\'and \n\n\n\nTHE WEEK OF PASSION. 163 \n\nthe third day he shall rise again.\'\' Matt. \n20:19. Counting from Thursday evening, \nthe time of his burial, Friday was the first \nday, Saturday the second, Sunday the third. \nThis places the crucifixion on Thursday. \nFeetwashing, the Lord\'s Supper and the \nCommunion, in the upper room at Jerusa- \nlem, on Wednesday evening, one day before \nthe Passover. The supper and anointing at \nBethany, in the house of Simon, on Tuesday \nevening, two days before the Passover. The \nsecond cleansing of the temple on Monday. \nThe first cleansing on Sunday. The supper \nin the home of Martha and Mary on Satur- \nday. At this supper Mary anointed the \nSaviour\'s feet. This was five days before \nthe Passover. The coming of Christ to \nBethany on Friday evening, \'\'six days be- \nfore the Passover." \n\n\n\n164 \n\n\n\nTHE GREAT EEDEMPTIOlSr. \n\n\n\nTlie following table will illustrate the \nthree suppers spoken of in the Week of \nPassion. \n\nTHE THREE SUPPERS. \n\nFIRST SUPPER. \n\nI. Time - Saturday evening ; five \ndays before Passover \n\n2 PiiACE- Bethany, home Martha \n\nand Mary \n\n3 Persons present- Jesus. Martha, \n\nMary. Lazarus. Judas \n\n4 EvENTS-Martha served, Mary an- \n\nnointed Christ\'s feet with Tb- of \n\nointment, Judas murmured, \n\nChrist\'s answer \n\n5 Events following - Palm Sun- \n\nday \n\nSECOND SUPPER. \n\n1 Time - Tuesday evening:. 2 days \n\nbefore Passover \n\n2 PLACE-Bethany,in the house of \n\nSimon \n\n3 Persons PRESENr-Christ. a wo- \n\nman, the disciples \n\n4 Events - A woman annpinted \n\nChrist\'s head \n\n-disciples murmured \n\n-Christ\'s answer \n\n5 Events FOLLOWiNG-Judas bar- \n\ngains with High Priest \n\nTHIRD SUPPER. \n\n1 TiME-Wednesday evening, 1 day \n\nbefore Passover \n\n2 PLACE-Jerusalem, in a large up- \n\nper loom \n\n3 Persons PRESENT-Christ and the \n\ntwelve \n\n4 EvENTS-Supper served \n\n-Jesus washed disciples\' feet \n-Conversation between Christ \nand Peter \n-The supper eaten \n-Judas, the Betrayer pointed out \n-Bread and cup of communion in- \nstituted \n-They sang a hymn and went out \n\n5 Events following- They went \n\nacross the Brook Cedron into \n\nthe Garden \n\n-The betrayal \n\n-Trial and crucifixion \n\n\n\nMatt. \n\n\nMark \n\n\nLuke \n\n\nJohn \n\n\n\n\n\n\n\n\n12:1 \n\n\n\n\n\n\n\n\n12:2 \n\n\n\n\n\n\n\n\n12:2-4 \n\n\n\n\n\n\n\n\n12-2 \n\n\n\n\n\n\n\n\n12:3 \n\n\n\n\n\n\n\n\n12:4-7 \n\n\n21:8 \n\n\n11:8 \n\n\n19:36-38 \n\n\n12:13 \n\n\n26:2 \n\n\n14:1 \n\n\n\n\n\n\n26:6 \n\n\n14:3 \n\n\n\n\n\n\n26:7-8 \n\n\n14:3-4 \n\n\n\n\n\n\n26:7 \n\n26:8 \n\n26:10-13 \n\n\n14:3 \n\n14:5 \n\n14:6-9 \n\n\n\n\n\n\n26:14-15 \n\n\n14:10-11 \n\n\n22 :3-4 \n\n\n\n\n26:17-21 \n\n\n14:12-17 \n\n\n\n\n13:1 \n\n\n\n\n14:15 \n\n\n22:12 \n\n\n\n\n26:20 \n26: \n\n\n14:17 \n14: \n\n\n22:14 \n22: \n\n\n13:22 \n\n13: \n13:5 \n\n\n\n\n\n\n\n\n13:6-10 \n\n\n26:21 \n26 :25 \n\n\n14:18 \n14:18-2(1 \n\n\n22:20 \n22:21 \n\n\n13:26 \n\n\n26:26-27 \n26:30 \n\n\n14:22-23 \n14:26 \n\n\n22:17-19 \n\n\n18:1 \n\n\n26:49 \n\n27: \n\n\n14 :45 \n15: \n\n\n22 :47 \n\n23: \n\n\n18:5 \n19; \n\n\n\n.^ PART III. k_ \n\nINDIVIDUAL CHRISTIAN DUTIES \n\n\n\nCHAPTER I.\xe2\x80\x94 THE HOLY KISS OF \nCHARITY. \n\n^ f ^HE burden of St. Jolin\'s espistolary \n\xe2\x96\xa0^ writings is Love. He says, \'\'This is \nthe message we have received from the be- \nginning, that we should love one another." \nAnd again, "We know that we have passed \nfrom death unto life because M^e love the \nbrethren. He that loveth not his brother \nabideth in death.*" \n\nLove has been the ruling element through- \nout the ages past. It is the strongest passion \nof the human mind. It knows no obstacle, \nfears no foe. - Is governed by no law. From \nthe cradle to the throne it rules, and the \ndestinies of nations have been sealed by its \n\n\n\n166 THE GREAT REDEMPTIOlSr \n\nunreasoning demands. Not only has it \ntouched tlie heart of humanity, but the great \nInfinity, Jehovah in heaven is the embodi- \nment of that best of \\drtues \xe2\x80\x94 \'\'God is love,^\' \nand He so loved the world that he gave His \nonly son for its redemption. \'^ Love has had \nan important part in the Great Redemption. \nJohn says, "By it we know that we have \npassed from death unto life." \n\nSince love so much abounded among the \ndisciples nothing could have been more ap- \npropriate than that they have some token \nwhereby to manifest their love; for it can- \nnot be known that anyone possesses a spir- \nitual condition if there is no literal sign. In \nthe absence of any direct teaching of Christ, \nboth Peter and Paul, influenced by the Holy \nGhost, gave commandment concerning the \nform of greeting that the Lord designed to \nbe perpetuated as a token of love among \nHis disciples. \n\nFrom among the many forms of greeting, \nthe Lord chose the one that nature has \nplanted in the heart of man so firmly that it \nhas stood as the token of love in all ages and \namong all people. Used as a christian \ngreeting, Paul calls it an Holy kiss. \n\n\n\nTHE HOLY KISS OF CHARITY. 167 \n\nWhat therefore the Spirit prompted Paul \nto call holy, ought not to be beneath the ac- \nceptation of any child of God who is striv- \ning to approach a reasonable degree of holi- \nness in this present life. There is no lack \nof command to establish this holy kiss as ob- \nligatory upon the followers of Christ. \nRom. 16: 16 \xe2\x80\x94 \'\'Salute one another with an \nholy kiss. ^\' 1 Cor. 16:20 \xe2\x80\x94 \'\'Greet one an- \nother with an holy kiss.\'\' 2 Cor. 13: 12 \xe2\x80\x94 \n"Greet ye one another with an holy kiss.\'\' 1 \nThess. 5:26 \xe2\x80\x94 "Greet all the brethren with \nan holy kiss." 1 Pet. 5: 14 \xe2\x80\x94 "Greet ye one \nanother with a kiss of charity." \n\nIn addition to these commands we have \nthe example of the Elders when they came \ndown to the shore from Ephesus, to meet \nPaul who was on his way to Jerusalem. \nAfter Paul delivered to them a farewell ad- \ndress and commended them to God, they \nkneeled on the seashore and prayed, and \nwept sore, and fell on Paul\'s neck and kissed \nhim. "-Acts 20: 37. Those who contend for \nan example in addition to the command \nhave it in this. \n\n.As this is the natural manifestation of love, \nthe apostles have given us both precept \n\n\n\n168 THE GEE AT EEDEMPTIOIS". \n\nand example tliat it is a Cliristian clut v . We \nmay as well attempt to prove tliat love is \nnot an essential to tlie Christian life as to \ncontend tliat this ordinance may be set aside. \nBut with many whom the sin of finding an \nexcuse \'\'Doth so easily beset\'\' it is set aside \nbecause no definite time is stated when it \nshould be observed. Though it is a very \nweak argument indeed, it is strong enough \nwith some to do away with five command- \nments and one example. But before we ac- \ncept such argument we will inquire, what \nshall we do with singing, and jDrayer, and \nmany other religious acts, held as indispens- \nable duties of a Christian, for which no spec- \nial time is stated ? AVhy do we sing ? or \npray? or exhort one another? We sing \nwhen the sj^irit of praise has taken posses- \nsion of us. We pray when the s^^irit of \nthanksgiving or supplication is present; like- \nwise we exhort when the spirit of exhorta- \ntion abounds. Surely we are commanded \nto "quench not the S23irit." When should \nwe greet one another with an holy kiss ? \nWhen the Spirit of love prevails ? Of course \nif you do not love your brother don\'t greet \nhim and, Judas-like, desecrate God\'s holy \n\n\n\nTHE HOLY KISS OF CHARITY. 169 \n\nkiss; but remember, then and there, that you \nhave the sure evidence that you have not \nyet \'\'passed from death unto life." \n\nBut some one says,\'\'The Holy kiss is only \nan outward sign of love and I can and do \nlove my brethren just as much without it." \nWell that is good if you can do so, and per- \nhaps you could, or at least think you could, \nif it were not for the word of God interfer- \ning with it. O how many things might be \ndone if the word of God did not interfere! \nThe covetous man might swindle for pelf, \nthe liar continue to deceive, the thief to \nsteal, the murderer to kill, but the word of \nGod steps in and calls a halt, and points to \na better way. John says, \'\'He that loveth his \nbrother abideth in the light."- I John 2: 10. \n\'\'God is light,"(I John 1: 5,) therefore he \nthat loveth his brother abideth in God. \nHow do we know we love our brother and \ntherefore abide in God ? Reverse the logic. \nIf we abide in God we love our brother. \nThis is true, but how do I knoAv that I \nabide in God and therefore love my brother? \n\nJohn lays down a certain condition and \nsays, "Hereby know we that we are in him." \nI John 2: 5. The condition is this: "Who^ \n\n\n\n170 THE GREAT REDEMPTIOlSr. \n\nSO keepeth his word."" Then it is by keep- \ning his word that we know we abide in Him \nand therefore love our brother. Who dare \nsay these five commands are not His word? \nWho dare say he abides in God and loves \nhis brother and yet does not keep His word ? \nIt is therefore impossible to love yonr \nbrother and deny him the Christian greet- \ning. The rule that John gives us is infalli- \nble. It applies with equal force not only in \nthis particular case, but in every other case \nwhere the keeping of a command is in \nquestion. The keeping of His command- \nments was the only evidence that the be- \nloved John would accept as proof that any \none even knew God. For himself and faith- \nful desciples he said, \'\'Thereby we do know \nthat we know him, if we keep his command- \nments." But of the false pretender he said, \n^\'He that sayeth, I know Him and keepeth \nnot his commandments, is a liar and the \ntruth is not in him. \'\'-I John 2: 4. We can \nnot abide in God and not keep his com- \nmandments. We do not know Him when \nwe will not keep His commandments. \n\nFive times we have this Christian greet- \ning commanded. Once to the Romans,twice \n\n\n\nTHE HOLY KISS OF CHARITY. l7l \n\nto the Connt]iiaiis,once to the Thessalonians \nand Peter gives it in in his General Epistle \nto those scattered throughout Pontus, Gal- \nlatia, Cappadocia, Asia, and Bithynia. Once \nwe have it by example of the Elders \nfrom Ephesus. By this we notice, that it \nwas not a local custom, but practiced by the \nthe Gentile converts as well as the Jew, at \nRome, in Palestine, and throughout Asia. \nDifferent nations have different prevailing \ncustoms of salutation, but from among the \nmany God has chosen this one and enjoined \nit upon all who are in Christ Jesus through- \nout the world. Thus He established a \nuniform practice among all Christians. It \nis the keeping of God\'s commandments that \ngives to His people peace and prosperity. \nWhen Israel walked in the statutes of the \nLord, her armies were in\\dncible. Her \nfields produced abundance, and her years of \nJubilee were celebrated with great joy in all \nthe land. But when they neglected His \nword, the foe invaded their kingdom, led \ncaptive their bravest warriors, demolished \ntheir temple and their homes, and today the \nwailing cry of the despised downtrodden Jew \nis heard throughout the world. Well could \n\n\n\n172 THE GKEAT KEDEMPTIO]>r. \n\nthe Prophet say/\'O that thou had hearkened \nto my commandments, then had thy peace \nbeen as a river, and thy righteousness as the \nwaves of the sea."" \n\nLook at the church of Christ as it was in \nthe early days of primitive purity, when holy \nmen spoke the oracles of God with tongues \naflame with inspiration and every heart \nbounded with joy to do His will. Then \nlook, when these men had passed away and \nothers began to preach their opinion and to \nset aside the commandments of God. Divis- \nions arose, strife ensued, M^ar followed. Car- \nnage and diabolical deeds in which alone \ndevils delight to revel, disgraced the fair \nname of God\'s chosen Israel. \n\nWhy all this? The Prophet\'s words again \ntell the sad story, \'^O that thou hadst heark- \nened to my commandments, then had they \npeace been as a river, and thy righteousness \nas the waves of the sea. \n\nIt pleased God to take this common sal- \nutation and consecrate it for His service, and \ncall it HOLY and establish it as a means to \naid in the Great Redemption. AVhat God \nhas consecrated and called Holy, let no man \ndespise or reject. \n\n\n\nCHAPTEK II.\xe2\x80\x94 ANOINTING THE \nSICK. \n\n\n\nTN the plan of the Great Redemption God \n\xe2\x96\xa0^ has provided for the welfare of the body \nas well as of the soul. He has placed in it \nduties that Ave should perform for our own \nbenefit and duties that we should perform \nfor the benefit of others, as well as privi- \nleges of which we may avail ourselves. \n\nEvery duty of the Christian should be \nlooked upon as a privilege; for they are \ngiven to sinful men as a means whereby \nhe may be able to work out his salvation. \n\nJames, a servant of God and of the Lord \nJesus Christ gives greeting to the twelve \ntribes which are scattered abroad and calls \nthem \'\'My Brethren." In the 5th chapter \nof his epistle beginning at the 13th verse he \nsays, \'\'Is any among you afilicted? let him \npray. Is any sick among you? let him call \nfor the elders of the church; and let them \npra}^ over liim, anointing him with oil in the \n\n\n\n174 THE GREAT REDEMPTION, \n\nname of the Lord; and the prayer of faith \nshall save the sick, and the Lord shall raise \nhim up, and if he have committed sins, they \nshall be forgiven him." Here is a wonder- \nful promise offered to the sick Christian. If \nthe elders pray over him a prayer of faith, \nhe shall be saved, and the Lord will raise \nhim up, and if he have committed sins they \nshall be forgiven. What more does any sick \nperson want? \n\nThe Christian who takes God at His word \nfully believes that he means just what he \nsays. To such a Christian no doubt James \nis stating this- 23romise. The person, then, \nwho may exjDect to avail himself of this \nprivilege is the one who fully appreciates \nthe omnipotence of God and unwaveringly \nrelies upon His immutable integrity in ful- \nfilling His promise. \n\nIn availing ourselves of this privilege or \nobeying this command, for it is a command, \nwe should consider first whether we are \nworthy. That we may have committed sins \ndoes not disqualify us; for their removal is a \npart of the promise. \n\nFirst, we must know that we are sick, \nand not simply afilicted or distressed in body \n\n\n\nAlSrOIKTIT^a THE SICK. 175 \n\nor mind by reason of some misfortune or \nloss that we have sustained. For this James \nsays we should pray. \n\n\xe2\x80\xa2Then we should inquire, have we violated \nany of the laws of health ? Is there any \nremedy within our reach that we may ap- \nply ? Have we done our part to cure us of \nour sickness ? This is not wrong, for since \nGod has given us the care of our bodies, he \nhas given us intellectual faculties which we \nshould use with all diligence, and when \nthey fail then are we to turn to him with \nour sickness. We thus give him double \nhonor, once in diligently applying the means \nhe has already given us and again in turn- \ning to him by the direction of his word. \n\nDo we fully believe that God is able and \nthat he will aid ? When we find ourselves \nby this examination qualified to call for the \nElders and have them pray over us, anoint- \ning us with oil in the name of the Lord, \nwhat may we expect when it is done and \nthe blessings received ? Most certainly, to \nbe raised up from our sickness, restored to \nhealth, and our sins forgiven. We know of \nno controvertible evidence to this conclu- \nsion. \n\n\n\n176 THE GKEAT REDEMPTIOl^. \n\nWhen Clirist sent the apostles out by two \nand two, as they went preaching that men \nshould repent, they \'\'anointed with oil many \nthat were sick and healed them.\'\' (Mark \n6:13.) Does any one doubt that their heal- \ning was a physical one and that they were \nrestored to physical health? When he sent \nout the seventy, two and two, he commis- \nsioned them to heal the sick, (Luke 10:9 ), \nand it is not at all improbable that they did \nso by the anointing with oil as the apostles \nhad done when they were sent on a similar \nmission. \n\nThat the anointing of the sick with oil \nwas practiced in the time of Christ for the \nhealing of the sick, and also delegated to the \nElders of the church to which James wrote, \nwarrants us to conclude with justifiable evi- \ndences that it was a practice sanctioned by \nChrist and perpetuated by the apostolic \nchurch. If it was worthy of practice and \nrecommendation by inspired men, certainly \nthe devout follower of the Lord ought to \ndeem it worthy of all confidence, and fail \nnot to avail himself of this offered means of \ngrace. \n\nMost beautifully has God arranged the \n\n\n\nAKOIlSTTIlSra THE SICK. 177 \n\nplan of the Great Redemption to meet the \nvery extremity of man\'s depravity. In his \nunbounded love he has left no means of grace \nbeyond the reach of sinful men. When sick \nin body and the soul burdened with sin he \nmay call the highest authority of God on \nearth, the Elders, into his home and they as \nthe instruments in the Almighty\'s hands may \neffect that which is a marvel in the eyes of \nthe world. Blessed promise, whereby the \nsick are raised and the sinstained soul made \nfree. Give God the praise. \n\n\n\nCHAPTER III.\xe2\x80\x94 EVERY GOOD \nWORK. \n\n\n\nI.\xe2\x80\x94 PRAYER. \n\n\n\n"And God is able to make all grace abound toward \nyou; that ye, always having all sufficiency in all \nthings, may abound to every good work." 2 Coro \n9:8. \n\n^ I ^HOSE wlio liave entered into a cove- \n^ nanted relationship with God, through \nfaith in the merits of the great atonement, \nare \'\'created in Christ Jesns unto good \nworks, which God hath before ordained \nthat we should walk in them." Eph. 2:10. \nThey are laborers in the Master\'s vineyard \nand should be found always diligently fol- \nlowing every good work. \n\nPaul\'s language in the text above, was \naddressed to those who had followed Christ \nin the regeneration, and by their zeal, had \nalready provoked many to love and good \nworks, while they stood ready awaiting \nPaul\'s directions to do still more. The \n\n\n\nEVERY GOOD WORK. 179 \n\nCliristiaii can never get too passively into \ntlie spirit of obedience to inspired instruc- \ntions. While the Gospel is silent in partic- \nularizing upon many of the evils known to \nthe present age, it is likewise silent upon \nthe mode or manner of accomplishing much \nof the good known to be the duty of a \nChristian. \n\nIt therefore becomes necessary for the \nChristian worker to draw near unto God, \nthat he may receive that inspiration neces- \nsary to acceptibly perform the work; for \n\'\'God is able to make all grace abound \ntoward him^\' for that very purpose. \n\nThat one may draw nigh unto God so as \nto receive this grace, he must first be pre- \npared to enter into His most holy presence. \nPaul (Heb. 10: 22, 23) states the qualify- \ning conditions. He says, \'\'Let us draw near \nwith a true heart, in full assurance of faith, \nhaving our hearts sprinkled from an evil \nconscience, and our bodies washed with \npure water. Let us hold fast the profession \nof our faith without wavering; for he is \nfaithful that promised." Having thus \npurged himself he is spiritually prepared to \ndraw near unto Almighty God. \n\n\n\n180 THE GEEAt REDEMPTlOl^. \n\nThe object of dramng near unto God is \nto supplicate Him at a throne of grace, \xe2\x80\x94 to \npray; for it is through prayer that we re- \nceive his grace. The undertaking of every \ngood work should be preceded by prayer. \n\nGod has an order in everything and thei\'e- \nfore in prayer. Recognizing the wonderful \nprivilege extended to fallen man, that he \nmight approach and speak to God in prayer, \nPaul has been very particular in teaching \nupon that subject. He says, \'T bring my \nbody into subjection.*" (1 Cor. 9: 27.) He \nhad great reason for so doing; for he recog- \nnized the body as the \'temple of the \'Holy \nGhost\'\' (1 Cor. 6: 19) and as the \'Hemple of \nthe living God" (2 Cor. 6: 1(>.) To the \nRomans he said, \'T beseech you therefore, \nbrethren, by the mercies of God, that ye \npresent your bodies a living sacrifice, holy, \nacceptable unto God which is your reason- \nable service." (Rom. 12: 1.) From these \nquotations it is seen that Paul held it of \ngreat importance in approaching God, to be \nprepared in body as well as in mind. To \nthe Corinthians he speaks more definitely \nconcerning their conduct during prayer. \n\nRead the 11th chapter of ]iis first epistle \n\n\n\nEVERY GOOD WORK. 181 \n\nto the 16th verse. Let us examine the chap- \nter. In verse 3 he makes these statements: \n\'\'The head of (authority over) every woman \nis the man;\'\' "The head of (authority over) \nevery man is Christ;\'\' \'\'The head of (author- \nity over) Christ is God." Verse 4, "Every \nman praying or prophesying having his \nhead (a part of the body) covered dishon- \noreth his head (Christ.)" Verse 5, "But \nevery woman that prayeth or prophesieth \nwith her head (a part of the body) uncov- \nered, dishonoreth her head (the man.)" \n\nHere is a plain statement that a man, in \nhonor to Christ, must pray with his head \nuncovered. Ec^ually plain that a woman, \nin honor to the man must have her head \ncovered; for, "if her head is uncovered, that \nis even all one as if she were shaven," which \n(v. 6) is a shame for her. \n\nVerse 13, "Judge in yourselves; is it \ncomely (becoming) that a woman pray unto \nGod uncovered?" Verses 14 and 15. Here \nPaul is drawing an argument from nature \nto substantiate his claims. He says that \nnature teaches that it is a shame for a man \nto have long hair. It shows him to be \neffeminate, not fully masculine. But for a \n\n\n\n182 THE GREAT EEDEMPTIOIST. \n\nwoman to have long hair is a glory unto her \nNature teaches that woman should have a \ncovering, in that long hair is given to her \nand not to man. \n\nIt is evident that the long hair of the \nwoman is not the prayer covering for which \nPaul is contending; for he speaks in verse \n5 of a woman praying with her head uncov- \nered and says that it is even all one, it is the \nsame, that is, it is just as dishonorable as if \nher hair was cut oflf, and he says in verse 6 \nthat it is a shame for her to have her hair \ncut off. [A little history here will aid us \nto understand Paul\'s expression. Disrep- \nutable women of ill fame in that time were \nknown by their publicly appearing with \ntheir heads shorn; hence his statement that \nit is a shame for a woman to be shorn or \nshaven.] Verse 6. \n\n\'\'But if any man seem to be conten- \ntious, we have no such custom, neither the \nchurches of God." Contentious about \nwhat? The man praying with his head \ncovered, or the woman with her head un- \ncovered. "We have no such custom." \nWhat custom? Men praying with their \nheads covered or women with their heads \n\n\n\nEVERY GOOD WORK. 183 \n\nuncovered. \n\nBut should this covering be a special one, \ndiffering from the ordinary storm covering ? \nWe answer, yes. Read carefully this argu- \nment. When we enter our homes and are \nno longer exposed to the weather without, \nwe lay aside our weather protecting apparel. \nMen and women alike do this. Especially \ndo they do so when they are to sit at the \ntable and partake of a meal. Society de- \nmands that we do this, and our taste in eti- \nquette teaches us that it is proper so to do. \nTherefore when we enter the house of God, \nthe earthly tabernacle of our spiritual home, \nand as one great family sit down to the \nLord\'s table, we ought to lay aside our \nstorm apparel as we do at our homes; for \nwe are approaching the most sacred place \non earth, where we expect to hold sweet \ncommunion with high heaven. If ever there \nwas a time when the Christian should \nbreathe a prayer it is then; for no one \ndoubts but that he is in the presence of Al- \nmighty God, and that angels from heaven \nare looking down upon the scene, while \nChrist is being honored and remembered. \n\nIf, then, this ordinary weather apparel is \n\n\n\n184 THE GEE AT EEDEMPTIOJST. \n\nlaid aside by both men and women, all have \ntheir heads uncovered. The men are then \nin a condition to pray. The women must \ncover their heads that they may appear be- \nfore God in his appointed way. \n\nPaul says, ^\'For this cause ought the \nwoman to have power,^\' i. e. a sign of au- \nthority, \'\'on her head because of the angels.*" \nWhy because of the angels? "They are all \nministering spirits sent forth to minister for \nthem who shall be heirs of salvation." Heb. \n1: 14. With this covering, or sign of au- \nthority, on her head, she signifies that she \nhas accepted Christ and thus regained all \nthat she had lost in her first great sin. \n\nChrist is at the head of all creation [ Jno. \n1:3; Heb. 1-3] and therefore the head of \nthe woman, but she lost him as her head by \nher sin. A part of the curse pronounced \nupon her was that the man should now rule \nover her \xe2\x80\x94 should be her head. "And thy \ndesire shall be to thy husband and he shall \nrule over thee.\'*\' Gen. 3: 16. By her sin \nshe fell, and Christ no longer is her head. \nShe is placed under the authority of her \nhusband, he is her head. In this sense Paul \nsaid, "The head of every woman is the man." \n\n\n\nEVEEY GOOD WORK. 185 \n\nBut in Christ all that was lost is restored. \nThe woman had lost the right to Christ as \nher head. Bnt now to show that she has \naccej)ted Christ and regained her right to \nclaim him as her head she mnst put on this \n\'^sign of authority \xc2\xbb" With this covering \nupon her head she is no longer obliged to \nlook upon man as her lord and head [1 Pet. \n3:6], but with perfect authority and with \nfull assurance she may approach unto God \nand raise her voice in supplication unto Him \nin equal acceptance with the man. Thus is \nthe grace of God made to abound to all \nalike. Man does not need the covering to \nreinstate Christ as his head; for in the trans- \ngression he had not lost that head. \'^Adam \nwas not deceived, but the woman being de- \nceived was in the transgression.\'\'\' 1 Tim. \n2: 14. \n\nPrayer is the key that unlocks the treas- \nures of God\'s grace and gives to man the \npower to do all things. \'\'Ask, and it shall \nbe given you.\'\' Matt. 7: 7. \'\'And all \nthings whatsoever ye shall ask in prayer be- \nlieving, ye shall receive." Matt. 21: 22. \n\'\'Whatsoever thou wilt ask of God, God will \ngive it thee." John 11: 22. \'\'If any man \n\n\n\n186 THE GEEAT EEDEMPTIOlSr. \n\nlack wisdom let Mm ask of God, tkat givetli \nto all men liberally, and npbraidetli not; \nand it sliall be given him.\'\'\' Jas. 1: 5. \n\nTke promises are great and many; but \nthat we may receive them, we must ask \'\'ac- \ncording to his will/\' [1 John 5: 14.] That \nis, in his appointed way, as he has com- \nmanded. John assures us that the condi- \ntion of receiving is keeping the command- \nment and doing those things that are pleas- \ning in his sight. 1 John 3: 22. \n\nSometimes we ask and do not receive. \nJames 4: 3 says, it is because we ask amiss. \nEither because we are not in a proj)er con- \ndition to ask, or because we ask him to do \nthings for us in a way he has not promised. \nFor example, if we are hungry and ask him \nto turn stone into bread for us, he ^^411 not \ndo it; for he has given us faculties for pro- \ncuring bread in another way. AVe must \nask that He may aid us in procuring what \nwe need, according; to His wav of oivino; it. \n\nHaving drawn near unto God and asked \nHis guidance, being assured that "He is \nfaithful that has promised,*\' we are thereby \n"pre23ared unto every good work." 2 Tim. \n2: 21, \n\n\n\nEVERY GOOD WORK. 187 \n\nII.\xe2\x80\x94 LITERAL DUTIES. \n\n"This is a faithful saying; and these things I will that \nthou affirm constantly, that they which have believed \nin God might be careful to maintain good works. \nThese things are ^ood and profitable to men." Titus \n3: 8. \n\nThis entire epistle of Paul to his spirit- \nual son Titus is full of authoritative state- \nments and admonitions relative to the con- \nduet of those v^ho had accepted the faith, in \nthe island of Crete. Among the many things \nmentioned he especially lays emphasis upon \nthe doing of good works, and commands \nTitus that he affirm constantly to them the \nimportance of carefully maintaining them; \nfor he says they are \'\'profitable to men.\'\' \n\nBut it may be asked what are we to un- \nderstand by good works? Paul says, \n(1 Cor. 10: 31) \'^Whether therefore ye eat \nor drink or whatsoever ye do, do all to the \nglory of God.\'\' \'\'For (Eph. 2: 10) we are \nhis workmanship, created in Christ Jesus \nunto good works." We learn by this that \nin whatsoever we do we must have right \nmotives, a pure heart and unfeigned faith, \nthat in the end God may receive the glory. \nWe understand then that all manner of du- \n\n\n\n188 THE GEEAT EEDEMPTIO]^. \n\nties, inward or outward, thoughts, words or \nnctions, when done in a good conscience to- \nward God or man in obedience to His law, \nconstitute these good works, whereby God \nis glorified,(l Peter 2: 12), and of which \nhis peculiar people are zealous (Titns 2: 14.) \n\nIt should be remembered that an outward \nwork, however good it may appear, and \nhowever beneficial it may be to the recipi- \nent, if it be a work of charity, unless ac- \ncompanied by a pure inward motive does \nnot glorify God. It may Justify us in the \nsight of men, but nothing more. But if ac- \ncompanied with a pure motive and unfeign- \ned faith, God is glorified and we justified in \nhis sight. Surely if the Christian has faith \nin God it is his duty to show that faith to \nthe world. \n\nJames says, (2: 18), \'\'I will shew thee \nmy faith by my works."" This is the only \nway that men may or can see our faith. \n\'\'AVhat doth it profit, my brethren, though \na man say he hath faith, and have not \nworks ?^\' (James 2: 11) By the doing of \nwork faith is made perfect. (James 2: 22.) \nWe do not need a catalogue naming the \ngood works to be done; for the child of God \n\n\n\nEYEEY GOOD WOEK. 189 \n\nled by tlie Holy Spirit will find them in \n\'\'whatsoever his hands find to do/\' The \nGospel names many of them, and many are \nnot named. Some are mentioned by pre- \ncept, others by example. Throughout, the \nBook teaches the underlying principle of \nobedience, both inward and outw^ard as the \nway to the kingdom, while the righteous- \nness of Christ is the sole meritorious cause \nof entering. \n\nThe duty of doing good works is impera- \ntive to all Christians. No other one thing \nis so oft repeated and so emphatically ex- \npressed as is the promised reward based up- \non the condition of hioioing and doing, \nJames (4: 17) says \'\'To him that knoweth \nto do good and doeth it not, to him it is sin.\'\' \nThe idea is too prevalent, even among Chris- \ntian professors,that to have faith, think well, \nand do no bad act is all that is required. \nBut no one will accept that kind of an in- \nterpretation to the language of Christ when \nhe says, "whatsoever ye shall ask that will \nI do." All expect that he will perform a \nliteral act. For example, when a congre- \ngation meets in special prayer by reason of \nsome pestilence or famine, they expect that \n\n\n\n190 THE GKEAT REDEMPTION. \n\nGod will do some literal act and alleviate \ntheir wants. It is right that they should \ndo so. On the other hand when God asks \nus to do some good work He exj^ects that \nwe will perform the literal act. \n\nJames gives us an illustration. He says, \n^\'If a brother or sister be naked and desti- \ntute of daily food and one of you say to him, \nde]3art in peace, be ye warmed and filled, \nnotwithstanding ye give them not those \nthings which are needful to the body, what \ndoth it profit ?\'XJa^^s 2: 16.) \'^But be ye \ndoers of the word and not hearers only de- \nceiving yourselves\' \'(ch. 1: 22.) \n\nGood wishes, benedictions and prayers \nwon\'t feed the hungry, or clothe the naked, \nor visit the sick, or minister to the father- \nless and the widow, or do the \'\'many good \nworks" that Jesus hath shown us from the \nFather.(John 10: 32.) \'\'Not every one that \nsayeth unto me Lord, Lord, shall enter into \nthe kingdom of heaven; but he that doeth \nthe loill of my Father which is in heaven." \nMatt. 7: 21. \n\nThe Christian\'s mission is to work. He \nhas been created in Christ Jesus for that \npurpose. To lift up the fallen, soothe the \n\n\n\nEVERY GOOD WORK. 191 \n\nsorrowing, advance the kingdom of Christ \nby a holy conversation and a virtuous con- \nduct, and show to all the world by acts of \ncharity that Jesus indeed reignetli. \n\nThe good work to be performed is two- \nfold in the nature of the benefit derived from \nit. The w^ork to be done, apart from the \nordinances of the House of God, brings to \nthe one w^ho receives it, a temporal blessing \nas well as, if received in the right spirit, a \nspiritual benefit. To the doer of the good \nwork it brings a blessing. \'\'Whoso look- \neth into the perfect law of liberty, and con- \ntinueth therein, he being not a forgetful \nhearer but a doer of the word; that man \nshall be blest in his deed." James 1: 25. \n\nThe law regulating the doing of good \nworks is called a law of liberty; for it gives \nto him, who accepts it and is thereby born \nagain and made a child of God, great liber- \nty. It liberates him from sin and makes \nhim free to do whatever he desires to do; he \nis bound by no law, he is under no restraint. \nThe prohibition of God\'s law has no effect \nupon him; for he only desires to do right, \nhe is righteous and the law was not made \nfor him. \n\n\n\n192 THE GREAT REDEMPTIOlSr. \n\nHe who lias followed Christ in the regen- \neration has entered upon a wondrous stage \nof liberty, and in all his actions he will do \nwhat free and ransomed souls led by the \nHoly spirit delight to do. \n\nEcclesiastical bodies may legislate and en- \nforce obedience, but it matters not to him. \nThey can only succeed in keeping the names \nof sinners upon the same roll with the saints. \nThe saint is free so long as he looks into the \nperfect law of liberty and continues therein, \nnot forgetting, but doing the work that he \nis, by that law, at liberty to do. The prom- \nise is, he shall be blest in his doing. Glori- \nous libert}^ to work. Let all the Church of \nGod arise and in the liberty wheremth \nChiist hath made us free, be active in the \nwork until the scepter of His kingdom shall \nrule the world, and the anthem of the ran- \nsomed free, reverberate from shore to shore, \nuntil every heart shall know and every \ntongue confess the Lord God Omnipotent \nTeignetli. \n\n\n\nEVERY GOOD WORK. 193 \n\nIII.\xe2\x80\x94 CHKISTIAN FORBEARANCE. \n\nPut on therefore, as the elect of God, holy and be- \nloved, bowels of mercies, kindness, humbleness of \nmind, meekness, longsuffering; Forbearing one anoth- \ner, and forgiving one another, if any man have a quar- \nrel against any: even as Christ forgave you, so also do \nye. And above all things put on charity, which is the \nbond of perfectness. And let the peace of God rule \nin your hearts, to the which also ye are called in one \nbody; and be ye thankful. Col. 3: 12-15. \n\nThe family of God is a body of saints, \nwhose spiritual life is a reflection of the \nmeekness and love of the Lord Jesns Christ. \nEach individual member of this body is be- \ngotten of God, (1 John 5: 18;) created in \nChrist Jesns nnto good works, (Eph. 2: 10;) \nsanctified by the Holy Spirit, (Rom. 15: 1() \n2: 3;) made priests and kings, (Rev. 1: (>;) \nNo higher honors can be bestowed than \nthose which are attributes of a Christian\'s \nlife. His very body becomes the dwelling \nplace of God and the temple of the Holy \nGhost. Not only does he magnify the Son \nof God incarnate, but the love of the Father \nand the communion of the Holy Spirit as \nwell, dwells richly in him. \n\nIt is, then, to be expected that in the fam- \n\n\n\n194 THE GREAT REDEMPTIOISr. \n\nily of God, there is a STiperliuinan harmony, \nas "anbroken as the finite limitations of mor- \ntal excellency will permit an approach to- \nward that of the trinity in heaven. It is \npermitted, that man may live a righteous \nlife on earth, though not altogether with- \nout sin, because of fleshly imperfections and \nthe e^dlness of earthly environments; yet, \nwith this as an incumbrance, and the innate \npower of evil to wage a ceaseless conflict \nwith his soul, he is expected, and the power \nis given him, to approach unto a degree of \nholiness entitling him to be called a son of \nGod. [1 John 3: 1.] \n\nIf the harmony among saints on earth is \nbroken, it is sure evidence that the commu- \nnion of the spirit has been withdrawn, and \nthe peace which Jesus left us is flown. \nWhen this occurs some one has fallen from \nhis high estate* He has not maintained the \nhigh degree of excellency possible for him \nto maintain. He has not done his best. He \nallowed the adverse power to gain the mas- \ntery over him, when his hei^t effort would \nhave won for him the victory. But he is \nnow fallen, and is no lonoer his own mas- \nter, the evil has possessed him, and it now \n\n\n\n]EVEKY GOOD WORK. 195 \n\nrules him. It has found out his weakness, \nhis infirmity. The evil spirit now begins \nto express itself through him. We hear it \nin his words, and see it in his actions. Here \nis the trying point for the other members of \nthe family of God \xe2\x80\x94 the Church. \n\nThough our brother has fallen and per- \nhaps grievously transgressed, shall we be- \ncome offended at his word or action ? We \ncould not have become offended, had he not \nfallen; for while he and we are both in a \npure state, the eternal harmony and peace \nof the Godhead is in us. But now he has \nfallen; we have not. He has shown his weak- \nness; we have proven our strength. AVhat \nshall we do to restore him? \'\'We then that \nare strong, ought to bear the infirmities of \nthe weak.\'\' (Rom. 15: 1.) \n\nHere is our opportunity. But how shall \nwe proceed? Shall we avoid him and show \nhim that he is an offense to us? Shall we \ntell his faults abroad, while at the same \ntime we greet him cordially ? Shall we tell \nthem to the church ? Shall w^e ponder them \nin silence, fearing, lest to mention them, we \nmight offend him? What sliall we do? \nThe wisdom of the serpent and the harm \n\n\n\n196 THE GEEAT BEDEMPTIOK. \n\nlessness of the dove, must be blended here. \n\nHow readest thou the WORD? Paul says, \n(Gal. 6:1) \'\'If a man be overtaken in a \n\nfault," (and our brother now is,) \'\'ye which \nare spiritual, restore such an one in the \nspirit of meekness; considering thyself lest \nthou also be tempted.\'\' Just so. This is \nthe act we are trying to do. Now Paul tells \nus how to do it. Read his answer: "Above \nall things put on charity [love].\'\' "Let the \npeace of God rule in your heart." "Let the \nmind of Christ dwell in you richly in all \nmsdom." "Put on bowels of mercy, kind- \nness, humbleness of mind, meekness, long- \nsuffering." \n\nYes, Paul, but you have not told us what \nto do toward our brother; all this is to be \nperformed within ourselves. Even so; when \nthis is performed, Paul will not need to give \nus any further instructions. The truth of \nthe old adage, ^\'\'Love %d\\11 find tlie way^^ \nwill assert itself, and our brother will be \nreclaimed. \n\nBut, for the benefit of those who are slow \nto act upon a principle without a precept, \nthe apostles have given ample instruction \nhow to proceed. The case recited above is \n\n\n\nEVERY GOOD WORK. 197 \n\nnot one of personal trespass, consequently, \nthe 18tli chapter of Matthew is not to be \napplied. The case is one in which our \nbrother did not maintain in himself the \n\'\'unity of the spirit in the bond of peace,\'\' \nEph. 4: 3. He did not because of some in- \nfirmity, some certain weakness, by reason of \nwhich the enemy overcame him. Christ\'s \naddress to Peter, when he told him that \nwhen he was himself converted, he should \nstrengthen his brethren, is applicable to Ug \nhere; here is our brother who needs it, and \nwe, being converted, are the very persons \nwho are to do it. \n\nNow, to strengthen a thing is not to ex- \npose its weakness by putting to a crucial \ntest the little strength it has. The little \nstrength may be carefully exercised, and \nthus given an opportunity to grow and de- \nvelop strength. Ah, here is the secret of \nsuccess. Our brother must be strengthened \nby our kind words, our acts and deeds of \nlove, and given an opportunity to develop \nthe strength he yet has. He fell, only be- \ncause he was not stimulated to his utmost \nability. No one will fall who puts forth \nhis best effort. But of times it requires the \n\n\n\n198 THE GREAT REDEMPTIO]^. \n\nstimulating influence of kind words, and \nright deeds, from others, together with the \nsense of a definite responsibility to draw out \nthat best effort. \n\nWithout giving him an opportunity to \ndevelop his strength, our strengthening him \nis only, as it were, adding a prop to support \nhim in his weakness without making any \nprovision whereby he may grow stronger. \nWe prop up the tender young tree that has \nbeen broken by the storm, and then bring \nto bear upon its remaining vitality, fertiliz- \ning influences, that in course of time it may \nbe able to stand alone in the severest storm. \nSo with our brother who has fallen. This \nrequires forbearance, i. e., an exercise of \npatience, bearing with; for, this good work \nof restoration requires, on the part of the \ntrue Christian, the exercise of the utmost \ncaution, that the strongest type of every \nChristian grace may be brought to bear. \nThe importance of the work cannot be over- \nestimated; for to convert one from the error \nof his way is to save a soul from death. \nJas. 5: 20. \n\nTo be able to practice Christian forbear- \nance, we must not only be able to know in \n\n\n\nEVERY GOOD WOEK. 199 \n\nwhat our brother has fallen, but as well \nmust we be able to know what act of his \nmerits the appellation of an offense. My \nbrother cannot offend me, so long as I can \nfind no fault in the thing he does; therefore \nI have no occasion to become offended when \nmy brother does that which is right, how- \never displeasing the right may be to me. \nBut if I am offended because my brother \ndoes an act which is not wrong, though my \njudgment and the prestige of my past train- \ning satisfies me that it is wrong, I am the \nweak oue. I am weak in not being able to \nsee that my brother\'s act was not of evil. I \nam weak in not being able to bear with him \nin that which / thought likely to be his \nweakness. If I become offended, I thereb}\' \nprove that I am weak; for the strong should \nhear the infirmities of the weak, and I could \nnot do it; hence I am weak. \n\nThe idea of an old veteran of the cross, \nwho is rooted and grounded in the faith, \nbecoming offended because one of the lambs \nof the fold, in the weakness of his spiritual \nyouth, erred from the truth, is irreverent, \nand it should put to open shame a soul so \nluke warm. \n\n\n\n200 THE GREAT REDEMPTIOIN^. \n\nIs it plausible that the child should equal \nthe father in piety? Does the mother be- \ncome offended when her child, in its youth- \nful buoyancy, overste23S the bounds of more \nmatured decorum ? No, but with a heart of \nlove she admonishes it at each repeated \ntransgression, and her hope is never gone, \nher effort never lacking, though she sees it \ngoing down to certain ruin. Thousands are \nthe sons and daughters who, by such per- \nsistent efforts, have been saved from ruin, \nand launched at last into the active duties \nof an honorable life. \'\'Eternal vigilance is \nthe jDrice of success,\'\' no less in the school \nof religion than in that of the world. Oh \nye elders, and fathers and mothers in Israel, \nwhy stand ye idle? Is ruin better than re- \ndemption? Have you lost your hope ? \'\'Ye \nare the salt of the earth.\'\' Has it lost its \nsavor ? God forbid ! \n\nThere is a difference in being grieved and \nin being offended. All are grieved, or \nshould be, when one has erred from the \ntruth, but none should be offended. Jesus \nnever taught that we should be offended, \nwounded, hurt, because of the weakness of \nour brother. But he knew our weakness \n\n\n\nEVEEY GOOD WOEK. 201 \n\nand liability to become offended; hence he \nadmonishes with an awful penalty attached, \n(Matt. 18: 35) that we forgive our brother \nhis trespasses. \n\nPaul teaches a far reaching principle \nwhen he says, \'\'If meat make my brother to \noffend, I will eat no flesh while the world \nstands, lest I make my brother to offend."" \n1 Cor. 8: 13. The lesson is all important \nThe facts to be learned are these: (1) That \nwe shall not engage in an indulgence which, \nthough not sinful in itself, another, by rea- \nson of his lack of knowledge, the prejudice \nof his past training, or from other causes, \nthinks to be sinful, and is thereby injured. \n(2) That we must abstain from lawful priv- \nileges, when they might be misunderstood \nby others, and thereby they be encouraged \nand justified in wrong doing. (3) That the \nweakness and fallibility of the conscience \nof others must be recognized, and their spir- \nitual welfare be made our chief concern, \neven though it be at the sacrifice of our own \nlawful privileges. \n\nA lawful privilege is not a Christian priv- \nilege when it influences another to take lib- \nerty in doing some wrong thing which, in \n\n\n\n202 THE GEEAT EEDEMPTIOIN^. \n\nhis ignorance, lie holds to be no more wrong \nthan the act that we have done. Then if we \nexercise in the liberty we have, it becomes \nto him a stumbling block (v. 9) and \nthrough our knowledge we cause him, for \nwhom Christ died, to perish (v. 11.) This \nis a sin against our weak brother, and when \nwe sin against the brethren and wound their \nweak consciences, we sin against Christ \n(v- 12.) \'\'The wages of sin is death.\'\' \n\nIf all the family of the brotherhood of \nChrist were equally endowed with knowl- \nedge, there would need to be but little self- \ndenial practiced; and if all were filled with \nthe spirit of truth, there would be no desire \nto do the things of evil. Offenses would \nthen be a thing unknown; divisions, strife, \nand jealousy would be no more. But since \nfor this we cannot hope, we must meet the \nproblem as it is, and labor the more dili- \ngently to maintain the unity of the sj^irit in \nthe bonds of peace. \n\nTo be wronged and bear it, is better than \nto be avenged, even though it be by a legal \nmeans. The fruit of the spirit is love, joy, \npeace, long suffering, gentleness, kindness, \ngoodness, faith, meekness, temperance: \n\n\n\nEVERY GOOD WORK. 203 \n\nagainst sucli there is no law. Gal. 5: 22-23. \nEach individual member of the visible body \nof Christ, who has died to sin and been \nmade alive in Christ, possesses each of these \ncharacteristics of holiness. \n\nIf each one who claims a membership in \nthe invisible body; God\'s true church, will \nmagnify these fruits in his daily walk, then \nwill the song of Solomon be understood and \nall the world be made to know that the \nchurch of the true and Living God is \'\'she \nthat looketh forth as the morning, fair as \nmoon, clear as the sun, and terrible as an \narmy with banners.\'\'\' \xe2\x80\x94 Cant. 6: 10. \n\nEvery true follower of the meek and low- \nly Lamb of God hails with rapturous de- \nlight each appearing evidence that the sol- \ndiers of the cross have laid down the carnal \nshield and battle ax and are marching on \ntriumphant unto glorious victory, bearing \none anothers burdens. \n\nO day of bliss! O joy Divine \n\nWhen I controll this self of mine. \n\nWith Christ-like love I will forbear, \nMy brother\'s burden I will share. \n\n\n\nrr \n\n\n\n204 THE GREAT REDEMPTIOI^. \n\nTVo SUBMISSION. \n\nYield yourselves unto God, as those that are alive \nfrom the dead, and your members as instruments of \nrighteousness unto God. \xe2\x80\x94 Rom. 6: 13. \n\nBefore a man accepts God, he is in rebel- \nlion against Him, if not by open acts of \ntransgression his spirit strives against that \nof God and thns defies Him, opposing what \nGod would establish in his heart and life. \nWhenever the spirit of man does not bear \nwitness to, or is not at peace with, the Spirit \nof God as revealed in His word,, man is in \nrebellion to Him, and in this condition his \nservice, if he serves at all, is not pleasing \nand acceptable. Such are the \'\'stiff necked," \nthe "heady," having wills that are strong \nand inflexible, unyielding to anything that \nopposes the course of their own inclinations, \nand as such inclinations are evil disposed \nthey sooner or later lead the individual into \nliteral acts of disobedience. These acts are \ntransgressions of the law, which is sin and \nthe result is death; for "The wages of sin \nis death." \n\nThis condition arises because of the de- \npraved nature of man, and it is found only \n\n\n\nEVERY GOOD WORK. 205 \n\nin those who have come to a knowledge of \nthe truth but failed to accept it. The indi- \nvidual who has not come to the knowledge \nof the truth, though he does not serve the \nwill of God, does not do so because he does \nnot know that will. He may not be self- \nwilled or stubborn, but in his ignorance he \nserves the enemy of God and of his soul. \nTo such the grace of God abounds; but not \nso with him who knows the will of God and \nwillfully violates it. Such a will has come \nin contact with the will of God and planted \nitself against it as against an enemy. Such \na will must be broken. It must yield to the \ndictates of the will of God and su})mit itself \nto be controlled by it. This is self-cruci- \nfixion, the death that Paul died daily. \n\nWhen the stubborn a\\ ill is thus destroyed \nthe spirit of God enters. The new creature \nis born and we are delivered from the body \nof death. Such a yielding places the indi- \nvidual in the hands of God as clay in the \nhands of the potter, to be moulded and fash- \nioned according to His will. \n\nWith this spiritual relation existing l>e- \ntween man and God, man is now\' ready to \nenter upon the active literal duties peitain- \n\n\n\n206 THE GREAT REDEMPTIOK. \n\ning to the Christian life. But immediately \nlie finds himself confronted with another \nproblem. In order to serve God in all His \nappointed ordinances, he finds that he must \nassociate himself with others who have like- \nwise yielded themselves to become servants \nof God. \n\nIn this association he comes in contact \nnot only with the individual will of others \nbut with the will and government of the in- \nstitution, the church as a body. He now \nmust learn not only that the institution is \nordained of God, but that its government is \nplaced in the hand of the faithful with \npower to execute its will. This peculiar \nchurch power, which Christ has given to the \nchurch on earth, was given in these words, \n"And if he shall neglect to hear them, tell it \nunto the church; but if he neglect to hear the \nchurch, let him be unto thee as an heathen \nman and a publican. Verily I say unto you, \nWhatsoever ye shalj bind on earth, shall be \nbound in heaven; and whatsoever ye shall \nloose on earth, shall be loosed in heaven." \nMatt. 18: 17-18. He has in this way, for \nthe government of the members of the body, \nempowered the church to demand submis- \n\n\n\nEVERY GOOD WORK. 207 \n\nsion to its decisions. \n\nThe church is the agent or instrument of \nGod through which He works to reach the \nerring and lead them back to obedience and \nsubmission to Him. This He does not alone \nfor the unity and peace of the church, but to \nbreak the stubborn wills of men and bring \nthem into a state of passive submission that \nthey may be wholly at His service in all \nthings. The Apostle Peter, in his first epis- \ntle, second chapter, from the thirteenth to \nthe fifteenth verse, aims at the same result \nthough he starts from a different standpoint. \nBy direct command he enjoins upon all \nsubmission to every ordinance of man, even \nthose enforced for temporal purjjoses. \'^Sub- \nmit yourselves to every ordinance of man \nfor the Lord\'s sake; whether it be to the \nking as supreme; or unto governors as unto \nthem that are sent by Him for the punish- \nment of evildoers, and for the praise of them \nthat do well. For so is the will of God, \nthat with well doing ye may put to silence \nthe ignorance of foolish men. \'\'The principle \nis thus well defined. When the spirit of \nsubmission predominates, every literal duty \nwill be readily accepted and willingly ob- \n\n\n\n208 THE OEEAT EEDEMPTION". \n\nserved. The Churcli in exercising its power \nand authority is not as a tyrant domineering \nover his subjects; for it has as its object not \nits own gratification but the welfare of the \nindividual for whom it acts. \n\nEverything acted upoD, or bound, by the \nchurch may not have in itself an immediate \nmerit, and indeed it need not have any merit \nat all, if it but instills principles of submis- \nsion to superior authority it accomplishes a \ngood result, and for that alone the church \nis warranted to hold and enforce those dis- \ntinctive, though peculiar, tenets which aside \nfrom this seem to have no immediate merit. \nHe Avho by actual yielding acquires a spirit \nof willing submission to the higher author- \nity, purchases by his sacrifice, for himself, a \n\'\'good degree;" for with this principle con- \ntrolling his spirit he is not only enabled, \nwith all confidence to look up to the Church \nfor counsel and protection, but recognizing \nthe still higher authority of Divine Revela- \ntion as revealing the will of the Father \nabove who rules over all, he gives himself \nup wholly to its requirements and thus be- \ncomes a willing submissive servant of the \nMost High. \n\n\n\nEVERY GOOD WORK. 209 \n\nWe shall now consider the subject more \nin detail, particularly with reference to tem- \nporal results which are always, in a large \nmeasure, conducive to future happiness. \nGranting that the present life is an index of \nthe future, and that each achievement is as \na stepping stone to higher attainments, the \nChristian\'s sojourn here should not only be \nto himself a foretaste of heavenly joys, but \nit should be a model, as a light set in the \ndarkness, to enlighten and aid others that \nthey too may experience the same joys and \nobtain the same eternal goal. To accom- \nplish this, is to arrive at the acme of a chris- \ntian\'s missionary duties. Upon the principle \nthat the water of a fountain cannot rise \nhigher than its head, or the taught higher \nthan the teaching, so the christian cannot be \na model in the things in which he himself \nis deficient. This necessitates that the ad- \nvocates of a higher christian life, and a more \nwilling yielding to prescribed requirements, \nfirst prove themselves to be partakers of \nthese advanced religious qualities. This \nmakes the matter personal with each mem- \nber of the Christian Church, and l)inds upon \nall separately whatever is the duty of each \n\n\n\n210 THE GEEAT EEDEMPTIO]^. \n\nindhddually. Eacli of course has Ms spec- \nial duties witli reference to the office where- \nunto he has,through the church, been called, \nbut no one is exempt by reason of his of- \nfice, from the common duty of willing sub- \nmission to higher authority. \n\nAge and office both have their place in \nthe ascending scale of the Christian econ- \nomy. Peter teaches the younger to submit \nthemselves to the elder, (1 Peter 5: 5) while \nat the same time Paul teaches that a resj)ect- \nful decorum on the part of the fathers to- \nward the children is likemse becoming. The \nmain object of forbearing with one another \nis that each may be won to proper submis- \nsion to the other and thus establishing peace \n\\yhich contributes largely in unifying the \nforce of the entire body. \n\nWhen each individual member of the \nbody, the church, can and does willingly \nsubmit to the performance of whatever duty \nthe superior power enjoins upon him, then \nthe Church presents a phase of harmony \nthat not only increases its happiness and en- \nhances its value as a coveted retreat from \nthe storms of life without, but it adds to it \na force and power that is mighty in the tear- \n\n\n\nEVERY GOOD WORK. 211 \n\ning down of the strong holds of satan, in \nsubduing the stubborn will of man, and in \nbringing all into subjection to the will of \nGod. \n\nThe result of obedience to rightful au- \nthority is first peace, then happiness. Not \nonly are we at peace with one another when \neach perform with a willing mind his duty \nto his fellow- man, to his church and to his \nGod, but we are at peace with the church \nand with God. No contentions, no strife, \nno forebodings of evils to come. Nothing \nbut the spirit of God pervading all, and \novershadowed by his love each heart respon- \nsive to His will echoes back the glad re- \nfrain, \'\'My Father worketh hitherto and I \nwork." John 5: 17. \n\n\n\nGive me a contrite spirit, Lord, \nSubmissively, Thy will to do, \n\nThat every act and thought and word \nMay be both gentle, kind and true. \n\n\n\nCHAPTER IV. \xe2\x80\x94 KEEPING UNSPOT- \nTED FROM THE WORLD. \n\n\n\n\'\xe2\x80\xa2Pure religion a ad undefiled, before God and the \nFather, is this: To visit the fatherless and widows in \ntheir affliction and to keep unspotted from the world.\' \nJames 1: 27. \n\n\n\nI ^ HE world to the Cliristian professor is \n^ anything that hinders his spiritual \nprogress. A divine life implies that the soul \nis fi^ee from any stain or pollution that con- \ntact with the world may leave upon it. To \nkeep unspotted from the world the Chris- \ntian must so walk in relation to it that his \nspirit will not be infected with its evils. \n\nThe spirit of man is a gift of God. It \nfell from grace and it is alone through the \nmerits of the g^reat atonement that it is ao^ain \nrestored to favor. Man is made an heir to \nimmortal o:lorv bv followinof Christ in the \nregeneration. This implies that he severs \n\n\n\nUl^SPOTTED FROM THE WORLD. 213 \n\nrelationship witli the prince and power of \nthe world and henceforth owns an allegiance \nto the laws of God. His spirit and life is \nconformed to the principles of that law, and \nso long as he is not influenced by the prin- \nciples of the things of this world, he is at \npeace with God and is not spotted with the \nevils of the world. \n\nThe ways of the world are at variance \nwill the will of God, and a spiritual acqui- \nescence in conformity to them places upon \nthe soul an allegiance to them. Thus he \nwho would follow Christ and the world \nfinds himself under the bondage of two \nmasters, both of which he cannot wholly \nserve. When he renounced the world and \nbecame a child of God he was without spot, \nthat is, no principle of any device of the \nworld had any place in him. James was \nwriting to such persons when he said, ^\'Pure \nreligion and undefiled before God and the \nFather, is to keep unspotted from the world."" \nAs a matter of convenience, and that we \nmay get more clearly before the reader the \nprinciple features of the teaching of Christ, \nalong these lines, that are so largely disre- \ngarded l)y the Christian world, we divide \n\n\n\n214 THE GREAT EEDEMPTI01N-. \n\nthe subject into the following heads and \nwill treat each one separately. \n\n1. NONCOIN^FORMITY. \n\n2. NoiN^swEARiisra. \n\n3. Use of the civil law. \n\n4. Peace prijn^ciples. \n\n5. AiN^Ti- secrecy. \n\nI.\xe2\x80\x94 NON-CONFORMITY TO THE WORLD. \n\nPaul, in writing to the Romans, said, ^\'And be not \nconformed to this world; but be ye transformed by \nthe renewing of your minds, that ye may prove what \nis that good, and acceptable, and perfect will of God.\'^ \nRom. 12: 2. \n\nHere Paul explains by what means a \nChristian may keep himself unspotted from \nthe world, and be enabled to transform his \nlife and conduct from his former inclina- \ntions and practices, into a willing and active \nobedience to the will of God. He says this \nis done by the renewing of the mind. \n\nSince the work of grace is a spiritual one, \nand the doings of men are only outward ex- \npressions of the power that controls the \nbody; it follows that the outward expres- \nsion is an evidence of the spiritual work \n\n\n\nUNSPOTTED FROM THE WORLD. 215 \n\nwithin, and since no one will, uninfluenced \nby any other cause, act contrary to his spir- \nitual promptings, in order to act acceptibly \ntoward God, the spirit within must be in \nharmony with His. When the will or heart \nis right within, all will be right without. \n\nBut it may well be asked, How do I know \nthat my heart is right? If I dare not rely \nupon my conscience, which is dangerous in \nthe extreme, what safe ground have I? The \nquestion is easily answered. 1 John 2: 3 \nsays, \'\'we do know that we know him, if we \nkeep his commandments.\'\' This same princi- \nple will apply to the question. If we will- \ningly, and from the heart, with desire, do \nhis will, as revealed in His Word, then we \nknow that we abide in him, and our heart is \nright. Paul to the Romans [6: 17, 18] says, \n\'\'Ye have obeyed from the heart that form \nof doctrine which was delivered you. Be- \ning then made free from sin, ye become the \nservants of righteousness.*" \n\nBut having thus disposed of this question, \nit brings another equally as vital. If I can- \nnot obey from the heart the form of doctrine \nfound in the Word, that is, if I cannot from \nthe heart be willing, or have a desire to do \n\n\n\n216 THE GREAT REDEMPTIOIS". \n\nit, what can I do ? This condition of the \nmind is evidence that it has not been re- \nnewed, and the question is, how can I renew \nit? \n\nThat I cannot find myself willing to do \nthe teaching of the Word, does not necessar- \nily imply a lack of faith. When Christ \ncame to Peter to wash his feet, Peter was \nnot willing, but he had all faith. But \nChrist made him willing by teaching him \nthe great importance of being obedient, and \nassured him that he would know its mean- \ning hereafter. Peter yielded obedience to \nthe command or will of the Master, and we \ndo not doubt that after he went on engag- \ning in the practice, he fully realized the \nbenefit. It teaches this, that if we have \nfaith, by being obedient to his will, we will \nby and by, be changed in mind, be trans- \nformed, and made to realize the benefit to \nbe derived from what we once thought to \nbe useless. Paul adds testimony to this \nwhen he says, (1 Cor. 9: 27) \'T keep under \nmy body and bring it into subjection.*" He \nruled it so as to perform the duties he knew \nto be in keeping with the will of God. \n\nThere is no surer way of moulding the \n\n\n\nUlN^SPOTTED FROM THE WORLD. 217 \n\nmind and fashioning it after the mind of \nChrist than by a constant practice of the \nthings he sets before ns to do. Having the \nmind then renewed, the task of being "not \nconformed to this world\'\' is no longer diffi- \ncult. \n\nHaving reached this conclusion relative \nto the change of mind being the basis of all \nnonconformity, it seems that further argu- \nment would be unnecessary, if strictly heed- \ned, were it not for that class of inquisitive \nminds who are always wanting to know \nto what extent a good work must be carried, \nor to what particular thing the principle \nmust be applied. They are generally those \nwho do not understand the principle and \nhave not much desire to learn it; hence \nnothing much less than legislative influen- \nces will cause an outward expression of an \napparent inward change or renewal of mind. \n\nInward motive is that at which God looks, \nand unless it is pure and right, no one can \nexpect a reward for the outward expression. \nNevertheless if by legislative influences the \nindividual strives to keep under his l)(>dy, \nand bring it into subjection, by and l)y, \nGod\'s good spirit striving to aid, the renew- \n\n\n\n218 THE GREAT REDEMPTION. \n\nal of tlie mind will be accomplislied, and, \nlike the Romans (6: 17, 18), being made \nfree from sin, lie will become a servant of \nrighteousness. \n\nThe particular things in which the Chris- \ntian should not be conformed to this world \nare as many as the world has things con- \nflicting with the doctrine of Christ. Or as \nmany as the world has customs, the influ- \nence of which have a tendency to bring a \nresult contrary to that brought out by the \nteaching of Christ. When we test our de- \ngree of transformation by the rule that \ncauses us to do the things of Christ, because \nthey are his teachings, whether we under- \nstand their efficacy or not. Then we will \nknow to what extent we have accepted \nChrist. And on the other hand, if we test \nour conformity to the world by the things \nwe do because they are the fashion, custom \nor device of the world, then will we know \nto what extent we are the servant of the \nPrince of this world. \n\nII.\xe2\x80\x94 NON-SWEARING. \n\nSwearing is taking the name of God in \nvain. To take the name of God in vain is \n\n\n\nUISTRPOTTED FROM THE WOELD. 219 \n\nto uselessly employ that sacred name when \nthe occasion does not require it, and when \nno good is expected to come from its use. \n\nSwearing is either profane or civil. The \nformer is that use of the name of God or his \nattributes; of the name of Christ, or of the \nHoly Ghost that is in common vogue by \nwicked persons for sinful purposes. The \nlatter is that form of swearing made legal \nby the law of the land. It is intended to \nbind upon the person thus swearing, the \nmost rigid obligation that, in the matter in- \nvolved, his words or actions may be relied \nupon as truth unquestionable by man, for a \ndeparture from which he becomes answera- \nble to God. \n\nThe former is condemned by all as being \nunchristian, ungodly. The latter is not con- \ndemned, thoughtlessly engaged m, and even \nupheld by many good meaning Christian \nprofessors. In this as in all things else, we \nshould turn to the Word of God. What it \nupholds we should uphold; what it con- \ndemns we should abstain from. \n\nGod has at all times forbidden false \nswearing (Lev. 19: 12), and swearing by \nany other name except his own (Ex. 28*13). \n\n\n\n220 THE GEEAT REDEMPTIOjST. \n\nHe did allow in ancient times tliat men \nmight swear by Ms name (Dent. 6: 13); but \nsince the fulfillment of the law and the \nprophets, and the establishment in Zion of \n\'\'a foundation stone, a tried stone, a pre- \ncious corner stone, ^\' which is Jesus Christ the \nRighteous, the former dispensation has \npassed away. The time of that lack of the \ntrue knowledge of God and of heavenly \nthings, God winked at, (Acts 17: 30), but \nnow commandeth men everywhere to repent \nand believe the Gospel, which is his will \ngiven to us by his Son. We are now com- \nmanded to hear him in all things whatso- \never he shall say unto us. \n\nOn the subject of legal swearing he is \nnot silent. He says in Matt. 5: 33, 34, \'\'Ye \nhave heard that it hath been said by them \nof old, Thou shalt not foreswear thyself, \nbut perform unto the Lord thine oaths. But \nI say unto you, swear not at all^ Here we \nhave his teaching which we are commanded \nto hear and obey. It was spoken in direct \nreference to performing oaths unto the Lord \nunder the former dispensation. If he has \nabolished anything from the law, certainly \nhe has abolished the performing of oaths. \n\n\n\nUKSPOTTEB FROM THF WORLD. 221 \n\nHe is not speaking here of profanity, or tak- \ning the name of God in vain, but to per- \nforming oaths in the manner prescribed by \nthe law. \n\nHistory confirms that the apostles and \nearly Christians observed this teaching lit- \nerally. Have we found some new way of \ninterpreting the meaning of the teaching of \nChrist, unknown to the apostles? Nay ver- \nily; but the way of the world has so en- \ngrafted itself into the hearts of men, that it \nputs at naught the teaching of Christ. \'\'Let \nJ\' our communications be yea, yea; nay, nay; \nfor whatsoever is more than these cometh of \nevil." (v. 37.) What is this that is move? \nConforming to the custom of the world in \ntaking an oath. It cometh of evil. James \nsays (5: 12) \'\'But above all things, my \nbrethren, swear not, neither by heaven, \nneither by earth, neither by any other oath;" \nWhy? "Lest ye fall into condemnation." \nBut some one is ever ready to ask. Where \nis the sin in it? With equal propriety he \nmight ask, Where is the sin in breaking \nany of God\'s commands? \n\nSince the law of our country has made \nprovision whereby the followers of Christ \n\n\n\n222 THE GREAT EEDEMPTION. \n\nmay give testimony in court by affirmation \naccording to the teaching of Christ and the \napostle, he who swears by the uplifting of \nhis hand or kissiug the Bible or by any \nother oath, does so by choice. He chooses \nthe way of the world in preference to the \nway of the Gospel of Christ. He is spotted \nby the world. "Pure and ud defiled religion \nbefore God and the Father is this, to keep \nunspotted from the world." Choose ye \nwhom ye will serve, Christ or the world. \n\nIII.\xe2\x80\x94 USE OF THE CIVIL LAW. \n\nBy the civil law we mean that rule of con- \nduct prescribed by the Supreme power of \nthe country in which we live. It is the priv- \nilege of every person, free-born into the \nworld to be equally protected from the en- \ncroachments of others upon their rights and \nto be equally protected, with every other \nperson, in the prosecution of w^hatever his \nvocation or his position in life, entitles him \nto or his industry and acquisition has made \nhim heir unto. \n\nMen in their mutual governments have \nwisely provided for the maintenance of these \n\n\n\nUlSrSPOTTED FROM THE WORL"n. 223 \n\nequal privileges. In all ages it has been \nfound necessary to the advancement of civil- \nization that all of the same state or nation \nconform to a certain fixed rule of conduct \nand it has been found that the nearer this \nrule has equalized individual privileges, the \nmore prosperous was the country. Long \nbefore Christ taught the principle, it was \nrecognized that in the great body of human- \nity we are all one. One in aim, one in purpose, \none in the equality of our privileges. But \nthe harmony of mutual right is often broken \nin upon by those who disregard the law of \nnature and seek to acquire unto themselves \nthe rights of others; hence laws are made as \na safeguard for those who may be molested. \nLaws were originally made as a defensive \nmeans, but since men willfully transgress \nthem they have become a prosecuting agent \nto bring to justice the offenders. \n\nThe civil law is the outgrowth of the law \nof nature established in the hearts of men \nprior to any positive precept. It is the pro- \nduct of the best intellect of the w^orld. Not \nonly had its origin in God but He also has \nsanctioned it. Like every other institution \nuniversally ordained among men for their \n\n\n\n224 THE GREAT REDEMPTIOI^. \n\nmutual good, it is the abuse of it tliat is dis- \npleasing to God. Men of the world and \nworldly minded abuse it. The intellectually \ndepraved, those in whom the dignity of their \nsouls rise no higher than to see in it a means \nof retaliation, use it to satiate their spirit of \nrevenge. The law indeed says^\'An eye for an \neye, a tooth for a tooth," and the man of the \nworld grasps the opportunity and says \'\'Re- \nvenge, get even." This is the way of the \nworld Goliath -like, it laughs to scorn the \nhumble christian principle of choosing rath- \ner to suffer for a season than to place its \nfoot upon the neck of the helpless victims. \nThe way of the world must be avoided; it \nleads to ruin. \n\nPaul positively forbids the use of the law \nin adjusting matters among brethren. In \nthe sixth chapter of First Corinthians he \nsays, \'\'Dare any of you, having a matter \nagainst another, go to law before the unjust \nand not before the saints?" In the course \nof his reasoning, he reminds them of the \nhigh attainments of the saints even to the \njudging of Angels, and upbraids them for \ngoing before unbelievers and setting to judge \nthose that are least esteemed in the Church; \n\n\n\nUKSPOTTED FROM THE WOELD. 225 \n\nthat is, those worldly judges who make no \nprofession of the Christian religion, and \nwho are held in 16w esteem by the chnrcli \nof Christ. \n\n(Verse 7.) \'\'Now therefore there is utterly \na fault among you, because ye go to law one \nwith another. Why do ye not rather take \nwrong? Why do ye not rather suffer your- \nselves to he defrauded? This is the tenor \nof the Apostle\'s teaching on this subject, and \nwhen he said,\'\'I speak to your shame. There \nis utterly a fault among you/\' He must \nhave recognized a grievous error among \nthem. What was it? The shame was that \nby their actions, there was not one among \nthem sufficiently wise in knowledge of God \nto judge the smallest matter. The fault was \nthey resorted to the ways of the world in di- \nrect violation to the teaching of Christ, who \nhad said, [Matt. 18,]\'\'If thy brother shall \ntrespass against thee, go and tell him of his \nfault between thee and him alone.\'\' \'\'But \nif he fail to hear thee [alone] take with thee \none or two more;" "and if he neglect to hear \nthem, tell it unto the Church: ])ut if he neg- \nlect to hear the Church, let him be unto thee \nas an heathen man and publican." How do \n\n\n\n226 THE GEEAT REDEMPTION. \n\nthis? (Kom. 16: 17.) \'\'Mark ttem that \ncause divisions and offences, contrary to the \ndoctrine which ye have learned; and avoid \nthem." \n\nThe Corinthians had not heeded this \nteaching of Christ and therefore could not \nheed this teaching of Paul.. No wonder \nthere was utterly a fault among them, and \nlikewise is there now among Christians who \nforget this teaching of Christ, ignore the \nauthority of the Church, and resort to the \ncivil law when wronged. Certainly in the \nfamily of Christ there is sufficient wisdom to \ndecide honestly and according to truth and \nright in any matter of controversy. \n\nThe law is for our protection and physi- \ncal welfare, and when our rights and privi- \nleges are incroached upon hy the nefarious \nintrigues of a wicked world, we have a right \nlike Paul when he appealed to Rome, to ap- \npeal to the \'\'powers that bef but never for \nthe offences of one whom the church holds \nas a brother in Christ. \n\nChristians among themselves are govern- \ned by the law and spirit of Christ and do \nnot need the restraining influence of the \ncivil law. \n\n\n\nUKSPOTTED FEOM THE WORLD. 227 \n\nIV.\xe2\x80\x94 PEACE PRINCIPLES. \n\n"Be perfect, be of good comfort, be of one miod, \nlive in peace; and the God of love and peace shall be \nwith jou." 2 Cor. 13: 11. \n\n"The fruit of righteousness is sown in peace of them \nthat make peace." James 3: 18. \n\n"Let the peace of God rule in your hearts." Col. 3: \n15. \n\nPeace is the evidence of a good conscience \ntoward another. It signifies that antago- \nnistic elements and conflicting principles are \ndormant. It is even more. Life and life \nhave become genial and concordant spirits \nhave coa^lesced. The first definition may be \napplied to individuals. The second to or- \nganizations or nations. The third to man \nin his relation to God. \n\nWhen the temper rufiles, the heart quick- \nens its pace, the eye sparkles, the face flush- \nes, when an indescribable emotion ruling \nwithin dispels with resentment the cherish- \ned thoughts of another, there is no peace \nthere. There is no consenting inward tes- \ntimony bearing evidence that the two indi- \nviduals are capable of enjoying, without a \nclash, the joint possession of the same thing \nat the same time. This condition is con- \n\n\n\n228 THE GEEAT REDEMPTION. \n\nscience in rebellion against the thing it was \nnot taught to appreciate or was taught to \nresent. \n\nA conscience is good toward another \nwhen in the other it finds no cause of offense, \nand is in itself no cause of offense to the \nother. \n\nWhen this condition abounds there is \npeace such as qualifies individuals to enjoy \nthe association of one another. It is this \ncondition of good mil toward one another \nthat binds the hearts and lives of Christian \nmen and w^omen into one inseparable body, \nmaking the aims of one the common aim \nof all. \n\nPeace as applied to organizations or to \nnations consists only, in a civil sense, in a \ncommercial or political tranquility. A na- \ntion is a dead arbitrary mechanism incapa- \nble of being exercised by a conscience such \nas is characteristic of an individual. An \noutward open statement of differences is \nnecessary to a declaration of hostilities. A \nnation does not have conscientious feeling \nsuch as an individual may experience, yet \nwhen the national pulse throbs in unison, \neither to sustain or destroy national inter- \n\n\n\nUlSrSPOTTED FROM THE WORLD. 229 \n\ncourse, the result is as inevitable as when* \nthe ojjposing elements are at play in indi- \nviduals. \n\nIt matters not what the motive is, wheth- \ner good or bad if that in each is the same, \npeace will be established and the result fol- \nlowing will be the enjoyment of a condition \nof tranquility. From this condition of tran- \nquility the livliest state of activity may be \nexpected; for all the forces of both are uni- \nted for active work and there is no antago- \nnistic element. \n\nPeace, or the harmonious blending of the \nlife pulse or motive power of nations, pro- \nduces a spontaneous flow of the real germ \nof the national characteristic of each to the \nother. In this way each is made like the \nother, the weaker being more changed than \nthe stronger, when two that are equal in \nessential qualities each become like tlie \nother neither will be like it was before; each \nwill have new features added and the \nstrength of both will be combined in one. \n\nGrand and triumphal will be the progress \nof civilization, intellectual culture and social \nrefinement, when the nations of the earth \nwill thus be at peace. The maddening de- \n\n\n\n230 THE GEEAT REDEMPTIOj^. \n\nmoralizing influence of martial array, the \nshedding of Llood, the desolating of the \nhome and its happiness, will then be ex- \nchanged for the elevating refinements of the \npursuits of peace which build up the home \nand secure to it added pleasures. \n\nThe highest type of peace together with \nall that attends it, is that found existing be- \ntween a soul, ransomed by the blood of the \nLamb, and its maker. A soul thus redeem- \ned is as it was when God\'s primeval edict \nwent into effect, \'\'Let us make man in our \nown image;" for then it was like Him and \nnow again it is so. There is more joy in \nheaven because of this than because of all \nother things; for when peace with God is \nestablished it is also established with the \nSon and with the Holy Ghost and with all \nthe heavenly host; for that which touches \nthe Infinity touches likemse the infinite \nhost of His dependencies. \n\nBut what is this peace? It is rest. \'\'There \nremaineth therefore a rest for the people of \nGod.*" It is a rest. (i. e.) a cessation from \ndifficulties caused by an estrangement from \nGod. It is the peace that passeth under- \nstanding. To abide in the shelter of the \n\n\n\nUNSPOTTED FROM THE WORLD. 231 \n\nRock is to rest in His embrace and be at \npeace with Him. At peace witli God. It \nsignifies that our lives are swallow ed up in \nHis. He being the all controlling, we have \nlost our sinfulness and are transformed, \nyielding to Him. \n\nWar is the antonym of peace, whether it \nbe among individuals, between nations or \nm rebellion against God. Whenever the \nharmony that should prevail is destroyed \nwar is the result, whether it be manifest in \nstrife, or in insiduous combat, or in obsti- \nnate indifference. Concerning the first in- \nstance Paul says, "Follow peace with all \nmen, and holiness, without which no man \nshall see the Lord.\'\' Heb. 12: 14. \n\nConcerning the second James 4:1, says, \n"From whence come wars?\'\' All who en- \ngage in them can answer as James answers: \n\n"Come they not hence even in your lusts \nthat war in your members?" Yes, this is the \nanswer. "Ye lust and have not, ye kill and \ndesire to have." Concerning the third the \nLord says, Isa. 1: 15. "When ye spread forth \nyour hands, I will hide mine eyes from you; \nyea, when ye make any prayers I will not \nhear," There is no condition of war as opposed \n\n\n\n232 THE GKEAT EEDEMPTIOJS^. \n\nto peace tliat is justifiable, when it is caused \nby the carnal desires of an earthly lust. Our \nwarfare is not with carnal things, therefore \nwe dare not use carnal means. There is but \none great justifiable controversy, but the \nwarfare is spiritual and the chief weapon is \nthe sword of the spirit, the Word of God. \n\nIn the Christian economy there is no pro- \nvision for carnal warfare; for "they that are \nChrist^s have crucified the flesh with the af- \nfections and lusts." Gal. 5: 24. \n\nIt is evident that those who witnessed the \nteaching of Christ while on earth under- \nstood well that he taught the principle of \nnonresistence. Here are there own state- \nments John 11: 47-48. "Then gathered \nthe chief priests and the Pharisees a coun- \ncil, and said, w^hat do we ? for this man do- \neth many miracles. If we let him thns alone \nall men will believe on him; and the Ro- \nmans shall come and take away both our \nplace and our nation.\'\'\' They feared that by \nthe miracles he performed all men would be \ncaused to believe in his teaching and be- \nlieving they would obey and wonld not re- \nsist an enemy even though it were to retain \ntheir homes and their nation. This was a \n\n\n\nUlN^SPOTTED FROM THE WORLD. 233 \n\njust caii\'^e of fear for the priests and Phari- \nsees whose position and office depended up- \non maintaining their government. \n\nThey remembered that Christ had taught, \nMatt. 5: 39-40, ^\'resist not evil; but whoso- \never will smite thee on thy right cheek turn \nto him the other also, and if any man will \nsue the at thee laAV and take away thy coat \nlet him have thy cloak also." And they \nfeared that a general acceptation of their \ndoctrines would endanger their personal \nsafety. They were yet carnal, they had not \nbeen renewed by the spirit of God, they \nwere in their natural state and therefore not \ncapable of receiving this teaching, for \'^The \nnatural man receiveth not the things of the \nspirit of God." 1 Cor. 2: 14. The Chris- \ntians warfare is with the sword of the Spir- \nit, not with carnal weapons against the car- \nnalities of life but against principalities and \npowers and spiritual wickedness enthroned \nupon the heart. When these are destroyed, \nthe heart is as if it were baptized with fire, \nrenovated, cleansed, purged and the lusts \nthereof are destroyed. Then can he follow \npeace with all men, and the works of right- \neousness will be his chief delight. \n\n\n\n234 THE GREAT REDEMPTIOJNT. \n\nv.\xe2\x80\x94 SECRET SOCIETIES. \n\nCause of their origin, present value, and final \nresult. \n\nTo investigate the claims of any organ- \nization or society, three searching questions \nmay be asked : ( 1 ) From what cause did it \noiiginate? (2) What is it accomplishing \nnow? (3) What will be the final result? \nTo test a society by these questions is to \ncall out from it a vindication of its claims, \nboth as to the need of its origin, its present \nproficiency and its hope of the future. Any \nsociety that cannot give a satisfactory an- \nswer to each of these questions is not worthy \nof the patronage and support of a free peo- \nple who are at liberty to labor unrestrained \nfor their own present and future welfare, \nand for the welfare of humanity at large. \n\nTest the Christian religion by these ques- \ntions and it in each instance has a definite \nand all-sufficient answer. This test alone \nis sufficient to establish it as the only social, \nmoral and religious system worthy of sup- \nport,s ince it has the direct edict of the \nSupreme Being, Grod himself, with reference \nto the need of its origin. His promise of a \n\n\n\nTJISrSPOTTED FROM THE WORLD. 235 \n\nmost glorious final result and the living evi- \ndences of its present efficiency, there re- \nmains no controversy as to the rite of its \nexisting, the paramount good it is doing, \n\nand the ultimate glory awaiting. \n\nFirst, the Christian religion is here be- \ncause without it, man would have been for- \never lost. It had its origin in God\'s great \nlove for us. \'^God so loved the world, that \nhe gave his only begotten Son, that whoso- \never belie veth in him should not perish, but \nhave everlasting life." John 3: 16. We \nwere fallen and were without hope in the \nworld. Save for the sacrificial offering of \nJesus Christ the Lamb of God, slain to \nredeem us we were irretrievably lost. No \ninstitution upon earth ever had a clearer \ntitle or a better right to exist among men \nthan that through which we are readapted \nand entitled to be called the sons and \ndaughters of God. The world has no \ngreater need than this, and in proportion to \nthe needs of the world, so should be the \nprominence of the institution that supplies \nthem. \n\nSecond. The good it is now accomplish- \ning cannot be expressed in words. Multi- \n\n\n\n236 THE GREAT KEDEMPTIOlSr. \n\nplied millions are by it daily enjoying tem- \n23oral prosperity. Financial, educational \nand social influences have enconij)assed the \nearth, propelled by the fundamental princi- \nples of the Christian religion. All the \ngood accomplished by the societies of a \nworldly origin and nature taken together \nis but a shadow and mockery .when com- \npared to the world wide efficiency of that \nwhich God hath ordained. The Christian \nreligion would be worthy of acceptation by \nall men everywhere if this were the only \nresult it accomplished, or the only object it \nhad in view; but this is only the beginning \nof its usefulness, only a temporal means to \ndemonstrate its rite to exist in the world, \nand to lead men to anticipate the glorious \nfulfillment of its promises in the world to \ncome. \n\nThird. Its answer to the question. What \nwill be the final result ? is found not only in \nthe peace and heavenly joy experienced in \nthe heart of the man of God, but likewise in \nthe multiplied testimonies of the inspired \nwriters, and in the oft repeated promises of \nthe Son of God. \n\nThe secret Lodge system can give no such \n\n\n\nUNSPOTTED FROM THE WORLD. 237 \n\nanswer. To the first question it must an- \nswer that it had its origin in the evil de- \nsigns of men, and that the first application \nof the principles of secrecy, was the first \nresult of the first transgression. When our \nforeparents sinned in the garden, they did \nso simply by overstepping the bounds of \ntheir privileges. Evil had entered their \nhearts, and the first impulse after they had \nsinned, was to keep it secret from God. \nT^^\'in sister it was with the sin, only the \nyounger of the two. With this as the start- \ning point, the application of the principle \nbecame more and more frequent as the sins \nof men multiplied. The principle of se- \ncrecy has no noble origin or worthy prece- \ndent to entitle it to respect among men. \n\nThe thing it attempts to do is the very \nthiug God does not want done. True, men \nare depraved and need a garment to hide \ntheir inward nakedness; but there is no de- \npravity that the Christian religion is not \nable to meet, and for which it was not given \nto us; hence there is no just cause why any \nother institution should spring up and at- \ntempt to do that which pi\'operly l)elongs to \nthe Christian Church. By the secret prin- \n\n\n\n238 THE GREAT EEDEMPTIOIN\'. \n\nciple, tte sinner seeks to escape the penalty \nfor Ms wrong doing by hiding the wrong. \nBy the Christian principle, we seek to es- \ncape the penalty by removing the wrong. \nA cognate principle with the secret system, \nis to clothe in mystery and to keep hid from \npublic and divine inspection the real cause \nfor which the system is working. It is a \nnatural consequence following the sinful dis- \nposition of man. Our foreparents acted \nupon this principle when they hid them- \nselves from God. They hid because they \nhad sinned, and in hiding sinned again. \n\nMan has become wise in his efforts to sin \nas well as in many other things. When the \ndesire to do wrong now enters him, he takes \nthe principle of secrecy, as it were, by the \nforelock; that is, he hides himself before he \nsins as a means of protecting himself in the \nsin. The principle of secrecy is the out- \ngrowth of iniquity, the child of sin. It \ncame about because of sin, not that it might \nrectify the wrong, or make atonement for it, \nbut that it might hide the wrong and save \nthe evil doer from exposure. Not that it \nmight destroy the evil or kill the motive \nthat prompted the individual to commit the \n\n\n\ntJlSrSPOTTED FKOM THE WORLD. 239 \n\nsin, but that it might cause him to appear \nas without the sin, thus making of him a \nhypocrite, a \'Vhite washed sepulcher.\'\' \n\nThus the prime original cause of secrecy \nis found in man\'s desire to appear as with- \nout sin when he has sinned. How different \nthis is from the very nature of God, and \nfrom the whole teaching of his Word. God, \nwho in his abundant goodness, free and \nopen in all his purposes, pours out upon us \nall, indiscriminately, unnumbered blessings. \nThe copious rain descending, the genial \nsunshine, the balmy warmth of springtime, \nthe refreshing summer dews, and in a mill- \nion other cadences, by voice of the songster, \nor rippling rill, or in the ever changing hue \nof blade or bud or bloom, he expresses his \nopen-hearted, free benevolence. \n\nHow piteous in comparison is the stinted \nbenevolence of the secret system, chained \nand hampered by a thousand prohibitions \nagainst the free and open dispensation , of \nthe good it professess to have in its posses- \nsion. The good now being accomplished \nby the secret system, is antagonistic to the \nbest interest of the Chiistian Church. \n\nWhile on the one hand a limited amount \n\n\n\n240 THE GREAT REDEMPTIOIS^. \n\nof benevolence is distributed, and usually at \na cost of two-tJiirds of the whole amount set \napart for that purpose. On the other hand it \nis thwarting the work of the Church which \nby its economic system it can apply its be- \nnevolences at a cost of less than two \nper, cent of the amount appropriated. It is \ndepriving the needy of the two-tliirds and \nsquandering it in regalia and sumptuous \nreveling. \n\nThe Lodoe system is not onlv detrimental \nto the accomplishing of the greatest good \ntemporarily, but its baneful spiritual inHu- \nence is still more appalling. Not unfre- \nquently is the carnal aj)petite satiated at the \nexpense of the home, its necessary comforts \nand its ha]3piness, with no return in tempor- \nal or spiritual good, but with a positive \ngrowth in morbid sensualities. The baneful \neffects of the system do not stop here. Its \ntemporal depravities touch also the spiritual \nnature of the participants. It does not pre- \n]3are men for discipleship at the feet of Je- \nsus. Its objects and purposes are of a tem- \nporal nature. Its benevolences do not carry \nthe thankful spirit of the one who receives \nthem back to the Fountain Head and Giver \n\n\n\nTTlSrSPOTTED FROM THE WORLD. 241 \n\nof al] good, but centers it wholly upon tlie \nlodge or order immediately performing the \ncharitable act. It thus leads away from \nChrist instead of to Him, and creates a filial \nendearment for an institution of ignoble ori- \ngin, standing in open opposition to the na- \nture of God and in direct violation of the \nteaching of His word The Lodge system \ncannot maintain that it is accomplishing a \ncreditable degree of permanent good; for \nthat which it does accomplish is only a hin- \nderance to the greater good that could be ac- \ncomplished with the means it controls and \nmisapplies. \n\nIt is conceded everywhere that the Church \nis the permanent social fabric of the world \nas well as the spiritual home of the people \nwho eventually will dwell in the kingdom \nof God in heaven. It establishes the moral, \nintellectual, and temporal welfare of the \nworld. It is enabled to do so because of its \nhigh and holy origin and the nobleness of \nits purpose. No one can be benefitted by an \ninstitution beyond the scope of the possibil- \nities of that institution. An institution that \nis of a worldly origin and the limitation of \nits purposes are temporal^ has its possilulities \n\n\n\n242 THE GKEAT EEDEMPTIOlSr. \n\nlimited wholly to present temporal achieve - \nments. Sucli institutions when employed as \nanxilliaries to the Higher institution, the \nChristian Church, may with credit perform \ntheir mission. But when they, as does the \nMosonic lodge, declare that within them- \nselves, is found \'\'All that the soul of man \ndesires,\'\' they cannot be auxiliaries to the \nchurch, but they pose as all-sufficient within \nthemselves, independent of the Christian \nChurch, and therefore erect a plan of re- \ndemption, altogether foreign from that es- \ntablished by the Lord Jesus Christ. They \nthus offer another way of gaining the soul\'s \none great desire, viz, to enter heaven at last. \nThis cannot be; for Christ has said, and His \nwords are true, \'\'I am the way: no man com- \neth unto the Father but by Me." \n\nIt follows then that the Lodge system is a \nmeans of deception. Overstepping the scope \nof its true possibilities, it pretends to fit men \nfor future bliss. It is, permit me to say, a \ndevise of the wicked one with which to en- \nsnare the unwary and lead them into ulti- \nmate ruin. Satan is very wiley and because \nof the inborn desire of the soul of man to fit \nitself for future life he offers this as a sub- \n\n\n\nIJKSPOTTEB FROM THE WORLD. 248 \n\nfetitute to that which he knows to he the \ntrue way that God has provided for the re- \ndemption of the world. \n\nAside from this faint pretense, the system \noffers nothing in the way of future happiness \nother than that which is claimed by the athe- \nist or the common moralist. The theory \ntherefore upon which the various secret sys- \ntems are founded is utterly deficient in its ans- \nwer to the three searching questions: \n\n(1.) From what cause did it originate? \n\n(2.) What is it accomplishing now? \n\n(3.) What will be the final result? Since \nthe cause of its origin is not a worthy one, \nand the work it is now accomplishing is not \ncommendable, and its eternal prospect stands \nabsolutely without a single promise, it fol- \nlow^s that the institution is not such as \nshould find favor among men professing \ngodliness. \n\n\n\n244 THE GBEAT KEDEMPTIOlSr* \n\nEffect of the Lodge system upon Civil government. \n\nPatriotism. \n\nWe liold in common witli all manldnd \nthe grand eternal privilege of free access to \ntlie temple of trutli and all knowledge re- \nvealed from Deity to man. Tliougli aa c \nmay never know in full all tke good that \nwe are keir unto, yet tke privilege to do so \nis ours, and no eartkborn social system kas \nany rigkt to debar any individual from en- \njoying kis portion of tke good because of \ninabilities wkick ke cannot overcome. \n\nWe kold it our duty to discern and estab- \nlisk tkat true relation witk one another \nnecessary to secure tke present temporal \nwelfare of all. Tkat tkis end may be accom- \nplisked governments are establisked and tke \nrising generations are taugkt to realize tkeir \nmerits. Tkese governments are establisked, \nbased upon tke wisdom of men, and tkeir \njudgment is tke kigkest tribunal of autkor- \nity. Tkese governments differ in different \ncountries but all wko live loyally kave an \nattackment to tkeir country peculiar to tkeir \nideal of government. Tkis attackment is \ncalled patriotism. Wken men fail to realize \n\n\n\nUlsrSPOTTED FROM THE WORLD. 245 \n\ntlieir ideal tlieir patriotism is weakened. In \nthe time of Ilannibars invasion, when the \nRoman soldiers saw their nation\'s long cher- \nished ideal trampled under foot and dis- \ngraced they were ready to sell their swords \nto the highest bidder. \n\nEach nation has its peculiar characteris- \ntics of patriotism. We are Americans and \nliving in the American age, have our patri- \notic characteristics on the American style. \nIt is strong in proportion to our attachment \nto the American principles of government. \nBut before we can measure the strength of \nour patriotism, w^e must know what the \nprinciples of our government are, and how \nfully we have been educated to appreciate \nthem. \n\nThere are two causes by reason of which \nour love of country may never develop into \na sacred tie of permanent loyalty. 1st, the \nprinciples may be such that we cannot har- \nmonize them with our individual likes and \ndislikes in which instance there can be* no \npatriotic attachment. 2nd, If the principles \nare such that we could harmonize our lives \nwith them, yet if we have affiliated ourselves \nwith some other institution, foreign to and \n\n\n\n246 THE GREAT EEDEMPTIOJN^. \n\ndifferent in principle, we cannot, while we \nare loyal to this institution, permit an un- \nwavering loyalty to be developed for our \ncountry and its government. \n\nIn reviewing the effects of the Lodge \nsystem upon our civil government, it is nec- \nessary to hold up collaterally the underly- \ning principles of each. This we now pro- \nceed briefly to do. I refer, first, to the Dec- \nlaration of Independence of July 4, 1776. \nThat immortal document is prefaced by the \nself-evident truth that all men were created \nequal, and that all are equally amenable to \neach other for a maintenance of that equal- \nity. The fundamental principle upon \nwhich our government was founded is, that \nall men are equal claimants to whatever God \nhas allowed them to possess and control, ir- \nrespective of humbleness of birth, physical \ndeformity or mental depravity. It invites \nall alike to overcome their hindrances, and \nto rise by individual excellency to possess \nthe highest gifts from the hands of the peo- \nple. It does more: it reaches down to those \nwho are needy and lends them aid and asks \nnothing in return. By this benevolence has \nmany a man of meaner birth seen the day \n\n\n\nUKSPOTTED FROM THE WORLD. 247 \n\nstar of hope arise, and following in its wake, \nhe has gained a prominence not unenviable. \nWhose heart could not throb mth pa- \ntriotic pulsations, when blessed with a gov- \nernment that supplies the wants of the needy, \nyet gives due honor to all their merits ? \n\nBut how is it with the Lodge system ? It \nprofesses to teach patriotism, or love of \ncountry, but on quite a different plan, yes, \nand from a different principle. It should \nbe remembered that the jplan is not the \nprinciple^ but only a means to bring out the \nresult by reason of the principle. The re- \nsult will be related to the principle. If, \nthen, the Lodge plan brings out a result, \nand that result be attachment to the princi- \nple, and that principle is distinctively a \nLodge principle, and different from the \nprinciple of our civil government, the re- \nsult cannot be true patriotism. \n\nBut do the plans differ? Verily, the \nLodge says to the poor, the man of liumble \nbirth, and poor in this world^s goods. Ac- \nquire wealth, then come and join us; pay for \nthe privilege and then we will help you. \nThe poor cannot be members of the Lodge \nand pay the exorbitant re(piirements. It \n\n\n\n248 THE GREAT REDEMPTIOlSr. \n\nsays to the physically deformed, Cure your- \nself , and pay for it yourself, and then you \nmay be a member of our fraternity. It says \nto him who is mentally weak, Seek another \nasylum until you are healed, and then you \nmay receive the benefits of our mystic fold. \nThus the plan upon which the Lodge sys- \ntem operates, excludes all those who should \nhave help, and they must go elsewhere to \nfind it or continue to suffer without it. \n\nBut wherein do the principles differ? \nThe plan prefaces or reveals the principle. \nOur American system of government teaches \nthat all men are, by virtue of their being, \nequal, that is, they have an equal right to \nall of good that this life may give, and that \nby virtue of that right, are one common \nbrotherhood, and therefore each is bound to \naid his fellowman. The Lodge system \nteaches that all are not equal, that is, have \nnot an equal right to all of good, and there- \nfore not brethren, in the great common uni- \nversal sense, but that each must qualify \nhimself, independent of any aid from the \nsystem, for it offers no aid except to those \nwho have previously aided it. Now where \nis the element of instilling 23atriotism or \n\n\n\nUlSrSPOTTED IKOM THE WORLD. 249 \n\nlove of country in either plan or principle? \nIf there is none, (and there is not) then the \ninstitution must be foreign to the American \nprinciple of government, and hence detri- \nmental to true American patriotism. \n\nIf, then, governments are established and \nmaintained for the social temporal welfare \nof all its citizens alike, whatever institution \nof a temporal nature, teaches them other- \nwise, is therefore detrimental to the best \ninterests of the government. It follows \nlikewise that, since no two institutions with \nopposite principle can work together and \nproduce the desired result in both, the \nLodge system is an undermining force, de- \nstroying the vitality of the nation by w^ean- \ning away its citizens in establishing their \nloyaHy to it, and thereby weakening their \ndevotion to the nation as the chief social \nsystem for temporal welfare. \n\nThe loyal member of the secret fi\'aternity \nfinds himself bound by the most rigid obli- \ngations to promote the welfare of the frater- \nnity and its members, irrespective of the \nstigma of reproach that may be placed upon \nthe government for apparent failures in it \nto meet out justice when it was due, which \n\n\n\n250 THE GREAT REDEMPTION. \n\nfailure the government was forced into, be- \ncause of the Lodge member keeping his ob- \nligated faith with the Lodge. Thus the \ngovernment is criticised and censured by \nthose who are not familiar with the Lodge \nand the plan upon which it works. The \ngovernment is made to bear the illegal re- \nproach while the Lodge, the real cause, is \nallowed to go not even suspicioned. In this \nway the Lodge has become the means of \ncausing true loyal citizens to lose confidence \nin the government, patriotism is destroyed, \nlove of our free American institution wiped \nout, and hearts are made ripe for the recep- \ntion of the seeds of anarchy, all because the \nmembers of a social system, opj)osed in prin- \nciple to our glorious government, remained \nloyal to the Lodge, fraud or no fraud. \n\nPEKJUKY. \n\nThe oaths administered by many secret \nfraternities are the most diabolical impreca- \ntions ever dropped from the lips of men. \nWhen a man must be stimulated by threats \nof physical violence, to the extent of having \n\'\'his body severed in twain,\'\' "his tongue \npierced with a hot iron," or \'\'torn out by \n\n\n\nUI^SPOTTED FROM THE WORLD. 251 \n\nthe roots/^ \'^his heart exposed to vultures," \netc., adinfinitum, in order to insure the keep- \ning of his plighted faith, he must be regard- \ned as being very low down the order of \ncreditable moral veracity. Yet it is all done \nin the boasted name of \'\'fellowship," frater- \nnal -brotherhoodism. The taking of an oath, \neven legal, is in itself bad enough, and not \nat all permitted for a Christian. Yet when \nthey are unscrupulously taken and the num- \nber of them multiplied, they become still \nmore and more obnoxious to the laws of \nGod and man. \n\nEvery individual who has arrived at the \nage of manhood and is qualified for mem- \nbership in the Lodge, has already become, \nin the fullest sense, a citizen of the countrv, \nand many such persons are also sworn offi- \ncers of the government and ordained officers \nof the Church of Christ. They are not, \ntherefore, men, isolated from all social con- \nnections and affiliations, who for the first \ntime assume relations with others when they \napply for admittance into the Lodge. \n\nAll honorable minds admit that we are \nnot alienated from social duties and individ- \nual obligations in promoting the welfare of \n\n\n\n252 THE GREAT REDEMPTIOIS^. \n\nour associates and of tlie community in gen- \neral. These and like obligations rest on all \nof us by virtue of our being. Citizenship is \nnot only a matter of patriotic sentiment, \nnational pride and devotion to country, but \nit is practically asserted in our claims for \nprotection, in the adjudication of temporal \naffairs, in our demands for suffrage, in hold- \ning office and administering the affairs of \nthe country. \n\nIn some cases these privileges are restrict- \ned, or rather the authority to engage in them \nis reinforced by an oath of loyalty to the \ncountry in performing them. Now since \nmen are thus citizens of the nation and hav- \ning primarily taken upon them, in conse- \nquence of this citizenship, vows of loyalty \nto the national institution, they owe to it \nfirst of all, their unbiased fidelity. The \nsocial relationship into which we are thus \nplaced, has a stronger demand upon us than \nany fraternal system can impose by all the \nrigor of its oaths. \n\nIn taking the oath for admittance into the \nLodge, their former vows are not annulled, \nand since the Lodge oath is exactly opposed \nto these vows it is perjury to take it. It is \n\n\n\nUNSPOTTED FROM THE WORLD. 253 \n\nperjury because, outside of the Lodge, in \nvows already taken, are expressed the high- \nest temporal obligation that man can \nowe to his fellowman by virtue of their citi- \nzenship. To break these former vows is \nperjury. To deny them is to break them. \n\nNot only is this condition brought about \nby temporal affiliation, but membership in \nthe church expresses an affiliation of the \nmost high and solemn nature. And all the \nmore so is a man, who by formal consecra- \ntion, has been set apart to serve in the Gos- \npel ministry. This consecrated relationship \nis recognized as affecting his whole life, \ntouching every department of his being and \ntransforming it wholly to an undivided ser- \nvice in spiritual things. If any vow can be \ntaken more binding and sacred than another, \nsurely this surpasses all others; yet when \nsuch an individual, as sometimes is the case, \nasks for admittance into the Lodge, the fra- \nternal vows are held up as of transcending \nimportance, and the poor, deluded, blinded \nvictim yields himself a willing sacrifice, de- \nnying his former vows which antedate and \nfar out-value the sweeping one which he now \naccepts. If it were perjury to break the \n\n\n\n254 THE GREAT REDEMPTIOlSf. \n\nformer vows, it is perjury to deny tliem, and* \nit is tlie culmination of tlie very acme of \nperjury to swear tlie very opposite to them \nand thus take an oath to break or deny \nthem. \n\nA right and honorable vow taken, or an \noath performed for a good purpose and in \nfaith, cannot be annulled by any subsequent \noath of opposite significance ; for if the first \nis right the second is not, and the second \ncannot repeal or annul the first; hence it \nonly serves to break or deny the first, and \nto break or deny an oath or vow is perjury. \nAgain, taking an oath is an appeal to Al- \nmighty God. But to appeal to him twice \nin petitions that contradict is an outrageous \ninsult before the throne of justice. \n\n\n\nUK8P0TTED FROM THE WORLD. 255 \n\n\n\nTHE LODGE SYSTEM AS OPPOSED TO THE \nCHEISTIAN RELIGION. \n\n*^I have not spoken in secret, in a dark place of the \nearth; I said not unto the seed of Jacob, seek ye me \nin vain. I the Lord speak righteousness, I declare \nright things.\'\'\xe2\x80\x94 Isa. 45: 19. \n\n"Hear ye this; I have not spoken in secret from the \nbeginning." \xe2\x80\x94 Isa. 48: 16. \n\n"Wherefore if they shall say unto you. Behold, he is \nin the desert; go not forth; Behold, he is in the secret \nchambers; believe it not." \xe2\x80\x94 Matt. 24: 26. \n\n"What I tell you in darkness, that speak ye in the \nlight: and what ye hear in the ear8,that preach ye upon \nthe housetops."\xe2\x80\x94 Matt. 10: 27. \n\n"I will open my mouth in parables; I will utter \nthings that have been kept secret from the foundation \nof the world."\xe2\x80\x94 Matt. 13: 35. \n\n\n\nFrom these scriptures it is evident tliat \nneither God nor Christ has spoken anything \nor in any way revealed anything to man that \nshould be kept secret. They also reveal the \ntrue nature of the Deity in the free and open \nmanner in which He deals with all mankind \nalike. He is no respecter of persons and \nwhatever He has given to one He has made \nit the privilege of all to enjoy alike. \n\nAside from His positive declaration that \n\n\n\n256 THE GREAT REDEMPTION. \n\nHe has not spoken at any time in secret, the \nfact that He has at all times dispensed \nhis temporal blessings npon both saint and \nsinner alike, is alone sniRcient to counteract \nthe idea that He at any time or in any way \nwould sanction the usurpation of temporal \nor spiritual good by any order or society and \nthus secluding it from all who are not of \nthat order and making it imjDossible for \nmany to obtain it because of phj^sical or fi- \nnancial inabilit3\\ God is not a respecter of \npersons, and He does not look to the tem- \nporal environments of an indi\\4dual when \nestimating the value of the soul. Rich or \npoor, Jew or Gentile, nationality, race or \ncolor, nothing of physical restriction prohib- \nits any one from being a welcome recipient \nof the free and open bounties of our God. \n\n"Come unto Me all ye that labor and are \nheavy laden, and I will give you rest." Matt. \n11: 28. The "all" includes the entire hu- \nman family, regardless of their inability to. \nmeet the requirements of man-made restric- \ntion effecting a social brotherhood. "But \nseek ye first the kingdom of God, and His \nrighteousness; and all these things shall be \nadded unto you," Matt. 6: 33. The "all \n\n\n\nUNSPOTTED FPwOM THE WORLD. 257 \n\nthings" include whatever is needful for our \ntemporal welfare. \n\nGod is the provider of everything we need. \nHe has promised it, and He is faithful to \nHis promise. The only condition He lays \ndown upon which He makes the promise is \nthat we seek His kingdom. This kingdom \nin the world is embodied in the Church of \nChrist. There remains therefore no excuse \nfor the existence of any other organization \npretending to possess similar or identical \nbenefits. If the Word of God contains all \nthe teaching necessary for a moral and relig- \nious life, then there is no necessity for an- \nother system outside of that which the Word \nauthorizes, in which to embody these impor \ntant teachings. \n\nWhile God is free, open, and impartial in \nthe distribution of His blessings, these bless- \nings are of two characters: 1st, Those \nthat are universal, such as the physical bless-, \nings that all enjoy alike, irrespective of \nspiritual attainments. The pleasant sun- \nshine, the refreshing rains, the rich I\'esources \nof the earth, health, wealth, and social en- \njoyments, the Sabbath day, the Christian \nChurch, the Word of God, are all univeisal \n\n\n\n258 THE GREAT KEDEMPTION. \n\ngifts bestowed upon all alike. \n\n2nd, Those that are special, such as are \ngiven to those who qualify themselves by \nreceiving and accepting the universal bless* \nings in truth and sincerity through faith, re- \npentance, and baptism. They are the par- \ndon of sins, the gift of the Holy Ghost, pres- \nent hope and future happiness, a crown of \nglory in life immortal and all the riches of \nthe treasures of heaven. In this way is ex- \nplained the scripture, "For whosoever hath, \nto him shall be given, and he shall have more \nabundance: but whosoever hath not, from \nhim shall be taken away, even that he hath.\'\' \nMatt. 13. 12. \n\nThe former of these blessings all are \nequally entitled to and in receiving the lat- \nter they in no way loose the benefits of the \nformer, but retain them, and add to tbem \nall that is contained in the latter. But from \nhim that does not have the latter, there shall \nbe taken away the enjoyments and benefits \nof the former. The Lodge system is detri- \nmental to the Christian religion because it \nteaches that the former of these blessings is \nsufficient and does not urge or make obliga- \ntory a Cj[iialification necessary to receive the \n\n\n\niJlsrSPOTTED FROM THE WORLD. 259 \n\nlatter. It thus attempts to weaken the \nGospel of Christ and sets at naught the Mas- \nter\'s direct statement, \'\'Except a man be \nborn of water and of the spirit, he cannot \nenter the kingdom of God.*" John 3:5. \n\nYet the system pretends to be religious; \noffers up prayers, sings songs, and performs \nrites. So artfully devised are all of their \noutward forms that it gives to it an external \nappearance of sacredness and devotion, and \nthus makes itself all the more potent as a \nfactor against the Holy Bible and the true \nreligion. \n\nAgain it places the Bible and the religion \nof Jesus on the same level with -the Koran, \nthe Zend Avesta and all other false religious \nsystems; for it admits the members of these \nreligious persuasions to membership and fel- \nlowship just the same as it does the Chris- \ntian, thus violating the Christian law of fel- \nlowship. \'\'Be ye not unequally yoked to- \ngether with unbelievers: for what fellowship \nhath righteousness with unrighteousness ? and \nwhat communion hath light with darkness? \nAnd what concord hath Christ with Belial, \nor what part hath he that believeth with an \ninfidel ? And what agreement hath the tem- \n\n\n\n260 THE GREAT REDEMPTIOK. \n\npie of God witli idols ? for ye are tlie temple \nof the living God; as God hatli said, I will \ndwell in them, and walk in them, and I will \nbe their God, and they shall be my people. \nWherefore come out from among them and \nbe ye separate, saith the Lord, and tonch \nnot the unclean thing; and I will receive \nyou. And will be a Father unto you, and \nye shall be my sons and daughters, sai+h the \nLord Almighty." 2 Cor. 6: 14-18. \n\n^^Holy Father, keep through thine own \nname those whom thou hast given me that \nthey may be one as we are.\'\' John 17: 11. \n\n\'\'And have no fellowship with the un- \nfruitful works of darkness, but rather re- \nprove them. For it is a shame even to speak \nof those things which are done of them in \nsecret.\'\' Eph. 5: 11-12. \n\nThe spectacle of a Christian man, and per- \nhaps a minister of the Gospel walking in \nequal ranks with the infidel, or the unbe- \nliever, with the idol worshipper, the pagan \nor the mormon. Bowing to the same author- \nity,vowing at the same altar, consecrating him \nself at the same shrine, swearing profound \nsecrecy and eternal allegiance with him, \nis of all things the most outrageous profana- \n\n\n\nUNSPOTTED FROM THE WORLD. 261 \n\ntion of the sacred name of his religion and the \nsolemn vows he has made with his God. The \nChristian is complete in Christ. \'^For in \nhim dwelleth all the fulness of the Godhead \nbodily. And ye are complete in him which \nis the head of all prindpality and power, In \nwhom \\e are circumcised with the circnmci- \nsion made without hands, in putting off the \nbody of the sins of the flesh by the circum- \ncision of Christ." Col. 2: 9-11. Jesus testi- \nfies to the cleansing power of His word when \nHe says: \'\'Now are ye clean through the \nword which I have spoken unto you,\'\' and \nHe declares that except we abide in Him as \nthe branch in the true vine we cannot bear \ngood fruit \'\'Without me ye can do nothing.\'\' \n"Abide in me and I in you," and bring foith \n"much fruit," "So shall ye be my disciples." \nJohn 15: 1-8. \n\nThere is no need of seeking elsewhere for \naid to do good and to go elsewhere is to deny \nChrist, for He says, "Ask what ye will and \nit shall be done unto you." To deny Christ \nbefore men is to insure that He will deny us \nbefore His Father in heaven. 2 Tim. 2. 12. \n\nThe Christian who asks admittance into \nhe Lodge by so doing declares that he has \n\n\n\n262 THE GREAT KEDEMPTIOJST. \n\nnot found in Christ and his Clinrcli all that \nhe needs. Then again, when he is ques- \ntioned by the Lodge, as to what it is that he \nseeks, he answers \'\'Light.\'\' He again denies \nthat Christ is the light that lighteth every \nman that Cometh into the world. (John 1: 9.) \nFor he has already professed to have found \nChrist and Christ says, \'\'I am the light of \nthe world; he that followeth me shall not \nwalk in darkness but shall have the light of \nlife." John 8: 12. The Christian is complete \nin Christ and is led to all the light that is \nneeded, \'\'for in him dwelleth all the fulness \nof the Godhead bodily," and to seek else- \nwhere for light is to deny that man can live \na complete life in him. \n\nThings that are done in secret are called \n"unfruitful works of darkness" and Paul \nwarns us to have no fellowship with them \nbut to "walk as children of light." Those \nwho engage in these works of darkness are \nsaid to be asleep and dead and Paul calls \nto them to arise, promising that Christ will \ngive them light. (Eph. 5: 8-14. \n\nFREEMASONKY. \nFreemasonry may be called the mother \n\n\n\nTJIS\'SPOTTED FROM THE WORLD. 263 \n\nof the present lodge system, since it enjoys \nthe distinction of antedating all others in \npoint of age. Though the claims for its \ngreat antiquity, if they were true, cannot \nbe held up in evidence that it is a worthy \nor honorable institution; for there are in the \nworld many false religions that are of great \nage. Does not make a wrong institution \nright, but quite frequently adds corruption \nto it. Freemasonry, being the mother of \nlodges, has in it the underlying principle of \nall other lodges, many of which are exceed- \ningly modified in the rigor of their oaths, \nmanner of initiation and mode of working. \n\nA comparison of the principles of Free- \nmasonry with those of Christianity will re- \nveal it as an institution antagonistic to the \nChristian religion, and condemned by the \nWord of God. \n\nTHE PRINCIPLES OF FREEMASONRY AND OF \nCHRISTIANITY COMPARED. \n\n1. The Divine revelation 1- Freemasonry teaches \nteaches that all Scripture that to require a candi- \nis given by inspiration of ^^ate to profess his belief \nGod, and contians the in the authenticity of the \nonly unerring rule of faith Bible, or a state of future \nand practice. reward and punishment, \n\nis a serious innovation in \nthe very body of Masonry. \n\n\n\n264 \n\n\n\nTHE GREAT REDEMPTION, \n\n\n\n2. The Word teaches that \nsalvation is obtained only \nthrough Jesus Christ. \'\'He \nthat entereth not by the \ndoor into the sheep-fold, \nbut climbeth u p some \nsome other way, the same \nis a thief and a robber/\' \xe2\x80\x94 \nJohn 10: I. \n\n\n\n2. Freemasonry teaches \nthat a Mason on the night \nof his initiation, com- \nmences the great task of \nerecting in his heart, a \nspiritual temple for the in- \ndwelling of God. \n\n\n\n3. "He that hath the Son \nhath life and he that hath \nnot the Son hath not life." \n1 John 5: 12. \n\n\n\n3. Freemasonry rejects \nthe Son of God altogether \nand omits it from script- \nural quotations. (See quo- \ntations of 2 Thess. 3: 6, in \nWebb\'s Monitor, p. 120.) \n\n\n\n4. Christ teaches that \n"Except a man be born of \nwater and of the Spirit, he \ncannot enter into the king- \ndom of God."-John 3: 5. \n\n\n\n4. Masonry teaches that \na Master mason has all \nthat the soul of man re- \nquires. \n\n\n\n5. Christ says, "I am the \ndoor, by Me if any man \nenter in he shall be saved. \n\xe2\x80\x94John 10:9. . . "There is \nnone other name under \nheaven given among men \nwhereby we must be \nsaved.\'\'\xe2\x80\x94 Acts 4: 12. \n\n\n\n5. Masonry teaches that \n"By a uniform tenor of \nvirtuous conduct they re- \nceive the inappreciable re- \nward from their celestial \nGrand Master of "Well \ndone, thou good and faith- \nful servant." \n\n\n\n6. Christ says, "Verily I \nsay unto you, that ye \nwhich have followed Me in \nthe regeneration, when the \nSon of Man shall sit upon \nthe throne of his glory, ye \nalso shall sit upon twelve \nthrones judging the twelve \n\n\n\n6. Masonry teaches that \nas the common gavel is an \ninstrument used by oper- \native Masons to breaK off \nthe corners of rough stones \nto better fit them for the \nbuilder\'s use, so "We, as \nfree and accepted masons, \n\n\n\nUNSPOTTED FROM THE WORLD. 265 \n\ntribes of Israel."\xe2\x80\x94 Matt. are taught to make use of \n19: 28. it for the more noble and \n\nglorious purpose of di- \nvesting hearts aad con- \nsciences of all the vices \nand superfluities of life, \nthereby fitting our minds \nas living stones for that \nspiritual building, that \nhouse not made with \nhands, eternal ia the heav- \nens." \n\nThus it is seen tliat the foundation prin- \nciples are laid wholly external from those \nupon which the Christian bases his hope. \nWhile the avowed end sought in both is the \nsame, both for time and eternity, the found- \nations upon which the structures are laid \nare as different as things divine and human. \nBy a well known psychological law, the \nmind cannot accept as true, two antagonis- \ntic principles; hence he who accepts the doc- \ntrine and principles of the Lodge system, \ncannot be a true follower and servant of the \nLord Jesus Christ. \n\nLet us take a view of some professed \nChristians, and perhaps a minister of the \nGospel who has often, from the sacred desk, \nproclaimed the way of life, seeking admit- \ntance into the Lodge. The quotations I \n\n\n\n266 THE OKEAT REDEMPTIOlSr. \n\nshall make are taken from Albert G. Mack- \ney\'s Manual of the Lodge. First, the can- \ndidate is made to \'\'sincerely declare" that \nhe comes with a desire for knowledge, and \nafter due preparation he is given the shock \nOF EisTTRAisrcE which Mackey defines thus: \n"7^ is the symbol of the agonies of the first \ndeath and of the throes of the new hirth^ \nWhat! have we here a Christian minister of \nthe Gospel who had never been born again ? \nA man who had consecrated himself to God \nand vowed to live faithful until death? \nWhat does ^/m new birth signify? \'\'There \nis to be not simply a change for the future, \nbut also an extinction of the past; a disrup- \ntion of old ties and formation of new ones." \nMackey, pp. 21. Here is a man "deliberate- \nly" and "sincerely" breaking his covenant \nand vow with God. But passing on a little \nfarther, he is to receive the shock of eis^- \nLiGHTEiN^MEis^T. Though he already pro- \nfesses to be abiding in Christ and Christ the \ntrue light, in him, yet he comes to the Lodge \nseeking for light. "This mental illumina- \ntion \xe2\x80\x94 this spiritual light, which after his \nnew birth the candidate first demands, is \nbut another name for Divine Truth \xe2\x80\x94 the \n\n\n\nUNSPOTTED FROM THE WORLD. 267 \n\ntruth of God and the soul \xe2\x80\x94 the nature and \nessence of both \xe2\x80\x94 which constitute the chief \ndesign of all Masonic teaching." It is the \nsymbol of the birtJi of intellectual light and \nthe dispersion of intellectual darhness,.^^ \nMackey pp. 30. \n\nThese few quotations will serve to illus- \ntrate in a general way the nature and claims \nof the work performed by the Lodge. From \nthis it is readily seen, that the Lodge totally \nignores the work of regeneration and the \nnew birth as taught in the Gospel of Christ. \nIt also causes the individual who accepts it \nto renounce the work of the Spirit upon \nhim and to deny the reception of the gift of \nthe Holy Ghost. \n\nHow will this stand in the light of God\'s \nWord? \'\'Wherefore I say unto )/ou, all \nmanner of sin and blasphemy shall be for- \ngiven unto men ; but the blasphemy against \nthe Holy Ghost shall not be forgiven unto \nmen. And whosoever speaketh a word \nagainst the Son of man, it shall be forgiven \nhim; but whosoever speaketh against the \nHoly Ghost it shall not be forgiven him, \nneither in this world, neither in the world to \ncome," Matt, 12; 21-22, If we sin wilfully \n\n\n\n268 THE GREAT REDEMPTIOlSr. \n\nafter that we have received tlie knowledge \nof the truth there remaineth no more sacri- \nfice for sins. Heb. 10: 26. \n\n\n\nKELIGIOUS FEATURES OF THE LODGE. \n\nIn opening the lodge \'\'a prayer is address- \ned to the supreme Architect of the universe.^\' \n\'\'A lodge is said to be opened in the name \nof God and the Holy saint John^ as a dec- \nlaration of the sacred and religious purpose \nof the meeting." \n\nPRAYER. \n\nIn the course of the opening prayer, \nwhich is addressed to the \'\'most holy and \nglorious Lord God, \'4n whose name it is \navowed that they assemble, and they be- \nseech Him for a blessing upon the meeting, \nand that \'\'when the trials of our probation- \nary state is over^" they may "be admitted \ninto ^"^6 ^e>/?^9^^ not made with hands, eter- \nnal in the heavens.*\'\' This is responded to \nby all the members \xe2\x80\x94 "So mote it be. Amen." \nA closing prayer is also offered in which \nthey implore the presence, protection and \n\n\n\nUlS-SPOTTED FROM THE WORLD. 269 \n\nblessings of God, and the pardon of what- \never he may have seen amiss in them. \n\nBENEDICTION AT CLOSING: \n\n"May the blessing of heaven rest upon ns \nand all regular Masons! May brotherly \nlove prevail, and every moral and social \nvirtue cement us. So mote it be. Amen.*" \nThis prayer and this benediction is read \noftimes by men who make no profession of \nreligion at all outside of the lodge, and \nsometimes by the poor deluded Christian \nwho is yolded with them. A more irrever- \nent profaning of sacred privilege, and of \ncasting pearls before swine cannot well be \ndevised. \n\nBEADING OF SCRIPTURE. \n\nThe scriptures are often read but care is \ntaken to avoid all those in which any men- \ntion of the name of Christ occurs. And in \npassages where it does occur it is omitted. \nExample, 2 Thess. 3: (^, the expression, \'4n \nthe name of the Lord Jesus Christ\'^ is omit- \nted. The reason for this omission is obvi- \nous. In the lodge there are many, especially \nthe Jews, to whom the name of Christ is \n\n\n\n270 THE GREAT REDEMPTI0:N^, \n\nodious, and offensive. The lodge in order \nnot to wound them has stricken from all its \nprayers and reading, that most sacred name- \nThe Christian professor while engaged in \nhis lodge duties must reject the name of his \nredeemer. Passages similar to Amos 7:7-8 \nare usually read. \n\nSONGS. \n\nThe lodge is provided with anthems, \nhymns, odes, dirges, etc., that are sung on \nappropriate occasions. But instead of sing- \ning praises to the Lamb of God that taketh \nawaj^ the sin of the world, the praise of the \nlodge is sung. A few examples will illus- \ntrate. \n\nAT THE DEDICATION OF HALLS. \n\n"When Solomon with wondrous skill, \n\nA temple did prepare; \nIsrael with zeal his courts did fill, \n\nAnd God was honored there." \n\n\n\n"And when the final trump shall sound, \n\nTo judge the world of sin; \nWithin thy courts may we be found, \n\nEternally tiled in." \n\n\n\nUNSPOTTED FROM THE WORLD. 271 \n\n\n\nINSTALLATION HYMN. \n\n"Hail Masonry divine, \n\nGlory of ages shine; \nLong may\'st thou reign: \n\nWhere\'ere thy Lodges stand, \nMay they have great command, \n\nAnd always grace the land. \nThou art divine." \n\n\n\nCONSECRATION HYMN. \n"May this fraternal band \n\nNow CONSECRATED \xe2\x80\x94 blcst. \n\nIn union all distinguished stand, \nIn purity be dressed." \n\n\n\nFUNERAL DIRGE. \n\n"Here another guest we bring \n\nSeraph of celestial wing. \nTo our funeral altar come, \n\nWaft this friend and brother home." \n\n\n\n"Lord of all! below \xe2\x80\x94 above \n\nFill our hearts with truth and love; \nWhen dissolves our earthly tie \n\nTake us to thy lodge on high." \n\n\n\n272 THE aEEAT REDEMPTIOK. \n\nCompare these songs witli the songs and \nhymns and Psalms that are sung with the \nspirit and understanding in the Christian \nchurch. So artfully is the religious feature \nof the Lodge system devised as to give all \nthe semblance of sacred, pious service. Jt \nmay well be said to be the highest accom- \nplishment of the device of the wicked One, \nwherewith to ensnare and if possible de- \nceive the very elect. The lodge is religious \nbut it cannot claim a vestige of the true re- \nligion. Jesus says, \'^No man cometh unto \nthe Father but by me."" John 14: 6, but in \nall the religious services of the lodge we \nfind men continually imploring God for \ntemporal and eternal blessings wholly with- \nout any recognition of the Son. \n\nEVIL RESULT. \n\nThe secret system involves a waste of \nmoney, time, and talent. The amount paid \nin initiations, dues and regalia, banqueting \nreveling and parading, robs the home of \nmany of its comforts and absolute necessi- \nties. Its plea as a benevolent institution is \na fraud and a deception. No one can re- \nceive its charity unless he has previously \n\n\n\nTJKSPOTTED FROM THE WOELD. 273 \n\npaid into the lodge. Sucli benevolence is \nnot charity. Again the statistics of many \nlodges will show that two thirds of the \namount set apart for charity is squandered \nby the machinery of the lodge before it \nreaches the object of its charity. The lodge \nsystem robs the church of attendance of \nmembers, and of money. It muzzles the \nmouth of the minister; robs heaven of souls \nand God of glory, and puts at naught the \ncross of Christ and the blood of the cove- \nnant as a useless thing. It endangers the \nwelfare of civil government, mars the hap- \npiness of the home, and gives nothing in re- \nturn but high sounding titles, empty bub- \nbles as the tinkling symbols or sounding \nbrass, worldly honor and pompous show. \nThe Christian should stand by his home \nand its sacred relationship; stand by his \ncountry and its welfare; stand by his vows \nof living, everlasting fidelity to God, who \ncreated him and to Jesus who redeemed him. \n\n\n\nd PART IV. k^ \n\n\n\nTHE GREAT REDEMPTION \n\n\n\nCHAPTER L\xe2\x80\x94 ^\'CHRIST HATH RE- \nDEEMED us;\'\xe2\x80\x94 Gal. 3: 13. \n\nT3EF0RE the Christian dispensation, Is- \n^^ rael was under the law, which to keep \nwas to them a curse, grievous in many re- \nspects and fruitless further than the good re- \nsulting from material observances. When \nChrist came to the earth He took away the \ncurse. He took upon himself the fulfilling \nof the law and completing His work. He \nfreed us from its curse, \'\'Being made a curse \nfor us." He redeemed the world, that is, \nHe brought it from a state of danger to a \nstate of safety. He provided the condition \nwhereunto the world can come and find \nsalvation. \n\nTo enjoy the benefits of this redemj^tion \ndoes not imply that all must first be sinners \n\n\n\nTHE GREAT REDEMPTION. 275 \n\nbefore they can be redeemed. If it did, then \nthe youth who has been brought up by pious \nparents, \'\'In the nuture and admonition of \nthe Lord,\'\' must, when he publicly confesses \nChrist and unites with the Church, renounce \nhis early training and condemn his religious \ninstructions; for if he now needs conversion, \nit is evident that he had not been doing \nright, or had not been trained in the way he \nshould go. The Word of Inspiration is im- \nmutable and it says, (Prov. 22:6,) \'\'Train up \na child in the way he should go; and when \nhe is old, he will not depart from it." When \na child, who has been trained in the right \nway, comes to the age of accountability, he \nwill go on in the way he was trained, and \nthere is no conversion about it. His train- \ning evidently included that he should give \nhis heart to God and unite with the Church. \nChrist\'s redemption touches just such per- \nsons. They need no conversion, (turning \naround from their former course.) They \nneed no repentance(deep sorrow for the sin- \nfulness of their former life,) for they com- \nmitted no sin. They were upon the high- \nway of holiness, going toward the celestial \ncity, the New Jerusalem. \n\n\n\n276 THE GREAT BEDEMPTION. \n\nIt is true they were surrounded by sin, \nthe way was not smoothe, and it was beset \nwith many dangers. They made progress to- \nward the City with difficulty. When they \naccept Christ and are received into the \nChurch, they come under the influence of \nHis redemption. They step from the com- \nmon way unto the King^s High -way. They \nare now within the confines of the City,(the \nkingdom of God in the world.) They have \nnow taken possession of Christ^s offered plan \nof redemption. The way is now paved, there \nare lamps to guide them, guardian angels \nministers from God hover round them, they \nhave been redeemed, brought from danger \nto safety. Christ hath redeemed them. \n\nBut there are others who have not been \nbrought up in the way they should go. \nThey need conversion in order to be bene- \nfitted by the Great Redemption. They have \nfollowed the ways of sin and hence they \nneed repentance. \n\nChrist hath redeemed all, that is. He \nstands a willing Refuge with the conditions \nupon which all can be saved. There is but \none kind of redemption that saves. There \nis however a false assumption substituted by \n\n\n\nTHE GREAT REDEMPTION. 277 \n\nmen for Gospel redemption, but it does not \nsave. To illustrate \xe2\x80\x94 I see a man who has \nfallen into the river. He is struggling and \nabout to perish. I plunge right in, lay hold \non him and bring him safe to shore. I have \nredeemed him, hence I am his redeemer; but \nthis is not the Gospel plan of redemption. \nI\'ll try again. Instead of plunging in and \nlaying hold on him, I throw out the life-line \nand call to him to lay hold. He obeys and \nI bring him safe to shore. I have redeemed \nhim, brought him from a state of danger to \na state of safety, I am his redeemer. Had \nhe not heeded my call I still would have \nbeen his redeemer, though he perished; I was \non the shore willing and ready to save him. \nIn this way Christ is our redeemer. Wheth- \ner we heed His call or not. He stands upon \nthe shore of eternity. He has thrown out \nthe life-line. He has sent the call ringing \ndown the ages-\'\'Look unto me, and be ye \nsaved, all the ends of the earth. ""\'-Isa. 45: 22. \nHe is willing and He is able. \n\nHe is our redeemer, and He accomplishes \nthe work in God\'s own appointed way and \nnot according to how we think it ought to be. \nFor the purpose of illustrating, let us draw \n\n\n\n278 THE GREAT REDEMPTIOlSr. \n\nthe picture of the oriental king who found \namong the archives of his palace the out- \nlines of what was to have been a famous \npainting. He called together the artists of \nhis kingdom and offered them a rich rew^ard \nif they would produce the finished painting, \nbut one after another of those men of fame \ngave up the task, but after all had tried in \nvain, there came one, unknown among them\' \nwho understood the work. High -titled art- \nists and men of fame frowned contempt upon \nhim, but he labored on until at last he an- \nnounces to the king that on a certain day \nthe picture would be finished and the work \nunveiled. Proclamation was made and all \nthe subjects of the kingdom assembled. At \nthe appointed hour the veil was parted. The \nking with one hand pointing to the picture \nwith the other beckoning to the people said, \n\'\'Behold the finished work." All the peo- \nple arose and shouted, "Crown him, he hath \nnobly wrought it." \n\nWhen every means had failed, when the \nwork of Moses, Samuel, Saul, and many \nothers stood as outlines of Grod\'s great sal- \nvation, no one seemed able to complete it. \nWhen royal proclamation had been sounded \n\n\n\nTHE GREAT BEDEMPTIOIN^. 279 \n\nthrouglioiit heaven and earth and no one \nwas found able or worthy to take up the \nwork, there came one, a babe in Bethlehem, \nunknown to all the world, who undertook \nthe task. Patiently He labored, through \npersecutions, trials, and sorrows. He per- \nsevered until the eventful day had come \nwhen He said, \'\'It is finished.\'\' \n\nAll creation answered \xe2\x80\x94 the sun refused to \nshine, the earth quaked, graves burst open \nand the dead came forth to witness the great \ntransaction. \'\'It is fiinished." The plan of \nredemption is completed. God omnipotent \nupholding the Son, proclaims to all the \nworld, "This is my beloved Son in whom I \nam well pleased: hear ye Him." \n\nThe finished work in all its beauty, is \nhanded down to us. It is ours, the richest \ntreasure in earthly possession. A glance at \nit will still the troubled waves of the baser \npassions and guild with glory rays each ris- \ning thought\' of a holier, happier life. \n\nChrist is the redeemer of the world both \npast and present. The atonement reaches \nback to those who through faith and obedi- \nence, before the deluge, were made partak- \ners of the common salvation. It reaches \n\n\n\n280 THE GREAT EEDEMPTIOl^. \n\nforward to tlie end of the world. It knows \nno limit. As boundless as is the omnipo- \ntence of God so perfect is the plan of re- \ndemption and so equal are the opportunities \nof all to obtain it. \n\nBefore the flood and in the patriarchal \nage this great redemption Avas preached. \nThough crude in form and meager in devel- \nopment, it contained all that was necessary \nor essential for that crude untutored age. \nThe dim shadows they may not have traced \nto their material foundation, and the far off \nfulfillment of the first great promise may \nnot have been in them a potent factor, stim- \nulating them to higher motives and nobler \npurposes, yet to those upon whose simple \nhearts the universal God moved as the \'\'spir- \nit upon the water,\'\' the merits of the great \natonement sufficed for their redemption. \n\nThough they may not have been taught \nin words, the definite will of God, or the \nfulness of his power and purpose; vague in- \ndeed may have been even that which was \ntaught; yet with the native image of God \nwithin them, they were sensitive to the va- \nrious languages in which JehovaJi spoke. \nThe rising sun, the thunder cloud, the light- \n\n\n\nTHE GREAT REDEMPTIOIS^. 281 \n\nning flash, the tranquil calm at eventide, \neach o]3ening bud and blooming flower held \nthem in reverential devotion before the \nshrine of their God omnipotent. They wor- \nshiped with that simple innocence and free- \ndom which more marks the free overflowing \nof a grateful heart than a studied exactness \nof ritual obedience. God then dealt with \nmen as individuals, patriarchs, tribes and \nclasses. His will predominating in their \nhearts, wrought innocent obedience and thus \nmade effectual the far off .atonement. \n\nBy and by the plan of redemption took \nmore definite shape. The people of his \nchoice grew into a great nation. The orig- \ninal patriarchal form of worship gave way \nto the more definite rituals and the scattered \naltars were centralized and united. One \nform was proclaimed and one altar set up. \nThe law was now given in words. The \ncommandments were written. God pro- \nclaimed himself to be the great I AM. \nLeaders of the people were appointed. The \nlaw was expounded, enlarged upon and car- \nried into detail. Yet at this time the law \nwas figurative, the meaning, Metaphoric \nand the sacrifices symbolic, all pointing to \n\n\n\n282 THE GREAT REDEMPTIOIS\'. \n\ntlie great sacrifice whicli God had ordained \nshould, in the fulness of time, do away with \nthe hand writing of ordinances upon tables \nof stone, and through him who made the \nsacrifice, should be written upon the heart \nthe more perfect will of him who, in the \nages past, spoke in these divers ways. \n\nThough the symbols, types and shadows \nmay have had an indefiniteness of meaning, \nand the voice of the prophet but half com- \nprehended, yet a simple obedience in the lit- \neral requirements secured for them, before \nGod, a remembrance of their sins, which re- \nmembrance brought up to the day of atone- \nment assured to them the effectual pardon \xe2\x96\xa0 \ning power of the blood of Christ. So he \nwho in the Mosaic dispensation, in simple \nfaith applied the means at his disposal, se- \ncured to himself the full benefit of the Great \nRedemption. Thus Christ was his Redeem- \ner. Though his body mouldered back to \ndust; for dust it was and unto dust it must \nreturn, the spirit went to paradise and there \nawaited the great day of deliverance. \n\nThe fulness of time came Avhen the world \nhad travailed in sin and misery and was \npleading for deliverance. The white robed \n\n\n\nTHE GREAT REDEMPTIOJST. 283 \n\nspirits were crying unto God with loud \nvoices, saying, \'^How long, O Lord, Holy \nand true, dost thou not judge and avenge \nour blood on them that dwell on the earth ^^^ \nGod heard the pleading and determined that \nthe day of sacrifice should not be delayed. \nThough it cost the condescension, humilia- \ntion and ignominious, shameful death of his \nown dear Son, the offering must be made. \nO the love the Father hath bestowed upon \nus, surpassing human feeling! \n\nA double mission the Son performed. \nPriest and sacrifice at once. As priest he \nministered to our wants, teaching us the \nnow perfect plan of redemption. In him is \nthe fulness of God shown to us. Not con- \ndemning the former services and modes of \nworship, but fulfilling them and calling us \nto a higher plane of life. The call is ex- \ntended to all. \'\'Look to me and be saved \nall the ends of the earth." Isa. 45: 22. \nHaving completed his high priestly oftice he \nhimself was sacrificed for us, and not for us \nonly, but for all the world. \n\nWhen he was put to death in the body he \nwas quickened in the spirit, by which he \nwent and preached to the spirits in prison. \n\n\n\n284 THE GREAT REDEMPTIOJST. \n\n1 Peter 3: 19. He said to tlie thief on tte \ncross, "Today slialt thou be with me in par- \nadise," Luke 23: 43, signifying that he in- \ntended upon that same day to be in para- \ndise. Reconciling these Scriptures we have \nChrist proclaiming the glad tidings of de- \nliverance (preaching) to those who from \nancient ages, were in the spirit in paradise \nawaiting the great deliverance. \n\nParadise was a place where spirits dwelt \nawaiting the time of the atonement which \nwas to be made by Christ . It was a prison \nin the sense of being a place of confinement, \nthe spirits could neither go on unto the \nfinal reward nor could they return to their \nformer abode. It was a place of blessed- \nness for they were safe from the delusive \nsnares of the wicked. They could not go \non to ultimate glory for their deliverance \nhad not yet been proclaimed. Long and \npatiently had they waited, some even from \nthe days of Noah, believing in the promised \nMessiah. At last he comes. Entering that \nspirit realm he proclaims to them his mis- \nsion. The whole realm was moved, millions \nof spirits were jubilant because their long \ncaptivity was ended. Passing through, he \n\n\n\nTHE GREAT REDEMPTION. 285 \n\nthrew open the gates and the mnltitnde of \ncaptives following. Eph. 4: 8, \'\'He led \ncaptivity captive\'\' (and thus he became the \n\'\'first fruits of them that slept" 1 cor. 15:20.) \nAscending, the pearly gates of the city of \nGod, swung open and with a hallelujah of \npraises the heavenly host was ushered in. \n\n"He gave gifts to men," their portion in \neternal life. The way he thus opened, O \nwonderful redeemer, banished is the grave\'s \nappalling darkness. The fetters that bound \nthe soul are loosed and to-day when the \ndissolution of spirit and body is accomplish- \ned the souls of the just ascend to the Fath- \ner above, the portals of whose kingdom are \never open to those who through the blood \nof Jesus are redeemed. \n\nNot only has he done so much for the \nsalvation of the would but he now stands \non the shore of eternity throwing out the \nlife-line and interceding with the Father in \nour behalf. He is calling to all the world. \n"Behold I stand at the door and knock." \nHe is calling, shall we not heed ? There is \nno other way. "I am the way." \n\nGod from heaven looked down in pity ou \nthe earth when there was no power to save. \n\n\n\n286 THE GREAT REDEMPTIOlSr. \n\nThe law and tlie Prophets had been given \nbut they could not save. An untravers- \nable gulf existed between man and salva- \ntion. In Adam all was lost, and irretriev- \nably lost, until Jesus came to our rescue. \nHe standing upon the law and Prophets \nrears his majestic form high over all and \nnow proclaims his wonderful and free sal- \nvation. Jesus is the Lamb for sinners slain. \nJohn saw in heaven before the throne a \ngreat multitude and they were crying, bless- \ning, and glory, and wisdom, and honor, and \npower, and might, be unto our God forever \nand ever. Amen. \n\nAnd when he asked "what are these \nwhich are arrayed in white robes and whence \ncame they?" He was told, that These are \nthey which came out of great tribulation \nand have washed their robes, and made them \nwhite in the blood of the Lamb."" "They \nshall hunger no more, neither thirst any \nmore, neither shall the sun light upon them, \nnor any heat. For the Lamb which is in \nthe midst of the throne shall feed them, and \nshall lead them unto living fountains of \nwater; and God shall wipe away all tears \nfrom their eyes." \n\n\n\nfifioi 6S inr \n\n\n\nf^t \n\n\n\n\n\n\n^-\'/e> \n\n\n\n\n\n\n^/fc.-^M^ \n\n\n\n\n\n\n\n\n\n\n\n\\ c^if -^^t-^^^^^\'^^n^- l\\^< \n\n\n\n\n\n\n\n\n\n\nxpf^Ya^^ \'^W^^^^ ^9pf%^. ^c^^^ \n\n\n\n<l^ \n\n\n\nK,\'^ \n\n\n\n-^- 4iJr- \n\n\n\ny^\':7^ \n\n\n\n\n\n\n\n."i X!i?^\'.,j:^\'\'\'w\'^^rtJ \'\'\xc2\xab5^ \'^t^- \n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n'