t'tm i :^ . ''>Vi>X^. . v.^V*' S who designed and directed the rearing of'bpth the tabernacle by Meses and tlie temple by David and Solomon. If he was honored by the faith ful obedience of those l)uilders that he could manifest his approval by filling both tabernacle and temple with a cloud, — ^the glory of his presence, — how much more will he be honored if his builders of the spiritual house faithfully comply with his Gospel teaching. We have reason to believe that he would not have accepted the work of the builders if they had deviated in material or form from the prescribed rule ; and we have no more encouragement te believe that he will allew a departure from his Gospel plan in the rearing of his Church. The gift of the Spirit in the apostles' time was a miraculous power of God displayed in an extraordinary manner, and though not so apparent now as it' was then, yet every one who receives Christ by faith receives such a measure of the Spirit as will manifest itself in a walk of denial of the flesh and manifestation of love.. 30 The Church. A great deal has been said and written about the church, and much in the line of controversy. Organiza tions have also been formed in great numbers, all claim ing to be the Church of Christ ; but many of them are composed of material which forms a body not at all agreeing with the types we have referred to, nor with the antitype, — the apostolic churches ;^neither can they an swer the purpose for which the Church was designed. We suppose no one will deny that a very great number of the professing Christians do not yield to Gospel influ ence. They walk in the broad way, and are as carnal, and live as much after the flesh as the worldling. What unfit subjects such are for Church material, who resist the grace of God in a time of Gospel light, when the true light has come" that lighteth every man that com eth into the world." It is . a law of nature that like causes produce like efl'ects; but there are often counteracting agencies or influences which disturb the harmony of its operations; but in the operations of the Spiritual power nothing can change the result. Eepentance and regeneration are the same as they ever were; and, if we fully experience them at heart, we will become like those in the apostolic age,— new creatures, — humble, meek, self-denying and inoffensive followers of the Lamb of God. An associa tion of such converted persons will form a Church of the same nature and spirit as that which the apostles built in their day. Viewing these things in this light, we can recog nize no organization as a Church of God which is not Noah and' His Ark. 31 of this building. This is the aspect which the Church bore whilst the apostles were builders; it is the plain command of Christ; and we can see no warrant in the word of God for departing from the rule and ground they laid down for us. h^\. things which God commanded were intended for a certain purpose, and if applied to that object, or executed for that purpose, did effectually accomplish the end designed; but if applied to a'different purpose, they would as certainly fail Of accomplishing the end sought. When the Israelites were pursued by Pharaoh, and apparently an easy prey, Moses stretched out his hand over the sea; its waters divided, and Israel passed throup-h as on dry ground. This was God's purpose; but it was not his purpose that the Egyptians should pass over as the- Israelites did. What was salvation to the one was destruction to the other. This should teach us how implicitly vi^e should rely upon God's word, how ever unpromising Satan might represent it to us ; and what heed we should take that we do not trust in what God has not commanded or promised. God commanded Noah to build an ark for the saving of his house, and irave him special instructions how to build it, which Nnah strictly followed. This ark^ with its- living freight, was bnrne , upon the waters many days, and safely brou.ght its occupants over from one era into another, whilst all outside of it perished. Naval architects say a vessel constructed as it was, would not be seaworthy. If Noah had been acquainted with naval architecture, and perceived its defects, or if some one skilled in the art 32 The Church. had suggested some im|)rovement on the plan, and Noah had followed ' the suggestion, do we sui^pose that God , would have been pleased? Or because Noah and his house were saved in the ark, and some one had conceived the idea that a vessel constructed as it was would be the best for commerce, and had applied it tp such use, do we suijpose he would have succeeded ?The ark was useful and safe only for the purpose for which God had design ed it. In saving. Noah and his house, God made a spe cial display of his power, as also of the infallibility of his word. Noah affords us an example of living faith by his. obedience and implicit reliance on the word of God's promise, and has become a pattern to believers in every age of the world ; and also puts to shame the doubt ing, quibbling and fearful disposition of many whose ser vices were required under more favorable circumstances. Although many of the Israelites, because of unfaithful ness, did not realize the blessings it was their privilege to enjoy, yet God's purpose could not be frustrated. God never designed, neither did he promise, that because they had descended literally from Abraham, or because they were circumcised and had privileges which the Gentiles did not have, they should inherit the promise; but they were deluded into this belief. They did not make prep- er use of the advantages God had given them by the law and the prophets, which were designed for their benefit, but sought that by them which God had never purposed; hence that which was intended as a blessing, proved a curse to them. This may be said -of the sac rifices and ordinances, and even the law 'of Moses itself. Misuse of ihe Law fry Isriael, 33 All were given for a purpose, and that purpose was at tained; but those whom Satan succeeded in deluding were never participants in the benefits accruing from them. Those who brought their offerings and sacrifices expecting that through them their sins should be washed away, or forgiven of God, were surely deceived; for it was impossible, Paul says, that these could take away sin. For this reason those who sought by obedience to the law to obtain justification and life, found that the means they were using to obtain this end tended only to bring them condemnation. and death; as Paul says, Eom. 7, "The commandment which was ordained to life, I found to be unto death." It is not the fault of the com- ¦ mandment, but the use we make of it, which causes it to be death to us. Paul says, "The law is good if we use it lawfully;" that is, if we use it according to the de sign for which it was given. It was never given to us to take away sin, but to give us the knowledge of it, that by this knowledge we might be led te seek its f er- ¦ giveness in Christ. When this is dene, Ged's object in giving the law is obtained; but if Satan can so far blind and delude us, that we seek righteousness by obe- ¦ dience to the law, then we make a misuse of it, and God's design in giving it is frustrated in us. Paul says, Eom. 3, "What if some did not believe, shall their un belief make the faith of God without effect?" So it was also with Jesus Christ. God sent him into the world to save that which was lost, and he did effectually work salvation for every child of Adam; but 34 The Church. great nimibers rejected him, while many confessed but by their works denied him. There is no promise for either of these, though it is their privilege to enjoy the advan tages accruing to man from the atonement by Jesus Christ. Paul says, 1st Cor. 1, "The Jews require a sign, and the Greeks seek after wisdom ; but we preach Christ crucified, unto- the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God." The Greeks esteemed worldly wisdom very highly, and very eagerly sought after it; but by their wisdom and philosophy they never could attain to the knowledge of God and his righteousness; hence the Gospel of Jesus Christ seemed to them a very foolish thing. The worldly wise have ever been of the same mind, and the true Christ crucified is to this day as much foolishness to them, as it was to the Greeks in the days of the apostles. The Jews had the advantage of more knowledge of God, but to obtain righteousness by another was pffensive to them; and therefore the doc trine of the Gospel was to them a stmnbling block. But to such as have come to the right laiowledge of God, and of their true relation to him, Christ crucified is both wisdom and power. They adore the wisdom that devis ed the plan of salvation, and the power which so effec tually accomplished it. We propose now to specially consider the purpose for which God instituted the Church. The chief con cern of God for man is his salvation. To this end all his dealings tend both directly and indirectly. There are Direct and Indirect Means of Salvation. 35 many means which tend indirectly to this end; but Christ is the only means which tends directly to it, or brings salvation. He alone saves the sinner from the wrath of God, brings him into fellowship with him, and clothes him with his righteousness. All other means, ordinances and dealings of God with man, tending to salvation, are indirect ; and were designed either to bring him to Christ, or to keep him in Christ. Of these in direct means, not one has, of itself, or in itself, any sav ing virtue; for that dwells alone in Christ; and when we ascribe it to any other object or means, we rob him of his honor, and diminish our love and reverence for him. All means before conversion, chief among which are conviction and repentance, are designed to bring us to Christ; and those after conversion are designed to keep us in Christ. He is the true Ark of safety, in whom we shall be as surely and as securely preserved from the fiery deluge of the wrath of God, which shall destroy the ungodly in the end of time, as were Noah and his family saved in the ark from the waters which destroyed the ungodly from the face of the earth. He is the true ref uge, in whom the soul is as free from the power of the law, as the man slayer was in Israel when he had entered the city of refuge. The Church is one of those means which we have termed indirect. In itself it possesses no merit er right eousness, and conteequently not able to impart any to its members ; for it is evident that nothing ean impart what it does not possess. Neither does any one, because he is 36 The' Church. in the Church, or because of anything he does in it, receive salvation through Christ. The Church is God's ordinance, and is of great worth in his sight, and also of great value and comfort to man; but we have great rea son to take heed that we do not use it for a purpose for which God has not designed it. Every ordinance and appointment of God is good, if used lawfully; that is, for the purpose for which God has appointed it; but harmful when used with any other design, or in any other manner. Any ordinance which is not pbserved, or duty dis charged in a Gospel Spirit, is not only vain, but destruc tive. Paul says to his brethren in Gal. 5, "Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing." It is evidently not the inten tion of Paul that the act of circumcision in itself would make "Christ of no effect" to those who receive it; for he himself circumcised Timothy, and he certainly did not render him Christless. (Acts 16.) The difference is, Paul circumcised Timothy in a Gospel spirit, whilst the Galatians sought it in a legal spirit. It is, there fore, the spirit in which an ordinance or duty is per formed which makes it saving or destructive. An act may in itself be good, but if performed in a legal spirit, it is offensive to God. A legal spirit does not only render the best works nugatory, but actually destructive. In order to comprehend aright the design and use of the Church, it becomes necessary to consider what man was by creation; what he became by the fall; and what he becomes through grace. In his first creation Man's Condition After the FaU. 3? man was free from sin, holy, and in fellowship with God. God is wisdom and goodness; and although we may not be able to comprehend the wisdom and goodness which permitted man to fall, or that created him so that it was possible he could fall; yet there is no doubt that- it did not comport with his infinite wisdom and goodness to create him so that he could not fall. That it was not the will of God he should fall must be evident from the command he gave him, and the threat for disobedi ence. That man could have obeyed God, and avoided the fall, must also be conceded; because it is not con sistent with the attributes of God to suppose that he would have punished him for doing what he had created him incapable of avoiding. Then he was not under the power of Satan, and could never have been unwillingly thrust from his glorious position, or the blessed relation in which he stood toward God; but he could yield him self to sin; and, to effect this end, Satan enticed him. No doubt if Satan would have had man fully in his power, he would have in his rage at once thrust hi^ down; but as he could not do this, he enticed him to yield his will to sin. Man now became the servant of sin; and being un clean because, of it, was separated -from God, and could never approach him unless he could cleanse himself. This man could not do. As he had yielded himself unto sin, he became the servant of the author of sin; and if God in his goodness and mercy had not foreor dained and provided a means by which he could restore him, he would have had to remain forever in this ser- 38 The Church. vice, and receive its wages. Those who by faith embrac ed the promise received witness that they were accounted righteous. These/although they died under the promise, still enjoyed only a prospective deliverance, or salvation. They lived and died without having, attained redemption, but under the promise that at the coming of Christ they would be made free. Although man had not power to cleanse himself from sin, he had power to embrace Christ by faith, and enjoy hope of deliverance. This Satan could not hinder. Neither could he, when man had once embraced the promised Saviour by faith, force him to relinquish his hold of him. But as he could, in the garden of Eden, entice man to sin, so he also could here seek, by his enticements and delusions, to draw man from the ground of hope which he had by faith in Christ, and thereby rob him of his precious benefits. Christ, as the only direct means of salvation, was here first presented to "man for his acceptance by faith, or rejection by unbelief. But it was necessary that -he should understand his true position and relation to God, so that he would feel his necessity of the means. For this purpose God makes use of the law, which Paul says, "was given for the knowledge of sin." This law is a means essential to salvation; because without it man could not Imow his true relation to God; and, without this knowledge, could not seek the righteousness of God. It is, however, still only an indirect means, inasmuch as it takes away no sin and brings no righteousness ; but as |t serves to acquaint him of his need,^>e is led by it to embrace the promise. Here we may say, this is still the The Design oj the Temple Services. 38 pffice of the law. It still performs the same essential office in the work of salvation. But Satan ever sought to defeat the object which God had in view; and to effect it, so perverted the minds of mankind, that they used the law as a direct means of salvation; and thereby in many souls defeated the end for which God gave it, God had also given Israel ordinances, and commanded them to bring sacrifices and offerings. None of these took away sin, though some of them were called "sin offerings ;" and jt was said when they would offer them, their sins should be forgiven. But this forgiveness had reference only to the natural disabilities under which their sin brought them ; but in relation to God, their sin remained till Christ, the true sin-offering should be of fered. P'aul says, Heb. 10, "But jn those sacrifices there was a remembrance again made of sin every year; for it is not possible that the blood of bulls and of goats should take away sin;" and. "In burnt offerings and sacrifices Jor sin, thou hast had no pleasure." Therefore these were only indirect means of salvation; yet they were types and figures of Christ, and served a different office from that of the law. The design of the law was to reveal to man his depravity and utter helplessness, and thus lead him te embrace the premise ; but the offerings, sacrifices and ordinances of Israel were designed to keep him in remembrance of his need, and prevent Satan from enticing him from the blessed hope he had obtained by the promise. As the law was the means under the old covenant to bring sinners to embrace the promise, and the same thing 'was necessary after the new covenant was 40 The Church. instituted to bring them to Christ, so its offices did not cease at the coming of Christ. Man in his nature is the same under both covenants, and the promise in both rests in Christ : in the first, on that which he would do at his appearing; and in the second, on that which he did do whilst on earth. The law, therefore, served to bring the sinner to embrace the promise; and the ordinances, to hold him to it. As the promise under the old cove nant had reference to what Christ would do, the ordi nances, being types and shadows of that to be done, had naturally to cease when the substance itself appeared and was realized. Then God gave the ordinances to Israel, not to lead them to embrace the promise, because they were commanded only to such as had already embraced it; but to support them in their faith, by keeping them in remembrance of the object of their faith, so that Satan could not so easily lead them away from it. It will therefore be perceived that the ordinances of Israel gave no merit, for they had in themselves no saving virtue; but the great delusion of the Jews lay in making them a direct means of righteousness. They did not, as Paul says, submit themselves to the righteousness of God, but sought to establish their own righteousness by the works of the law. But the true Israelites, who had a clear knowledge of the nature and design of these means used them to advantage, and delighted greatly in them, as elevating their hearts, and lifting their affections to Gpd; and rejoiced in their prospective salvation. This moved David to say, (Psalm 84), "For a day in thy courts is better than a thousand. I had rather be a Man as a Partaker of Gospel Benefits, 41 doorkeeper in the house of my God, than to dwell in the tents of wickedness." We come next to consider man in a state of grace, as he is when made partaker of Gospel benefits. We are now in the Gospel age of the world; but man by this is not changed. He is by nature the same sinful creature dead in trespasses and sins, as he was before Christ's coming into the world and publishing the glad tidings of the Gospel. But he is not so by necessity, as he was before ; but has privilege to cast off the yoke of sin and become the servant of righteousness. He is invited and entreated vrith earnestness to become the servant of Christ. Here the same indirect agency, — ^the law, — is made use of, as under the old covenant. By its power man attains to the knowledge of sin. Just as in God's dispensations to man, Moses came into the world before Christ, so his ministry must first be executed in man, before it is possible he can come to Christ. But now being drawn to Christ by the law, or ministration of Moses, he embraces him as his Saviour, and is made free from the guilt of sin, it having lost its power of condem nation; and has access to God, and enjoys fellpwship with him as his child. Being thus brought under the Gospel promise, he rests not upon that which Christ will do, but upon that which he has done ; and it will be per ceived that his relation to God is entirely different from that the believer under the old covenant. Different indirect means are also necessary now to preserve him from falling into the snares of the devil, and again lapsing into sin. As the piaterial of Solo- 43 The Church, men's temple had to be wrought to a special rule, so the operation upon the hearts of men by the Holy Spirit has also to be a special one. The rearing of the temple was a beautiful figure of the rearing of the spiritual ternple or Church of Christ by the apostles. But Christ did not consider even his apostles competent to com mence the building of a Church, until they were quali fied by the power of the Holy Spirit. He said they should tarry at Jerusalem until they were endowed with power from on high. After this effusion of the Holy Sjjirit they began to preach and endeavor to bring men to Christ; but they did not begin by setting forth the merits of Christ, because this could have had no effect on people who knew not that they needed his ben efits. They had first to use the indirect means of the law to bring the sense of guilt upon the soul, and con vince them that they were sinners. Then they began to present to them the direct means, — "Christ and him crucified;" — and when they embraced him by faith, the Holy Spirit united their hearts by the love of God ; and the apostles began to build them into a visible body or church. This was the first association tliat ever existed on earth as a true living Church; and it is reasonable that we should inquire for what purpose Divine Wisdom had ordained it. It is important to observe what the Scriptures testi fy of it ; and also to observe closely what the apostles and those who were associated with them said, and what they did. When we speak of the Church, all its ordinances services and social relations are implied ; and as any one An Indirect Means of Salvation. 43 of these alone, or all of them together, have no saving virtue in themselves, so we conclude that the Church was not designed to save, for all are supposed to be in a saved state, or to have entered Christ, before they enter the Church. Christy when speaking of the Church under the sinsiliiude of a sheep-fold, evidently indicates that it has no saving virtue; for he speaks of some entering who are thieves and robbers. We afeo read of Ananias and Sapphira being stricken with death because they lied unto God. Some blasphemed, or otherwise wilfully sinned, and were severed from the Church; thus giving evidence that they were not in Christ, or in a saved state. This is sufficient to show that the Church was not ordained of God to save. Christ himself is the only means of salvation and no one ever entered Christ who was not saved, if he abode in him. But the Church is God's appointment to help win the sinner to Christ, and when once established there, by its salutary infiuences to help keep him in Christ. The builders of the Church were imbued with di vine love, of which they were made partakers by the power of the Holy Spirit ; and as builders proceeded dif ferently from those of social organizations ; for in them some perceptible advantages are sought, and these are held out as inducements for persons to unite with them. But with the early builders of the Church it was not so. They labored amongst unconverted, graceless people, who could see nothing in the Church of any advantage to them. Their constant practice was to declare the miserable state of all out of Christ, whether Jew or 44 The Church, Gentile, moral or immoral, bond or free ; that all are in cluded in unbelief, and consequently under condemna tion of the righteous law of God. When they became convinced of the truth of this, they preached to them the forgiveness of sins in the name of Jesus Christ, he being the only direct means under heaven. In Acts 4, Peter speaking of Christ saj^s, "Neither is there salva tion in any other: for there is none other name under heaven given among men, whereby we must be saved." But in no case do we find them pointing the sinner, eith er dead and hardened, or awakened and trembling, to the Church. To bring them to Christ was the object; and the effect of their coming to him was to lead them to the Church. As we frequently hear other means of salvation as sociated with Christ for the forgiveness of sins, we feel constrained to give this matter a little consideration. In the first place Ave would ask. Is Christ a complete Saviour ? John the Baptist testified, "He is the Lamb of God, that taketh away the sihs of the world." Paul to the Corinthians writes, "For I determined not' to know any thing among you, save Jesus Christ and him crucified." The angel of the Lord said to Joseph, "Mary shall have a son, and thou shalt call his name Jesus : for he shall save his people from their sins." To the shep herds the angel said, "Unto you is born a Saviour." If any duty, ordinance or work is necessary to associate with Christ for the forgiveness of sins, then Christ 'is not a complete Saviour; and as the Lamb of God, does not of himself take away sin. It is true, faith is always Designed to Preserve the Divine Life. 45 associated with Christ; but faith is only the hand by :which we lay hold of his merit. It is also said of some that they purified their hearts by faith. But here the •object, which is Christ, is understood, for faith must always have an object. Every member of the Church is supposed to be a child of God, born of the Spirit, and possessed of that life which the Saviour called everlasting or eternal We say they are supposed to be, because none other have any duty or right there; yet we are aware that there have ever such crept into the Church who were not born again; but so long as this is not apparent, the members of the Church have no right to conclude that they are not children; but if revealed, the Church will purge it self of them. In refiecting upon the composition of the -Church, and the special charges which Christ and the apostles give to every member of the body, it becomes apparent that the object of the church is the preserva tion of that divine life which every child of God poss esses, and which the devil, our own flesh, and the world, are ever seeking to destrpy. The Church can give no life ; but it is appointed of God to preserve the life begotten by other means; and so long as it is a living Church, it will as effectually ac complish its design, as Christ will accomplish the end for which he was sent. Satan cannot drive souls from Christ; but may allure them by flattery and deception. The Church is designed to guard its members against these wiles of Satan, and, if faithful and obedient, they will heed its warnings and services, and they will be 46 The Church, preserved. It comported with God's wisdom and glory to create man a free agent, that he could exercise his will for good or evil ; so it has also been consistent with his divine attributes, to order the re-creation so that he has power to exercise his will in the redeemed state; and, likewise, the means of his preservation and safety are such, that by disregarding the service of love, he may also cast away its benefits. Christ says, (John 10), "And I give them eternal life, and they shall never perish, neither shall any pluck them out of my hand;" and again (Jphn 11), "He that liveth and believeth in me shall never die." From these expressions with others tending to give the believer con fidence in- his entire safety, many have taken the idea that those who are once redeemed cannot fall away and perish. If this were so, why did Christ and the apostles warn believers so much of the danger of coming short of securing their salvation? Christ says, "He that endur- eth untp the end shall be saved." Here is an intimation that some might not endure. In Matt. 12, Christ speaks of the unclean spirit going out of a man, and his house, or heart, being swept and garnished. But the spirit returned, taking seven other spirits more wicked than himself, and they entered in and dwelt there; and the last state of that man was worse than the first. This surely represents a heart cleansed from sin, and garnish ed with the divine virtues and graces. In Luke 21, Christ says to his disciples, "Take heed unto yourselves, lest at any time your hearts be overcharged with surfeit ing and drunkenness, and that day come upon you un- Can Not Give Nor Maintain That Life. 47 awares;" "watch ye therefore and pray always, that ye may be accounted worthy.'" In these several quotations he speaks to his disciples in a manner which would be quite unnecessary if they were not susceptible of falling. In 1st Cor. 10, Paul tells his brethren that he would not have them be ignorant of what occurred to Israel, how they all had left Egypt, had all gone through the sea, and eaten the same meat, and drank the same drink ; but they lusted after evil things, and fell in, the wilder ness. He then warns them that they should take heed lest they also fall. In Heb. 3 and 4, he also warns and admonishes them to take heed lest they fall through un belief, and come short of entering into rest. In Gal. 5 he says, "whosoever of you is justified by the law is fallen from grace." If at any time they were in grace, they must have been converted, and children of God; neither could they fall from grace, if they did not stand in a state of grace. But, it is said our position is only ' supported by inference, whilst the other is by actual declaration. Where the expressions from which the inference is drawn are so numerous and so strong, as they are in this in stance ; and are such as would leave those expressions al together meaningless without the inference, we have reason to inquire whether an inference may not be drawn from the positive expression which will harmonize with the other expressions, as these, evidently, would be alto gether without force without the inference we have drawn from them. There are other positive assertions from which we know that we must draw inferences dif- 48 The Church, fering from the import of the words themselves. Luke says, chap. 2, "In those days there went out a decree from Caesar Augustus, that all ihe world should be taxed." We know that Caesar had not authority to tax "all the world," but that his decree had reference to that part only over which he had authority. In John 12, Christ says, "And I, if I be lifted up from the earth, will draw all men unto ¦me. (This he said signifying what death he should die.) "In this expression, although it is positive, we must infer that he meant all who would be saved. We know that all men did not come to him personally ; and in a spiritual sense, only too many never come at all. In- John 13, where we read of Christ wash ing his disciple's feet,. it is said, "He riseth from supper, and laid aside his garments; and took a towel and girded himself." We must here draw the rational inference, that he took off and laid aside some part of his outer garments. The inference we would draw from the positive dec larations above referred to is, that Christ desired to give the timid and fearful believer assurance that no power, no temptation, or no trial, however fearful it might be, should be able to sever him forcibly from Him. He, should, if he cleaves to him, be enabled to overcome all the powers of evil, however threatening they may appear ; and be entirely safe, so long as he does not yield his will to sin. On the other hand, the flesh and the world are great adversaries of the divine life in the soul ; and Satan working through them, may excite such lusts and emo^ tions in our earthly members as may entice us to yield An Ark of Safety to the Faithful. 49 our will to a carnal life. To guard the believer against this, Christ anji the apostles have given us the many warnings referred to before. If man in the beginning could be enticed to yield his will to sin, why not now? If the divine life in man could then be extinguished in him, why not again ? So long as he is faithful in Christ, he will \not die; but when he ceases to obey, he dies. in Eev. 3, we read of the Church of Sardis that was dead. It must have been a living Church at one time. In view of this. danger, Christ formed his Church as a means of preservation for his children, as well as for their comfort and enjoyment; just as a natural parent builds a house for the safety, comfort and enjoyment of his children- The believers in Christ are first united in spirit, apd then in the outward bond of fellowship; and God has given them such ordinances in the Church, and' prescribed such duties individually, as will tend to keep alivp this love and unity, which is the source of their enjoyment, and is what Paul terms the "bond of perfectness." It would be impossible to mention specifleally all the different offices of devotion that are incumbent on the members of the Church, as fhe circumstances vary which require their employment. We may however name a few which seem prominent, and are referred to in the Word of God. First among these we might mention the ministry; which God instituted as a great comfort and blessing. Christ says, Mark 9, "If any man desire to be first, the same shall be last of all, and servant of all;" and in Matt. 30, "Whosoever will be peat among 50 The Church, you let him be your minister; and whosoever will be chief among you, let him be your servant; for even the, Son of Man came not to be ministered unto, but to min ister." Paul also says, he made himself servant unto all. The apostles also frequently call themselves servants of God,' because they served his household. Peter charges the ministry in what spirit they should take the over sight of the flock, not as being lords over God's heritage. They should consider themselves as unworthy servants, as Paul esteemed himself among the least of the saints. He says the Church shall esteem those very highly who labor among them and admonish- them ; and that they shall obey those who have rule over them, as such that watch over their souls. If the ministry and the laity regard one another in this light, then the ministry can yield themselves to the service in a willing mind. Paul, when at Miletus, sent to Ephesus and called' tp him the elders pf the Church, and charged them: "Take heed therefpre unto yourselves, and to all the flock over which the Holy Ghost hath made you over seers, to feed the Church of God, which he has purchased with his own blood. For I know this, that after my departing, shall grie-fous wolves enter in among you, not sparing the flock." This charge to "feed the Church of God" has refer ence to that spiritual meat of the Word of God, which is the spiritual manna of the children of God. For this purpose we find the apostles gathering their brethren together, and dispensing this Word to them; and Paul tells the Hebrews not to forsake the assembling of them- Character and Advantage pf Its Mitiistry. 51 selves together. Every faithful minister will, therefore, as often as he is afforded opportunity, preach and declare the Word of Truth to those whom he can engage to meet. Paul charges Timothy v^ry earnestly to "preach the word; be instant in season and out of season; reprove, rebuke and exhort, with all long-suffering and doctrine." A godly, faithful ministry is a great blessing and means of safety to the Church ; and Paul charges TiVn- othy to "Take heed unto thyself, and to the doctrine; continue in them; for in so doing thou shalt both save thyself, and them that hear thee." Faithful minister (and, indeed, we may well say the Holy Ghost appoints no other) will watch over the flock; in meekness try to be ensamples to them; reprove and instruct the way ward and erring; comfort the weak and feeble-minded; encourage the despondent; and encourage and instruct all, both privately and publicly, as often as opportunity offers. Paul compares the Church to our natural body, in which the members have mutual interest. If one mem ber of our natural body suffers, all the other members suffer with it. So also Paul says of the spiritual body, "When one member suffers, all the members suffer;" and every one lends all the help he can fer the safety or rescue of it. The health and vigor of the Church con sists in a firm and lively faith. If there is a true living faith, the spirit will always be lively and active; and if any are found to be weak in faith, or drooping in spirit, all are concerned, and try to comfort and encour- 53 The Church, age them by the presentation of the blessed Word of promise. If one errs from the faith, or is overtaken in a fault, all are solicitous and labor together to restore him in tlie most gentle manner, as Paul says, "in the spirit of meekness ;" for they are anxious lest a member might perish. The love of God constrains them to walk in love, toward all their brethren. God has great love and regard for his children ; and as they h^ve received his nature, they evince it in the consideration, care and love they manifest for one an other. His Church is a living temple^ built of lively stones; and the builders are always very anxious lest they might receive into the house of God material which is unfit, or improperly prepared. The apostles were en dowed with a large measure of the Holy Spirit, and by it perceived the mischief which unconverted, carnal persons would work in the Church. As they directed the churches to put away from among themselves -wicked persons, withdraw themselves from every brother that walks disorderly, and have no company with such as obey not their word, we may well conceive that they also exercised care and discretion in their admissions into the Church, especially as the Saviour had told them that "He that entereth not by the door, but climbeth Up some otl^er way is a thief and a robber." (John 10.) The Saviour directs his disciples, in his Sermon on , the Mount, how they shall walk before the world; how inoffensive, harmless and forbearing they shall be to ward all men; not resisting evil, but returning good for evil, and loving and doing good to their enemies, that The Defenseless and Peacable Character. 53 their light might shine, and prove to the world that they possess the nature of their Heavenly Parent. Paul re peats the charge in Eph. 5, telling his brethren that they shall "Be followers of God as dear children, and walk in love, as Christ also has loved us, and gave himself for us." Christ gave himself for us when we were sinners, and whilst we were his enemies he died for us; and surely we could do nothing less than return good for evil, if we would walk in love as Christ did. Paul also says, in Eomans 12, ."Eecompense to no man evil for evil ;" and again, "Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, ven geance is mine, I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." Christ also repeatedly and, earnestly com mands his disciples to love one another; and we find the apostles Paul, Peter and John, in their epistles, faith fully carrying out what Christ charged them to do, "teach them to observe all things whatsoever I have commanded you." These are charges enjoined on every member of the Church of Christ. The Spirit which they receive in conversion also impresses this disposition upon their hearts, and inclines them to walk in love toward all men. But there is a law in their members which wars against the law of the Spirit, and which if obeyed, would soon destroy the law of the Spirit; and this Satan is constant ly endeavoring to excite and bring to life. But by the 54 The Church, enlightening influence of the Holy Spirit the members are made susceptible of receiving and obeying these scriptural injunctions, as they fully comport with their convictions; and they co-operate with a faithful minis try in admonishing, encouraging and reproving bne an other, that they may be preserved from falling under the power of the enemy. Yet a faithful obedience to all these precepts and duties will not secure salvation; but by them the church becomes indirectly the preservative of the Divine life obtained through- faith in Jesus Christ. Paul says, Eomans 8, "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be;" and again, in 1st Cor. 3, "But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." This carnal element around and about the believers can not help but exert a deleterious influence; but reason itself would teach us that if the carnal element of the world were admitted into the Church, it would neutral ize the preservative influence. Offenses from the world are unavoidable, they must come ; but still they are not so dangerous as those that occur in the Church itself; inasmuch as an open enemy is not so dangerous as a hidden one; or for the reason that orfe outside of our house cannot so easily injure us as if admitted into it. Besides the walk in love toward the world, and the general charge to love one another, Christ gives special directions how to proceed in certain cases, as where offenses occur: "If thy brother shall trespass against Its Labors of. Love to Maintain Purity. 55 thee, go and, tell him his fault between thee and him alone : if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three -witnesses every word may be established. And if he shall neglect 'to hear them tell it unto the Church : but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican." This is a command of love.; and to obey it is to walk in the strictest love. Any deviation from it is a deviation from the law of love. 'By a little reflection, we must perceive the tenden cy of such a course as is here prescribed by our Savior. There is great consideration for offenders, but also firm and persevering labor of love prescribed in order to vrin them and reclaim them from their error Many a time the flesh would prompt us rather to submit, and bear the trespass silently, than to take this heavy cross upon ourselves ; but love to God and to our brethren for bids it. Paul earnestly and affectionately urges this duty in Gal. 6, saying, "Brethren, if any man be over taken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Now the foregoing are helps and, duties which the. Lord Jesus and; the apostles have prescribed for the Church ; and Christ makes obedience to them a test of love. It is vain that we profess to love him, if we do^ not keep his commandments. Unless we have been truly, converted, we cannot keep them, and therefore it usually happens that those who have crept into the Church un- 5,6 The Church, awares, or climbed up some other way than entering through Christ, manifest their nature and disposition, so that the Church can purge itself of them ; for Christ says, "Let him be unto thee as a heathen man and a publican;" and Paul says,. "Withdraw thyself from every brother that walketh disorderly;" and again, "Have no company with them, that they may be ashamed;" and in 1 Cor. 5, "Your glorying is not good; know you not that a little leaven leaveneth the whele lump? Purge out, therefore, the old leaven, that you may be a new lump, as ye are unleavened." How plainly is the duty here prescribed, and how apparent the design. The Church must be kept pure, or its object cannot be at tained. As well leave the children of God walk and as sociate with the world, as receive and retain the world in your communion and fellowship ; for "A little leaven leaveneth the whole lump." These general and special duties are means of salvation, but only indirect means. Though they cleanse us from no sin^ and afford us no righteousness; yet if faithfully observed, in the fear of God, -will preserve us in that state of grace and favor with God, of which we have before been made partakers through faith in Jesus Christ. No one can help but per ceive that such associations, influences and surroundings would have of themselves a preservative tendency ,- but when they exist in connection with the ordinances and other duties alluded to, they tend still more to secure the end and object we have under consideration. But Christ and the apostles gave to the Church yet other ordinances of a ceremonial nature, which we hold Its Ordinances to Establish Us in Christ. 57 are designed for the same end as "the Church itself, and as all the duties and ordinances before considered. These are baptism, the Lord's supper, feet- washing, and the kiss of peace. These may be considered means of grace, just as singing, praying, preaching, hearing and reading. They serve indirectly to establish us in Christ, the direct source of grace, and of every virtue of which we can possibly be made partakers. They are means appointed of God, and when used so as to properly exer cise the understanding, the soul is thereby brought under a sense of its dependence on him, of its great need, and of its uttef inability to do or bring anything before him which could be accepted by him. But faith is strength ened and led to lay hold of Christ ; the soul finds access through him to God, and enjoys sweet fellowship with him, and his. Son Jesus Christ. But when we sing, pray, read, hear, or whatever we do, and so esteem our words, performances, or emotions, as tho.ugh God will regard us because of them, we make them a direct means of salvation, and use them in a way that God never designed them. This would be nothing less than en deavoring to establish our own righteousness by the works of the law.' From these considerations it is evident that no one of the ceremonial ordinances alone, nor all of them together impart any virtue. The soul has espoused Christ, and by faith has embraced his merit and right eousness, and is thereby made partaker of it. To all this, and to all that Christ has done for it, it openly con fesses and testifies in the ordinance of baptism. The. 58 The Church. believer is baptized in the name of Father, Son and Holy Ghost ; but to be baptized in these names we must come to know something of the attributes , of the Father, the meritorious righteousness of the Son, and the sanctifying power of the Holy Ghost ; for we cannot consistently be baptized in the name of one whom we do not know. To know the Father and the Son constitutes eternal life, which is the work of the Holy Spirit. Then what do we receive directly by the ordinance? Nothing at all. The baptized are exercised by solemn considerations of , what they testify in bajjtism. This testimony is that they have died unto sin, that the old man has been buried with Christ, and by the quickening power of the Holy Spirit they, have risen to ne-wness of life. In laying off this solemn testimony before God and man, and sealing it in the name of the Holy Trinity, every conscientious person must be seriously exercised, and led to scrutinize closely his own heart for the evidences of the truth of what he is professing and representing. And whilst he solemnly ratifies the covenant he has made with God in Christ, confessing that he has been brought to a knowl edge of his sinful and lost condition, and by it has been brought to Christ, by whom he has received the forgive ness of sins, he now promises to forsake the world and its^ vain pleasures, deny himself of all that is cpntrary vtp the will of God, and live henceforth, not to himself, but to him who has died for him; and to this, by the help of God, he vows fidelity until death. No one can solemnize this covenant with any sense of what he him self is without it begetting in him a firm and reliant Import of Baptism and the Lord's Supper. 59 faith' in Jesus Christ, by which he is comforted, support ed, and strengthened; and in this way it becomes a means of grace and salvation to him. But the ordinance does not impart- the grace. If it were not for Christ, this ordinance would be nothing at all. It is, therefore, only indirectly a means; as it leads the soul to the source of all merit, righteousness and salvation. Al though believers receive this ordinance but once in their life, yet the reception of converts into the Church makes it one of frequent occurrence; and although we are but witnesses, yet the accompanying services from the Wold, -with, the solemnity of the occasion, lead all faitMul souls to deep reflection about their own spiritual condition. It brings to their minds the time when, with bowed knees, they themselves made these solemn vows, and leads them to inquire whether they have paid them to the Most High. The effect is to bring them to Christ in deep humility and submission, and they renew the solemn covenant, and make earnest petition to God for help, that -the "answer of a good conscience, toward God, through the resurrection of Jesus Christ" may be pre served. The same may be said of the Lord's Holy Supper. It is an ordinance which Christ gave to his Church for the same purpose as baptism, but for a somewhat, differ ent exercise of the soul. It is designed to impress the" mind with a sense of the benefits accruing to it by the sufferings of Jesus Christ. He knew the effect that the consideration of his sufferings must have on the minds of those who had felt something of the wrath of God 60 The Church, upon their souls, because of their sin; but who by him have been made free, and been brought into favor with God. He knew the effect which meditation on his meri torious sacrifice would have on those who love him. How touching the scenes of that night. The closing of the Old Covenant commemoration, the solemn institution of the new. The retirement to the garden of Gethsemane ; the anguish he there endured when his soul was sorrow ful unto death, , and his sweat fell like great drops of blood. Betrayed, denied, forsaken by all who professed to love him. In truth he must save by his o-wn arm, — ¦ none to help. Derided, scoffed, spit upon, crowned with thorns, and at last nailed to the cross. His body broken, his blood shed to wash away our sins. Because of the deep import of all this, and kno-wing how poor, weak and forgetful his saints and disciples are, he lo-vingly devis ed this gracious means of rene-wing and re-vi-ving in their souls a remembrance of those scenes and of their precious benefits, all so highly essential to their stability in faith. Our Savior, shortly before his suffering, washed his disciples feet, and commanded them that as he had done, they should do to one another. There is no sin washed a-way, or virtue received by its observance; but by. it believers represent a sense of their need of daily and continual washing by Christ. They also set forth their willingness to mutually serve each other, both in the natural and spiritual wants; and also to submit them selves passively one to the other in their efforts to assist or reprove according to necessity. The sinful abomi- A Dwelling Place for the Children of God. 61 .nation Of thus openly professing before God and inan what he does not practice, must confront every one who is hot willing to humble himself and obey what he here sets forth. The -word of .God, which so soleinnly and earnestly inculcates that service of love which this ordi nance so aptly portrays, must bring every faithful soul under serious consideration; and it is thereby drawn to Christ, and is refreshed, revived and confirmed in faith. Thus this ordinance and all others commanded by Christ, tend to lead us to him; and by impressing us with a sense of our need of him, and his love for us; become bonds to bind us to hiin. The Church is called the House of God ; the believ ers his children : he their father, and they his sons and daughters. Speaking in this figurative manner in such familar language, conveys the idea that God's House or Church is a dwelling place for his children. A father may build a house, and lead his children into it; b-ut the house has nothing to do with giving them life. They are brought into the house for the preservation of that life. Thus God has built his Church, and by his Spirit leads his children into it as a place of security, comfort and enjoyment. They are not born of the Church, or by it, but of God, by the incorruptible seed of the Word. A person may be in the darkest region of the earth, on some lonely isle, or in a solitary cell, where there is no church, nor have access to any; yet by the power of God's grace and the influence of his Spirit he may be born again, and become a spiritual child of God ; whereby he is made one in faith and love 63 The Church, with the saints; and if he is faithful, God will have a way to preserve him without the fellowship of the Church. But the Church is the means God has appoint ed for the preservation of his children; and by his Spirit he begets in the heart of every believer a sense of the necessity of this means of preservation ; and also a desire for the enjoyment of the communion of the saints. Every child of God has .duties also which can not be performed outside of the Church; and besides the Word teaches, and the Spirit leads every child of God to unite with the Church. No one can obey Christ, keep his commandments, or be led by his Spirit, who is not willing to unite with the Church if within access to it. The Church does not bring any one under the prom ise, but Christ does; and he that is a member of Christ must necessarily be a member of his body also; and even those who have embraced him through faith and sincer ity of heart, yet deprived of church-membership, are spiritual members of his body. God has made his house so secure, and has given his children such efficient weapons of defense, that even the gates of hell shall not be able to prevail against one who is sheltered in it, and defends himself with the weapons God has given him for that purpose. But there is a way by which he can go out if he loses the sense of his danger; and if the Church loses sight too much of the importance of testing those whom they admit into their fellowship, whether they are truly born of God, and are truly children of God, the house may become divided against itself, and in that state cannot stand. Its Services Must be Spiritual, Not Legal. 63 The city of refuge in Israel was a figure' of Christ ; and the manslayer was entirely secure in it. No power could apprehend him there, but if he went out of the city, and was apprehended, he had to die. Shimei with his own consent was prohibited by King Solomon under penalty of death from going out of Jerusalem ; and after living there many days, violated his oath by going to Gath after his two servants. No one could have harm ed him if he had remained in Jerusalem, not even the King himself, for he had his protection as long as he was faithful to his pledge But he followed his servants, and for that had to die. • The children of God had faculties and endowments in their nature which served them then; and in their new life,- under grace, they may also serve them, if they are kept at home under restraint Of the spirit of God; but if they suffer them to roam unrestrained, — ^to go abroad out of Jei^usalem — and then follow them, they may be assailed by their adversary and slain. In Christ they are always secure, but out of him .they have no security. For this reason they are so earnestly entreat ed to watch that "Satan does not entice them out of their stronghold. If in the performance of any duty in the Church, or in any of its ministrations, we look for a blessing from God for having performed such service, we will be dis appointed. Our hearts will remain cold and dead, if we are so far deceived that by a pharisaical or self-right eous spirit we allow ourselves to be flattered' by some emotion arising from natural excitement, and thereby 64 The Church. have hopes engendered which will' in the end put us to shame. But if we perform our duties, or attend the ministrations or ordinances of the Church out of love to God, in the spirit of true dependence on him, and as a means he has given us whereby we are led to Jesus Christ, the true source of all our blessings, we -will surely be blessed with comfort and peace: We have observed that the Church of God was built, as well for comfort and enjoyment, as for security. But can we have either one of these out of Christ? It was by a sense of utter destitution and helplessness that we were first brought to Christ; and a consciousness of this weakness in our selves must continue with us, or we will not continue in Christ. These convictions and exercises were at first attended with slavish fears and great terrors of judg ment; but now, under grace, they are attended with faith in Christ, and full confidence in his power and willingness to help and save us. The contemplation of the Word of God, or measuring ourselves by, and view ing ourselves in it, always exposes to our view this help less dependence. But this is no bar to enjoyment; be cause we behold ourselves secure in the everlasting and unchangable love of God.. Christ is a complete Saviour to all who truly receive him, yet there are many who profess to believe in his name, and expect to be saved by him, who will yet fail; for Christ himself says, "Not every one that saith unto ¦ me Lord, shall enter into the kingdom of heaven." He also speaks of many who will come in that day, and say, "Lord, Lord, have we not prophesied in thy name, and Right and Wrong Use of Means of Salvation. 65 in thy name have cast out devils ? and in thy name done many wonderful works ? And then will I profess unto them, I never knew you : depart from me ye that work iniquity." If our Savior had said that a few will thus come in that day, and be told to depart, we all would have reason to fear we might be among those few; but when he says many will be of that class, what a fearfully weighty declaration it becomes to us! , Evidently these thought they were serving him; for if they had 'Mown they were not in reality serving him, they could not thus come before him in that day. And he evidently points to such as have been preachers of the Word, who really thought they were doing' marvelous things; and yet, in all they did, Christ does not know them, and calls them workers of iniquity. Again, there is another class of which he says there will be many. These are evidently such as were de voutly following some doctrine of the Christian religion, and observing church ordinances; for they -will say, "Have we not eaten and drunk in thy presence, and thou hast taught in our streets ; but he will say, I know you not, whence ye are." Paul says to Timothy, "The Lord knoweth them that are his." These certainly thought they were using the means of salvation, yet they certainly did not use them lawfully or in the way that God had appointed them ; for every means of God if rio-htly used, will surely and effectually accomplish the end for which he has designed it. How important then that we have a right knowledge of the purpose of the commands and ordinances which God has given us. 66 The Church, How easily we may form wrong conceptions of them, and what fatal consequences must result from this error. The legal spirit by which the Jews sought right eousness by the works of the law, is so natural to us that Satan finds it a great engine to propel the work of delusion. They did not fail because of anything in the law, nor was it the law that caused them to fail, but because they used it in a wrong spirit. Any other re ligious service observed in the same spirit, will have the same effect. Gospel ordinances, with those of whom Christ speaks, failed from the same cause as the law and its ordinances did with those unfortunate Jews. It is worthy of observation how the apostles labored in the churches to impress on the minds of their breth ren that great truth of the Gospel, that nothing will avail us 'Taut faith that worketh by love." Paul says, (1st Cor. 2,) "For I was determined to knoW nothing among you, save Jesus Christ and him crucified." He is the only ground and direct means of salvation,- and other cannot be laid. This, however, Satan is not so apt to deny, but he tries to lead us to expect the merits of Christ to be imputed to us, because we are obedient and diligent in the use of Gospel ordinances and duties ; thus making them a direct means of salvation, by hold ing them as a ground for the imputation of righteous ness; whereas Paul says it is imputed unto us because of faith alone. The word of God everywhere points us to Christ as the only means of salvation, whose righteous ness alone avails before God; and this. righteousness is bestowed upon those who seek it alone out of love. The Marks of Identity. 67 word, wdtli all its duties and ordinances, tends to show us our nakedness and depravity, and the emptiness of all we can do, and the richness, fullness and freeness of Christ. Love is the test of sincerity, and an evidence of a work of grace ; and obedience to Gospel teaching is evi dence of its possession. John writes, "Whosoever trans- gresseth and abideth not in the doctrine of Christ, hath not God." Hence no one possessing this love will fail to strive diligently to walk in the light of the Gospel. Love is the criterion by which the disciple and his Church are to be'' identified. Christ said, "By this shall all men know that ye are my disciples, if ye have love one to another." The absence of this divine principle is evidence of the absence of the divine life. It is not enough that these things be known to the mind, but must also be experienced at heart; for the Church of God is the earthly home of his children, and it is highly important that every child of God should know its own home ,and its own brethren also. For the reasons here stated, we prize the Church highly, with all its ordinances and duties, as means of . God appointed for salvation; and although indirect, yet highly salutary and essential; and we thank and praise God for them, as serving to secure us joy and consolation, which dannot be afforded us by any other means than those which God has appointed for that purpose, nor by any use of those means, 'than that for which they were designed, THE UIITY OF THB CHURCl When we consider the creation and observe the har mony that characterizes every part when it remains in the sphere in, which it was created, we are led to the conclusion that primarily man was created to be in so cial accord. The absence of social and spiritual fellow ship is e-vidence of the disturbance of this law through sin. In agreement with the Messianic promise, and in the very work of the restoration we witness the oper ation of the fundamental law in the union of all spirit ual worshippers. This principle pervades all the teach ing of Christ and his. apostles, and is manifest in their earnest advocacy of oneness. Since all men by nature are spiritually dead, it is evident that they must be made alive and have the love of God restored to their souls before there can be unity of principle and of action. The ground of unity among believers is the spiritual union with Christ. Christ and true believers are of one spirit, "li any man have not the spirit of Christ, he is none of his." By this spirit they are quickened, made alive and joined, to Christ. He is the head, they are the body; "for we are members of his body, of his flesh and of his bones." The Church Established by Christ. 69 The mission of Jesus Christ upon earth was to save sinners by fulfilling the law, atoning for sin by his death upon the cross, his triumphant resurrection from the dead and ascension to the right hand of the Father. He also revealed the Father's will by Reaching a doctrine, the principle of which is love ; and as the principle is an unchanging one, so the doctrine is also immutable. For the preservation and perpetuity of the doctrine, Christ established the Church. To this end, during his public ministry, he chose the twelve Apostles, taught them his doctrine, and commissioned them to publish it, and to organize his church. They were authorized to appoint CO -laborers and successors for the promulgation of his word, and for the perpetuation of the church, with the promise of the light of his spirit to guide them into all truth. They were to proclaim the Gospel of his king dom, the same that he had taught them. He gave them a sure word of prpmise : "Lo, I am -with you alway, even unto the end of the world;" and, "The gates of hell shall not prevail against it." Thus we have full assurance that his church shall prevail, and shall con tinue unchanged in its doctrines and ordinances; for it is built upon the word of Eternal Truth, which will abide after heaven and earth have passed away; and has the promise of the over-shadowing presence and guid ance of that "God that changeth not." Christ, the author and life of the church, taught human depravity, the unsaved state of man, and the ne cessity of repentance and reformation of life. He also tauo-ht the necessity of faith, and of the restoration of 70 The Unity of the Church, the divine life to the soul, as forcibly expressed in his words to Nicodemus : "Marvel not that I said unto thee, ye mtist he horn again." (John 3 :7.) The effect of this new birth or regeneration in believ ers is a similarity in sentiment and desire, which is wrought by the divine Spirit upon such souls as have attained to a knowledge of their lost and helpless state, and through repentance and a desire for salvation have by faith applied to the source of all comfort, and ob tained pardon of their sins. The Church of Christ Must be One. The visible Church of Christ is an expression of the spiritual fellpwship resulting frem faith in Christ. "In whom jre also are builded together for an habitation of God through the Spirit." The Church is an effect of regeneration. The restoration of spiritual life antedates the church. God is Ipve, and this love is that life. Love and unity are inseparable. There can be no true church without this spiritual life in its members; and where there is spiritual life there is unity. Unity because they are all led by one spirit, and all baptized by one spirit into one body. "Ye also as lively stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ." Every ordinance and every precept of the Gospel is based upon love, which implies fellowship and commun ion. Baptism is expressive of unity. It is a -symbol of the spiritual baptism, which impresses the same doc trine and rule of life upon all who receive it. It is ad- Exemplified by Gospel Teaching. 71 ministered in the names of the Father, Son and Holy Ghost, which are one in life and essence. The baptized profess to be united with the Trinity, and with all who are begotten of the same power. We have the same expressions of unity in the lan guage of the Apostle when he writes of what must char acterize those who would partake of the Lord's Supper : "For we being many are one bread and one body; for we are all partakers of that one bread." Here we have an unmistakable evidence of the power of Christ's death, which will ever unite the people of God into one body, who are spiritually of the same mind and judgment. Christ said, "Upon this rock," as upon a sure foun dation, "I will JDuild my church" (not churches.) His language is unmistakable. It admits of but one true church. He founded but one, and authorized none other. The fact that there are many professed churches of Christ does not invalidate nor change the express declaration of Christ. As the disciples were command ed to teach all he had taught them, they undoubtedly advocated the doctrine of unity. Their, successors hav ing the same divine spirit to guide them, always taught the same and always will continue to do so. Since the doctrine of Christ does not change, the church -will have the same spirit and doctrine now, and until the end of time, that she had when first organized. We find in John 10:16, "And other sheep I have that are not of this fold; them also I must bring, and they shall hear my voice ; and there shall be one fold and one shepherd." It is plain from his language that all who hear his voice 73 The Unity of the Church, will be gathered into one fold under one Shepherd. There is here no recognition of sects. The meaning of the lan guage is so evident that it leaves no room for doubt as to . the unity that must exist in Christ's church. Let us hear the high-priestly prayer of Jesus Christ : "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou. Father, art in me, and I in thee, that they also may be one in us ; that the world may be- live that thou hast sent me. And the glory which thou gavest me, I have given them;, that they may be one, even as we are one ; I in them, and thou in me, that they may be made perfect in one." (John 17:20-23.) It should not be strange to any one that' such a perfect union is possible, for' it is essential to a free intercourse through the workings of grace by the Holy Spirit, — it is the soul united to the Deity. Paul says, "By one spirit are we all baptized into one body," of which "Christ is the head," making a perfect union. Paul in reference to the salvation of the Gentiles says, "To make in himself of twain, one new man; and that he might reconcile both unto God in one hody by - the cross." And again he says, "There is one hody and one spirit, even as ye are called in one hope of your call ing. The expressions "one fold," "one new man," "one body," "one church," are synonymous, in the singular number, and express plainly that there can be but one vis ible, undivided church. Strange indeed that these plain teachings are regarded so little, or discarded altogether by almost the entire protestant church. Some believe Paul Teaches Unity, Opposes Division. '^% in baptism upon faith, others in infant baptism; some that immersion is the only true mod6 of baptism; and of these some insist on single, and others on trine immer sion; others practice pouring or sprinkling. Some ad vocate non-resistance, but the great majority do not; and so they differ throughout almost the entire New Testainent teaching. Endless discussions and divisions have resulted from this great diversity of opinions. To accept that the good in all these divided churches constitute the true church of Christ, as is now popularly -accepted, we would have to conclude that it is indeed a divided church. This view we maintain is: unscriptural. These divisions are also of a very serious character ; and are carried so far as to oblige the different parties to build separate houses for worship, and to have separate schools in which to educate their ministry in their respective creeds. Paul in writing tp his Corinthian brethren reproved them on account of the divisions which existed among them, saying, "Ye are carnal : for whereas there is among you envying, and strife, and divisions, are ye not car nal and walk as men? for while one saith, I am of Paul, and another, I am of ApoUos, are ye not carnal ?" This is precisely the state of things today; for one says, I am of Luther ; another, I am of Wesley ; and so oh through out. Consequently all are carnal, according to Paul's view, on account of their divided condition; and as all members in these different denominations subscribe to the tenets .held by their respective churches, they are all leavened with this spirit of division, which is a great 74 7^1? Unity of the Church. evil ; and therefore none can be good in a gospel sense who support it. These divisions of the present time are of a more serious character than were those in the Corinthian church, and result from a different cause; for they in volve the doctrine of Christ, while theirs merely con sisted in a preference of men, and not in diversity of religious views. The adherents of Wesley do not follow him on account of any preference for the man, but on account of the views he promulgated. The same with the followers of Luther, Calvin and others. The adhe rents of Luther cannot accept the views of Wesley ; neith er ean the follo-wers of Wesley accept the views promul gated by Luther; both parties fearing if they did they might jeopardize their soul's salvation. If this were not so there could be no satisfactory reason given why they should not unite, as in many ways it would be advan tageous, and certainly more consistent. The followers of Luther admit that there are good Christians among the followers of Wesley; and the adherents of Wesley admit there are good Christians among the followers of Luther; and they call one another brethren. Sp is it thrpughout all the churches. All this shews these di visions to be inconsistent with sound reason, and decid edly contrary to the teachings of Christ and the apostles. The question may be raised as to the existence of an invisible church on earth. We may accept that there are many persons in an isolated state throughout the world who have peace with God and are associated with him through the spirit ; and while such are heirs of the The Church an Organized Body. *ih promise, and members of his. spiritual body, yet they do hot constitute a church, for they are unorganized and can not observe the ordinances. The church on earth must necessarily be an organized body of true believers- But those members who are considered good Christians scattered among the different churches, are not organized separately from the organized, bodies with which they are identified ; and as little could they organize into one body, as those bodies could to which they belong. There fore we must conclude that they do not constitute the invisible body or church of Christ; for all true and up right Christians have been baptized by one Spirit into one hody, which is the visible church. But they persist in their .views probably because the -Gospel recognizes only one united, visible church; and in order to comfort themselves with a hope of salvation in their disunited condition, they have formed the idea that the good in the many churches are members of the, in visible church, which they hold is a united body. But this would be strange indeed. First we have the many sects entertaining diverse doctrines, disconnected in worship, some pulling do-s\'n what others build up. Then popular sentiment would create the united church of Christ out of this disunited body of professors. But we cannot consistently with enlightened reason accept that anything so disunited can still be so united as to be. of one soul and one body, as the church must be; and the Lord will not accept it, if we believe that his word is truth, and that it will be the test of our faith. It should be plain to all that if all who profess the % The Unity of the Church. religion of Christ were of the same mind, spiritually, there" could be no divisions. The many divisions of the present time are the result of disagreement in doctrine; and could not exist if all who profess to love Christ had the mind of Christ. There is evidently something wrong when such divisions prevail; and it is strong evidence of the absence of the principle of spiritual life, which is love. Must we not in all honesty charge these divisions to the author of all divisions and discord? The Vine a flepresentation of Unity. "I am the vine, ye are the branches. As the branch cannot bear fruit pf itself, except it abide in the vine; np more can ye, except j'e abide in me." (John 15 :4, 5.) In this parable Christ plainly and unmistakably teaches unity. Every believer is a branch in the Vine, which is Christ, and is a member of his body ; and as 'the branches of the natural vine partake of the" nature of the vine, being nourished by it, so also every true believer is by faith united to Christ, having his spirit and life. Since there is similarity between the natural vine and its branches; and as they are used as a figure of Christ and his church, it is conclusive that there is agreement and accord between all who are united to Christ by faith, and who thereby have the divine life. As the natural vine draws its nourishment from the earth, and the branches are nourished by the vine, so the divine life is by Christ impJlrted to every one who is united to him by faith. Having the spirit and life of Christ, they also have unity; for the kingdom which Christ secured for his people consists of peace, joy and righteousness in the Holy -Ghost. The Vine,— The Sects Not Branches. - 77 It is claimed by many well disposed persons that the different organizations, called churches, are branches in the true Vine. If this be .true, why are they not united ? "Why are they not joined together in the same judgment? Why are they not teaching the same doe- trine ? That they disagree is evident from the fact that they are not united. It will not avail to say, they differ • only in non-essentials. There is a manifest lack of sin cerity in this popular and very deceptive theory. To divide on non-essentials, or fpr any cause, is at variance with the spirit and letter of the gospel; and their very position and worship contradict such claim. Divisions are opposed to the divine economy, as evinced by the teaching and practice of the Apostles ; and by the man ifestation of the divine will upon the day of Pentecost. How utterly untenable therefore the claim, that divis ions are justifiable, because of differences that do not amount to anything. We maintain that a church can not be a united body unless it is kept unspotted. By this we mean that reparation must be made for all misdemeanors on the part of the members, and those who persist in wrong doing unrepented of, or who wilfully sin,, must be separ ated from the body. We will present some gospel teach ing: "That he might ' present it to himself a glorious church, not having spot, or wrinkle, or any such thing ; but that- it should be holy and without blemish." (Eph. .5:37.) , .ft "Now I beseech yoii, brethren, by the name of our 78 The Unity of the Church. Lord Jesus Christ, that ye all speak the same thing, and that there be -/lo divisions aw.o^ng you; but that ye be perfectly joined together in the same mind and the same judgment." (T Cor. 1:10.) "'Endeavoring to keep the unity of the spirit in the bond of peace." (Eph. 4:3.) *'Know ye not that a little leaven leaveneth the whole lump?" (I Cor. 5:6.) Indeed we must accej^t from these scriptures and others that no body of worshippers can justly claim to be the church of Christ who do not honestly and dili gently strive to maintain a united, unspotted member ship. Paul's instruction to Titus, "A man that is an heretic, after the first and second admonition reject," .supports our position. To retain such would lead to disputations and dissensions. To maintain the purity of the church, that it may be a united body, Christ gave us in Matt. 18 :15-17 a divine rule, a true exponent of divine love: "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican." This is further enforced by Paul's .teaching in Gal. 6:1: "If any man be overtaken in a fault, ye which ai'e spiritual restore such an one in the ' Matt. 1 8, Its True Import. 79 spirit of meekness ; considering thyself lest thou also be tempted." No church or body of worshippers can maintain their integrity without obeying the commandments, but particularly these of Christ and his apostle ; for offenses will come, even to the best disposed; and they cannot with impunity be neglected. A faithful observance of these commandments is a most profitable and instruc tive exercise, and nothing tends more to strengthen the bonds of love and fellowship ; while the neglect of them cannot otherwise than tend to a spiritual decline. Our Lord said, "If a man love me he will keep my words;" and again, "If thou wilt enter into life, keep my com mandments." All the redeemed of the Lord love one another, and therefore do not suffer sin to remain upon any member of the fold. The life-giving principle of love influences them to act in harmony with the command of love, to the extent that if brethren err, they will tell them of their fault with the view of gaining them. If they fail to gain them by simply calling their attention to the failing, they will continue their labor according to the command. If they fail to gain them by further effort, they will be referred to the judgment of the church ; and if they reject the counsel of the church, they will be separated as unfaithful members. This duty devolves upon every member of the church of Christ. The com mand is based upon love, and is designed for the pro motion of peace and harmony. It is plain and specific, and indispensable to the unity of the church. There 80 The Unity of the Church. is divine goodness and wisdom displayed in it. The first step is, "Tell him his fault between thee and him alone. If he shall hear thee thou hast gained thy broth er." The motive is love, the object is to gain the broth er, — to reclaim the erring. Np pther metive is admis sible. It is not because the brother has wounded our feelings, or because he has not treated us brotherly; it is solely to gain him. But to comply with the conditions of this command is a cross to selfish nature, for its prompting would be to resent the act by punishing him, either by a personal rebuke, or a cool indifference, or by telling it to others. To take this course would place both to a disadvantage for future labor, and make both guilty of trespass. Many learn vi'hile on duty here the force of the Apostle's words, "The fiesh lusteth against the Spirit," and that they must set their minds against its evil promptings, and follow the leadings of the spirit as defined in our Savior's instructions. The most charitable construe-- tion should be placed upon the trespasser's conduct, and every effort made to maintain confidence until the mat ter is concluded, never losing sight of our Savior's in junction, "'Whatsoever ye would that men should do to you, do ye even so unto them." The Apostle John wrote, "By this we know that we love the children of Go"d when we love God and keep his commandments." If we are in possession of this love, and love him whom we have not seen, then we will also love our brother whom we see, and will have much con cern for bis spiritual welfare, espeQi?,lly -yrh^n he is ex- The Trespasser. 81 posed to danger. If natural love prompts us to risk our . lives in rescuing a natural brother or sister from death, which is only the death of the body, how much greater. should be our concern for z. spiritual brother or sister, to whom we are bound by stronger ties than the ties of natural love; for the death to which they are exposed by giving way is nothing less than an eternal separation from God, and being cast into outer darkness. ¦But the success of the labor in this line depends much on the state of mind in which the brother goes. He may by a critical and austere manner succeed in getting the trespasser to acknowledge his fault and seek pardon, but yet not gain him in full confidence and brotherly love. In that case the trespasser's mind may react, upon reflection, and most likely follow its natur al bent in a close and selfish criticism of the interview, and thus result in a wounded feeling that can view the other only as a severe brother. Thus instead of strength ening those tender ties of affection that bind together the hearts of believers, they would be weakened. But if after the command is fully complied with in the three distinctive efforts at reclaiming, "he will not hear the church," nor submit to its counsel, it would be sufficient proof that he had lost the love of God, and consequently had become a spot in the church; The love that moved the church to employ every means with in its power to prevent his falling away, will now prompt it to employ the last expedient, that of withdrawing from him that he may be led to reflection, and perchance to repentance. 82 The Unity of the Church. Those who fall from grace, and relapse into a car nal state, become dead members; and their separation from the body of Christ is as necessary for the mainten ance of the spiritual health of the body, as is the ampu tation of an incurably diseased member for the preserva tion of the life of the natural body. If permitted to re main they would be detrimental to the peace and purity of the church; and as a rebuke and correction, they should be separated from it. According to the command they must be held as the Jews held the heathen and publicans, or in other words, be put under the ban. What that implied can he learned from Peter's remark to Cornelius, the Eoman centurion : "Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or to come unto one of another nation." Paul writes, "If any man obey not our word by this epistle, note that man and have no company with him that he may be ashamed." (3 Thes. 3 :14.) The object of banning aside from keeping the church undefiled and blameless, is to reclaim those who have fallen, as has been stated; and which the apostle makes plain in the case of the fornicator whom the Co rinthian Church retained among them. He command ed them "To deliver such an one unto Satan for the de struction- of the fiesh, that the spirit may be saved in the day of the Lord Jesus." (I Cor. 5:5) This evidently being the object, then it must have been the design of Christ that the church should hold him as a heathen man and a publican. But with those members who are found guilty of The Reproof of the Erring. 83 committing gross sins, such as fornication, adultery, drunkenness, etc., it is not necessary to labor according to Matt. 18th; for such are spiritually dead, and must be separated from the body. For them to remain would imperil the spiritual well-being of the other members. They might become infected with the virus of their crimes, and endanger even the life of the body. There fore the church must, as Paul directed the Corinthians, "deliver such unto Satan for the destruction of the flesh," and not keep company with them, not even to eat, lest they leaven the body, and not be brought to feel their shame. Many claim this eating does not mean at ordinary meals, but only at the Lord's table. Paul had written to them in a former epistle not to keep company with fornicators; and then in this epistle writes, "Yet not altogether with the fornicators of this world, for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, with such an one, not to eat." The apostle makes a distinction between the fornicators of this world, and one that is called a brother. No one, hpwever liberal in his views, would hold that known fornicators, adulterers, etc., should be admitted to the communion table; and even had Paul made no distinction between fornicators, he would have had no need of writing anything about his communing, as after separation he would stand in the same relation to the church as the Worldly fornicators; and, conse quently, it is very plain that he meant eating at ordi- 84 The Unity of the Church. nary meals ; and he would have them do the same as the Jews who refused to eat -with heathens and publicans. To make it more comprehensible and impressive we will group together the parts of those passages bearing upon the avoidance of members placed under the ban: "Let him be unto thee as a heathen man and a publican." (Matt. 18:17.) "Mark them who cause divisions and o^BTiBe?,, asi'di avoid them." (Eomans 16 :17.) "I have written unto you not to keep company, if any man that is called a brother be a fornicator, with such an, one no not to eat." (I Cor. 5:11.) "Withdraw yourselves from every brother that walketh disorderly." (2 Thes. 3:6.) "If any man pbey not our word by this epistle, note that man and have no company with him." (3 Thes. 3:14.) "A man that is a heretic reject." Here are six quotations, three are alike, not to keep company; one is avoid, another is withdraw, and the last is reject. The sentiment expressed in them is about the same, and proves conclusively that they are applicaible only to the united church of Christ. They are also imper ative, and require strict obedience; for on this depends the purity, safety and perpetuity of the church. We are prompted by love to appeal to the con-vic- tions of the ministers and members of the different re ligious organizations, and we would ask them. Is not the command of love as given in Matt. 18 binding upon all Christians? Is it not essential tp the unity and purity, and hence, the perpetuity pf the church? There can mpst assuredly be but pne res'ponse. Yea, verily it is. Again, must it not be admitted that under existing con- Matt. 1 8 and Sectarianism. 85 ditions this is impracticable ? Let those reply who Rec ognize denominationalism as orthodox. The different popular churches profess to be branches of the true vine ; and the members of these churches profess to be breth ren, though they differ and disagree in biany things. We have been tpld.by some of these people that they recognize as brethren the members of other denomina tions than their own. If they do, they owe a duty to them when they err, and that is to tell them their fault ; and if they will not hear them, then proceed according to the command as given by Christ. But it must be apparent to every reflecting mind, that with a .di-vided church, the command cannot be obeyed. And what is still more inconsistent, it is not an un common occurrence that persons are separated from one church and then are received by another church. This is all -wrong, even if sectarianism were sanctioned by the word. The church that expels must be the one to restore again. There the transgressor is. under obliga tion to make reparation for his sins, that confidence may be restored. The testimony of Christ is, "Whatsoever ye shall. bind on earth shall be bound in heaven." "Whenever the church, by authority of God's word, excommunicates a member, such action, is sanctioned in heaven, and by the church wherever it exists ; since it is a united body, professing the same doctrine, under the guidance of the same spirit. The idea of a person standing in the rela tion of an excommunicated member in one branch of the church of Christ, and at the same time standing in 86 The Unity of the Church. full membership in some other branch of it, is simply preposterous, and conclusively invalidates the theory of sectarianism. To accept such inconsistency would be to virtually ignore the fact of a visible church. It is vain to consider such commands as Matt. 18, so long as we admit of the doctrine of divisions; and it is evi dent that we must either set aside this command, and much more New Testament teaching, or regard this very popular sentiment as altogether unscriptural. But as we will all accept that the Lord has not given us any thing in vain, not even the least of the commandments, so every child of God will cheerfully accept every scrip ture injunction, hoAvever averse to selfish, sinful nature, and will endeavor to prove to the world, not only by a confession of the lips, but by his life, that every pre cept is not only practical, but serviceable to the church, and altogether applicable to the life in the soul, and in •perfect harmony with it. We should add that there is no hope fpr an excem- municated person until he repents and renders full sat isfaction to the church for his transgressions and obtains pardon from God, through Jesus Christ, when he is re stored to membership in the visible body as we have rea son to believe he has been in the invisible. Christ said, "Wliatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose pn earth shall be loosed in heaven." The church on earth and the church in heaven must be in harmony; or, in other words, the body must be in harmony with the Head. In I Cor. 12 :13, 37, Paul compares the church to The Human Body Defines The Spiritual. 87 our natural bodies, saying, "For as the body is one, and hath many members; and all the members. of that one body,, being many, are one body, so also is Christ," "Ye are the body of Christ and members in particular." Again in Eph. 5 :30, "We are members of his body, of his flesh and of his bones.". In the natural body the head is the seat of intelligence and of the power of volition. It devises and controls, and the members being in perfect subjection to it, obey and execute its designs. The body has power because the members obey and act in harmony. The compari son between the natural and the spiritual body is a strong one. Christ is the head of the spiritual body, the church. All the disciples of Christ are members of his spiritual body. He is the head from whence all spiritual intelligence emanates. The members obey him, being in entire subjection to him; and, as a consequence, harmonize. Members of the natural body sympathize with each other. When one member suffers, all the other members are in sympathy with it. So it will be in the spiritual body or church. We have said the comparison is a strong one. If it is warranted, then we have a ground for the unity, of the church that no reasoning can overthrow. The effect of the union -with Christ, which is attained through the spiritual baptism, is fittingly expressed by the Apostle, Eph. 4 :16 : "From whom the whole body fitly joined together and compact ed by that which every joint supplieth, according to the effectual working of every part, making increase of the body unto the edifying of itself in love." 88 The Unity of the Church, The Temple a Type of The Church. First, we maintain tliat the natural temple at Jeru salem was a type of the church of Christ ; and secondly, that its service was a type or symbol of the spiritual worship in the. kingdom or church of Christ. We offer the folio-wing testimony in proof of the first proposition. The natural temple was built of stone prepared by arti sans, and each stone was so well adapted and fitted for its particular position in the building, that it was rear ed without the noise of iron instruments;. "There was neither hammer, nor axe, nor any tool of iron heard in the house while it was building." (I Kings, 6 :7.) How beautifully and expressively does all this typify the building of the spiritual house, or temple ; and how sig nificant and appropriate to our subject is the reference of the prophet and of the Apostles to the same : "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation." (Isaiah 38:16.) "Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto a holy temple in the Lord." X^pli- 2 :31.) "Ye are God's building;" "For ye are the temple of the living God;" "Ye also as lively stones are built up a spiritual house." As the stones were taken from the earth and so shapen that eaCh one was adapted to its place, and form ed a part of the temple, so the sinner is lifted by the workings of grace from his life in the world, — from his rpugli, selfish and sinful nature, and as a living stene is jpined in spirit with all these whp are wrpught by the The Spiritual' Temple. '89 same rule, who collectively compose the spiritual tem ple or church of Christ. The Spiritual Material, Its Preparation. Upon the day of Pentecost the Apostles preached with .great power; and the word was effectual in bring ing conviction to many. They were pricked to their hearts, and realized their unsaved condition. They re pented, forsook sin, believed in the Lord Jesus Christ, received the Holy Spirit and were re-created. Three thousand persons became of one heart and of one soul. Upon that occasion, and with these souls, the spiritual temple was established. Soon a,fter the number in creased to five thousand. Like the water Ezelciel beheld issuing out from under the threshold of the temple, which at first was ankle deep, then tp the knees, tp the loins, and finally a water that could not be passed over; so the life giving spirit, here cempared te water, issues frem under the thresheld of sanctified souls; and as the s.ymbolic water constituted one, united body, so all those who are born again, and led by the spirit, are united, one and inseparable. If we can maintain the assertion that the literal temple is a figure of the spir itual, then the spiritual, or the antitype, must agree with the type, which leaves no room fpr divisipn intp sects or denominations. Indeed we witness a unity of purpose, as well as of teaching throughout the whole Bible. We now come to the second proposition : The Temple Service is a Type of the Spiritual Worship of the True Temple. True believers have in the atonement of Christ the 90 The Unity of the Church. substance of all that was foreshadowed by the ceremonial law. The altar, and the victim offered upon it, were types of Christ. Those who brought the offerings usu ally laid their hands upon the head of the animal' to be offered, confessing their sins, when its blood was shed, and the flesh burnt upon the altar. But the blood of slain beasts could not take away sin. All this had only the shadow of the true sacrifice. It revealed the guilt and pollution of sin, and typified the means for its removal. The fall changed mans' relation to God; for being defiled by sin, he could have no communion with a holy God. The curse of God's broken law was declared ; and man's sins and iniquities separated between him and his God. The confession of sin over the head of the ani mal, the shedding of blood, the burning of the flesh, the perpetual fire, the ascending smoke, all clearly empha sized man's ruined and lost condition. But while the offerings and sacrifices under the law attested man's fallen state, they also wer.e the herald of hope pointing to "The lamb of God which taketh away the sins of the world." The high priest entering the Holy of Holies onee a year was typical of Christ, the true High Priest, who entered the true sanctuary, (not made with hands) not with the blood of others, but with his own blood, and forever put away sin. Christ's offering con sisted in becoming a sacrifice for sin. He knew no sin ; he was holy, harmless and undefiled. He honored the law by perfect obedience. He endured the curse of the broken law .by suffering upon the cross the agony of the The Aaronic Priesthood.. 91 second death. He expiated our guilt, arose frdm the dead, and ascended to the Father; at whose, right hand he is now seated, and is our merciful High Priest. As Christians, we are priests, "A royal priesthood," and "kings and priests unto God/' The priests under the law, when going into the tabernacle to perform religious service, were required to wash their hands and their feet. The washing of the body, or any part of it, was representative of moral im purity, and indicated the necessity of being washed in the blood of Christ. The Apostle Paul admonishes thus : "And having a High Priest over the' house of God; let us draw near with a true heart in full assur ance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." (Heb. 10 :22.) The brazen altar fitly represents Christ dying for sin ; and the golden altar near the ark, as in tercessor for his people. In the spiritual temple. Christians constitute "a holy priesthood, offering up spiritual sacrifices, accept able to God by Jesus Christ." (I Pet. 2 :5.) They wor ship in spirit and in truth. They present their bodies a living sacrifice. Having been cleansed by the blood of Christ, they, through the Spirit, offer up their body \o the Lord ; that is, they bring it into subjection, mor tifying the sinful passions and propensities. They for sake and crucify all manner of sin through the power of Christ, who washed them in his own blood, and made them kings and priests unto God. By the power of the Spirit, they rule their passions, and come hourly and 92 The Unity of the Church, daily to the fountain opened for sin and uncleanness. Thus we find that the temple in its natural construction, and in its priesthood and ceremonies, is clearly a figure and type of that temple not ,made with hands, of which Jesus Christ is the corner stone; of that building that shall never wax old nor decay, but shall increase in glory and praise, world without end. "What Constitutes Christian Unity Since there is a wide difference of sentiment upon the subject under consideration, and since we recognize unity as one of the marks by which the church of Christ may be known, we feel constrained to discuss the sub ject a little further. I have before me a report of union or gospel meetings that were held in different towns and states. The different congregations hold union services by having the meeting at a different church each eve ning of the week, served by ministers of other churches than the one where the meeting is held. The watch word is, "Less denominationalism and more religion." As an evidence of their comfort under those conditions, they refer to the Psalmist; "Behold how good and how pleasant it is for brethren to dwell together in unity." This appearance of unity leads many well disposed per sons to believe that unity is attained. Let us see wheth er such a unity as the above will stand the test of rea son and revelation. If they are united why do they keep up their separate organizations? In some small towns there are three churches, whereas one would ac commodate all the worshipers. To many non-professors of religion, such (Mvisions The Works of Nature Repudiate Divisions. 93 as now exist are irreconcilable with reason and scripture ; and those who maintain and defend them are justly chargeable with strengthening the hands of the skeptic and darkening the way for the anxious inquirer after truth. The latter reason thus: All God's works are characterized by unity of principle and harmony in oper ation. "The heavens declare the glory of God ; and. the firmament showeth his handiwork; Day unto day utter- eth speech and night unto night showeth knowledge. There is no speech nor language where their voice is not heard." (Ps. 19:1-3.) Seedtime and harvest, summer and Avinter, all in their appointed way, demonstrate a principle resulting in harmony. He concludes, if God's natural creation is characterized by harmony, why should not the new, spiritual creature, be found in agree ment. Upon reading the sacred pages he meets with precept upon precept, and line upon line, clearly incul cating unity ; consequently he concludes that there is an error somewhere, either that the churches that hold to and practice such views are not on the true foundation, or that the scriptures are either not true or not applica ble to man's fallen state, teaching and requiring that with which he is unable to comply. Thus divisions in Christianity are not helpful, but greatly hinder and perplex troubled, seeking souls. We will conclude this subject by reaffirming the doctrine that the church of Christ is characterized by unity, and that there is no scripture authority for di visions ; and that those who maintain that scriptural unity exists in the divided state that professed christians 94 , The Unity of The Church. « are now in, are in error, and should awaken and arise from their slumber, lest the night of death overtake them and the opportunity for repentance be cut off. If we maintain there is unity where not even the appearance of unity exists, we will be found false witnesses, testify ing to that which is not true To say that the love of God can exist independent of unity of principle and ac tion, would be to ignore one of the fundamental princi ples of all New -Testament teaching.; and is even at var iance with sound reason, and with what is generally ac cepted as true in the .social relations of life. There are very few persons who profess religion who do not recognize the doctrine of unity, but in most instances they are ignorant of the principle of unity. If all the denominations in their present state were to unite and put away denominational names, there would still be no true, spiritual unity; for to attain unity all must have the Spirit of Christ, and be baptized by one spirit into one body. It is evident that the regenerating principle of love must be possessed by those who are the bride of the Lamb; which will unite them, and consti tute them God's husbandry, God's building, Gpd's church. THE PEACEABLE. CHURCH AND KINGDOM) ITS NON-RESISTANT CHARACTER, We may introduce this subject very appropriately by making several quotations from the prophet: "For unto us a child is born, unto us a son is given. His name shall be called Wonderful, Counselor, the Mighty God, the Everlasting Father, The Prince of Peace." (Isaiah 9 :6.) "They shall beat their swords into plow shares and their spears into pruning hooks." (Isaiah 2:4.) The life and teaching of our Lord Jesus and of his apostle are in perfect accord with the above proph ecies. Jesus taught, "I say unto you, that ye resist not evil." That we may not mistake his ineaning, he further explains by saying, "But whosoever shall smite thee on thy right cheek, turn to him the other also ; and if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." (Matt. 5 :39, 40.) It is obvious that Christ forbade his disciples a. privilege which was allowable under the Mosaic law. He quoted the precise text of the law which allowed the liberty of exacting justice. The laws which pertain to the civil polity of the Jews were based upon justice, and were a rule by which the magistracy should proceed in trying offenders. These were not allowances for the gratifying of revenge, but regulations for the magistracy; for it is apparent that the precepts which Moses gave did not authorize private revenge, but strictly forbade the inflic- 96 The Peaceable Kingdom. tion of injury upon any one from hatred, or the grat ification of revenge. Hence it was not necessary for Christ to forbid the infliction of punishment to gratify spite. When Christ taught, "resist not evil" he meant that his followers should not do as the Jews did. Their privilege and practice was to present their grievances to the magistracy before whom testimony was taken, and the verdict rendered upon the principle of justice. It is remarkable that a doctrine so plainly taught by Christ and his apostles as that of non-resistance, has received so little attention from the theologians of Christendom. It is a doctrine of great importance to mankind ; since, if obeyed, it would end litigation and war, and bring peace to the family and to the nation. Notwithstanding the plain teaching concerning non- resistance, and the demonstration of the principle of passive submission to insult and injury by Christ and his apostles in their lives, there are large numbers of pro fessed Christians who controvert it. If we had no rev elation except the New Testament, there would scarcely be the shadow of a ground upon which to base the doc trine of resistance of evil. War and violence are but fruits of the transgression of Adam. Sin enfeebled the moral powers of the soul, hardened the heart, and dark ened the understanding. The law of Moses was adapted to man in his unregenerate state. The civil polity of the Jews was in exact adaptation to man's capabilities under the hardness of heart. When the Pharisees interviewed Christ upon the subject of divorce, he taught them plain ly that under the' new covenant divorce was not admissi- The Old and The New. 97 ble. They fully understood him, heUce their question, "Why did Moses then command to give a writing of divorcement, and to put her away ?" Mark his answer : "Moses, because of hardness of your hearts, suffered you to put away your wives ; but from the beginning it was not so." For the same cause they were granted the privilege of suing at law, and of waging wars, both offensive and defensive. These whe lived under the first covenant were not recreated ; the lost love or king dom was not restored to their hearts; therefore they were not able, neither was it required of them, to live according to the divine life which Christ subsequently brought from heaven. During the old dispensation, the "new and living way" into the holiest of all was not yet manifested. The Lord, by the prophet Jeremiah, foretold the change of covenant he purposed making, saying, "Be hold the days come saith the Lord, that I will make a new covenant with the house of Israel: not according to the covenant made with their fathers." Under the former covenant the Lord's chosen people were allowed to sue at the law, to wage war, to give a bill of di vorcement, and to have other carnal liberties. Under the new covenant all these privileges are denied. This raises the question. Does the Almighty change? Did not the Jews worship the same unchanging God whom we worship? We answer, they did; and that God does not change ;, but we must bear in mind that the children of Gpd are under a dispensatien pf grace, whereas the Jews were under a dispensation of justice, God has not 98 The Peaceable Kingdom. changed, but the believer's relation to him is changed, in consequence of faith in Christ, and a restoration of the lost love and image to the soul. In consequence of this change, man is under the law of love, and does not resist evil. It will be asked, Why was it not wrong for the Jews ¦ to sue at the law and wage war, if it is wrong now for ' the Lord's people to do so? For the following reason: Christ had not yet come ; the lost love was not restored ; the Holy Spirit was not given as an abiding, re-creating principle; and hence man was not born again. The Jews were^in possession of an earthly kingdom; their weappns pf warfare were carnal, such as the helmet, the breastplate, the shield and the swcrd. By the sword their kingdom was established, and by the same means it was destroyed. By the sword they led others into captivity, and by the same means they were themselves led into captivity. They fought for their country and for their religion. Their warfare was characterized by a "confused noise and garments rolled in blood;" and was attended with wasting and destruction. How mark ed the cpntrast between their kingdpm and warfare, and that pf the believers under the new cp-venant. In the kingdpm of Christ, love is the ruling principle. We have it already in the song of the angels, "On ¦ the earth peace, and .good will toward men." Christ, the "Prince of Peace," rules and reigns in the hearts of his people. His kingdom is not of this world; it is spiritual, unchanging and eternal. It is a peaceable kingdom in The Sword Sheathed. 99 which war and litigation are not recognized by his subjects. When one of his disciples smote with the sword, he com'manded him to put it into the sheath. He was using it in defence of one who was persecuted, but innocent, yet the act was reproved. Thus Christ issued an everlasting protest against fhe use of the sword by his disciples. The same disciple, now as one of his apostles, testifies concerning Christ, "When he was re viled, he reviled not again; and when he suffered, he threatened not ;" and he also inculcates the duty of fol lowing Christ in his example of passive submission to insult and injustice. While the disciples were yet un converted they asked, "Shall we pray that fire shall fall down frpm heaven and consume these^ as Elijah did?" Here is "Eye for eye, life for life;" the principle which leads to litigation, and which causes war. Christ re buked them, saying, "Ye know not what manner of spirit ye are of; for the son of man is not come to de stroy men's lives, but to save them." (Luke 9 :54, 56,) Professed Christians generally admit that war and violence in defence of religion is wrong, since Christ and the apostles set the example of suffering ignominy and death at the hands of their enemies for the sake of the truth. Christ also taught his disciples that when they were persecuted in one city, they should fiefe into anoth er; for he sent them forth as sheep in the midst of wolves. As sheep haye no means of defense, and their only safety is in fiight, so our Savipr uses them tp represent the defenseless and passive principle pf his kingdom. It is an accepted fact that war in defence of 100 The Peaceable Kingdom. religion is antichristian. If so, then we inquire by what scriptural authority may Christians contend for an earthly and perishaljle kingdom ? It was not wrong for the Jews to defend their religion with the sword; and if we claim authority for the use of the sword from the fact that the Jews waged wars, then we also have the right to defend our religion with the sword. The fact however is that Christ has forbidden his followers the use of the sword as an offensive or defensive weapon. Since it is conceded that it is unchristian to use violence in defense of one's religion, it would appear that the question is settled; since Christ taught, "If any man will sue thee at the law, and take away thy coat, let him have thy cloak also." If it is unchristian to defend one's civil rights by process of law, even to the necessary comforts of the body, by what authority, or method of reasoning, can a Christian engage in the destruction of human life, though it be in defense of an earthly govern ment? The apostle Paul in his epistle commended those who "took joyfully the spoiling of their goods,- knowing in themselves that they had in heaven a better and an enduring si.ibstance." He also reproved those who were contending with each other about their worldly goods, ' saying, "Now there is utterly a fault among you, be cause ye go to law one with another. Why do ye not rather take wrong? Why do ye not rather suffer your selves to be defrauded?" The subject of the necessity of woridly government for the protection of the law abiding, and the punish ment of transgressors, presents itself for consideration. The Powers That Be. lOl Human government undoubtedly is a necessity under existing conditions, and -the stvord is inseparable from worldly government. The apostle Paul taught, "The powers that be are ordained of God." Again,'" "For he is the minister pf Gpd tp thee fpr gpod; but if tho'U do that which is evil, be afraid; for he beareth not the sword in. vain; for he is the minister of God, a r'e-venger to execute wrath upon him that doeth evil." The above is a concise, yet lucid expositipn of earthly government. Government is a blessing to society, while anarchy is a curse to any people; therefore any form of government is preferable to anarchy. Christ and his apostles taught by precept a-nd by example the duty of passive submis sion to the "powers that be;" thereby requiring our obedience to all laws not in opposition to the higher law of him who is "Prince of the kings of the earth." It is the duty of Christians to "submit themselves to every ordinance of man for the Lord's- sake; whether it be to the king, as supreme, or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well." (I Pet. 2:13,14.) We now have reached an important point in this argument. It is well known how the beneficent govern ment under which we live was established by the sword with the sacrifice of thousands of precious lives through many privations and great suffering of its people In addition, its stability and perpetuation has cost an un told amount of suffering from exposure by its brave de- . fenders in camp or upon the march, and in the loss of 102 The Peaceable Kingdom. life and limb while engaged in fierce confiict upon the field of battle ; together with an almost incalculable out lay of treasure All of this great sacrifice appears to have been necessary for its establishment and preserva tion. We non-resistants share the fruits of all this vast sacrifice without having imperiled life and limb as did its brave defenders. This fact has unfavorably exercised the minds of some persons, and has caused sharp reflections upon us. This does not seem strange to us; npr do we in any way reflect upon those who are thus exercised. It is not possible for such to fully enter into the situation and comprehend fully the difference in our relations to the government. Yet we do not feel culpable when we are thus censured; or when we refuse to obey when the authorities require of us military service. We can not comply, since our Lord and Saviour has taught us not to resist evil, and has commanded us to put the sword in the sheath. AVe appreciate the good government un der which w<^ enjoy so many privileges, and highly hon or the magistracy; but we can not refuse to obey our Lord. Beside, if all men would accept Christ, and suf fer his spirit to rule them, and live in conformity with his word, all warring would cease. Christians do not cause war, and therefore they are not censurable when they refuse to engage in it. We cannot reconcile litigation and war with the lov ing and peaceable doctrine of Christ. We therefore di vide mankind into two classes, constituting two king doms; the one, a spiritual and heavenly kingdom; the The Two Kingdoms. 103 other, a worldly and perishable kingdom. The heavenly kingdom is based upon love, and will never fail. The redeemed of the Lord are found there. The worldly kingdom is established by the sword, and is based upon justice and equity, and will perish with the sword, ac cording to the language of Christ : "All they that take the sword shall perish with the sword." The citizens of the earthly kingdom are those who have not been adopted ante the peaceable kingdom; although many of them are morally honest, and are possessed of noble as pirations, laboring for the greatest natural good to the greatest number of their fellow-citizens. These two kingdoms do not harmonize. We can not be a citizen of both at the same time. We must eith er be a citizen of the kingdom of peace, and be separa-, ted from the worldly life, or else belong to the worldly kingdom, in which, if need be, it becomes our duty to defend. In the present state of the world, it is impos sible to conduct a government upon peace principles; therefore the magistracy are constrained to unsheath the sword to instill fear into the minds of unfaithful citizens, and to command respect among the nations of the earth. The rulers and citizens of such a kingdom may be highly honorable, but they cannot be Christians while they fill such positions, and discharge the duties therein ; or in other words, they "cannot serve God and mam- mon." The admission that human government is of God, that those who administer it are ministers of God, that it is a blessing to society and indispensable to the happi- 104 -The Peaceable iCingdoni. ness of mankind in their present condition is apparently irreconcilable with the conclusipn above reached, that those who administer the laws are not subjects of the Prince of Peace, anfl citizens of that kingdom in which there is neither war nor violence. By way of explana tion, we observe that government is an accommodation to the present condition of mankind. Eulers of nations ate ministers of God in the kingdom of this world. Not only the just and humane, but also the wicked and tyr annical rulers are God's ministers in his earthly king doms. Nero, Emperor of Borne, was a minister of God, notwithstanding his tyranny. Pharaoh was also his min ister. "For the scriiDture saith unto Pharaoh, even for this same purpose, have I raised thee up, that I might shew my power in thee, and that my name might be de clared throughout all the earth." (Eom. 9:17). Generals kings and emperors have frequently been God's minis ters, fulfilling his designs when they had in view only their advancement; as we learn both frpm sacred and frpm profane history. God frequently uses the talented, the heroic and the aggressive in thought and action, as ministers for the accomplishment of his purpose, in bringing about changes and revolutions in government and in society. But frequently - they are unconscious ministers. A man may possess talent and bravery, and be very ambitious, seeking his own advancement and honor, yet God may use him as an instrument for the accomplishment of his designs. There have been many notable characters whose actions are recorded in histpry, who were governed by an exalted principle of patriotism Ministers of The Two fCingdomi, 105 and devotion to their country. These were undoubtedly ministers of God accomplishing, under the divine guid^ ance, great good to mankind. It should, however, be remembered that the sacrifices of patriotic and wise gen erals and rulers directed only to the establishment and maintenance of an earthly and perishable kingdom. Their object was not the advancement of the kingdom of peace. ' - The ministers in Christ's kingdom are conscious ministers. They are led by his spirit, and have the mind of Christ. They love what he loves, and hate what he hates. Christ loved faith, purity, humility, unselfish ness, and non-worldliness. "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." "(John 18:36). Hence we can not conclude otherwise than that if all men were Christians there would be only one kingdom upon earth, and war would be unknown. Human government is one of God's providences dis pensed to mankind for their well-being. He cares for all his creatures, hence he establishes the "powers that be ;" and if his creatures, are worthy, he gives them good rulers, but if they are wicked and unjust, he appoints wicked rulers over them for their correction. It is upon this principle that we recognize governments and rulers as above stated, and think there is consistency in holding them and their subjects as belonging to the world, and not to the kingdom of Christ. Love being the underlying principle of Christ's- 106 The Peaceable Kingdom. kingdom; and, since love is divine and imperishable, those who possess it constitute his church and kingdom. Those who have faith and love have also power to over come the world, and to live in peace. Where there are but two believers, there is the life and powerj and there is the kingdom; and where there are a thousand,i/iere is the same life and power, and there is the kingdom; and since no believer resists evil, but practices love to all, there is peace on earth and good will to men, so far as Christ's kingdom obtains dominion. A certain author after , discussing the subject of non-resistance, and after canvassing the life and teach ing of the apostles, asks the following questions: "Did they ever slay any human being? or- ever threaten to do so ? Ever make use of any deadly weapon, .or serve in the army or navy of any nation, state or chieftain ? Ever seek or accept any office, legislative, judicial or executive, under the existing government? Ever make complaint to the magistrates against any offender, or criminal, in order to procure his punishment ? Ever commence any prosecution at law to obtain redress of grievances ? Ever apply to the civil or military powers to protect them by force of arms in imminent danger ? or ever counsel others to do any of these acts? Did they ever express by word, or deed, their reliance on political, military, or penal power, to procure personal protection, or to carry for ward the Christianization of the world?" The above questions can be given a wide range. . -We might ask, has any Christian in the past done any of the things named? or will any at present; or in time to come, do such Christians Will Not Strive. 107 things ? We answer, no; they did not, and will not repel force by force, not even in defence of righteousness, much less in defence of their worldly, perishable goods, or their own persons. It is incontrovertible that according to the doctrine of Christ a Christian has not the right to apply to a court of justice to have his grievances adjusted.' By Christ's precept, "J say unto you, resist not evil," his followers are restrained-, from repelling force by force, or becoming prosecutors at law. What is here forbidden wars plainly allowable to those under the law, as hereto fore stated. We learn from authentic records that the Christians who lived in the first three -centuries positively refused to serve as soldiers and do military duty. They gave as a reason that Christ forbade the use of the sword to his followers. In the beginning of the fourth century they began to do military service un der the Emperor Constantine ; but at that time the main body of them had apostatized and become more carnal than , spiritual. The true followers of Christ separated from the corrupt church at that time. Christ's Kingdom is Everlasting and Unchanging. Christ's spiritual reign began on the day of Pente cost, when the hearts of those who believed were puri fied 'by faith and. became possessed of the Holy Ghost. Christ became their Spiritual Prince, and they his, sub jects, ruled by his spirit and word. "But unto the Son he saith, Thy throne, 0 God, is for ever and ever; a scep tre of righteousness is the sceptre of thy kingdom." (Heb. 1 :8). "And in the days of these kings shall the 108 The Peaceable Kingdom. God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people." (Daniel 2:44.) The principle of the kingdom is an unfailing one ; therefore it will survive all other kingdoms. The prophet Isaiah in portraying the char acter and kingdom of Christ in ch. 9 :6, 7, says, "The govetnment shall be upon his shoulder," signifjing how he would establish his kingdom by authority and power. He calls him "The Everlasting Father," because his grace faileth not; and "The Prince of Peace," which is in harmony with the refrain of the angelic host, "Glory to God in the highest, and on earth peace, good will to ward men;" and in accord with what we have endeavor ed to maintain throughout this treatise. The prophet then adds, "Of the increase of his government and peace there shall be no end;" which testimony is in harmony with the apostle Paul's incomparable definition of char ity in I Cor. 13, "Charity endureth all things; charity never faileth." Christ said to the Samaritan woman, "The water that I shall give him shall be in him a well of water springing up into everlasting life." To Mary and Martha he said, "Whosoever liveth and believeth in me shall never die." By these testimonies we are great ly encouraged to recommend that free salvation to all, and to urge the acceptance of the life and power of Christ. The Basis of "Wordly G-overnment. Worldly government is based upon the principle of justice. The constitution of the United States in part reads thus : "The congress shall have power to punish The Two Kingdoms Contrasted. 109 offences against the laws of nations ; to declare war ; grant letters of marque and reprisal ; and make rules con cerning captures on land and water ; to raise and support armies." The principle is, if necessary to the supremacy of the government, to Idll and destroy. This is in agree ment with the principle of the civil law of Moses : "And thine eye shall not pity ; but life shall go for life." The reason for such severity is given in these words : "So shalt thou put the evil away from among you." Plead my cause 0 Lord, with them that strive with me; fight against them that fight against me; let them be as chaff before the wind; let their way be dark and slippery." (Ps. 35). "Thou shalt make no covenant with them, hor show mer cy unto them." (Deut. 7:3). Under the government of Christ, he that will be chief shall be the servant of all. We also have our Savior's injunction: "But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that' ye may be the children of your Father which is in heaven; for he maketh his sun! to rise on the evil and on the good, and sendeth rain on the just and on the unjust." (Matt. 5 :44 45).' "Forgive us our debts as we forgive our debtors." "Be not overcome of evil, but overcome evil with good." "Let all bitterness, and wrath, and anger be put, away." From these Scriptures the difference between Christ's kingdom, or gospel requirements, and that of worldly governments becomes -very plain. The prophet Isaiah, foretelling Christ's glorious kingdom and gpvernment, 110 The Peaceable Kingdom. says, "Violence shall no more be heard, wasting nor de struction within the borders; but thou shalt call thy walls Salvation, and thy gates Praise." (Isa. 60-:18). From the above comparison of the two kingdoms, it should be plain to every one that a non-resistant cannot consistently hold office under civil government. The duty of the magistracy, if necessary, is to declare war, to raise and support armies for the suppression of insur rection, and to repel invasion. The office of the church of Christ is to be in hannony with and to proclaim that heavenly message, "On the earth peace, and good will toward men;" and to ever reverberate it by her practice and defense of the Gospel of Peace. If the Christian can not consistently take an oath of office, how can he assist in placing another person in office? If he cannot C( insistently bear arms, then he can not consistently ajipeal to the magistracy and seek redress of grievances through the courts of justice. War and litigation are tho same in principle. If the former is unchristian, then the latter is also. In either case he enters into a coalition with the principles of force. Per sons not comprehending the true gospel . principle, may be very inconsistent in claiming exemption from mili tary service on the ground of non-resistance, and yet de fend their property by appealing to the courts. By way of illustration, if a professed non-resistant" would insti tute legal proceedings against a thief, he would by that act declare war against him by authorizing his arrest by the use of force, if necessary. A true Christian under stands the principle of non-resistance, for he, .possesses Objections to Doctrine of Non-resistance. Ill it in 'his heart. He loves all mankind, and does not re sist violence; but, like his Lord and Master, when he suffers he threatens not. • We are referred to the circumstance of Cornelius, the Eoman centurion, who was converted undfr the preaching of Peter. As there is nothing recorded that he abandoned his office as commander of soldiers, neith er that Peter taught him to do so, it is used by some against the defenseless doctrine. Peter taught him obe- • dience to the commands of Christ ; and he having receiv ed the spirit of truth, which leads into all truth, un- doubte'dly was led into the obedience of the Gospel. From the nature of the circumstances we are warranted to assunie that Cornelius abandoned the military service, and was a follower of the Prince of Peace. It is asserted that John the Baptist did not require the soldiers to quit their service, that he only taught them to be 'just, and to "Do violence to^no man." It is maintained that tliey- were Eoman soldiers, and likely coidd not have abandoned their calling, as they would thereby have forfeited their lives. We answer, John was not a teacher under the New Covenant. One part of his mission was to teach reformation of life; and if the soldiers whom John addressed continued loyal to their sovereign, but yet heeded John's counsel, they would at least not be guilty of imposing upon civilians, . or committing assaults upon defenseless citizens, of which they were not always innocent. It was hot John's ¦ mission to promulgate the precepts of Christ's kingdom, since that kingdom had not yet come. 1 ' 2 , The Peaceable Kingdom. Some perk)ns profess to be perplexed about the passage in Luke, 23:36: "And he that hath no sword, let him sell his garment and buy one." To any one acquainted with the life and doctrine of Christ it must be apparent that he had not reference to natural swords ; for when he afterward reproved Peter for using the sword, he clearly demonstrated his disapproval of its use by his disciples. The disciples securing two swords, said, "Lord, behold, here are two swords." He replied, "It is enough :" yet two swords could not be enough to arm eleven men. At the command of Christ the sword was sheathed in his kingdom, but the sword of the world is yet unsheathed; and, consequently, there continue to be wars. Since Christ forbade the use of the sword to his disciples, he could not have intended that they should buy swords, for the purpose of resistance; for he has since then nowhere in his word countermanded the im port of Ms order to Peter on that occasion. We main tain that his language is figurative, with a spiritual ap plication ; and that it implies that after his removal from them they would be required to suffer persecution, and undergo many trials, and endure much suffering; and that it was all important for them to get ready for the great conflict by becoming willing to sacrifice the gar ment of self-'ivill, that they might obtain the heavenly armor, and especially the sword of the spirit, with which thej'" could successfully wage war against the world, the de-ril, and their own sinful nature. It is asserted that Christ's language as recorded, Matt, $;17, militates against the doctrine of non-resist- Christ and the Law. 113 ance. "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil." "When this scripture is rightly, understood, instead of an tagonizing, non-resistance, it supports it. The embodi ment of the law is love. The moral law has been, and ever will be, the standard of duty toward God, and to ward our fellow-man. Christ did not come to destroy that law, but to fulfil it by his perfect obedience te it in all its extensive spiritual requirements, in his life, suf fering's and death, as the surety for his people. By vir tue of Christ's fulfilment of the law, God receives the believing soul, and justifies him; and yet He remains just. No one can come to the Father but by the Son, who fulfilled the law for every believer. The law is the standard of judgment to the sinner. It requires obedi ence, and declares the curse upon all disobedience. It is inexorable; there is no abatement. There is but one way of escape, and that is by faith in Christ. When the sinner recognizes the just demands of the law, and real izes his unsaved condition, and embraces Christ by faith, as him who fulfilled the law in his stead, and accepts hira as his righteousness, he is delivered from the curse of the law, and is under grace. The ceremonial law had only the shadow of the good things to come. Christ is the substance of all the shadows, and the reality of all the types. He fulfilled the intent of it, and revealed the blessings typified by it. The militating feature of the text is supposed to be in this; that as the law exacted justice to the extent of life for life, ar|^ since Christ did not destroy the law, believers now have the right to exact 114 The Peaceable Kingdom. justice. If we accept such a conclusion, we are placed under the law, and become debtors to all the command ments contained in it. Every one will see that this claim proves too much. The obvious meaning of the text is that the moral law is the standard of duty; and the essence of it is incorporated in the Gospel. The ChrisJ;ian is in harmony with its requirements; but, through the weakness of the flesh, he is unable to live up to its high standard ; hence he accepts the righteous ness of Christ as his only hope and salvation. It is claimed that when Christ forbade the resist ance of evil, he only intended to correct the abuse of the law; such as to gratify spite under pretext of justice. We have answered this objection in the foregoing pages. Another explanation is, Christ intended his followers to be peaceable, and not to resent small offenses that were of a personal nature ; but far-reaching injuries should be resented. Thomas Scott's exposition of Matt. 5 :38- 40 is in part as follows: "The law referred to- was a ju dicial regulation, and the magistrates' rule in deciding causes. The Scribes explained it as if it had authorized private revenge; but Christ declared that the moral law required the reverse of this vindictive spirit. His dis-, ciples are not allowed to resist evil, either by violent op position, or litigous law suits. In the present state of human nature there is little need to enumerate excep tions and limitations to such general rules; self-lone will suffice and more than suffice. -The preservation of life, or liberty, or ii»portant property, authorizes, and in many cases requires a nian to stand in his defence at the Thomas Scott and Non-resistance. 115 peril of the illegal assailants; but in ordinary cases it is better to give way and yield to insults and injuries, than to repel them by force, or legal process ; and it does not accord with the spirit of Christianity to put the life and soul of man in competition with a sum of money, however great, when there is no reason to fear further violence. In smaller matters, however, the case is quite clear." Thus this learned man continues his explana tion of a very plain precept of our Lord. In one sen tence he admits that it is dishonorable to the cause of Christ to resent an injury, either by physical force, or by legal process; and in another he maintains that when .great interests are at stake, it may become a duty to resist the evil according to the dictates of self-love, which, he says, will suffice, and more than suffice. Scott was a man of great mind, and deep natural understand ing ; but his exppsitipn pf Christ's self-denying clpctrine demonstrates anew the inability of man, through learn ing and natural wisdom, to comprehend the mysteries of the gospel and of the new birth. Another explanation of the precept, "resist not evil," made by those who are not willing to accept it in its plain and weighty import, runs thus : Christ intended that his immediate followers should be peaceable; and this precept was intended especially for them, and for the primitive Christians who lived under tyrannical governments where resistance would have been fruitless, pr useless-. Such conclusion is absurd. Christ need not teach his disciples that which common sense would teach them. Such exposition ignores the principle un-' 116 The Peaceable Kingdom. derlying the precept. Christ brought the principle of the divine iife from heaven, which he by his spirit im presses upon every Christian heart; therefore the doc trine and life of the Christian is the same in every cen tury, and in everj' country. The life in the soul con sists of the love of God, which is unfailing and un changing; and where this life exists, the repelling of force by force ceases. It is painful to us to reflect upon the light and trifling manner in which such precepts are treated, even by learned persons. Christ Purging the Temple. By some persons it is claimed that Christ's action as recorded in John 3 :13-16 was at variance with non- resistance. It is written that he made a scourge of small cords, and drove those out who sold oxen, and sheep and doves; and poured out the changers money, and over threw the tables, and said unto them that sold doves, "Take these things hence; make not my Father's house an house of merchandise." There is something remark able about this action of the Lord. It probably occurr ed at the time of tlie first passover after he entered upon his public ministry. When we consider what an im mense number . of sacrifices were required at the pass- over, (356,500 lambs alone at the time of Cestius) we may conclude that the market was a large one, and the attendance very large. Jesus appeared as a comparative stranger, without human authority, and unarmed, save the weapon of a whip platted of small cords. The cor ruption evidently was great. Covetous traders, shielded by corrupt priests, intruded into the court of the temple Christ Purging the Temple. 117 and profaned it. When we consider the number of the traders and their rapacity, we can discover abundance of incentive to resistance. They were evidently overawed ¦ by his presence, and by the divine energy that attended his words. IFe ha've no evidence that he used any physi cal force in driving them out. His presence and words, with probably uplifted hand, holding the scourge, were possibly attended 'with such power, that they retreated with their cattle, and in their haste overthrew the table of the money changers. We recognize a marked similar ity between this event and the time of the apprehension of our Saviour. He asked the soldiers, "Whom seek ye?" They answered him, "Jesus of Nazareth." He replied, "I am he." His word was attended -with such power that they fell back like dead men. The energy and power displayed by our Lord in purifying the temple is a figure o'f the cleansing of our hearts through the power of the Spirit. The literal teni- ple was defiled by becoming a house of mrechandise ; so our hearts are defiled by sin and uncleanness. Paul's Acts No "Warrant for Self-defense. The apostle never commence^ a prosecution at law for redress of grievances. The cases cited by these whe defend resistance to evil occurred when he was a prisoner in charge of the magistracy. The first instance men tioned is when he with Silas was cruelly beaten by order of the authorities, and then thrown into prison. The next morning the magistrate sent word to the prison to let Paul and Silas go; but Paul was unwilling to be re leased in that way. As they were condemned without 118 The Peaceable Kingdom. lawful authority, he was not willing to be sent awa}^ privily. All he asked was an honorable discharge : there was no resistance on their part. No force was employed, and they simply asked what was due them; and it re mained Avith the magistrate to respect the request, or to refuse it, The next instance was when the Jews at the temple had raised a mob and were beating Paul to kill him. The chief captain came and took him out of their hands, but the Jews clamored for his life. When Paul attempt ed a verbal defense, they were wrought up to a frenzied state of feeling, and exclaimed, "Away with such a fel low, for it is not fit that he should live." Under these extraordinary circumstances the captain commanded him to be bound with two chains, and then that he should be carried into, the castle, that he might be ex amined by scourging, to learn what his crime was. ¦ Paul being a free-born, Eoman citizen, and knowing his priv ilege, simply asked the officdr for his authority for beat ing a Roman citizen uncondemned. All Eoman citi zens were entitled to a fair trial ; and Paul knoAving this, used his privilege. *This act of the apostle involves no resistance. Resistance implies the repelling of force by force, either by physical strength, or by an appeal to the magistracy for the jDunishment of those who injure us. In the 23rd chapter of Acts we read that Paul had a partial hearing before the chief priests and their coun sel. At this time more than forty -Jews had "bound themselves under a curse" that they would kill him. Paul's nephew learning of this told him. He then asked Paul and His Escort. 119 bo have his nephew taken to the captain ; and when the captain learned of the conspiracy to kill Paul, he hastily sent him away to Cesarea, where Felix the Governor abode. As an escort he sent four hundred and seventy men. It is to be borne in mind that Paul did not ask for such protection. He simply wished the captain, as an officer of the law, whose prisoner he was, to know the facts. Historians say that the journey was over a road infested with robbers, hence the large escort. In the 35th chapter of Acts, we learn that after Paul had been a long time a prisoner, uncondemned, Festus became governor, and the Jews besieged his court. They brought their orator -with them to implead Paul. Fes tus, wishing to favor the Jews, asked Paul whether he would go to Jerusalem to be judged there of those things whereof the Jews accused him. Paul ujion this occas ion simply used his privilege by appealing to Caesar. He knew full well that he would not be dealt with justly at Jerusalem, as they were thirsting for his blood there ; therefore he appealed to the Eoman authorities to judge him. . If they found him worthy of death he would not refuse to die; but conscious of his itmocence, and that the Jews had no cause against him, he was unwilling vol untarily to put himself into their power. In all this there was no appeal for satisfaction against his ene'mies. There was no violence practiced, nor recommended, and no retaliatory spirit manifested. Paul was a prisoner, and he could not flee from his persecutors. If he had been free, he would have done so, as on other occasions ; but now being deprived of that liberty, he simply prae- 130 The Peaceable Kingdom. tised the wisdom of the serpent, and the harmlessness of the dove, We have previously in this treatise demonstrated with scriptural authority, that the temple built by Solo mon was a figure of the church of Christ, and of its unity and peaceable character. Solomon's father was not qualified to build the temple because he was a "man of war." Solomon had a peaceable reign, that is he did not wage wars. He was in that particular a type of the spiritual Solomon, Jesus Christ, who built the spiritual house, or church. The circumstance of David's disqual ification for building the temple is very significant; the more so when we consider his great zeal in the worship of the God of Israel, and his being the "Sweet Psalmist of Israel;" but the type must be true to the anti-type. His zeal and integrity could not eliminate his disquali fication. The material temple was only a type of the spiritual, yet a man of war could not build it because it was designed to foreshadow Christ's peaceable king dom. I The city of refuge under the law was a type of Christ, our spiritual refuge and safety. The manslaye.r represented the sinner fleeing from the thfeatenings of the law to Christ, his only refuge. The avenger of blood represented the just threatenings of a holy law. While in the city of refuge he was safe ; but he could not be an avenger of blood while there ; prefiguring the defenseless character of the Christian. The prophet Isaiah, in his majestic eloquence, often brought forth strong and most significant figures in his Isaiah Prefigures The Way. 121 foreshadowing of the character and kingdom of Christ. We quote the eighth and ninth verses of the thirty-fifth chapter. "And an highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass pver it; but it shall.be fpr thpse; the wayfaring men, theugh fools, shall not err therein. No lion shall be there, nor any ravenous beasts shall go up thereon; it shall not be foupd there, but the redeemed shall walk there." We consider this a strong and appro priate text in confirmation of the doctrine we are advo cating. The prophet foretold Christ's triumph over death and -hell, and the opening of the way, which leads to heaven; and also, under the figure of tlfe lion and the ravenous beast, typified the nature of man, and that he cannot travel upon that way while he possesses his de structive principle of retaliation. In the vegetable king dom the bramble, the brier, and the thistle are represen tative of the carnal and unconverted state of man, and of his fighting nature; while the fig tree, the olive, the vine and the-- lily are representative of the loving and peaceable principle of the Christian life. In the animal kingdom, the lion, the 'wolf, the tiger and the bear are representative, of the fierce, destructive and crafty prin ciple of human nature; while the sheep, the lamb, and the dove beautifully typify the peaceable and non-resist ant principle of the redeemed of the Lord. It is claimed by many persons that non-resistants set their mark too high; and that the peace doctrine is impracticable in the present state of the world. They maintain that the time wilL come when righteousness 133 The Peaceable Kingdom. will cover the earth as the waters cover the sea; when destruction and violence shall cease, and then the peace doctrine will be practised. I would inquire, -Under what infiuenee and power is the Christian now? Is he not a son of God, and led by the spirit of God? Is he not in harmony with the heavenly economy, which is to love God supremely, and thy neighbor as thyself? Are not all the true worshipers of God under one economy? We maintain that all the spiritual worshipers in all worlds are under one and the same law. Granting that there will be a milleniuni, will not the worshipers then be under the same guidance, and have the same divine law, as those now living? And do those now living not live the same life that those during the millenium-will? Again, if there will be such a time upon earth as millen- arians look for, there will be no need of such command as "Eesist not evil;" for there will be no evil there. "Tf a man smite thee on thy right cheek, turn to him the other also." AVhat use of such commands when there will be none who smite? Non-resistance is con sistent since it is based upon love, and is an expression of the divine economy. The divine life is the same upon earth as it is in heaven, with this difference : Here it is contained in an earthen vessel, and the expression is weaker than with the angels. But the principle of life is the same. Since it produces peace and unity among the angels, it of necessity will bring peace and fellowship on earth among those who are in possession of it. CHRISTIANS CAN TAKE NO PART IN THE GOVERNMENT, The preceding article on the "Peaceable Kingdom" jfully proves the correctness of our position, that Chris tians are not a part of the government. If what is there presented establishes the fact that Christ's kingdom is a peaceable kingdom, and separate from the kingdoms of this world, then it necessarily must follow that the sub jects of his kingdom cannot be an active part of the worldly kingdom.s. But to show more fully the ground for our views, and for standing aloof, not only from par ticipation in worldly interests, but even from the spirit of the worldly life, we have added this article. Many able eflorts have been made to refute our vieAvs upon this subject, which is not to be wondered at, when the principle underlying it all is but imperfectly understood even by many Avho defend, and in part prac tice it. These look upon the teaching in the New Tes tament as being Imperative, but fail to recognize that to be zealous and strenuous in adhering to a command without possessing the principle underlying it is but le- galisiii, and begets inconsistency. This fault our Savior severely rebuked in the Jews who taught the letter of the Law, losing sight of the spirituality of it. Paul says, "They have a zeal of God, but not according to knowl edge." • 124 The Peaceable Kingdom. The one great difficulty in teaching upon this sub ject has ever been to get persons to distinguish between Law and Gospel, — between the two covenants, — and to separate the kingdom of this world from the kingdom of Christ. They find that with God's chosen people, Israel, those that administered the government shared the same promises as did those who ministered in the sanctuary. They read hoAV the great and gpod man and prophet Samuel "hewed King Agag in pieces before the Lord;" and how King David, of such high favor with God, and the "Sweet Psalmist of Israel," used his ene mies and the disobedient ones of his own kingdom; and how the Lord commanded wars offensive as well as de fensive, in the interests of their religion, as well as for their country. In the New Testament they perceive that all this is not only discountenanced, but strictly forbidden to the Christian. In it they learn that he is called to peace; and instead of destroying his enemies, he is to "love them," "pray for them," do them good, "return good for evil," "overcome evil with gppd." This to many seems contradictory, and gives skeptics a pretext for rejecting the Bible altogether. Many rea son thus : Under the law God commanded his people to fight; and as the whole Bible declares God immutable, they conclude if war was right tlien it must be right now. That God is immutable his word abundantly testi fies. This is manifested in his wisdom, his power and his love. It has also been witnessed in his purpose through all the ages to subvert the powers of darkness and of Man Fallen aud Man Redeemed. 135 misery; and to establish his own kingdom, — the king- ' dom of his dear Son,— and in it secure the salvation of all who become willing to obey. His immutability has been shown in his love, which has known no abatement; for he has followed fallen, sinful man from Eden down through all the avenues of vice and ungodliness to his restoration in Christ. If in order to effect this great work, he, in his wisdom and goodness, has seen fit to make changes in his covenant to accommodate man's changed relation, can any one with propriety charge this as inconsistent, or as an evidence of hi^ being mutable ? Man under the Law was under a covenant of works and of justice, while under the Gospel he is under a cove nant of grace and love. T'he reason, for this diversity in the covenants is very plain. Through the transgress ion man lost the kingdom of heaven; through the re demption it was restored again. It was not possible that in the absence of the principle of that kingdom that man could resist and overcome the jDowers of darkness, as under the gospel, neither was it required of him. But that principle restored through Christ to his disciples gives them power to do so, arid it is required of them. Man in Eden had but one , law, that of love and obedience ; under the Gospel he finds all its precepts based upon the same. Man redeemed is restored to his primi tive state in Eden ; but in his sinful body bears the marks of the fruits of the transgression. Though God im pressed Jiis laAV upon the heart of man, and for his en lightenment gave the embodiment of that law upon two tables of stone, written with his own hand : and notwith- 136 The Peaceable Kingdom. ir'tanding the great and glorious redemption wrought by hiri Son, the unbelieving portion of mankind remain un changed in their relation to each other and to their God. As these remain under the civil Law of Moses as they ever Avere, they have no interest in the Gospel until they become Avilling to obey it. Its commands, precepts and tcacjhings are alone for those Avho accept and practice them. The Gospel is for the church, and the LaAv is for tlie world. If Ave leave the government to the world under tlie LaAV Avhich God gave them; and separate the church from the „Avorld and its government, the solution of the matter is simple and easy. The Apostle Paul says, "The PoAvers that be are ordained of God ;" and his providence is over them. But the kingdom of Christ and the kingdom of the world are two distinct kingdoms. The laws for one Avill not serve for the other. Neither does .God in his wisdom giA^e the subjects of the one duties in the other. This is evident from our Savior's remark to Pilate : "My king dom is not of this Avorld." If his kingdom is not of this world, his children are not a part of the Avorld, and seek no, gratification in the spirit and life of the world. The kingdom of Christ is a spiritual kingdom, and has ¦for its subjects spiritual worshipers. All outside of this compose the kingdoms of the world. Every soul belongs to one or the other, but cannot belong to both at the same time. The Christian is Not a Qualified Citizen. We are told that Ave are born citizens of our nation, This is true,' but when Ave receive the new birth, according The Christian Not a Qualified Citizen. 127 to the teaching of our Savior to Nicodemus, we are trans lated from the kingdom of the Avoiid into the kingdom of Christ, whose authority supercedes every other king dom. This CAddently is AA'hat Christ had reference to when he said, "'I have chosen you out of the world," "Ye are not of the Avorld, even as I am not of the world." Otherwise hoAV could he choose them out of the world if his kingdom was subject to the world. He told his apostles, "All poAver is given unto me in heaven and in earth." , When a subject of one nation becomes a naturalized subject of another nation, he loses his citizenship in his native country, and it loses jurisdiction over him; and just so we claim it is with the Christian. Wheh he es pouses the cause of Christ, and enters his "kingdom, he vows fidelity, and recognizes no authority as equal to that of his Lord. His relation to his government is that of ' a stranger or pilgrim ; and he is disqualified to discharge the duties of a citizen under it by reason of a responsibil ity he is under to pbey his higher power. He lives and holds his possessions only by the tolerance of the "pow ers that be." He recognizes the authority of his gov ernment over his body as well as over his possessions, and submits to its dem.ands so long as they do not conflict with the requirements of the Gospel. Paul in Eomans 13 :1 writes, "Let every soul be subject unto the higher powers; for there is no power but of God: the powers that be are ordained of God." Again in Titus 3 :1, 2 he writes, "Put them in mind to be subject to principali ties .and poAvers, to obey magistrates, to be ready to 128 77^1? Peaceable Kingdom, every good work. To speak evil of no man, to be no braAvlers, but gentle, showing all meekness unto all men." In these instructions the apostle plainly defines the du ties and obligations of the magistracy, and the duties and relations o! belic\'crs under them. And as it is well knoAvn that insurrections were common in many of the Eoman provinces, and that fhe Jews Avere always restive and seditious under the heathen dominion, the Chris tians Avere in danger of imbibing something of that spirit.. Hence the apostle plainly teaches that the Chris tian can in no Avay be in sympathy Avith opposition to the supreme rulers, or their magistracy. They are required to render strict obedience to civil Uiav ; and that not only from fear of the penalty of its violation, but to maintain a clear conscience. Some say that Paul in these instructions makes Christians subject to the demands of the powers, even that of military ' service. The apostle teaches passive ' subjection and obedience to every civil regulation iu e\ery Avorldly power under the dominion of which the lot of any believer has been cast; and hot active obedience to any military or unchristian demand. They are to be subject unto, not subjects of the poAvers. They are to do good for the praise of, and not e^vil for the punish ment of the magistracy; and even if unjust laws were enforced against them, or hoAvever just a cause for resist ance, or how great ability to resist, they still must not resist, but submit and bear. If military service, or any civil duty that confiicts Avith gospel teaching is demand- ed of thenij they cannot comply, but should be willing Christ's Kingdom Not Subject to the World. 139 to submit to the penalty, whether a, fine, imprisonment or death. John testifies that "all things were made by Him, and without Him was not anything made, that was made ;" and he is named "Lord of lords," and "King of kings." Paul says, "Do ye not know that the saints shall judge the world ?" Why then should any suppose that the kingdom of Christ, or the subjects of his king dom, should be placed subservient to the worldly pow ers? or where is there any intimation of it in Gospel teaching? When the Avorldly poAvers demand of the Christian what the word and spirit of the gospel forbid, they simply ignore Christ's kingdom and authority; and when any professing to be of his kingdom assume duties and relations in the kingdom of the world, they simply prove that they choose rather to serve man than God. The apostle further teaches, "Eender therefore to all their dues ; tribute to whom tribute is due ; custom to whom custom ; fear to whom fear ; honor to whom hon or." The Christian must ever recognize that the king doms of the world have poAver by the rights of public domain over the things of the world, and when they de mand any portion of their goods in his possession, it is his duty to give it, asking no questions as to what use it is to Ue applied', because for that part he is not respon sible. "* Some professing the defenseless doctrine object to paying taxes levied "for war purposes, and fines imposed for noncompliance with unchristian demands, and to paying a commutation fee sometimes charged by the 130 The Peaceable Kingdom. government in lieu of personal service. We recognize no difference in taxes, fines, or commutation fees, as they are all for the support of the government, and institu tions under it, for all civil as well as military power is derived from the sword. For this reason we recognize no difference between military and civil law, nor bet\Ceen the offices and officers of either. We recognize no dif ference between serving as a soldier in the field, or serv ing as a civil officer; for they are all God's ministers to execute wrath upon him that doeth evil, or to attend upon the many duties in the administration of the gov ernment. ¦Why Defenseless Christians Do Not "Vote. It is insisted by many that every citizen owes it to himself, his felloAvman and to his country to help enact and enforce just laws. -This is true of all who belong to the kingdoms of the world ; but the Christian, if true to name, is no part of the body politic. We have already shoAvn that the two kingdoms are distinct, and that no one can belong to both at the same time. The relation of the Christian to his government is that of an alien. He is not vested with any power, so has none to delegate to another. As he is disqualified to enact or enforce laws, so he can not empoAver another to do so. When men cast their ballots at the public elections they serve the world, and by that act virtually make themsel-ves a part of the government, and are responsible citizens. This is quite CAddent; for every voter dele gates hie share of power to those elected; and as there is Christ's Kingdom Subject to no Other. 'l3l vested in these by the constitution and laws of the coun try fidl legislative or executive power as their office may - be, they would be recreant to their trusts if they did not act accordingly. Then there is a mutual understanding betAveen those who vote and those elected, that these -will' protect iind defend' their interests, and the other will support them in it. For these to neglect to exercise their authority to the best interests of the other would not be any worse than for the other to refuse to give them their full support. From this it is quite evident that the man that votes is as active an agent, or at least as responsible, as the man that fills the office; and that it would be no less a violation of gospel principles for a Christian to cast his ballot for an officer under the government than to be one himself. The President of the United States is by virtue of the poAver vested in him by the constitution, the commander- in-chief of the army and navy. Now is it not plain to all that those Avho vote for him place him in power, and also put the swo'rd into his hand ? And is it not as dis tinctly understood that they wilL constitute that army if necessary, as that he will command it? 'Would they not be culpable if from conscientious scruples, dr from any other cause they would refuse to do so? Upon the same ground we maintain that those who profess to be conscientious in bearing arms, but who vote, petition the authorities, or otherwise secure the enactment of laws, or the granting of privileges in their favor, or who use the power pf the law to protect their rights o.r propert;)^, 133 The Peaceable Kingdom. or appeal to that source for justice, and then in time of national peril refuse to help defend the government, are neither faithful to the kingdom of Christ, nor to the kingdom of the world. Need we Avonder then that the doctrine of non-resistance, and those who profess it, should be looked upon with suspicion, when it is well knoAvn that it frequently occurred during the Civil War, when the government was necessitated to replenish its armies by drafting men into the service, that many who voted, and some who took liberties in one or more of the things named, refused to help defend the government. Evidently such do not fully comprehend the principles of non-resistance, or are too eager to reap the temporal advantages that such practices afford. Such should stop to refiect and to ask themselves whether our govern ment, or any other, would permit a colony of people to occupy a portion of its domain, and elect and send repre sentatives to the national legislature, and there share with the rest of the nation the advantages of its legis lation and protection, and not require of them their full share of military support ? The principle is the same whether such dwell in a colony, or are dispersed through out the nation. "Why Christians Cannot Serve as Jurors. If what has. hitherto been presented proves that the Christian is not a qualified citizen, and consequently can not vote, nor help enact and execute laAvs, it would follow that he can not adjudge the penalty of the law, nor dispense justice. But we should look to the exam ple of Christ for further light on this subiect. He said. Christians Cannot Serve as furors. 133 'T judge no man;" "I came not to judge the world, but to save it." Though he is tl^ judge of all the earth, he has reserved this until the final judgment, when he Avill judge both the "quick and the- dead." In all his teach ings and examples, and those of his apostles, there is not a single instance where any duty of the magistracy, or any principle comprised in that duty, either expressed or implied, is involved in the expressed and defined du ties of the believer. Christ left the world where he had placed it, under the civil law of Moses, with its ap pointment of civil and military authority vested in those whom Paul terms "God's ministers attending continu ally upon this very matter." When one requested our Savior to speak to his brother to divide the inheritance with him, he replied, "Who hath made me a judge or divider over you?" Here he testified that he was not sent to dispense jus tice; nor has he at any time delegated any power or liberty to his disciples, which he himself did not exer cise. But it would seem that the Jews were impressed that his acts of mercy and disposition to pardon ex posed hun to being accused of standing against the civil law of Moses. So to tempt him, they brought before him, in their envy and malice, a woman taken in. adul tery. After they had made their accusations, and had reminded him of what Moses had commanded, they demanded, "But what sayest thou?" He answered, "He that is without sin among you, let him first cast a stone at her." This was righteous judgment, as when he said, "Cast out first the beam out of thine OAvn eye, and 134 The Peaceable Kingdom. then shalt thpu see clearly to pull out the mote that is in thy brother's eye." (Luke 6 :42.) But there remain ed none of the accusers who were qualified by this judg ment to cast a stone. He concluded with a sentence of mercy: "'Neither do I condemn thee; go and sin no more." Where the laAv condemned to death, he exer cised mercy, as he has promised he always will, where there is true penitence, and an honest purpose of heart leading to a reformation of life, as we hope there was in this instance. In all this his disciples are taught to fol- loAV his example. Thus Christ verified by his example that he "came not to judge," — not to adjudge the penalty of the trans gression of the law, — "but' to save ;" that is, to manifest his love by deeds of mercy, that men might be led to re- pentence. We have in this case a clear distinction be- tAveen the civil law, which can exercise no mercy, how ever penitent the accused, or how promising the refor mation of life, and the gospel, which is all pardon to the penitent. We have found that love and mercy beam ed forth from Jesus toward all men in this life, and not justice and judgment. His words are, "I came not to judge the world, but to save the world. He that re- jeeteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." (Jno. 12:47,48.) This will be Christ's judgment, in which the apostle says the saints shall participate. But while upon earth he judged not men, in those things over which the civil law had jurisdiction; neither did he adjust either per- Inconsistency of War, 135 sonal or national disputes or interests; so his disciples, walking in his steps, under the guidance of his Spirit, will surely follow his example. They recognize that his kingdom is a spiritual kingdom, and that they are "made kings and priests unto God" to judge of spiritual things in that kingdom, but not of carnal things in the kingdoms of men. Inconsistency of "War. To us it seems a marvelous thing that in our ad vanced stage of civilization and of extensive Biblical research, that there should be an occasion to Avrite'and teach against the inconsistency of Christians having, part in war, since Christ died to redeem us from that power and principle that begets war. The inconsistency and inliunianity of it among civilized people has no doubt been well established; but our purpose is to consider it only so far as it concerns the church; and to direct at tention to the unchristian views and practices of pop ular Christianity concerning it. All lovers of "peace and good will" would welcome the day when peace and righteousness shall prevail over strife and war; but we may be assured that so long as it is an accepted tenet of popular Christianity that a man may be a politician, a ruler, a soldier or even a conqueror, and yet be a Chris tian and so long as their ministei?s teach from their pul pits that men ought to fight for their country and their homes, and even adininister the sacrament to them be fore the battle, war will not cease to be an art, nor national quarrels be settled by arbitration. The prophet Isaiah in speaking of the peaceable 136 The Peaceable Kingdom. kingdom of Christ says, "They shall beat their swords into ploughshares, and their spears into pruning hooks ;" and James says, "The wisdom that is from above is first pure, then peaceable, gentle and easy to be "entreated, full of mercy and of good fruits ;" but witness the fruits of the popular teaching. There can be no war between Christian nations ¦ without the members of the same churches being arrayed against each other ; nor will this ever be different until Christianity gets back upon its true foundation. The Christian is taught to "Put on the Lord Jesus Christ," and to "walk in his commandments;" and I'aul taught, "Follow peace with all, and holiness, with out which no man shall see the Lord." .But nothing is more common, nor more generally commended than for the preachers and priests of both sides in a war to vie with each other in invoking the blessings of heaven on their respective army; and' their pulpits resound with applause for the brave and the true. Who upon reflec tion can fail to see in this a mere trifling with God and Avith prayer? Then again many seem to be, distressed by the thought that spiritual darkness hangs as a pall over so many heathen lands, and that the heathen are perishing without the comfort of gospel light. But how frequently does it 'occur that missionaries of two countries at war with each other profess to jointly pro mulgate the peaceable kingdom of Christ among these ]30or heathen, to ' offer them the doctrine of universal peace, while at home in their own native lands, their fellow-believers are in deadly conflict. Conflicting Practices. 13? Some of the combative Christians admit that it is wrong to fight in an unjust cause; but who is to decide as to the justice of a cause? Men of the finest intel lect, with all the advantages of information upon a sub ject, and after the most careful consideration, have reached opposite conclusions. Such will ever be the case. But Paul makes no distinction as to the cause being just or unjust. He says, "They that resist shall receive to themselves damnation." At the time of the Eevolutionary War popular sen timent made it a virtue to resist the government of Great Britain, which Avas then the power to which the colonies were to be subject according to Eom. 13. But nearly every pulpit in the land resounded with calls to arms to overthrow that power. To establish the consistency of their conduct, they certainly could not have used Paul's teaching in Eom. 13. In the days of Martin Luther the peasantry in Elector Frederick's province revolted against the op pressive measures of their government. Luther plead Avith them and showed plainly the inconsistency of their actions, asserting positively that the Christian must not resist but bear. They did not obey, and were miserably punished. But wherein is the consistency? Luther taught that the Christian could not resist; but his fol lowers among the rest urged the colonies as a duty to resist; Thus we find that at one time popular religion asserts a privilege, and at another, it denies. We hear it said that "The Christian nations are the greatest warriors;" and that "The best Christians make 138 The Peaceable Kingdom. the best soldiers." This may be so according to the popular 'acceptation of these terms; but if Christian nations were nations of Christians, this would not be so. But if simply accepting Christ as the Messiah, and so much of his gosjDcl as is convenient, and organizing into church order under sectarian rule is sufficient to entitle a people or nation to be termed Christian, then those assertions may be accepted by those who consent to them. This class no doubt have no trouble to believe that the officer who prays most will fight the best. And no wonder that a popular preacher could speak in praise of Cromwell, who it is said, had his men sing a Doxology, and while they sang they marched, and as they inarched they fought, and as they fought they got the victory. Popular Christianity has great faith in the warrior Avho prays much; and has for his deeds only words of praise which it hangs as laurels upon his broAV. It seems to delight in immortalizing the memory of such; but seems to forget that the avowed infidel is deserving of as much honor for the same service in the same cause as the other. His efforts are as unselfish, his devotions as marked, and his services as beneficial. But we must not forget that they are both God's ministers, but only ministers under the Avorld-power, and stand upon one common plane, and that their reward is in their work, without any promise in the kingdom of Christ. And however morally good and of exalted character, no part of their work bears any comparison Avith the loving and forgiving spirit that must ever characterize the soldier of the cross. The work of the one is to waste and The New Supersedes The Old. 13,9 destroy, even the lives of helpless and often innocent men, while the other is to love and to save. But- some assert that they can engage in litigation, or go to war Avithout hating those who oppose them, and think they can even love them; but it would be hard to convince a liian that you love him when you are thrust ing &t him with a sword or bayonet. At least you could not convince him that you were "walking in love," as the apostle teaches. Even if some could fight and kill and not be angry, that still does not prove that for Chris tians to do so is right. The Bible is consistent in every part, and no doc trine or practice that is inconsistent can be supported by it. It is in vain that Ave turn to the privileges grant ed under the old covenant as an apology for our liberal views and unchristian practices. This would, as Paul says, make us "Debtors to do the whole law." But let us not question the ways of the Almighty. "What he does, and what he commands his people to do is always right. His dealings and covenants with Israel were no doubt in wisdom, and well suited to their condition. But our lot is cast in the Gospel era, and ours is the kingdom of Christ. When he commands his disciples to love their enemies, pray for them, return good for evil, to sheathe the sword, he demonstrates the nature of his kingdom and delineates the character of those who constitute that kingdom. The striking contrast between the commands and the service in the two covenants, only go to prove them distinct. And let us not forget that as Christ instituted the New he annulled the Cld. Paul 140 fhe Peaceable l^ingdom. says, "For there is verily a disannulling of the command ment going before." "For the law made nothing per fect, but the bringing in of a better hope did." "For the priesthood being changed, there is made of necess ity a change also of the law." (Heb. 7.) Christ established the New Covenant by his life, his blood and his doctrine. When he said, "It hath been said, an eye for an eye, and a tooth for a tooth; but I say unto you, that ye resist not evil," he established a new commandment, and revoked all "commandments going before" that conflicted. Paul says, "He taketh away the, first, that he may establish the second: by the which will we are sanctified through the offering of the body of Jesus Christ once for all." (Heb. 10:9,10.) Now all those who will not accept and obey his gospel" upon this principle, but insist upon the license of the old covenant, but show their preference for that which is "made after the law of a carnal commandment," and reject that "made after the power of an endless life." If any would know the extent of the spiritual re quirements of the Moral Law as delivered to 'Moses from Sinai, let him study it in the life, doctrine, suffering and death of Christ; for in these Ave have the best com mentary of the law. And only those who honor that life by an obedience to his Gospel can enjoy a blessing in its fulfilment, and a hope of the Gospel promises. Gibbon, in his Decline and Fall of the Roman Empire (p. 255 Milman's edition) says, "The humble Christians were sent into the world as sheep among wolves; and since they were not . permitted to employ Early Christians Were Not Soldiers. 141 force, eA'en in defence of their religion, they would be still more criminal if they attempted to shed the blood of their fellow-creatures in disputing the vain privil eges, or the sordid possessions of this transitory life. Faithful to the doctrine of the apostle, who in the reign of Nero, had preached the duty of unconditional sub mission, the Christians of the first three centuries pre served their consciences pure and innocent of the guilt of secret conspiracies or open rebellion." Gibbon was more consistent than many who claim to be the embas sadors of Christ. He saw that to use the sword in the interests of this world's good, when prohibited its use in defense of religion, would be to debase the Gospel below the "'beggarly elements." Tertullian, about a century after the apostles, wrote, "Among others the emperors would have believed in Christ had the world not needed their services, and, therefore, they could not become Christians, because they served the world and carried on war." From the time of Constantine the interests of the less faithful part of the church and that of the worldly power became closely allied, and the Eeformation did not change it in this particular. Through all these cen turies popular religion and the world-power have gone hand in hand; and the church has not hesitated to fill every office and position in the government ; and it would be hard to decide which wields the more influence over the other; or whether popular religion is a more potent agency in framing popular opinion, than popular senti ment in influencing popular religion, 143 The Peaceable Kingdom. The character of the Avarfare the Christian is to wage may be known by the kind of weajDons assigned him. Paul says, "Though Ave Avalk in the flesh, we do not Avar after the fiesh; for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God." (3 Cor. 10 4, 5). He also names some of the weapons, and tells how the believer is to be equipped Avith them: "Stand therefore, having your Ipins girt about with truth, and having on the breastplate of right eousness ; and your feet shod with the preparation of the gospel of peace: aboA'e all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, Avhich is the word of God. (Eph. 6:14-17.) The character of the warrior must corres pond with the character of the weapons; so Paul says, "If any man have not the spirit of Christ, he is none of his." And Peter defines his walk : "Christ also suffered for us, leaving us an example, that we should follow his steps." Whether we call his life or his precepts his steps, it is all one, as he exemplified his gospel in his life. Christ's kingdom is based upon the great law of love, Avhich is the divine life in the soul. If this law was conscientiously adopted, and received in its very spirit, and faithfully obeyed in sincerity of heart, there would be no need of hi^iman laws, nor courts of justice, and war Avould cease from the earth. If this law does not always produce these peaceable fruits, it is not be- The Christian Resigned to His Lot. 143 cause of any defect in the principle, but because of our corrupt humanity, "which so reluctantly and so imper fectly yields to it." However it is a powerful weapon, and if wielded properly, will win greater victories than have ever been won by the sword. Where its labors are in vain, it is useless to resort to violence. For Christians to pray for the success of any nation al policy, or for the success of its army or navy, has no •warrant in the Ncav Testament, either in the letter or the spirit. Neither can they know what to pray, for they know not the purpose of the Lord in these things. Of all this God in his wisdom has spared his children the perplexity. If in his providences, during times of peril, they escape suffering, they are moved by grateful hearts to recognize it as an evidence of mercy; but if brought under losses, privations and suffering, they ac cept it as by divine permission, and that the Lord has a purpose in it. They strive to be resigned, and bear it in a Christian spirit. As their lives as well as their possessions are in the hands of the Lord, and as they have no promise in these above that of the Avorld, and as the Lord has m.any ways in his wisdom to take them again, it becomes them to maintain a patient submis sion in all things. The great and the small events of the world, and "the powers that be" are in his hands, and he controls them according to his divine pleasure; and any interest his children may take in ..them, or ef fort they may make to control them, can have no effect but upon themselves, and that to the detriment of the spiritual life. This knowledge and expedience induces 144 The Peaceable Kingdom. an exercise of mind which will bring the peaceable fruits of righteousness, compared with which bodily suffering and the deprivation of Avorldly possessions and comforts are not worthy pf mention. But what God has promised to protect, and against which the gates of hell and all AA'orldly poAver shall not prevail, is that work which he has wrought in the soul by the poAver of the "incorruptible seed of the word of God." The upright possessor of this great treasure is ahvays willing to sacrifice every earthly consideration rather than lose this, or bring dishonor upon his Lord by any violation of gospel principles. Concluding Remarks on the Peaceable Kingdom. But it may be charged that all Christians are not lamb-like, and do not reflect the import of those scrip tures that bear that tenor. But few possess this dispo sition in their unconverted state, and some may never so fully overcome their depraved nature as to shine as lights; yet if they have the unction of the Holy Spirit, they Avill not wilfully do wrong, but strive to walk uprightly, and through the Spirit try to mortify the deeds of the body, and humbly confess their faults, and render satisfaction for any misconduct. The church is called the bride of the "Lamb of God," and to be such she must be true and loyal in faith and doctrine. If any of her members wilfully transgress, unless they speedily and heartily repent, and make satisfactory reparation for their sins, they by their actions sever the tie of Christian fellowship and are no longer a pa-rt of the body. The Christian and the Moralist. 145 We cannot accept that it is only a matter of opin ion as to Avhether Christ taught a peaceable and de fenceless doctrine or not, or Avhether his followers must practice it or not. Neither have they the privilege to vote and fill civil offices according as their convictions may alloAv or restrict. A fundamental principle of the diA'ine life in the .soul is involved here, and the pro priety or improjiriety of such liberties is not deter mined by the Avisdom of man as acquired in theological seminaries, but by a renewed and spiritually enlightened mind working in harmony with the plain import of the Scriptures. If any should make the discovery that the Gospel requires its subjects to be patient of injuries, non- worldly in their lives, and self-denying in all things of doubtful propriety; and would succeed in practicing these requirements in what is termed a moral life, but void of the spirit, they would only succeed in making a law of the Gospel, while yet standing outside of its promises. Hence the difference between a truly en lightened and upright soul with a stumbling walk, whose life may often be a reproach to .his profession, and the unenlightened, or spiritually blind moralist whose walk may be blameless, and whose life may be full of acts of benevolence. The one finds no comfort in his life, but grief and chagrin because of his fail ings, and may often be distressed with doubts and fears as to his final victory, while the other has his reward in the life of self, built up and bolstered by the confi dence of those not more enlightened than himself, and by his own self-complacency. 146 The Peaceable Kingdom. In short, to be a Christian is to haA^e the life principle, — the Christ-life, — begotten in the soul through the efficacy of the Holy Spirit ; and even if this treasure is contained in a vessel of little honor, — a hard nature, — yet the offering is acceptable, and the fire upon the altar of the heart, kindled and nourished by God him self, may be burning, though its light may be measur ably hidden because of a lack of those qualifications which ennoble and exalt man's character. If this could not bo so, then only those who are favored by nature with an amiable and loving disposition, and who can by their inherited advantages display the Gospel fruits in a blameless life, could attain to the promise. But Christ has made it possible for every one who is Avilling and obedient to be an heir of the promise, but only on con dition of a faithful compliance with his Avill as exem plified in his word. The Lord will teach and control his people, and is not honored by, neither will he accept their divided affections ;- nor are they at liberty to confer with flesh and blood, or make any compromises with carnal reason. What the Gospel teaches they must accept as right, and obey it; aud what it forbids, as wrong, and avoid it. It is not their jirovince to question the propriety or impropriety of any of its teachings, but accept it as divine wisdom. Hence when Ave speak in this work of the character of the Christian, we hold that char acter is the result of the actual convictions and ex periences of a regenerated soul acting in concert Avith God's will as revealed in his word, for it is the criterion by which we test our faith. Nothing Optional. ' 147 What folly for any to presume that they can with impunity set aside or disregard any part, or any one precept of the Gospel. We must accept it in its en tirety if we would be saved. When Israel kept the passover they were required to roast the lamb whole and so partake of it, not to dress it and partake of the more palatable parts. So Ave are not privileged to dress the word by fine glosses, and reject what is top restrain ing to be serviceable to bur liberal views. How' remark able that in the most important concern of life, and that for Avliich Ave have our being, men are so presumptuous as to believe that they may put any interpretation upon God's word touching their salvation that chances to meet their fancy, or accept or reject as much or as little ^s they like, and yet be acceptable to God and heirs of the promise. The people of Israel were continually falling into idolatry, notwithstanding the plain commandment writ ten with the finger of God upon tables of stone prohibi tory of the making and worshiping of images. To us nothing seems more absurd, and deserving of the venge ance of God than this willful and wicked disregard of God and his word; but no more faithful are those wor shipers who disregard or willfully set aside the plain self- denying precepts of the Gospel and substitute instead the teachings of man. The scriptures are a most precious gift of inesti mable advantage to those who live that life that is re vealed iu them; but to what purpose are they if we do not accept them and comply with them; which we can 148 The Peaceable Kingdom. not do unless we possess the Spirit that revealed them. There is but one good influence, and that pervades all God's work for man's salvation. The work of grace in the heart testifies to the truth of the scriptures, and the scriptures bear witness of God's work in the soul, and herein is the comfort and assurance of the believer. The two must harmonize, as they both emanate from the same source. The apostles and all the faithful dis ciples of Christ exemplified in their lives every precept found in the New Testament; and so will all God's people through all the ages of the world. But when we hear men caviling at these teachings, and asserting that they are not practical in this age, but belong to the Millennial reign; or that their restrictions are some what modified by the license of the law of Moses ; *r that they must be accepted with some .degree of allowance because of the depravity of the world and the weakness of the saint; we must conclude tliat such either Jack faith, or are unwilling to bear the cross, either of which will debar them from the kingdom. NON^CONFORMITV TO THE \f^ORLD IN DE* PORTMENT AND DRESS, "And be ye not conformed to this world; but be y^ transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God." (Eom. 12:3.) The testimony of Christ con cerning his disciples was, "I have chosen you out of the world." "In the world is the lust of the flesh, the lust of the eyes, and the pride of life; these are not of the Father, but ef the wprld." The effect of Christ's redemption is the restoration of the divine order, which is moderation in all things. It is using the world and not abusing it. "While man was in the image of God he had pleasure in spiritual exercises; and his enjoyment was in the contemplation of that which was just, pure, lovely and of good report. Through yielding to sin he was incapacitated for such spiritual employment. The tendencies of his fallen nature became wholly selfish ; and he sought enjoyment by gratifying his natural desires, which led him to seek riches honor and empire. His tendencies were to look upon the things that are seen; and he became occupied with temporal duties and natural pastimes and enjoy- 150 Non'^ Conformity. ments. The life and teaching of Christ revealed to matt a spiritual and higher life. It unfolded the mysteries bf life and of death. It opened a new and living way, and presented new objects, and higher purposes of life. It directed attention to the life bej^ond the tomb; and revealed the provisions made for man in the spirit world. One design of Christ's life and teaching is to give a correct view of this world, and of this life; to impress man that the world and all that pertains to it will pass away, and that this life is but a state of pro bation, full of uncertainty. It is recognized that all Christians will value spir itual attainments abpve natural possessions, hence they will seek those things which are above; such as purity, peace, gentleness, meekness, mercy and love; for these will bring peace of mind that is above all understanding. Any one in possession of the spirit of Christ, and who is laying up treasure in heaven, will value time and opportunity for doing good; and will, from principle, not conform to the maxims, customs and usages of the world ; for they are contrary to the principles of the spir itual life which actuates him. He not only looks upon the things that are seen, but also upon the things that lie beyond human vision, — the things that are eternal. He has no time to lose and will not spend it in vain and u.nprofitable conversation; but in such as would be edify- ' ing, so as to minister grace to the hearers. Jesting and foolish talking is conforming to the world. Indulging any unchristian feeling is conforming to the spirit of the world. Non- Worldliness of the Christian. 151 The design of Christ was to call his disciples out of the spirit of the world ; separate them from envy, ha tred, revenge, and from every act at variance with love It was evidently not his design that his followers should retire from the duties of life; but that they should be kept from the evil. It is a privilege of Christians to en joy the family relation, to have homes, to labor, and to fill positions the requirements of which do not weaken the spiritual desires; but in all these conditions th^y Avill abstain from the love of money, of honor, and of power. They will ever remember the non-worldly life of Christ and his apostles. In the Gospel is found an infallible standard for non-conformity to the world: "Therefore all things whatsoever ye would that men should do to you, do ye even sp tp them." In this rule "Mercy and truth are met tegether; rightepusness and peace have kissed each other;" and all who are in pos session of the principle upon which it is founded will not seek only their own good, but that of another. Every act at variance with love is conformity to the world; and so is every effort of life which has not in view the doing of the Father's will. A man may be very humble in his outward appearance; and yet when he is opposed may manifest an exalted and a resentful spirit, which is conformity to the spirit of the world. Change in outward appearance, such as non-con formity in fashion, does not constitute the state to which Christ brings his followers. A man may refrain from participation in the amusements, fashions and idle pastimes of the world, and yet be far from non-eonform- 1 S3 Non- Conformity, ity to the wOrld. It is not enough to refrain from excesses in eating and drinking, and from dishonest and immoral acts to entitle him to the claim of conforming to the divine Avill. True non-conformity consists in separation from all sin, whether it be in thought, word or deed. Believers are called "strangers," because they are estranged from the customs of the world, renewed in their minds, and not fashioned nor conformed to the usage and practice of the world._ Their conversation and pastimes ai'e different from that which is customary among the world. They call every thought, word and action into judgment, to try them whether they are wrought in God. A proud and exalted spirit will al ways be characterized by conformity to the world in its strife and tumult. WhatcA'cr is done for vain display gives evidence of conformity to the world. Every Christian should accept Christ for his exam ple, and therefore should endeavor to walk even as he walked ; and as he, in all his actions, sought the honor of his Heavenly Father and not his own, so every follower of Christ should.be characterized by the spirit of love, which is the spirit of non-conformity to the world. The building and furnishing of costly and showy hous es, sumptuous living, extravagance in dress, and the fri volity of the gay and fashionable, is at variance with the simple, non-worldly life of Christ and his apostles, and is_^conformity to the world. Nor is the attendance at theatrical performances and other places of amuse ment that do not promote the spiritual life, in agree ment with being chosen out of the world. Perversion of the Design of Dress. 153 A fruit of conformity to the will of God is to re member the poor; and instead of wasting our compe tence for the aggrandizement of one's self, and family, we should contribute to the necessities of the needy and suffering. In the conformity to the divine will respect of persons is excluded. "My brethren have not the faith of our Lord Jesus Christ, the Lord of glory, Avith respect of persons." (James 3:1) It is further written, "Thou shalt love thy neighbor as thyself." If any one is a respecter of persons he commits sin ; that is, if he despises any one on account of birth, property, race or color, so as to neglect the duty he owes to every fellow creature ; and if he discriminates against his fellow-be- liever in the discharge of Christian duty, from any of these causes, he does not conform to the will of God. Non- Conformity in Dress Wearing apparel became a necessity after sin enter ed the world. In the diAdne order it was designed fpr the promotion of decency, for comfort and for service; but through the pride and vanity begotten of sin in the heart of man, he perverted the order of God, and pros tituted the institution of apparel to the service of his fallen nature, by gratifying it's vain desires,. That which should have been a perpetual reminder of man's fall from his primitiA'e purity, he converted into an idol, and glorifie* himself by adorning his corrujitible body with costly and showy dress. A vain world indulges in great extravao-ance in its conformity to the foolish fashions in vented for the gratification of the vanity and pride of the human heart. In this way much precious time is 154 Non- Conformity. wasted in the effort to make the body attractive, tO win the admiration of worldly-minded people. But alas! in this thoughtless age scarcely any one takes to heart the inconsistency almost everywhere manifest in the church es in the extravagant, vain, and often useless decorations of many of the members; and hoAV inconsistent it all is for those who profess to be folloAvers of the meek and loAvly Jesus; and Iioav unbecoming that they should be proud of that which became a necessity because of sin, and is a badge of man's unfaithfulness. Apostolic teaching upon the subject of. wearing ap parel is found in I Tim. 3 :9 : "In like manner that women adorn themselves in modest apparel, with shame- facedness and sobriety; not with braided hair, or gold, or pearls, or costly array; but with good works;" and in I Peter 3 :3, 4 : "Whoso adorning, let it not be thai outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible ; even the ornament of a meek and quiet spirit, which is in the sight of God of great price." These scriptures har monize with what is asserted in the beginning of this ar ticle, that the fruit of Christ's redemption is moder ation in all things. The hfe and teaching of Christ forcibly demonstrate non-conformity to the world in spirit, maxims and customs. A]30stolic teaching and the history of the church, as far as accessible, unite in emphasizing the fact that the faithful Christians in every century and in every place Avere characterized by moderation in all things ; in the building and furnishing Uniformity in Dress. 165 of houses; in Avearing apparel; and in all the affairs of life. Certain important truths are by the Holy Spirit impressed upon every Christian mind pertaining to dress. Anaong these are plainness and simplicity com bined with utility. Intelligent creatures usually do not act without a motive. In the use of AA'earing apparel it is Christian-like to dress for comfort and for service; but when dress is used to beautify, and make the body attrac tive, it is misused, and the motive is unchristian. Clean liness and order belong to Christianity, but vain dis play does not. . The question is asked, "Where does the church get authority for the adoption of a particular and uniform cut of garment and style of dress? Does the word of the Lord describe it, and does it enjoin uniformity of dress?" It is not claimed that either Christ or his apostles prescribed uniformity in dress. It is also asked whether it is reco,rded that the church of Christ during the early centuries, and during the sixteenth century, when, though under persecution, it fipurished sp glor iously, taught or practiced uniformity of dress ? All we know of the church upon this subject during the early centuries, as well as the sixteenth, is that its members were simple in their lives and in their dress, and that gay, fashionable, and costly attire was not recognized as becoming. The apostles wrote clearly on this, subject; and as they were guided by the spirit of Truth, they put on record the divine will. It plainly follows that all Christians being led by the same spirit are taught the same rule of life and practice, so that simplicity and 156 Non- Conformity. plainness is a spiritual fruit. It is true there is no sys-- tem of dress given in the New Testament. It is also true that there are other fruits of a Christian life not specifically described; such as certain courtesies neces sary to the comfort and happiness of the family relation. It is not specifically stated that Christians shall not at tend places of public amusement; and many other self- denying duties are not specified; but the Lord gave the Holy Spirit as a guide to direct his church in the old paths, in the good way. John Wesley is on record as having spoken as fol lows : "I exhort all those who desire me to watch over their souls, wear no gold, no pearls, or precious stones; use no curling of hair, or costly apparel, how grave soever; wear nothing, though you have if already, which is of a glaring color, or which is in any way gay, glistering or showy; nothing made in the A^ery height pf fashion; nothing apt to attract the eyes of bystanders, etc." ' He maintained that these things were expressly forbidden in scripture, and also asserted that for any one to say there is no harm in them, might as well say there is no harm in stealing and adultery, lie lamented his failure to bring his brethren in agreement with his convictions and teaching upon this subject, saying, "In print, in preaching, in meeting the society, I have not shunned to declare the whole counsel of God. I am therefore ele'ar of the blood of those who will not hear; it lies upon their own heads," etc. He also expressed regret that he was not firm in demanding of those who wished to join his society compliance with his convictions, by saying "This Legalism and Non- Conformity. 157 is our manner of dress, vvhich we know is both Scriptural and rational ; if you join with as, you are to dress as we .do; but you need not join us unless you please." ¦We quote Wesley's vicAvs upon the subject of wear ing apparel for the purpose of showing the danger and inconsistency of making laAvs in the church, or of con verting the Gospel into a law. It will be plain to every intelligent person that church rules, even if obeyed, will not change the desires of the heart. If persons desire gay clothing, and are only prevented from having them by a church rule, against their inclinations, and without being influenced by conviction, they are none the better for not having them. Neither on the other hand would they as individuals, or as an organized body of worship ers, ..be benefitted spiritually if they from a legal prin ciple adopted plain dress. It is of the utmost importanceto comprehend the ne cessity of being in possession of the spirit of the law of life in Christ Jesus. The church of Christ is his body; the believers are members of his body. They become such when they receive his spirit. As members they are subject to the Head, the source of all intelligence. They will therefore have the same mind that Christ had; and as he died for sin, they will also abstain from all wilful sin. If pride is sin, then they will deny themselves of it. All Christians can say with Paul, "I am crucified with Christ, nevertheless I live ; yet not I but Christ liveth in me." The meaning of this is, I am dead to the law, as a covenant of works; I no longer geek salvation by what I can do. I am also dead to all 158 Non- Conformity. for Avhich Christ died; including pride in dress, or in anything else. Christ now lives in me. His spirit di rects me into all truth. Having this light np one need- teach the other, saying, "If you wish to join with us, you must dress as we do." Christ dwelling in the hearts of his children will by his spirit lead them into all truth; and they will all be taught the same in all things where there is a gospel principle involved; hence there need be no laAVS in the church regulating dress or any other duty. If persons do not deny themselves from love to Jesus, and from an abhorrence of all that is evil, it is an evidence of the absence of grace in the heart, and consequently of the absence of the divine life. A Christian is fully sensible that there is no merit, virtue or righteousness in dress, though it be in every respect fitting the profession. He attains to no righteous ness for all his self-denial; but being characterized by moderation, he gives evidence of the Christ life Avithin him. Any one Avho entertains the view that there is merit in plainness, Avhether it be in the cut of the hair, wearing of the beard, or in apparel, is greatly in error. On the other hand those Avho from gospel principle through an enlightened conscience, discard the vain fashions of the Avorld, walk in humility and meekness, demonstrate thereby a fruit of the Holy Spirit. Order everywhere facilitates work, therefore it is advantageous to the church to promote co-operation and harmony. There can .be no order without uniformity of practice; and from this principle springs uniformity of dress in the church. The members wear such appar- What Leads to Uniformity. 159 el as is convenient,- plain and serviceable. There is no justification for change in style and mode of dress. The world is ever changing its styles and modes; but as the Christian is not of the world, but rather a pilgrim and stranger, there is no consistency in his conforming to the fashions of the world. Since the church does not change fashions with the world, but A'ery nearly retains the same manner of dress from time to time, it becomes convenient and edifying, and promotes order for all to dress alike from a principle of love, which is the prompt ing to all Christian acts. Remove the motive of love, and nothing remains but cold, dead formalism. Love and submission are characteristics of the Christian life; and when these are possessed, there is no contention about dress; as the church of Christ does not impose duties that are not rational, and that do not promote the wellbeing of its members, both as pertains to the body and to the soul. As all persons are naturally bf a legal disposition, there is danger of attaching undue importance to forms, whether of Avorship or of dress. It is therefore of vital importance that all who love the Lord, attain to a .clear and full understanding of the only meritorious source of salvation, "Christ and him crucified." Having attained to this knowledge tJiere is no need of a com mand regulating outward forms, either of worship or of dress. The evidence of the Christian life is lo've, the fruit of which is obedience, as "without faith it is im possible to please God," so without love it is impossible to obey him, "If ye love me, keep my command- 160 Ndn- Conformity. ments." . All persons influenced by love will be in agree ment with Christ's work upon earth, that of restoring unity; and will, labor for the edification of his church by denying themselves of their vain desires, and regu lating their lives in agreement Avitli simplicity and non- worldliness. We have asserted that there is no virtue or merit in outward plainness of dress, yet we affirm by authority from the scriptures that a person spiritually poor, and of a truly humble heart, will not adorn his perishable bbdy in gay attire; and that all such who are of a broken heart and of a contrite spirit will dress plain, and through love Avillingly conform to the usages of the church for the preservation of order, the promo tion of uniformity, and for the tranquility of the church. Non-Conformity in Building of Churches When the apostle says, "Be not conformed to this Avorld," his teaching is designed to include the whole life of the Christian; and compliance with it is only a fruit of love: and should be one of the things which distin guish the church from the world. We have considered this subject with reference to Deportment and Dress, and Ave noAv purpose to consider it in relation to the Building of Churches, and Church Service. This is a great age of rivalry and emulation in worldly interests, and, from what is witnessed in almost every place, there is none the less in the church; but unfortunately not in its zeal to "seek for the old ways," Avith a desire to "Avalk in them." It is found largely in the building of elaborate and magnificent edifices,- and in the imposing service. Each congregation or Emulation in Church Building. 161 church organization vies with all the rest to have the finest and most- attractive structure, whether they can afford it financially or not. This frequently necessi tates strenuous efforts to liquidate the debt by close col lections, and often by such unbecoming methods as that of holding fairs and giving suppers, at which games of chance are often indulged in; and even after all these have been exhausted of their financial benefits, there often remains a debt too heavy for either credit or com fort. The late Evangelist Moody, after discoursing upon this very practice, is reported to have said, "I would rather preach in a barn, or in the meanest hovel, than to preach in a church paid for by such means." In Gal. 5 :30, Paul places emulation in a list ef the basest sins. We all love to speak of a spirit of emulation under the guidance of grace among God's people, in striving against the works of darkness, to the salva tion of souls; but emulation in the works of our hands to gratify our own vain humanity, is both displeasing to God, and hurtful to his kingdom. This is the same Avhether we indulge in it in the building and furnishing of showy and costly dwellings, in our elaborate ward robes, our sumptuous living, in extravagant display, or in the erecting and furnishing of grand and imposing edifices for public worship. It is not difficult to recog nize the motive that prompts that in anything which is above or in excess of mere utility. If that which by this rule would prove to be superfluous were removed from all that relates to the church, it would make a marked change. , The Christian is curtailed in his lib- 162 Non- Conf ormity . erties under the gospel to a moderate use of all things that are necessary and consistent for his comfort and advantage. When he exceeds this, he is conforming to the Avorld. Paul says, "Be conformed to the image of his Son." The image of the Son is his life, his example his doctrine, his love. We find nothing in these that , will support any unnecessary display, or any conforming to the Avorld, but much that directs to humility and non- worldliness, making everything subservient to the wants of the soul. It Avill not do to say that the church practices in these things as it does because of a disposition on its part to giAre to the Lord abundantly of its best treasures. True the Lord demands our best gifts and our best ser vices; but not of our "carnal things." It is our hearts garnished by the heavenly graces, acting in harmony with the light of the Spirit. This is an acceptable offering. Neither are these practices justifiable on the ground that when the Lord built his OAAm house or temple, that he did it so magnificently. As to Israel and the tem ple, we must not lose sight of the fact that the Lord then had to use inanimate material for his house, be cause the hearts of his people were not possessed and influenced by the Holy Spirit as are those of his child ren under the new covenant, and hence were not a fit abode for the Lord. Then again, as the temple, both in the material of which it was built, and the manner of its building, were very expressive types of the true and spiritual temple in the hearts of God's redeemed people, the Lord no doubt designedly had many parts overlaid The Temple in the Heart. 163 with gold, or otherwise ornamented; to give some appre ciation of the graces and heavenly endowments of the regenerated souls in Christ. We should remember that even the gold and every precious thing in the temple were but as the dust of the earth in the sight of God, when weighed against that Avhich they typified — those hearts made pure and garnish ed by the divine virtues of the blood of the atonement, l"'hese noAv under the neV covenant constitute the true temple in wdiich the Lord delights to dwell. Paul says, "Ye are God's building." "The temple of God is holy, which temple ye are." Here is where the best gifts and energies of his people must ever be directed, that it may be true to that which was typified ; or that it be not de filed. Here they must ever remember that the Lord will bestow that treasure with which every faithful soul is entrusted. Here is where he will take account of his servants as to what use they make of the talent bestow ed ; whether they bury it in the earth, . or use it accord ing to his dlAine appointment. This trust is most sa cred, and they will esteem it above every worldly consid eration. All such as possess this treasure constitute God's husbandry, God's people, God's church; and their worship is as acceptable if offered up under the canopy of heaven, as under the vaulted roof; in the humblest building, as in the most magnificent edifice. Dedication of Churches. Man being legal, and disposed to render a service of works, naturally drifts back under the covenant of works, and is in danger of attaching some importance to 164 Non- Conf ormit^y. Avhat he does, and even of instituting services of his own. This has led to the practice of dedicating church edifices, and with some the consecrating of church furni ture; and it seems to be generally approved. This ap pears to have been borroAved from the ceremonial law ; since it has no support in New Testament teaching. As that covenant "was made after the laAv of a carnal commandment," itAvas shadowy and typical, and neces sarily consisted in "carnal ordinances." But as all these had their fulfillment in their "antitype, thus "blotting out the handwriting of ordinances," and as Christ's kingdom is altogether a spiritual one, Christ directed in his teaching aAvay from the literal service to the spir itual. The temple and the worship of the Jews were in separable, for in that the Lord had promised to meet them ; and they estimated their worship by the magnifi cence of their temple and the imposing character of their service in it. So our Savior tried to impress upon their minds a knoAvledge of the true worship. He said to the Samaritan Avoman, "The hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father; but the hour cometh and now is, when the true worshipers shall Avorship the Father in spirit and in truth. God is a Spirit, and they that worship him must worship him in spirit and in truth." (Jno. 4:21, 34). From this it is quite evident that neither a build ing, nor its belongings, neither a fixed place are essential to Christian worship; neither are they in any way asso ciated with it. Dedication of Churches. 165 Even Solomon Avhile dedicating the temple, which the Lord had previously filled with a cloud, the symbol of his presence, was constrained to say, "Behold the heaven, and heaven of heavens can not contain thee; how much less this house that I have builded." The Lord by his prophet contrasts the insignificance of the material house with the blessings of the spiritual king dom when he said, "Where is the house that ye build unto me? and where is the place of my rest? For all these things hath my hand made. To this man will I look, even to him that is of a contrite spirit, and tremb- leth at my word." (Isa. 66 :1, 2,) And Stephen, under gospel light, discarded the legal, and asserted the spir itual when he said, "The Most High dwelleth not in temples made with hands." As the observance bf any ordinance, or the keeping of any commandment by those who are not in possess ion of the principle underlying, and complying with the conditions involved in it, is but a meaningless ser vice, and leaves the subjects unchanged and unprofited by it; so upon the same ground any dedicatory or con secrating service upon inanimate objects, according to all New Testament teaching, is without meaning and Avithout effect.: The only consecration that avails before God, and that is recognized by gospel teaching, is that in the Spir it, as Paul teaches, "Know ye not that ye are the tem ple of God; and that the Spirit of God dwelleth in you?" "Therefore glorify God in your body, and in your Spirit which are God's." "Ye are God's building, builded to- 166 Non- Conformity. gether for. a habitation of God through the Spirit." It is the temple of the heart that must be dedicated, and the power of the Avill that must be consecrated to God, and devoted to his serAdce. The Lord can be honbred only by a consecration of the soul, mind and body to his service, as Paul writes, "I beseech you, therefore breth ren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serAdce." (Rom. 12:1). God dwells in such sauQtified hearts, and all such constitute his tem ple, which is by the Spirit dedicated to his praise and Consecrated to his service and to his glory. All New Testament teaching enforces this consecration, but rec ognizes nothing in the way of service upon inanimate objects, hoAvever impressive or apparently sacred the cere mony. Non-conformity in "Worship. The examples and teaching of Christ and his apos tles are now but little regarded by the popular chumhes. What little is heard of these things is professedly reflect ed through the pride of literary talent feasting itself on finely worded sentences, composing eloquent discourses, eulogistic of the life and doctrine of Christ, which are presented as a refining, elevating and civilizing power, designed to improve the civic, social and moral condition of man. Indeed the entire service is in keeping with the discourse, and is Avell calculated to gratify the sen ses, and to captivate the natural understanding. Even in many churches men and women, without regard to character or faith, and who haA'e no interest in the Unfaithful Worship. 167 cause outside of their work, are employed to render in strumental and vocal music, often more fitting the the atre than the church. The late Evangelist Moody, dis coursing upon this subject, after speaking of the incon sistency of it all, said, "These things are an abomination to the Lord." Our Savior frequently exposed in severe language the hypocrisy and emptiness of the worship of the Jews, as the Lord had done by his prophets; and in the first chapter of Isaiah their whole service is upbraided. But why had the Lord to do this ? It is said, and no doubt . truly, that the temple service of the Jews was one of the grandest and most imposing services that the world ever witnessed. But why had the Lord to exclaim, "I can not ! away with ?" Was it not because it was too much from the lips and not from the heart? Christ's own words concerning it are, "This people draweth nio-h unto me with their mouth, and honoreth me with their lips, but their heart is far from me." No doubt it was then as now, that too many of .the worshipers look upon the "Everlasting God" as though "he was altogeth er such an one as themselves." All this proves that the spiritual needs are being subordinated to the natural desires, and is altogether foreign to the design and de mands of Christian Avorship. Should weak man at tempt, in the vanity of his heart, to put the fruit of his own mind in competition Avith the wisdom revealed in the word, and with the great hallelujahs of the-hosts of heaven? Does the majesty of God have need of any of man's work? Would any suppose that the Loijd is hon- 1 68 Non- Conformity. ored, or his cause advanced, by anything that is prompt ed by a spirit of ostentation ? Would any suppose for a moment that this popular worship is the expression of a depth of reverential awe, and not a display bf talent and art? Or that it is a great heart-work, true to the expression; a self-consciousness of vile humanity, and a deep conviction of the majesty of Jehovah? Paul teaches, "Be .filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs; singing and making melody in your hearts to the Lord." (Eph. 5:19.) "Let the Avord of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs; sing ing with grace in your hearts to the Lord." (Col. 3 :16.) This expresses an individual, spiritual exercise^ which cannot be refiected through another, much less through those agencies iioav employed in popular worship. There is a depth of meaning, as Aveli as extent of spiritual knowledge, expressed by the language of the apostle; and we are lost in Avonder how any one who supports the present practices can find comfort in contrasting the teaching of the apostle with what is so prevalent and popular. We fear, as the fruits testify, that only too many are strangers to the conditions and exercises named by the apostle, and which are prerequisite to that singing and making melody of which he writes. The apostle teaches, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." To sin cere souls nothing is more reasonable, as it cbmports with their convictions; and they are never fully at peace The Design of Worship. 169 with themselves and with Gbd unless there is a disposi tion with fjiem to comply with the apostle's teaching, and especially so Avlien they Avould engage in worship. Both the letter and the spirit of the gospel impress be lievers that God is honored in our worship only by what ever tends to the abnegation of self and the exaltation of -Christ. By that Avhich best serves to convince us that our best works, our own righteousness, and everything of our oAvn is unclean before heaven, as the prophet Isaiah expresses it : "We are all as an unclean thing, and all our righteousness is as filthy rags." That alone is ac ceptable in our worship Avhich results from spiritual com-, munion with Christ. In proportion as any Avprship pr service is conducted to interest and gratify the carnal mind, just to that extent does it fail to encourage and build up the inner life and leads the soul away from the true object and benefit of worship, — the searchings of the heart, the seek ing for light and grace, and strength and humility, and for a more devoted life and a closer walk with God. All triie worship will lead to self-knoAvledge, and will help to 'reveal the cross, and qualify and dispose us to bear it. The lowliness of fhe birth of Christ is not reflected through pomp and display, neither is his plain, non- worldly life, ner that pf his apostles. The vanity of man can find no pleasure in anything that springs from this source. A loA'/e for display has enslaved its myriads; and^ in their efforts to meet its demands, only too many haA^e violated the most sacred duties and rela tions of life. John says, "All that is, in the world, the 170 Non- Conformity. lust of the flesh, the lust of the eyes, and the pride of life is not of the Father, but is of the world." (I, Jno. 3 :16). But it is to be feared that many who profess to be Chris tians condone its insinuations, and regard its indulgence as good taste. They even point to nature and comfort themselves that there God has decksd even the perishable things with such beauty that can not be approached ev'en by the best efforts of man. But nevertheless let us not forget that pride is sin, and vain display is foolish ness before God ; and more so Avhen aa'C indulge it in con nection Avith our religion than Avith our persons. The plain and humble disciple of Christ is no stran ger to vanitj^ It is planted deep down in his sinfuZ nature, and he must guard as vigilantly against its ten dencies as those of anger and spite. Our Savior (Mark 7:20-22) jDlaces pride in a list of the basest vices which "come from Avithin and defile the man." It is like all of its kind, if not faithfully guarded, will soon bear sway over and "choke the good seed," and let its possessbr an unhappy transgressor, and like Job, to "abhor himself and repent in dust and ashes." Abraham in his petition to God presents himself in these words : "Which am but dust and ashes." Indeed it has been Avell said: "Why should dust and ashes be proud ?" and "A^diy should' the spirit of mortal be proud?" What inconsistency, or perhaps, what a contradiction of principles, — a proud Christian! But Ave shpuld seriously ask, can there be such ? No, for where pride has sway, spiritual power is wanting. They are like Hght and darkness, they have no communion. They can not possess the same heart at the same time. Conclusion. 171, We maintain that all gospel teaching enforces, and the leadings of the Spirit induces, a separation of the church from the Avorld,. eA'en from the spirit of the world, and that there is no merit nor righteousness in anything which 'the Christian does, but that these center in "Christ and him crucified." His salvation depends wholly on his being in Christ, under the infiuenee of his Spirit; and his A^'alk will comport with all gospel teach ing as a result of that relation and infiuenee, and not from conforming to it as a system of ethics; fpr the gos pel was never designed to be used in a legal way by enacting and enforcing church rules, and making obedi ence to them the test of sincerity. Hence if any body" of worshipers should practice in a legal way, non-confor mity in all the things of which we have written, it wo'Lild profit nothing. Our Savior taught, "Make the tree good, and his fruit will be good." It seems to us that the whole matter centers here. If the tree is good, it will yield gospel fruit; but if corrupt, it will yield the fruits of the flesh. Christ also said, "By their fruits ye shall know them." Hence we will conclude from this teaching that the church has and practices these things because it Avants it so; and that all this is but an express ion of the feelings and sentiments of those who practice them. HEAD.COVERING IN WORSHIP, ¦'But 1 Avould have you knoAV , that the Head of every man is Christ; and the head of the woman is tho man; and the Head of Christ is God. Every man praying or prophesying, having his head covered, dishon- oreth his Head. But every woman that prayeth or prophesieth Avith her head uncovered dishonoreth her head ; for that is even all one as if she were shaven. For if the Avoman be not covered, let her also be shorn: but if it be a shame for a Avoman to be shorn or shaven, let her be covered. For a man indeed, ought not to cover his head, forasmuch as he is the image and the glory of God; but the woman is the glory of the man; for the man in not of the Avoinan; but the woman of the man. Neither Avas the man created for the Avoman; but the woman for the man. For this cause ought tlie woman to have pow er on her head because of the angels. Nevertheless, neither is the man without the woman, neither the Avoman Avithout the man, in the Lord. For as the Avoman is of the man, even so is the man also by the Avoraan; but all things of God. Judge in your selves; is it comely that a woman -pray unto God uncoA'- ered ? Doth not even nature itself teach you that if a man haA'e long hair, it is a shame unto him ? But if a woman have long hair it is a glory to her; for her hair is given her for a covering." (I Cor. 11 :3-16.) Here Paul is vvriting to the church, and has refer- The Ground For The Apostle's Reasoning. 173 ence alone to the relations and' ordinances of the same. He would impress upon their minds that Christ is the Creator and Lord, as well as the spiritual Head of every man; and that the woman's relation to man is the rela tion of man to Christ, and that of Christ to God. And since Christ wrought so great a redemption, every one who embraces him .through faith, confesses that he is "Lord to the glory bf God the Father ;" and as Christ the Son submitted himself Avholly in obedience to the Father, seeking not his own, but the Avill of the Father, so will every believing man and AA'oman submit in all things through love to Christ as their. Savior and Lord ; and the woman will give evidence of the acceptance of her assigned relation to the man. The apostle's reasoning that the woman Avas created for the man and not the man for the woman, is to show God's purpose and order. Eve being formed of a part of Adam, and for Adam, and presented to him as a help-meet, together Avith the penalty of the transgression pronounced upon Eve, our common mother, and the representative of all womankind, all present a basis for the apostle's reasoning, and for his conclusions. His teaching both in our text and in Eph. 5 :32-33 recognizes the assigned social relation of woman to man as unchanged by the atonement. The Christian in his flesh shares in common with tlia«world the full force of the penalty of the transgression in all its bearings. As we daily witness the fulfillment of that decree, we are im pressed that the rigor of it has not been abated. It is as fixed as are all the laws of our being, and can never be 174 Head- Covering in Worship. assu.aged by any opposition Ave may offer, or complaint Ave may make. It is one of the inexorable decrees of heaven, and a standing testimony of the power and limit of God's word. That God purposely placed Avoinan under the love, care and dominion of man, no one who accepts Bible teaching would question; but reasonable and consistent men Avill not accept that it Avas, because of any lack of mental or moral capacity; and if designed for her humil iation, it certainly was not for man's exaltation. As Avoman has the advantage of finer sensibilities, and more tender affections and sympathies, so . among those who followed and ministered to our Savior, none surpassed her in depth of love, or strength of faith, or in steadfast devotion. For this reason Ave find no difference express-,, ed in gospel teaching concerning the relation of man or Avoman to Christ, but they are mutually in fellowship with him, and also AA'ith one another. Neither does the apostle Avish to intimate any dis paragement of woman by insisting on her proper relation to man, for he says, "Neither is the man without the Avoman, neither the woman Avithout the man in the Lord."' As love and submission to God in all his ap pointments must ever characterize every -child of God, so we may safely conclude that Avhere these principles prevail there will neither be austerity nor immoderation on the one part, nor want of obedience and submission on the other. Since the man and the woman are mutu ally dependent upon each other, it is designed that each occupy his and her proper place, and that they should be What Led to The Apostle's Teaching. 175 a comfort and benefit to each other, and live in peace, harmony and love. Both nature and the apostle speak the same thing, that it is a shame for a man to have long hair, but that a woman's long hair is a glory to her. Thus the apostl,e refers us to nature to emphasize his teaching that a Avoman should have her head covered while engaged in AVorship, but that a man should "not. And as man re deemed is Christ's representative ujDon earth, and .so is the likeness of God and the refiection of his glory, he is to worship uncovered ; but as woman is the reflection of the glory of man, she shall have her head covered. ¦ It was a custom of the Greeks and Eomans, and an express law of the Jews, that no woman should go in public unveiled, as that was accounted disreputable ;,and it would be held equally dishonorable for the Christian woman to appear unveiled in the public assembly. So the apostle's decision and teaching in the church was in keeping Avith the customs of those times, and with the practice of the church in Judea. But as the church at Corinth was doubtless made up mostly of the heathen idol-worshipers; and as the priestesses prayed or deliv ered their oracles bare-headed, or with disheveled hair, it seems to have confused these converts, and led to contention, thus necessitating the apostle's teaching as. we have it recorded, Some maintain that nature has supplied the cover ing insisted on by the apostle by giving to the woman a more luxuriant groAvth of hair than to the man. If the hair is that covering, and if it was the custom as said of 176 Head- Covering in "Worship. the Jews, and of the people of the province of Achaia, in Avhich Corinth was situated, that the women wore long hair, what force of meaning could Ave attach to the apostle's words Avhen he says, "If the Avonian be not cov ered, let her also be shorn; but if it be a shame for a Avoman to be shaven or shorn, let her he covered?" Is it not jjlain that if the hair is that covering, then she is always covered? And the apostle could not have said under any conditions, "Let her be covered." But as Avoman has almost universally followed the custom of Avearing long hair, being sensible of what the apostle has said, that "it is a glory to her," it is evident from this fact, and from the apostle's reasoning throughout, that the covering he insists upon is an artificial one. Again the apostle's remark, "For this cause ought the Avoman to have poAver on her head," expresses beyond doubt that another covering besides the hair is meant. The marginal reading is, "That is, a covering in sign." Both in the Old and the Ncav Testament the signs and tokens of things are sometimes called by the things them selves; as circumcision is called the covenant in Gen. 17 :10-13, though Ave knoAV it is only the sign of it. Hence the marginal reading, that she should have a sym bol of poAver on her head. Though her hair "is a glory to her," yet it is noAvhere said that it is a sign of power ; hence the apostle must have reference to an artificial covering. What the apostle Avrites in the tenth verse Avould all apply to Avoman's relation to Christ ; and may he npt in this sign of power have designed te express, by a visible A Sign of Power, Not of Subjection. 177 token, the inestimable blessings accruing through the atonement ? -Woman redeemed is restored to her primi tive state and relation to man, that of equality in the spiritual life. We are encouraged in this view by what the apostle writes in Gal. 3 :37, 28 : "For as many of you as have bfien baptized into Christ have put on Christ. There is neither Jcav nor Greek, there is neither bond nor. free, there is neither male nor female ; for ye are all one in Jesus Christ." In this connection it might be well to say, that if woman is a reflection of "the glory of man," and the re lation of woman to man is that of man to Christ, is it not incumbent upon every Christian man to recognize the propriety of his deporting himself so that he may be worthy of all the apostle's expressions in regard to this relation ? And should he not, when he vIcavs this token of these relations as defijied by the apostle, be as much impressed Avith a sense of duty to strive to maintain that token above reproach, as are those who wear it ? An objection is based on the ground that the cover ing is expressive of submission, and, therefore, applies only to married women. ThaWSthe apostle, in the tenth verse, teaches a principle in the covering of the head independent of the common use and expression of. the veil, as in the fifth verse, is evident from the word power in the tenth verse being e-xousian in the Original, from exousia, a sign of power or authority, while in the fifth verse, the veiling or covering is expressed by hatahalupto, Avhich is expressive of subjection. Besides, Greek schol ars say that rioAvhere in the New Testament is exousia 178 Head- Covering in Worship. used to express subjection. In addition to this Ave will notice that Paul makes no distinction, as he refers neith er to the married nor to the Unmarried relation in this text. "What he teaches is applicable to both alike. He defines the relation' of woman to man; and if in this relation is involved the relation of the wife to the hus- ¦ band, yet this in no way effects the object he has in view. He asserts that "Every woman that prayeth or prophe sieth with her head uncovered dishonoreth her head," that is man, for she is the reflection of his glory. He follows this in the tenth verse by his conclusion, "For this cause ought the woman to have power on her head because of the angels." Whatever may be implied by the angels has reference to every ' Christian woman alike,' regardless of her social relation, because this applies to her spiritual relation, and to the spiritual agencies. Some who recognize the propriety of the covering object to the continuous Avearing of it, since the apostle's teaching limits its use to times of praying and prophesy ing. If it is expressive of a condition and relation that are continuous, then it is consistent that it be worn at all times; for praying and prophesying are continuous, and not limited to times and seasons. Sometimes even those professing godliness complain of -some of the teachings of Paul in relation to woman, and seem to be persuaded in their minds that they are only the expression of his own convictions. But we should accept that Paul was conscious of the responsibil ity of those who teach God's word, and the reward of those who "add to" or "take away from" the word of the It Can Have Biit One Purpose. 179 Lord, and that he Avas the chief of the apostles, and a most faithful and self-sacrificing servant of the Lord. Eecognizing as he did that the social relation of man to woman, and woman to man was not changed by the atonement, his teachings, always defined the respective duties of each in respect to the other and to the church, as under this relation. We can not conclude otherAvise than that the apostle plainly teaches that if the woman wilfully discards the covering which God has appointed -as proper, then she should also be dive,sted of the covering which nature has given ; but adds, if this be a shame, "let her be covered." So we should accept that it is incumbent on the believing woman to submit to God's ordinance, as taught by the apostle, which in love she will ever feel constrained to do. As to what the covering should be, we are not taught; but all gospel teaching would indicate that it should not be anything that might be used to gratify the pride arid vanity of our sinful flesh. According to the apostle's words it is to be a sigh of power. Nothing can be recognized as this sign, that has any other design pr use. Natipns have their ensigns, and even Meses had his (Num. 2 :3-25) ; and spcieties and officers have their badges ; but they serve their one purpose, and are always so recognized. Hence anything that is worn for other purposes will not answer the design of this token. Neith er is it a token of subjection, as is the veil in some countries, but a sign of power ; and for this reason should have this distinction. It is only befitting that for which it is worn, and that which it expresses. But uniformity 180 Head- Covering in Worship. of custom and stjde, which is always becoming believers, is especially fitting in the head-cover, as it is an evi dence of love and unity, and tends to strengthen the bonds that bind the hearts in one. Sobriety, modesty, a retired disposition, and a meek and quiet spirit are befitting every foUoAver of Christ, but they are especially so to woman. The wearing of the head-cover is expressive of tlje union of the soul with Christ, which implies a separation from, and a renunci ation of the follies, gayeties and idle pastimes of the world; and it is also expressive of a spirit of devotion. It is a protection to Christian women, and especially so to the young, as it reminds them of their profession, and being, a token of piety, often quickens convictibn when exposed to the enticements of the world. There is no saving virtue in the head-cover, as it confers no righteousness ; but to a sincere person it is a constant reminder of the high calling to shine as a Hght in a wicked world, and of the inconsistency of any con duct at , variance with the outAvard sign, which implies submission, resignation, faith, love and obedience to Christ. Since the apostle so impressively enjoined the head- cover, and since we recognize the edification and fitness of the same, every believing woman should willingly submit to the teaching of the apostle, although it is a cross to proud nature! WATER BAPTISM, As authority for baptism we have the commission given by our Savior to his apostles as recorded in Mat, 38:19, 20, and Mark 16:15, 16; and the practice of the apostles as recorded in Acts 3 :38, 8 :13 and 38, 9 :18, 10:48, 16:15 and 33, and 19:5. Any one examining the apostolic commission, and the apostles' compliance Avith its conditions as found in the references we have made to their acts, can not fail to see that an exercise of faith is indispensable to Christian baptism ; and that we have no CAddenee from the gospels of baptism being ad ministered but alone upon faith. We have the representation of baptism in 1 Peter 3 :31 : "Not the putting away of the filth of the flesh, but the answer of a good conscience toward God by the resurrection of Jesus Christ." -Christ is the true Ark. Believers enter this ark through faith. It is not the receiving of the outward ordinance of baptism that re moves sin, or that gives the answer of a good conscience toward God; but when persons by true regeneration of the Spirit are able to profess true repentance and faith in Christ, and thus receive baptism, it is to them the answer of a good conscience. Bapti'sm is an initiatory or dinance into the visible church of Christ and the outward sign of an inward change. It is a testimony of having accepted Christ by • faith and of being saved through him. 183 Prerequisites of Baptism. The Savior said to Nicodemus, "Ye must be born again. Wanting this change disqualifies persons for re ceiving baptism; for Avithout it they are not capable of being baiDtized in the name of the Father, since they do not recognize his righteousness, his love and his mercy; nor in the name of the Son, since they have not accepted him as their redemption and sanctification ; nor in the name of the Holy Ghost, since they have not come under his enlightening and purifying influence. Since regen eration is indispensable to baptism, it becomes important to know what it is and how it is attained. By nature all are sinners, being Avithout saving faith, and of love to God. "For to him that knoweth to do good and doeth it not, to him it is sin." Sin is only imputed after mankind attain to the knowledge of good and evil. The testimony of rcA'elation is, "There is none that doeth good, no not one." Mankind, out of Christ, are under a covenant of works, the summary of which is, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul;" and "Cursed is every one that eontinueth not in all things that are Avritten in the book of the laAv to do them." God designs that the law shall awaken and alarm sinners, that they become con cerned about their salvation and he has provided means by which they may attain to a realization of their un- saA'cd state. His grace striA^es with all men, by virtue of Avhich sinners may awaken, when the law becomes a "ministration of condemnation" to them. When they yield to grace, being of a legal disposition, they are in clined to seek justification through works. But the Preliminary Experiences. 183 more effort they make to obtain salvation by reformation of life and outward self-denial, the more they Avill dis cover their sinfulness and inability to save themselves. Many sincere seekers after light undergo very painful and discouraging experiences before they are willing to give up all and come with nothing of their OAvn. But God knoAvs them that are his, and he careth for them. After the law has effectually done its work, and left them as poor, sin-sick sinners, saying from the heart "Lord Jesus, save, or we perish;" then they gladly ac cept Christ's invitation, "Come unto me, all ye that la bor and are heavy laden, and I Avill give you rest." They are raised, like Lazarus, from the dead; and like him lay off their grave clothes-^their sinful life, and their dead works. They realize that Christ has fulfilled thp law for them, and has atoned for their sins; and they now. accept him as their Savior and Eedeemer, and realize that they are complete in him. Such a change is regeneration. It is the restoration of the divine life. A new light is let into the mind, and the will is renewed. But all is recognized as a gift of -God, as the apostle fittingly expresses it, "Nevertheless I live, yet not I, but Christ liveth in me." The evidences of regeneration are faith, love and obedience. Faith being a gift of God is characterized by Christian graces and virtues. It unites the soul to God, and the fruit of a holy life will follow. Love of the brethren is a fruit of regeneration. It is the grace or image of God in them that causes us to love them. When we love the godly fOr their godliness, then we love 184 Infant Baptism. God in them. "Every one that loveth him that begat, loveth him that is begotten." Love to Jesus will impel, us to keep his commandments. Obedience is love in action. Such persons having been baptized by the spirit of Christ, and having become of one heart and of One soul, are fit subjects to receive water baptism, and to become members of the church. By this aCt they testify their confidence in the church,, as that which Christ pur chased with his blood. Such comprehend the duties of church-memloership, since they have experimental knoAvl- edge of Avhat constitutes and characterizes the church. Such are prepared to hear and obey the Shepherd of all the sheep : "My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of ray hands." Infant Baptism. Baptism upon faith and infant-baptism have di vided Christianity into two distinct parties. Infant- baptism is said to have originated in the Eoman church, and is the outgrowth of the doctrine of original sin, for the removal of which it was judged necessary. Con sequently those who denied original sin opposed infant- baptism. It has been traced to the early centuries, and we find as early as the third century that the teachers in the Roman church at different places antagonized each other on the subject. Even men of such eminence as Jerome and Augustine stood opposed to each other in their teaching. Both were baptized about the year Diversity of Sentiment. 185 430, and \e more so since it is offered by a learned minister. The conclusion of his reasoning is that nations are to be baptized, and that baptism makes them disciples. The fact is baptism alone makes no one a disciple ; neith- are whole nations to be baptized. Nations shall be taught, and only those AA'ho believe shall be baptize'd ; and as children cannot be taught, neither can they believe, therefore, they are not proper subjects for baptism. "He that believeth and. is baptized shall be saved, but he that believeth not shall be damned.". This proves beyond doubt that believing is necessary to salvation; and, as a consequence, an essential qualification for re ceiving baptism. The advocates of infant baptism claim that the above proves too much. They state it thus: "Faith is required in order to baptism, but infants cannot e.^ercise faith, therefore infants cannot be baptized." Here folloAvs their conclusion: "Faith is required in order to salvation, but infants can not e.xercise faith, therefore infants cannot be saved. Awful conclusion! What Christian parent's heart does not recoil at the very idea ?" But no such awful conclu sion will follow a fair statement of the ease. The true representation is this : Faith is not required of infants Saved by the Atonement. 187 unto salvation ; but of adults it is required. Little children have the promise without the exercise of re pentance, or faith, or the receiving of baptism. There fore, neither is 'required of them. Hear the testimony of John: "Behold the Lamb of God that taketh aAvay the sin of the world;' and the words of our Saviour, "Sufl'er little children to come unto me, and forbid them not ; fpr of such is the hingdom of heaven." Christ, by virtue pf his sacrificial offering has paid the debt incurred by our first parents, and has reconciled m^n to God. Infants are saved without baptism, by vir tue of the atonement. Every ordinance that Christ en joined upon his church embodies a principle adapted to the experience of regenerated souls, which tends to con firmation in the faith and sanctification in the spirit. Hence the ordinance of baptism can have no meaning to an unconverted person; therefore, none such shall be baptized; and if unbelieving adults are not fit subjects for baptism, then, surely, infants are not proper sub jects. Infant baptism is defended upon the ground of the old and new covenant being identical. It is argued that "The congregation of Israel was the church of God, and it was virtually the same as the New Testament church. Having had the same diA'ine Head, the same precious covenant, the same spiritual object in view,the same aton- . ing blppd, the same sanctifying spirit, and the same o-reat promise of heaven and' eternal life." It is true that there was, and is, but the one, only divine Head, and ground of hope and happiness; but it is also true- 188 Infant Baptism, that before God was manifest in the flesh, and wrought redemiDtion, there AA'cre no regenerated people upon the earth, and no spiritual church. The serpent's head was not bruised; the armor was not taken from the strong man armed; the hearts of the peoj:)le were not purified; the Holy Ghost Avas not given as an indwelling, trans forming power; and they, were not "renewed in knowl edge after the image of him Avdio did create them." The Lord said to Abraham, "And I will establish my covenant betAveen me and thee, and thy seed after thee in their generations, for an everlasting covenarit, to be a God unto thee, and to thy seed after 'thee; and 1 Avill give unto thee, and to thy seed after thee, the land of Canaan for an everlasting possession." (Gen. 17 :7, 8.) As a token of this covenant, and as an evidence of Abra ham's assent, circumcision was instituted. All male children Avere circumcised when eight days old; also those bought with money of any stranger. "He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and my covenant shall be in A'our fiesh for an eA'erlasting covenant." (Gen. 17 :13.) Human langaiage could not make anything plainer than the covenant relation between God and Abraham, viz: That God promised to give the land of Canaan to Abra ham's seed, or posterity; and, as a token, they were to circumcise all their male children throughout their gen erations, and he would be a God to them in succeeding generations. But on account of their disobedience, God's Avrath fell upon them, and he frequently suffered the Gentile nations to oppress them and lead them cap- The Old Covenant Vanishes. 189 tive into strange lands. Finally their city was trodden down by the Gentiles, and they were scattered among the nations of the earth, and became a byword and a reproach, and God ceased to be their God according to the covenant relation. The literal sacrifices ceased, and the ceremonial law came to an end, since they could no longer oifer their sacrifices, in the appointed way and place. Paul testifies, "Behold the days come, saith the Lord, whSril will make a new covenant with the house - of 'Israel and with the. house of Judah. In that he saith, a new covenant, he maketh the first old. Now that which decayeth and waxeth old is ready to vanish away." (Heb. 8:8, 13). Christ plainly foretold the closing of that dispensation, saying, "Behold your .house is left unto you desolate." When he said, "It is finished," and bowed his head, and gave up the ghost, the burnt offer ings and the sacrifices virtually ceased ; for the substance of the shadows, and the reality of the images were con summated. The benefit resulting from the covenant with Abra ham, as already shown, was the land of Caanan, together with the blessing of a numerous posterity ; and all this upon the condition of obedience, as afterwards stated in the laAV. If they proved faithful, they were assured of enjoying blessings and prosperity in all things. But, on the other hand, if they became disobedient, and per sisted in their disobedience, the blessing would be with held, and a curse be sent instead. It is to be borne in mind, that upon conditions of obedience, they enjoyed temporal prosperity, whether they exercised faith in the 190 Infant Baptism. promised tvoman's seed or not. They were a chosen na tion, yet they were a carnal people. Eternal life was not promised in the covenant above considered. The hope of eternal life was held out in the promise dis tinct from that of the land of Canaan: "And in thy seed shall all the families of the earth be blessed." The meaning of this Avas, that through the lineage of Abra ham, the Savior should be born according to the flesh; he through whom life and immortality should be brought to light. The righteousness of faith pertained to Abraham as yet uncircumcised ; and now belongs to those who are his children, not by circumcision, or by anything that came in the room of it, but by the same faith which he exercised. Those who believe and only those, are to be partakers of the blessing. The truly godfearing Jews by faith embraced the promise of the future spiritual blessing, and believed in the coming Savior, although they were not changed in the sense of being born again. In consequence of their faith and obedient lives, they obtained a good report; but they clid not receive the promise. Under the first covenant the law was engraven upon tables of stone. Their sanctuary, and their service in it, were but shad ows of the good things to come. Their circumcision was outward in the flesh, their inheritarice was a natural land, their enemies were the heathen nations, .their Aveapons were natural, and their warfare was that of "garments rolled in blood." Under the new covenant, the law is written in the heart, and put in the mind; Israel Was Not a Church. 191 the sanctuary is the heart; the service is in the spirit and not in the letter; the inheritance in this life is a good conscience, and a peace that passeth understand ing; the enemies are the devil, the world, and our sin ful nature; and the weapons of warfare are spiritual, having the breastplate of faith and love, and for an helmet, the hope of salvation. The advocates of infant baptism assert that the covenant with Abraham has never been abolished; and as children were eligible to church membership under the Abrahamic coven-ant, so they also are under the new or Christian covenant. Tn other words, they assert that baptism is noAV substituted for circumcision. It is true the covenant contained in these Avords, "And in thy seed shall all the families of the earth be blessed," has never been abolished. Paul, Aviiting to the Galatians, explains this promise as referring to Christ: "And to thy.sp.efZ, which is Christ." He is the promised Seed, through whom alone the blessing can be obtained ; not of natural land, but of life forevermore'; which inheri tance is not obtained through baptism, but through re generation. The Jews were not an organized body of believers ; and therefore, cannot corisistently be called a church. They constituted a nation, a political body, many of whom were Avicked. Circumcision was a mark of citi zenship required of all male citizens; therefpre all the male children pf the Jews were required tp be circum cised, luhether the parents were pious or not. Tj'here is ne scriptural authority for the assertion that baptism 193 Infant Baptism. was substituted for circumcision. When allusion , is made by the apostle to circumcision, it is used figura tively as a type of regeneration, and not as being super seded by baptism. When the Jcavs were offended at Paul's preaching, because he taught that children need not be circumcised, he did not offer them a substitute in baptism. The defenders of infant baptism refer to a portion of the 11th chapter of Eomans, where the apostle -warns the Gentile believers against the danger of backsliding, by reminding them of their high privilege of being children of God by faith in Christ. By way of illus tration, the apostle reminds them that they had been branches in the wild olive, that is, were of the Gentiles, who were strangers to the covenant of promise, and lived as it were Avithout God in the world. But now as they have by faith been grafted into the good olive tree, they are admonished to be humble, and not forget that they do not bear the root, but the root bears them; that is, they shall remember that they Avere not chosen on ac count of any merit in them; but that God, out of free grace, extended mercy toward them ; and that they were not saved by works of righteousness which they had done. The advocates of infant baptism maintain that the JeAvish congregation, or the Jewish church, as they call it, was the good olive tree; and that through unbe lief many of them were broken off, that is, Avere excluded from the church; and that the Gentiles by faith were grafted into the good olive tree,-r-the Jewish church. By this- argument they Avant to prove that the ehurcb Circumcision and Baptism. 193 has been the same under both dispensations, arid that the Christian church, is a continuation of the Jevvisb church ; and as they admitted the male childreri into the Jewish church by circumcision, children shall now be admitted into the Christian church by baptism. They reason plausibly that the covenant with Abra ham was an everlasting covenant, and that God had prpmised tp be their Father, and they be his peeple, Avhich they call his church; and since the Jews knew npthing else than tp admit children, therefpre it wpuld have been an unheard of thing to them to exclude child ren from the church. They assert that a prohibition from Christ would have been necessary to exclude them. It will be observed that upon the above ground, viz: that of the church being the same under both dispensa tions. Christians have a right to wage war in defence of righteousness, to exact justice by process of law, to sue for a bill of divorce, and even greater carnal liberties. For if those under the law were regenerated, and con stituted the church of God worshiping him in spirit and in truth, and yet did wage wars and indulge in many carnal liberties, then we will ask, why may not God's children now use the same liberties ? Every enlightened person knoAvs that Jesus Christ and his apostles forbid those carnal practices. Can a child of God be one thing in one age, and something quite di:ierent in another age ? The natural birth has been the same in all coun tries and all ages, and Christ used- it as a figure of the spiritual birth. How then can the spiritual life be so different in its manifestations at different times; as, in 194 Infant Baptism. one age, to resist evil to the extent of waging war, sueing at laAV, practicing polygamy, and holding persons in bondage; and, in a subsequent age, to ignore all these practices as unchristian. Stephen alone calls the congregation of Israel the church, saying, "This is he that was in the church in the wilderness." (Acts 7:38.) In the German the same word is used in this instance that is used through out the Bible to designate the congregation of Israel. Some translations render it the congregation. Whether we call the Jews the congregation, community, kingdom, or church, the facts remain that they were an unregener- ated people, and the great mass of them Avere frequently idolatrous and wicked. It is well known that there were god-fearing persons among them, Avho believed in the promise of the coming Savior, and regulated their lives accordingly; and who also died in the blessed hope of eternal life. But they did not attain to that life while upon earth, since Christ had not yet come to give them power to become the sons of God. But Avhen he came and gave his life for the sins of the world, he descended into the nethermost parts of the earth, and -proclaimed redemption tp those who had died in the faith before he came. The church of Christ was a new institution upon earth, based upon the promise of eternal life. Christ said, 'TJpon this rock I will build my church." This language is conclusive. The church had not existed be fore the day of Pentecost. This fact alone should de termine the issue. Any one tracing the commands and The New and 'The Old Covenant. 195 ordinances enjoined by Christ upon his church must be convinced that it bears no likeness to the Jewish congre gation. Paul asserts, "And for this cause he is the me diator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of the eternal inheritance." (Heb. 9:15). Under, the first testament, they had the promise of the land of Canaan upon condition of obedience ; but eternal life, or the eternal inheritance, was dependent upon the efficacy of Christ's death; which availed before God as a real atonement, and a ransom for, the transgressions committed even by believers under the legal dispensa tion, who, during their lifetime, did not obtain the heir ship to the everlasting inheritance. Christ is the good olive tree. The patriarchs, the prophets, and the holy men of old were prospective branches in the good olive. Those Jews who believed, and yet lived when Christ came, received him. The aged Simeon said, "Now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." And Paul, in Gal. 3, "Now to Abraham and his seed were the promises made. He saith not, and to seeds, as many." "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, in thee shall all nations be blessed. So, then, they that be of the faith are bless ed with faithful Abraham." From the above scriptures it is plain that Christ is the good olive tree, and that Abraham was a prospective branch in him; and so were 196 Infant Baptism. all who stood in the same faith. All the Old Testament believers were under the promise and were acceptable to God; but did not constitute his church, as they were not organized into church fellowship. Indeed they could not be in true church order ; because they had not the Holy Spirit as an abiding and indwelling principle. The unbelieving Jcavs who cpmposed by far the larger part of the congregation, rejected Christ, and were bro ken, or cut off' from their privileges as the descendants of Abraham. "He came unto his own and his own re ceived him not." The offe.r was -first made to them, but when they rejected it, God also rejected them. If they repent, God will graft them again into the good Olive Tree, in whom their father Abraham hoped.' The matter relative to infant baptism may be sum med up thus: Under the old dispensation there was a command to circumcise male children; under the new, there is no command nor precedent for the baptism of children ; but a plain, positive command to baptize adult believers; and in all the history of baptism in, the New Testament we find none others baptized. Does it not appear very strange that if the Jews were the church of God, and if the Christian church is a continuation of the Jewish church with changed ordinances, and the spiritual life the same in both the old and the new church, that Christ required a radical change in the character of those who were members of the Jewish church in order to become members of his church, and that not only of those who were only of the lineal de scent of Abraham, but also of those who stood in the Jewish Proselyte Baptism. 197 faith of Abraham? "He came unto his OAvn, and his own received. him not; but as many as received him, to them gave he power to become the sons of God.'' If they had been children of God, why should he give them power to become what they already had been? To his disciples .who were pibus; believing Jews, (Judas ex cepted) he said, "Except ye be converted, and become as little children, ye shall not enter the kingdom of heav en ;" and hence were unqualified foi* church mernbership. Christ's church Was not then brganized. It was not established until the day of Pentecost, when the Hely Ghost was given as an abiding principle. Christianity and Judaism are not the same. The Apostle Paul labored earnestly to distinguish them. Judaism embraced the whole Jewish nation, — ^both the evil and the gpod: the church of Christ embraces only the truly converted. Judaism was a national institu tion: the church of Christ is an assembly of believers from which all are excluded who are not pious and upright in life. Labored efforts have been made to prove infant bap tism from historical records. The. claim is that Jewish proselytes were circumcised and baptized; and that this practice continued until the time of Christ. By this it is claimed that infant baptism was a matter familiar to , all Jews; and of course they would expect a continua tion of it in the Christian church. Mamonides, a learned Jew of the twelfth century is given as special authority for the assertion that proselyte baptism was common among the Jews, Josephus, a noted Jewish 198 Infant Baptism. historian Avdio was born A. D. 37, does not name such practice as that of baptizing the children of proselytes. The general results of investigation seem to prove that it was not one of the JcAvish ceremonies until long after the coming of Christ, and that there is much to sug gest that the Jewish rite owes its origin to Christian bap tism. But we Avill not spend time on this argument, as every Bible reader knows that the Jews were strictly forbidden to add anything to God's law. "Ye shall not add unto the word which I command you." (Deut. 4:3). If the .Jews did baptize prosel3'tes and their children during the time of our Savior, they added to the com mandment of the Lord, and were transgressors of the law. They had a command to circumcise such, but not to baptize them. To defend the practice (if it ever ex isted) is to justify God's people in the violation of his plain command. But if they did practice it, is it not remarkable that not one of the prophets protested against such an innovation ? And inasmuch as no such protest is found in the writings of the prophets, this alone is strong and conclusive evidence that such practice never existed during their time. Another argument in favor of infant baptism is based on Acts 3 :39 : "For the promise is to you, and to your children, and to all that are afar off, even as many as' the Lord our God shall call." It is claimed that the promise is the same as that in Gen. 17 :7, to Abraham : "to be a God unto thee, and to thy seed after thee;" and they reason thus: As seed means children, and children means seed, and as parents and children .were Baptism of Households. 199 included in the one, it must be that parents and infants are intended in the other. It vrill be observed that the promise was not only to them and to their children, "but to all who are afar off, CA'en as many as God shall call." Surely no one Avill contend that this includes those who have not come to years of understanding. The promise extends to all who are called. It extends to us and to our children, and to all sane persons who may be born into the world, if we and they yield obedi ence to the grace of God, and are regenerated through the Spirit and Word of the Lord. Primarily the prom ise was to the Jews and to their children, and then to the Gentiles who were considered afar off; but who were afterwards brought nigh by faith in Christ. , There is nothing whatever in the text to support infant baptism. The last argument we will notice is that of the baptism of households. One learned advocate of infant baptism says, "It cannot, be denied that -Lydia and Stephanus, Cornelius and the jailor were the only be- ' lieving members in their respectiA'C families." This assertion is void of scriptural proof. In the case of Cornelius it is recorded, "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word." Again : "Can any man forbid water, that these should be baptized, who have received the Holy Ghost as well as we?" Could anything be plainer? These were all adults; for 'they spahe with tongues and magni fied God." The defenders of infant baptism say, "Not a word is said that any of Lydia's household believed, and yet we 200 Infant Baptism. are infof-med that she and her household were baptized ; and that it is manifest that those who composed the household were baptized on the faith of the parent." We ask, where is the scriptural authority to baptize one person upon the faith of another ? Christ and his apos tles commanded baptism upon faith; not upon the faith of another; but upon the faith of the individual believ er. Paul baptized the house of Stephanus, He says, I Cor. 16 :15, "Ye know the house of Stephanus, that it is the first fruits of Achaia, and that they have addicted them,selves to the ministry of the saints." From this we infer that the members of the house were not infant children, but were persons of understanding, and of will power. Of the jailor it is written, "And they said. Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house." (Acts 16), They would not have spoken the word of the Lord to infant children. It is evident that they baptized only those to whom they had spoken the word of the Lord; there fore they baptized none but believers. We will not attempt to refute the arguments based upon the testimony of the church fathers ; as it would enlarge this treatise beyond our wish; neither do we deem it a duty. Tn many cases the testimony is from such who were not sound in doctrine. For example, Irenaus, who wrote about sixty years after the apostles, is quoted as follows: "Christ came to save all persons who by him are born again (baptized) unto God; in- Pedo-baptist Reasonings ,§01 fants, and little ones, arid Children." Cari liitle ones be born again ? Baptism is not the new birth, Tertullian, Avlip liA'ed abput the beginning of the third century, is quoted as authority for the baptism of children; yet we have evidence that he recommended the delay of baptism until mature years. In what century of the Christian era the baptism of children canie into use, is difficult to ascertain. The testimony of those who lived in the ear lier centuries is conflicting; neither is it important for us to know. The only reliable authorities in the case are Jesus Christ and his apostles ; and since they did not authorize the baptism of irifants, it is, therefore, anti christian. There is no consistency in baptizing persons before they have come to years of understanding. An eminent pedo-baptist writer, after urging the du ties of church-membership upon the unbaptized, then adds, that special attention should be given to those who have been admitted to visible membership in their infan cy, and have attained to the. age when it is their duty publicly to profess the religion of JesUs before the church and the world by confirming, or taking upon themselves the vows made at their baptism in infancy. The same author urges the validity of infant baptism upon the ground that if the children of believing parents were not baptized" and admitted to visible church mem bership, there would be a peculiar class of persons, the unbaptized offspring bf believing parents. He says, ¦'This class Avould by birth be within the visible church, and yet by the denial of its initiatory ordinance, be without it," Such reasoning exposes the evil of infant 203 Infant\Baptism. membership. Upon what Scriptural ground can any one recognize that the offspring of believing parents are "by birth Avithin the visible church?" Such indeed. would be of that class that John says are "born of blood." Does not every one know that the children of Chris tian parent? are by nature carnal and sinful as well as others are, and need repentance and regeneration as well ? l"'hey have the same need of awakening to a knowledge of their sins and of their need of a Savior as have the unbaptized. Herein lies one of, the great evils of this practice. The baptized children are under the ' instruction and guidance of the church, comforted on that account Avith a promise of the blessing, and if they grow up fairly moral and well disposed, they will attend worship and believe anJ practice the creed of the church, and all this they Avill do without a true, saving knowl edge of the requirements of the New Testament. But if they grow up Avicked and ungodly do they recognize them as members? If not where do they place them? Infant baptism is at variance with the fundamental principles of the Gospel. The call from heaven to man has ever been, 'Ee- pent and be baptized," "Repent and be converted," "Come unto me all ye that labor and are heavy laden, and I will give you rest." These scriptures convey the idea of a state of sin, and a duty to God, and a need of a Savior, and must be heard, and experienced, and obey ed by every one who desires salvation, and are designed to apply to everyone; but we must ask, when do they apply They Too Need Repentance. 203 to the youthful, responsible members of the pedo-baptist faith? Again, Christ's commission to his apostles in structs us to teach and then baptize upon faith, which comports Avith all scripture teaching ; but how can any of this accord Avith infant baptism. Those who de fend this doctrine must claim that the infant-baptized members, on account of their baptism, are always under grace and never come under the moral law as its trans gressors, and so do not commit sin to be repented of; hence they do not need the service of* that law as their school-master to bring them to Christ. Now if they en joy a blessing above the unbaptized on account of their church relation, we should witness the fruits of it in a better life ; but as they grow up in sin, and live after the flesh as the world does, we must believe that their bap tismal vow is no help to them, and it certainly does not change their relation to their God. "It is better not to vow, than to vow and not to pay." It would seem out of place for us to again be neces sitated to call attention to the one great object of Christ's mission upon earth, which was to unbar the way to Para dise, which he did by healing the breach made by sin, and thus satisfying divine justice. We have thereby been set free from the consequences of Adam's trans gression, and are no more fettered by the judgment of a broken law, only we inherit the consequent effect of sin in our mortal, sinful bodies. This is a standing testi mony of man's utter helplessness, and an unceasing ap peal to his conscience to be reconciled Avith Gbd through the means provided. As this can be active only after we •204 Infant Baptism, attain to ali ?ige wlien WS can discern between good and evil ; so we are not accountable before that age, but are saved by the merits of Christ. We read that he blessed little children and said, "Of such is the kingdom of heaven." He did not baptize them, nor did he com mand them to be baptised, and yet he could pronounce ',the blessing of. peace upon them. His calls tp the un- iconverted all convey the force and necessity of rational reflecting thought. Nothing to convey the idea that one should stand as sponspr for another. .There is but one Avay.of salvation indicated', and that is by conviction, repentance, faith and regeneration, and these must be experienced individually and riot by jsroxy. Eaph of us stands accountable to God for himself in these exercises, and no one can answer for another. The Apostle tells us that "without faith it is impossible to please God ;" and we should all know that the faith of one cannot by any effort of the mind be made effective to the saving of another. We can all accept that if one person cannot ex ercise active, living faith to the salvation of his soul, no one else can for him, and any ordinance administered Upon him would not change his condition. The same is true of the innocent, unconscious child. Until it at tains to the age of discretion, it has the same sure word of promise as has the most faithful servant of the Mas ter ; and as we can assume nothing for a person after he attains to the age of accountability, so also we can do nothing, and need. do nothing for him before that time. If Christ expiated the guilt of Adam's transgressions, surely the innocent child should share the fruits of it, Baptism Not Applicable to Infants. 305 at least as fully as the wilful sinner who turns arid hope- f jilly seeks salvation through the merits of Christ's re demption. If Christ's atonement does not save little children without the oljservance of baptism, surely it will not with it; for baptism can be properly and consistently administered only upon rational, intelligent persons. We might here ask, Avhat does the baptism of little child ren signify? What does it effect? The apostle Peter tells us that the impbrt of baptism is "not the putting away of the filth of the fiesh, but the answer of a good conscience toward God." Will this apply to' infants?' Can they be said to have the ansAver of a conscience ?' They know nothing of either a good or a bad conSciehce.. Is not the conscience of a child as latent as ar'e its intel lectual powers? When do we need conscience? When we reach the age bf accountability, and then God in his mercy develops it as he does the mind. The apostle James says, "He that knoAveth.to do good and doeth it not, to him it is sin." What is the good referred to here ? There is nothing good, but what emanates from God. We must then conclude that the good referred to by the apostle is- 'that service to Gpd, of which his con victing grace, as soon as we. can realize the consequences of sin, and our accountability to him, will convict us by prompting us to fiee his wrath and seek shelter under "the .Rock that is higher than I." As none of'''this ser vice can be rendered by innocent children, certainly they have no accountability, ¦ There is much said and written about the duty and oblio-ation of parents and sponsors to their children or 206 Mode of Baptism. wards, that they bring them up under the nurture of the church, not only by enlisting their affections fcr the church of their choice, but by such helps as the Sunday- School, the Christian Endeavor, and other accessories. To this we Avould say, far better teach them that they are sinners. Far better teach them that they should honor the convicting grace of God by rendering obedi ence to his will, that they may have hope of the pardon of their sins. All Christian parents will admonish their children in the fear of the Lord. They will teach them to be respectful and truthful; and we repeat, above all, teach them that they are sinners, and have need of re pentance and regeneration by faith in Christ. They seek to set them a good example in conduct and conversation ; but they by no means urge them to join the church, since the church can not give them life; but they urge them to come to Christ and obtain pardon from sin, that they may have spiritual life ; then they will come to the church. Mode of Baptism. This subject has been the occasion of much anima ted controversy; and many sincere truth-seeking souls have been deeply perplexed -concerning it, and would have gladly submitted to any mode of which they could have had certain knoAvledge as being of divine appoint ment. We cannot but accept that the omission of an express specific mode of administration of ordinances, under the gospel dispensation, was not without design, and particularly as relates to baptism. The absence of a definite mode has a tendency to lead sincere seekers The Martyrs and Baptism. 307 into a careful inquiry as to the design of the ordinance. Through this exercise they will discover that the merit and virtue are not in the ordinance, nor in the mode of administration, but alone in the meritorious right eousness of Christ. After the attainment of this knowl edge, and an unconditional surrender of the will in true repentance, the ordinance can be observed in a gospel spirit, and it will tend to strengthen faith and love; but on the other hand, if observed in a legal spirit, as a direct means of salvation, without proper knowledge and experience, it will tend to the dishonor of God, will darken the understanding, and rob Christ of the honor of having Avrought a complete redemption. Historians tell us that as early as the beginning of the fifth century, and notably during. the sixteenth, there was much controversy as to the subjects to whom baptism should be administered, but not as to the mode of administration. Tn that century thousands of the most devoted followers of the Lord JesUs whom the world ever kncAv offered up their lives for the cause of the truth. .They were opposed to infant baptism; but relative to the mode of administration, there appears to have been no issue. It is remarkable that in such an age as that of the reformation, when there were so many heated controversies upon so many different subjects, and among them the subject of baptism, that we find no question raised as to the mode, although we have re liable- historical information that, at least in previous penturies, different modes were practised. It is evident that the sentiment now held by the ' 308 Mode of Baptism. German and the English Baptists, that immersion is the only right mode of bajDtism, was not then entertained. Of those who suffered martyrdom during the sixteenth century, there was a considerable number Avho were bap tized in private dwellings. Numbers confessed in their examination before inquisitors that they were so bap tized. In that time Menno Simon lived and labored most devotedly for the promulgation of sound doctrine, ,and for the salvation of souls. He could not have been ignorant of the fact that persons whom he recognized as fellow-believers were baptized in houses; and since we find no protest in his Avritings against such baptism, we conclude that this faithful servant of the Lord did not hold the doctrine that immersion alone is baptism. When the confession and pure lives pf those people, as record ed in history, is duly considered, the impression is made that they followed the Lamb whithersoever he led them, were redeemed from among men, and had the name of their Lord Avritten on their foreheads. Baptists maintain that the word baptize signifies to immerse, and little else. Baptize is the anglicized form of the Greek word baptizo. Many men, eminent for learning, are quoted by Baptists as authority that the original word for baptism means to dip, to plunge, and to submerge. On the other hand, pedo-baptists claim some of those same men as authority for pour, sprinhle, bathe, etc. In addition to these, they cite many other authorities to prove that baptize not only means to im merse, but also, to pour and to sprinkle. Some author ities give immersion, pouring, sprinkling, perfusion, or Definition of Baptism. 309 washing in any way. Luther's German translation from the Greek renders the word tauffen; whereas, if baptize signified only immersion, ft should have been rendered eintauchen. Dr. Miller, formerly of Princeton College, said to haA'e been one of the best Greek scholars of his timie, is quoted as follows : "I can assure you that the Avord which is rendered baptizo, does legitimately signify the application of water in any way as well as by immer sion. I can assure you if the most mature and compe tent Greek scholars that ever lived, may be allowed to decide in this case, that many examples of the use of this word occur in scripture in which it not only may, but must signify sprinkling, perfusion, or washing in any way." In Menno Simon's admonition to scorners of water baptism, this language occurs: "How any one who re fuses God a handful of water can conform himself to love his enemies." Again, the following expression is found in his writings upon bajDtism: "than to have a handful of water applied." But this same author is claimed by the advocates of immersion. In his complete works, page 304, is found the following: "For however industriously we may search day and night, we yet find but one baptism in the water pleasirig to God, which is expressed and contained in his word." Again on page 231, "Let all the world under the heavens oppose in every way in which they are able, this is the only mode of baptism which Jesus Christ himself instituted, and the apostles taught and practised." Any one taking the pains to read the context to these two extract?), "will •310 Mode of Baptism. readily perceive that the author had no reference te the mode pf administering the ordinance, but only to whom it should be administered — to believing adults, and not to infants. Baptists quote largely from the early history of the church, and a strong effort is made to trace immersion back to the times of the apostles threugh these writings. So far there seems to be nothing reliable found on record concerning the mode practised during the first and part of the second century. Aside from the fact that the use of one mode prevailed in general for a time, and then another mode in the same way, it seems that all the es tablished modes were practised more or less all the time. We cannot commend the too common practice of the ad vocates of one mode quoting only such authors as sup ported that particular mode, to the almost entire exclu sion of. opposing testimony. Neither can we accept as reliable all that is quoted, since there seems to be an al most unlimited amount of evidence to supjiort any of the modes ; and it occurs very often that assertions are made but not proven. How can a writer of the fourth or sixth century state so positively, as many do, that a cer tain mode prevailed since the days of the apostles, or was commanded by Christ and his apostles, and still give no proof of it by quoting from the Avritings of those who lived in the first and second centuries ? That they quote nothing, is conclusive proof that nothing was Avritten then that was extant in the time of these writers. It is Avell authenticated that there was a general dechne of the church, as Avas foretold by the apostles and -witnessed Both Modes Practiced. 311 by John in the Revelations, and which increased until darkness generally prevailed; so we must accept with a degree of allowance, most of what is quoted ; for how can the cause of Christ be advanced by using testimony-pf any sect or people who* are not fiilly in accord- with gospe} teaching, and who do not show forth in their faith" and practise those fruits -which heaven designed as -a. Avitnesp to the world that Christ has sent them. We find in the Martyrs' Mirror, which is a cbmpila- tion from various authentic chronicles and testimonials, giving an account of the faith, doctrine and sufferings of the defenseless Christians during sixteen hundred years, that baptism was frequently administered in the water, and there are repeated instances Avhere it is ex pressly stated that they immersed the applicants ; but we liaA'c found but one instance of trine immersion in the work. Then on the other side we find Cyprian of the fourth century quoted as saying, "The sprinkling Avith water is of equal validity with the laver." Eucherius saj's, "The victim is washed when a believer is sprinlded AAdth the water of baptism." About the year 250, Urian, Macellinus and Justin were drawn to the Christian re- ligipn. They were 'baptized by a minister named Justin, who rejoiced that such learned men should bow to the 3'oke of Jesus. He instructed them, and afterwards had Avater brought and baptized them on confession of their faith. This circumstance would indicate that these were not baptized by immersipn, -There is also' allusion made to the fact that persons who were dangerously ill, or as it is stated in some places, "very sick," were baptized, 213 Mode of Baptism. but evidently not by immersion. When brought before the inquisitors, many testified that they were baptized ijn the houses of some of their brethren. In the fourth century, Optatus Mile "Vitanus, in giving instruction to catechumens upon the ordinance of tiaptism, used these AvordS: "We know that in the observance of baptisni, there are three essential points; the first relates to the Holy Trinity; the second, to the believers; and the third, to the baptizer." The mode Avas not named iri the con sideration of what is important in baptism; and as we do not find in the entire work a single controversy about the mode, we have reason to believe that it was not dis puted, although it is very evident that different modes were practised. It is worthy of notice that in many of the explana tions of baptism during the early centuries there is more virtue ascribed to water baptism than the scriptures warrant. It is called the "bath of regeneration," and esteemed as the means essential to the forgiveness of sin. During the sixth century we find sentiments like these freely expressed: "The souls of the elect, or baptized,' have lost in baptism the impurity of the old man, and are made new in Christ." "Baptism is a divine fountain in which believers are regenerated, and become new creatures." "'And is washed by baptism from the pollu tion of sin." Such sentiments are cAddence of ascribing too much virtue to an outward ordinance; and alwaj's show a lack of the true import of the- ordinance, and of the true knowledge of regeneration. As a fruit of' the veneration in which baptism, and particularly imiher- Nothing Condlusive as to Mode, 213 sion, was held during the earlier centuries, there were some practices associated with the administration of it that were .wholly without scriptural warrant. Among these were nude immersions and the putting on of white robes after baptism, both of which, it is said, were practised more or less by the Catholic, Greek and Prot estant churches ; and were defended on the ground that they represented the putting off the sins of the flesh, and the putting on of the righteousness of Christ. "When we find such manifestation of a legal spirit, either in the use of, or in the mode of administering and observ-, ing the ordinances, or in attaching too much importance to the outward expression to the neglect of the divine life, we must conclude- that such are evidences ef a state pf darkness. During the sixteenth century when the church pf Christ. stppd so valiantly for the truth, and left on record such bright and inspiring examples of the power of living, saving faith, we find no such sentiments ascribing saving virtue to an outward ordinance, neither controversy about the mode. It is remarkable how sound were the faith and practice of the believers during that trying time. We could, obtain almost unlimited evidence from encyclopedias and-theplpgieal wprks, in support of either immersion, or pouring, but such additional information would increase the size of this tract beyond our desire; and at best would but be the testimony of men. As honest enquirers after truth, we cannot settle anything definitely as to the word haptizo; since learned men do not agree as to its limitations. There is agreement that 214 Mode of Baptism. it means to dip and immerse, but there is not agreement that it also means perfusion, pouring and sprinkling. From the practice of professed Christian teachers who have lived in the past, we can learn nothing conclusive ; as different modes have been practised by different per sons at different times. It will therefore be best for us to confine ourselves as closely to the Scriptures as possi- -ble. John Avas a herald of the Savior. His baptism was preparatory to the receiving of Christ as the Savior of sinners. He testified, "That Christ should be made manifest to Israel, therefore am I come baptizing with water :" "I am the voice of one crying in the wilder ness, prepare ye the way of the Lord." • He directed his disciples to believe on him who -should come after him. His baptism came betAveen the law and the gospel. It was representative of sorrow for sin, and of repentance; and was practised under the legal dispensation, as the laAV was not yet fulfilled, the great sacrifice for sin was not yet offered, the typical sacrifice had not ceased, and the time for the practice of gospel ordinances had not yet come. As his ministration was under the law, there fore his baptism- was not an ordinance under the gospel, but under the law. The Levites were a figure or representation of John's disciples. They were inferior to the priests in their ealling; and their duties were preparatory to the service, of the priests, as John's ministration was pre paratory to the office of spiritual priests in Christ's kingdom. To qua,iify the Levites for their service, the The Levite as avFigure. %t^ Lord' said to Moses, "And thus shalt thou do unto them tb cleanse them; sprinkle water of purifying ujoon them." John's ministration effected a moral reforma tion in man. The test was, "Bring- forth fruits meet for repentance." As an expression and a representa tion of such a change, he baptized his disciples with water. As the Levites were sprinlded with the water of purification to qualify them for their office, may not John also have applied water to those who came to him confessing their sins ? The Levites were plainly a figure of John's disciples; and, as they were sprinkled Avith water, it would not well coincide with the figure if John immersed his disciples. That his baptism was dis tinct from Christian baptism, becomes the more appar ent when we consider Paul's counsel to those twelve men whom he met at Ephesus, who had received John's baptism. He asked them, "Have you received the Holy Ghost since ye believed?" They replied, "We have net SP much as heard whether there be any Holy Ghost." He then asked them, "Unto what then were ye bap tized?" They answered, "Unto John's baptism." Paul replied, "John verily baptized with the baptism of re pentance, saying unto the people that they should be- licA'C on him who should come after him, that is, on Christ Jesns. When they heard this they were baptized' in the name of the Lord Jesus." (Acts 19.) It has been asserted that those men were not baptized by an authorized disciple of .John; and hence Paul's act of re- baptizing them. Such claim is not sustained by the aipostle's reasoning. He stated facts to them concerning 316 Mode of Baptism. the design of John's baptism, making a distinction be tween it and Christian baptism. We have no evidence that John baptized by immer sion. It is recorded that he baptized near to Enon, because there was much water there. Dr. Smucher, in his Popular Theology, renders it many springs. He argues that plenty of water was a necessity fof the com fort of the people who assembled in such large numbers in that desert country. ' He maintains that this is why it is stated, "there was much water there." Such reas oning is not groundless when it is remembered that, "Then went out to him, Jerusalem, and all Judea, and all the regions rou'nd about Jordan, and were baptized of him in Jordan, confessing their sins." (Mat. 3:5, 6.) The language, "There was much water there," determines nothing as to the mode of baptism.' John had been baptizing at, or in the Jordan river, where there was no doubt Avater enough to enable him to baptize by immersion, if such was his mode. There can be no reliable inference drawn from his baptizing near Enon, as to the mode practiced. Christ coming to John to be baptized of him teach es us the impressive lesson of obedience. Some of our friends see nothing in the baptism of Christ but an out ward form for us to copy after. His language is very impressive : "It becometh us to fulfil all righteousness." There was certainly more involved than being baptized. It is certainly a righteous administration that will pro duce these results: "Prepare ye the way of the Lord, make liis paths straight. Every valley shall be filled,. Christ Baptised by John.^ Si'? and eA'ery mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth"; and all flesh shall see the salva tion of God." (Luke 3:4, 6.) "And he- shall turn the heart of the fathers to the children, and the heart of the children to the fathers." (Mai. 4:6.) Christ had no need of any service that implied mor al' impuritj'; yet, as the Son of man, and as our ransom, he became like imto us, sin exceijted. Being under . the law, he was circumcised, and he also kept the pass- over, Avhich typified his atonement. So he also honored the just ministration of John by obedience to its form, as a lesson of obedience to us that we should honor God's economy bj- yielding obedience to the calls of his grace,. that we may thereby attain to redemption by having our. hearts prejjared by a knoAvledge of sin, which we attain through the law; and also by becoming willing to for sake unrighteousness, which the mission of John rep resents; and thus be prepared to receive that kingdom which Christ came to establish in our hearts, and which is characterized by love and peace. John said, "I indeed baptize you with Avater;" which, if our translation is correct, would indicate that John applied water to. those Avhom he baptized, and did not practice immersion. Our Baptist friends insist that as John baptized in the Jordan, and our Savior was baptized by him, so we also should follow his example, and as he went into the water to be baptized, so should we. They couple with this that baptism is essential to the remission of sin, and that there is no baptism but immersion. We are 2l8 Mode of Baptism. persuaded that many poor souls are misled by such teaching. One writer goes so far as to argue that John and our Savior both taught the same doctrine and baptized with the same baptism. He would make it ap pear that John baptized Christ according to the apos tolic commission, Avhich would baptize him in his own name. This may all seem plausible; but John could not have baptized in the name of Christ, for Christ was not yet revealed as the Messiah when John began to baptize, and his ministry was nearly finished when he baptized our SaAdor. Christian baptism is .an initiatory ordinance; and if John's was such, into what did it initiate? The Christian church was not yet established, nor could it be before the atonement, and before the outpouring of the Holy Spirit. Again, as water bap tism is accepted to be representative of the baptism by the Spirit, embraced in which is the baptism into the death of Christ, it should be evident to every one that John's baptism could not in any Avise have represented this. If Christ's own disciples could not, even after many efforts by our Savior, be made to comprehend the ' necessity nor the import of his death, how could John be expected to comprehend it without that teaching? Only after witnessing it, and receiving subsequent in struction upon it, and being enlightened by the gift of the Holy Ghost, could his disciples at all realize it and teach it to others. Then wherein would be the pro priety of considering John's baptism as embracing it? Neither could he haA'e baptized in the name of the Holy Ghost, for he himself, to make a clear distinction John Was Not in the Kingdom. 219 between his dispensatien and that of Christ, testified, "I indeed baptize you Avith' water unto re2ientance, but he that cometh alter me is mightier than I, he shall bap tize you with the Holy Ghost and with fire." If then he could not have baptized in the name of Christ, nbr in that of the Holy Ghost, he must not have bajDtized in any name, but simply with water unto repentance, as always stated. This all proves his baptism to he dis tinct from Christian bajDtism, for it could not in any sense represent what Christian baptism represents. Our Savior testified of John, that "Among them that are born of women, there hath not risen a greater than John the Baptist, notwithstanding, he that is least in the kingdom of heaven is greater than he." This plainly shows John's relation both to the law and to the kingdom; for if he that is least in the kingdom, that is, in the fulness of the blessings of the Gospel of Peace, is greater than J'ohn, then surely John could not have been in the kingdom, and under these blessings. Another reason why he could not haA'e been under the Gospel, or^ in the kingdom, is because the Gospel was yet un known to man, and the kingdom of Christ was not yet established. It could not be said that Christ established his kingdom, or church, before he completed the re demption, before he "took the armor from the strong man armed," before he burst the bars of -death and achieved the victory over death, hell and the grave. "Wliere would the consistency in maintaining that his Idngdom, or church, should begin with tlie preadiing of John and be continued by his own ministry, to be 220 Mode of Baptism. manifested in its poVer on the day of Pentecost, as many suppose? The Scriptures testify that Christ was, put under the law to fulfil it, Avhich Avas effected only when he expiated our guilt upon the cross, saying, "it is finished." He obeyed the law in all its spiritual re quirements by his holy life ; and, as "Without the shed ding of blood there is no remission of sin," so he offered , up his body as the great atoning sacrifice. His king dom is a spiritual kingdom set up in the hearts of his people; and that kingdom could not be established until the poAvers of darkness were subverted, and the faithful set free from their dominion. The prophet Isaiah ' (chap. 28 :16) writes, "I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation."- That stone was Christ, but he was not that "tried stone" until his work was finished, his re demption wrought. Nor until then could he, be that "sure foundation," nor that "stone which became the head of the eorner." This is all figurative, as is also the reference of Paul and Peter to Christ as the "chief corner stone," upon which the cluirch was to be estab lished. But, to be a true figure, Christ's ministry and atonement must -precede the building of the church.,, John comprehended comparatively little even of what he spoke concerning Christ, and as little or less, of his Idngdom; arid hbw could he have taught the doc-, trine of that kingdom. He understood as little of his own words when he said, "Behold the Lamb of God which taketh away the sin of the world," and also, "he shall baptize you with the Holy Ghost and with fire," All Preliminary Work. 221 as did Mary, the mother of Jesus, and the aged Simeon when they spoke of hhn , prophetically. If Christ's own disciples under his personal, daily teaching attain ed to no definite knowledge of their Master, nor of his kingdom, what ground have we for expecting more of John' than of them ? After witnessing the divine attes tation of the Messiahship of Christ at his baptism, and having knowledge of his miraculous powers and deeds of mercy, John must send from the prison by his dis ciples to inquire personally of Jesus, "Art thou he that should come; or look we for another?", If he had so little certain Icnowledge of the Savior and of his mission, how could it be said that he taught the, same doctrine with Christ, and baptized with the same baptism ? There is but one satisfactory, way to account for the baptism of John, and also that by the disciples of Christ, Avhom he sent out to preach and heal, and that is that they all stood upon a common plane. The work was all preliminary, and was designed to prepare a people for the Lord. They made one common appeal to all every where to repent, and baptized unto repentance all who accepted their word. If the preaching of Christ's dis ciples during his ministry was under the new or gospel dispensation, why were they not qualified to preach after the resurrection, and after much personal teaching -by our Savior during the forty days, about "the things- per taining to the kingdom of God?" They were com manded to tarry at Jerusalem until indued with the power from on high, before they could preach the gospel of the kingdom. It is quite evident that this prelimi- 233 Mode of Baptism. nary Avork by John and the disciples of Christ could not liaAO saved a single soul unless supplemented by the great redemption wrought by Christ. Hence we see the great inconsistency of calling John's baptism Christian baptism, and, of using it .to, establish a mode of Chris tian baptism, or to prove that baptism should be ad ministered in the Avater. Christian baptism Avas first administered upoh the day of Pentecost. Until then no one could be consist ently baptized in the names of the Trinity; for before that time, the Holy Ghost was not given as an abiding, regenerating principle. Christ said to his disciples, "I Avill pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the spirit of truth; for lie divellelh ivith ¦you, and shall he in jo\i." (John 14:16,17.) "Christ was not yet glori.fied, and the Holy Ghost was not yet given." (John 7:;^ 9.) Prom these scriptures and others, it is plain that no one under the law possessed the fulness of the Holy Spirit ; not even the disciples before the appoint-, ed time. Through the powerful preaching upon the day of Pentecost, when the apostles Avere indued with poAver from on high, many persons were convicted of the great sin they Avere guilty of in crucifying the Lord Jesus and said^ "Men and brethren what shall we do?" Peter replied, "Repent anrl be baptized every one of you in the name of .Jesus Christ for the remission of sins, and .A-e serial 1 receive the gift of the Holy Ghost. Then they that gladly receiA'ed his word were baptized; and the saroo day there were added unto them about three Baptists Disagree as to Mode. 333 thousand souls." (Acts 2:38-40.) We have no cir-- cumstaiitial evidence that these were baptized by im mersion. It is certainly very doubtful if they were. We Avill not argue that the time would have been too short, and the number of baptizers too few to immerse so many persons. If our Baptist friends are right that immersion alone is baptism, then it could have beeri, and was accomplished; for the Lord always provides ways and means for the performance of his will. But it should impress every reflecting mind that the posi tion of those who maintain that there is no mode of baptism but immersion, is a very responsible one. If they are supported by the word of God, they are on safe ground ; but if not, they- will have to give account at the day of judgment for having added to the Lord's revealed will. It is noteworthy that among those who maintain that immersion alone is baptism, there is a great lack of unity as to the manner of administration. There have been warm and animated controversies between the trine and the single immersionists ; and if those debaters who have been put upon record are sincere, then one rejects the baptism of the other, although both' parties im merse. One tires of reading the controversy, it is so void of spirituality. Then, again, there is another class of immersionists who contend earnestly that the right way to baptize is to immerse backward, as a forward ac tion does not represent a burial. These divisions are the legitimate fruits of legalism. Have we not reason to believe that if the mode of baptism, was so important, 224 Mode of Baptism. as many think it is, that a merciful Heavenly Father AA'Ould have plainly indicated that mode in his Avord? Under the law, ,all the ceremonies Avere so plainly de scribed, and the manner of attending to them so speci fically given, that there could be no mistake; and if the mode of baptism is so important, why are Ave left in doubt as to the rigltt mode. The duties pertaining to the Christian life are so Avell defined in the Gospel, that no sincere person can mistake them. The love, the peace, and the purity of the Christian life are clearly defined; and the unity, the peace and the purity of the church are so plainly taught and illustrated under the ncAV dispensation, that no one desiring the truth can fail to find it. But as t,^ outward forms, there is so little written. For the ad ministration of baptism, there is no specific rule given Avhether it shall be administered in the house of Acor- sliip or in, or at, a floAving stream ; whether with Avater or under the water: neither Avhether it shall be at any- stated time. Also in the observance of the Lord's Sup per, neither the day, nor the time of the day, nor the month of' the year is named Avhoii it shall be observed-.. It is, not written whether , communicants shall receive the symbols of Christ's body and blood, standing or sit ting ;¦: neither Avhether leavened or unleavened bread shall be used.' The reason the ordinances and ceremonies under the laAV Avere so carefully described as to time and place, as well as to the kind of service, a.nd the kind of offering required, was because they had but the shadow Philip Baptizing the Eunuch. 225 bi the good things to come. They prefigured and sym bolized the atonement of Christ. But, under the gospel Ave have the body — ^the abiding reality; wherefore, its ordinances represent not that which is to come, but that which has come, viz., Christ and his kingdom. That which is expressed by baptism and by the communion has previously been experienced by all who are proper per sons to receive baptism, and to partake of the commun ion. For this reason so little importance is attached to forms and modes under the gospel dispensation; and that so much is recorded in it pertaining to the life and character of believers. True worshipers now worship the Father in spirit and in truth ; and to that end they must possess the spirit of Christ. To resume the subject of the mode of baptism, we will refer to the case of Philip and the Ethiopian eunuch In that^case it is to be observed that both Philip and the eunuch went down into the water, and came up out of the water. This is the only circumstance recorded in the New Testament where it is stated that Christian baptism was administered in the water. As they were journeying, and while Philip was preaching to the ¦eunuch, they passed by water, and the eunuch said, "Here is water, what doth hinder me to be baptized?" This last circumstance is claimed as evidence that Phil ip preached baptism, and also that a body or stream of water is essential to the administration of baptism, and that Philip and the eunuch both went into the water, as after baptism both came up out of the water. The fact of both having gone into the water does not deter ^36 Mode of Baptism. mine the mode ; for we do not know what depth of water was there : and~^that they came up out of the water deter mines nothing as to the mode, since they both did the same. If the fact of their going into the water, and coming up out of the water proves that the eunuch was under the water, it will also prove that Philip was under the water. Neither does the language of the eunuch, "See, here is Avater," prove that Philip taught him the necessity of being baptized in a body of water, or in a stream. We are not in position to judge cor rectly of their situation. It may have been more con venient for them to go to the water than to have water brought to them. We know nothing of the circum-' stances except the brief record referred to ; but one thing is evident, that we are not warranted in concluding that Philip baptized the eunuch by immersion. In Acts 9 :18 an account is given of the baptism of Paul. It is very brief. "He arose and was baptized."-. We can gather no evidence from this language that he. went to a stream of water to be baptized. He evidently was weak, bodily, for he did not eat nor drink for three days. He may haA'e been reclining, and simply arose from such position. At least v,'e can infer nothing more than that he changed his position, or situation, and not his location. In Paul's relation of his conversion and- baptism. Acts 32:16, occurs the following: "And'. now Avhy tarriest thou ? arise, and be baptized and wash away thy sins, calling upon the name of the Lord." Here again occurs the word arise; but it is not stated that he was told to arise and go somewhere. Ananias, after Baptis^m of Sam. 227 having fully instructed Paul, and having assured him of his calling frOm the Lord tp be a chosen vessel to carry the glad tidings of salvation to the nations, said to him, "Wliy tarriest thou?" as though he would have said. Brother Saul, since you have such full proof of God's gracious favor toAvard you, and of your adoption, - why delay to make a public profession of the same by - receiving the ordinance of baptism, which is a represen tation of your having been washed and cleansed from 3'our sins by the blood of Christ. In this connection it should be borne in mind that water baptism is expres sive of the washing of regeneration, or the cleansing of a belicA'cr's soul from moral pollution by the baptism of the Holy Ghost ; just as under the law the bloody sac rifices pointed to the death of Christ, while the blood of sprinkling was expressive of the forgiveness of sin by- faith in his atoning sacrifice upon the cross. The wash ings, or purifyings, symbolized the efficacy of the Holy Ghost as a purifying and cleansing power. It was in this sense that. Ananias addressed Paul, saying, "be baptized and wash away thy sins;" for he certainly did not mean that the water used in baptism would wash away sin. The blood of Christ alone cleanses from sin. In the tenth chapter of Acts, we have an accoimt bf the conversion of Cornelius, his kinsmen and his friends, and of their baptism. After Avitnessing the ef fect of the outpouring of the Holy Spirit, Peter said, "Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we? And he commanded them to be baptized in the 338 Mode of Baptism. name of the liord." There is nothing in this confirma tory of immersion. "Wio can forbid water" does not couA'ey the idea of going to a stream of water, but rather that of having water brought and applied to the sub jects. In Acts 16 :13-15. we have an account of the in- ^truction given by Paul and Timothy to certain women who resorted to a river where prayer was wont to be made, and of Lydia's conversion ; also of the baptism of her and her household. Nothing is here recorded that gives information as to the mode. The object of going to the river was not for the purpose of being baptized. It appears to have been a suitable place for retirement and devotion. In the latter part of the same chapter we have an account of the imprisonment of Pg,ul and Silas, and of the conversion and baptism of the jailor and of his household. The charge to the jailor was, "keep them safely." "He thrust them into the inner prison and made their feet fast in stocks." At midnight Paul and Silas sang and prayed, Avhen an earthquake ensued. The doors were opened, and the bands fell from the prisoners. The jailor supposing that the prisoners had all fled, was about to take his OAvn life,- when Paul called to him, "Do thyself no harm, we are all here." The jailor became so thoroughly convinced of the divine calling of Paul and Silas, and of his unsaved state, that he made haste to come before them, and falling down he exclaimed, ""What must I do to be saved?" They spake unto him the word of the Lord, and to all who The Jailor and His House. 239 werg in his house. The same hour of the night, the jailor washed their stripes, "and was baptized, he and all his." After his confession of sin before Paul and Silas, he brought them out, evidently out of the cell or inner prison. After they were brought out, they preach ed; then followed the washing ol their stripes by the jailor; and after that, baptism. Baptists claim that they must have been outside of the building, or else there would be no meaning in the language, "And when he had brought them into his house, he set meat before them." We do not know how the prison was arranged, neither the relation of the jailor's house to the prison. Both may have been included under one roof, and composed one building; and yet the jailor's house, or apartment, may have been separate from the jail proper. The probability is that Paul and Sila,s were brought out of the "inner prison" into which they had been thrust the previous evening, into the main apartment of the jail; and from there went into the jailor's house. It is not said that they left the house that night, for the next morning they were still prisoners. Paul, at Jerusalem, announced his Eoman citizenship in advance, doubtless to escape bodily suffering, which was divinely ordained so ; but he and Silas did not resort to this means at Phil- lippi; but were Avilling to endure all things for Christ's sake, and for the advancement of his glorious kingdom ; no doubt having evidences within themselves that it was the Lord's Avill; as it proved to be the means of the con version of the jailor and his house. All the circum stances attending their conversion point strongly to the 230 Mode of Baptism. conclusion that Paul and Silas did not go to a stream of Avater to baiitize them. Had the jailor done so he Avould have violated his obligation of guarding the pris oners, and would have incurred punishment. Let us not lose sight of the fact that under the gospel the quantity of water in baptism is not stated, only the use of water; also that there is but one instance recorded where Christian baptism was administered in the water, whereas there are a number of baptisms recorded where the circumstances would indicate that they were not per formed in the water. In Numbers 19 :18, Ave have the law for the purifi cation of the unclean, "And a clean person shall take hyssop, and dip it in water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a graA'c." Similar language is found in Leviticus 14 :6, 7, with reference to the cleans ing of one who had recovered from leprosy. The prophet Ezekiel referring to the rejection of Israel for their sins, and their restoration through mercy, says, "Then Avill I sprinkle clean Water upon you, and ye shall be clean; from aU your filthiness and from all your idols will I cleanse you." To cleanse the Levites, Moses was commanded to "sprinkle water of purifying upon them." He was also commanded to anoint the tabernacle, and the altar and all the vessels with anoint ing oil to sanctify them: and to consecrate Aaron and his sons, he Avas to take of the anointing oil and of the , blood which Avas upon the altar, and sprinlde it upon Cleansing Under The Law. 231 Aaron and upon his garments, and upon his sons and upon their garments. These were all most important services, and all by sprinkling or by pouring; and they all pointed to Him of whom the prophet Isaiah, in contemplating the exalting of Christ's kingdom and of its attendant blessings, uses this language : "So shall he. sprinkle many nations." The varied legal ablutions with- water are called baptisms by Paul in Hebirew 6, and are symbolic of the cleansing of the heart by faith in Christ, whether consisting in the washing of the entire body, or only a part of it. We have evidence that the virtue is not in the element, but in the word and spirit of the Lord ; and that cleansing and purifying can be as well represented by the application of a small quantity of water ,or any other element, as by a large (luantity. Baptism of the Holy Ghost by Pourinar. The spiritual baptism was symbolized by the anoint ing of the high priest with oil, "Behold how good and how pleasant it is for brethren, to dwell together in unity. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard ; that went doAvn to the skirts of his garments." (Ps. 133.) The consecrating oil was a type of the sanctifying influ ence of the Holy Spirit. The high priest was especially a type of Christ; and 'the anointing was a type of the Holy Ghost descending upon Christ, when he received the public recognition of his Heavenly Father in these words: "This is my beloved son in whom I am well pleased." Since all believers are members of Christ, 233 Mode of Baptism. and have his spirit, they are also anointed -with the same anointing whereAvith he was anointed. The holy oil poured upon Aaron's head went down to the skirts of his garments; so likewise the Holy Spirit came upon the great High Priest, Jesus Christ, and descended upon every member of his body. The pouring upon of the Holy Spirit is Called a baptism, (.Joel 3:28,) "I will pour out my spirit upon all fiesh'.'" The apostle Peter, upon the day of Pente cost, quoted the above prophecy from the beginning of the 38th verse until near the close of the 31st. In his exposition of it he applied it tO what was then trans piring at Jerusalem. The promise was fulfilled by the Holy Ghost being poured upon the apostles and disciples ; and by the manifestation of its power in, the regener ation of all who were brought under its sanctifying influ ence. "And there appeared unto them cloven tongues like as of fire, and it sat upon each of them; and they were all filled with the Holy Ghost." Then was ac complished the prediction of John the Baptist; "He shall baptize you with the Holy Ghost and with fire." The cloven tongues, as of fire, may be expressive of the varied gifts, and of the fervor and undying zeal of regen erated souls. Being filled with the Holy Ghost was ex pressive of the fulness of the grace of God in the hearts of believers, as our Lord testified tp the Samaritan wpman, "It shall be in him a well of water springing up into everlasting life." Advocates of immersion claim that those upon the day of Pentecost were immersed in the Holy Ghost, Pouring Indicated. 333 since the whole house was filled. It is written, "sud denly there came a sound from heaven, as of a rushing, mighty Avind, and it filled all the house where they were sitting." (Acts 2:3-4.) It was the sound that filled the house; but the apostles were filled with the Holy Ghost. Jesus Christ has made his redeemed ones kings and priests unto God and unto the Father, as foreshadowed and typified by the kings and priests under the law be ing anointed with the holy oil poured upon their heads. This anointing was a type of the spiritual baptism by the Holy..;Ghost poured upon believers. Pouring, there fore, is baptism. If the "pouring upon," and "falling upon" of the Holy Ghost upon believers is called bap tism, who then is authorized to say that the pouring of water upon the head of a believer is not baptism ? Christ'* suffering is called a baptism. His suiffier- ing consisted mainly in bearing the sins of the world, and being forsaken of God, of angels, and of man. To attempt to get a ground for the mode of baptism from Christ's suffering is certainly going too far; and to at tempt to change the wording of the New Testament by substituting immerse for baptize, is unwarranted; since in some cases where we now have baptize, immerse will not make sense. For example take the inquiry of our Savior in answer to James and John, Mark 10 :38, "Can ye * * ¦¦* be baptized with the baptism that I am bap tized Avith?" And his reply in the 39th verse, "and with the baiDtism that I am baptized withal shall ye be baptized." It would not do to substitute, "Can ye 234 Mode of Baptism. * '¦'' * be immersed with the immersion that I am im mersed with?" etc. I haA'e recently read an argument to prove immer sion from 1 Pet. 3 :21, where the apostle in speaking of Noah and his familj' being saved by Avater, calls it a figure of the bajDtism that now saves us. Noah and his family were not immersed in the waters of the flood; they floated above the water ; and how is it possible to get a ground for immersion from the circumstance of float ing upon the surface of a body of water? In the same verse the apostle says, "Baptism is not the putting away of the filth of' the fleshj but the answer of a good con science toward God by the resurrection of Jesus Christ." Baptism is an outward sign of an inward, spiritual change. The answer of a good conscience is the result of a consecration of the heart and soul to God through faith in Christ, and the consequent possession of the Holy Spirit. The advocates of immersion infer from the deluge that the ark was borne aloft by the water, which could not have occurred had there not been a large body of water ; reasoning upon the basis that a birth cannot come from a body smaller than itself, and that the water was the saving means. But the argument is faulty, since the new birth does not come through a material object, or agency but is wrought through the energy and cre ative power of the Holy Ghost ; and since a small quan tity bf either blood or water sprinkled upon the thing to be cleansed was sufficient to represent a real purifi cation under the law, so may not likewise a small quan- Baptiim of Israel i-n The Sea. 235 tity of water be sufficient to represent the true import of Christian baptism? In 1 Cor. 10 :1, 2, Paul writes, "Moreover brethren I would not that ye should be ignorant how that all our , fathers were under the cloud, and all pagsed through the sea, and were all baptized unto Moses in the. cloud and in the sea." Some advocates of immersion suppose as the Israelites had a wall of water on either side, and a cloud over their, heads, they were immersed. How could the baptism of the Israelites represent a mode ? We have no evidence that any water came upon them, or that their bodies were touched by water; but their enemies were overwhelmed with, water, and so perished. But why was their passage through the sea called a baptism? Because the cloud and the sea Avere the means of their preserva tion and deliverance from the wrath of King Pharaoh. They were baptized unto Moses, that is, through their miraculous deliverance the}' were placed under increased and special obligation to obey Moses, the serA'ant of the Lord, an d_ their deliA'erer. We repeat, the reason why their passage through the sea was called a baptism was because the cloud and the sea were the means of saving them, and placing them in a new relation, that of full freedom from Egyptian bondage, or servitude. The pillar of cloud stood between the camp of the Egyptians and the camp of Israel, and was a pillar bf fire to the Israelites, but was darkness to the Egyptians-. The, cloud determined the actions of the _ Israelites as to their journeyings. When it was taken up, they jour neyed ; and when it was not taken up, they journeyed 336 Mode of Baptism. ' not. The "pillar of cloud" Avas as "the pillar of fire," a manifestation of the presence of the Lord, and was the same cloud that "covered the tent of the congregation" at the consecration of the tabernacle (Ex. 40:34), and the same that "filled the house of the Lord" at the dedication of the temple (1 Kings, 8 :10) ; and must not be considered as a natural cloud to cbmplete the figure of immersion. The deliA'erance of the Israelites from the wrath of Pharoah and his host has a spiritual significa tion. Egyptian bondage represents the fallen race of Adam under the bondage of sin. Moses, who led them out of Egyptian bondage, represents Christ, who came to deliver sinners from the bondage of sin. The cloud and the sea may be representative of the saving power of Jesus Christ by his atoning sacrifice, and by the power of his word and spirit. If we use the waters of the flood, or the cloud and the sea, to represent a form of baptism, then we use one figure to represent another. figure, which is not the design of figures. -They are intended to represent a reality. Being baptized unto Moses in the cloud and in the sea, may have been a figure of the spiritual baptism by which believers are baptized into Christ ; and the perishing of the Egyptians, a figure of mortifying our carnal nature. The ablutions of the priests in the laver of brass placed near the door of the sanctuary were expressive of the sacredness of their service, and their need of purifi cation. The priests were washed at their consecration, yet they were strictly commanded to wash their hands Exposition of Romans VI. 237 and their feet every time they officiated at the altar. This signified their liability to contract defilement; and represents the' true laver, Jesus Christ, as a merciful High Priest, who is at the right hand of the Father in terceding for the saints. The repeated ablutions of the priests do not establish a mode of baptism, yet some of our friends maintain they do, and that is why we have referred to it. Great stress is laid upon the figurative language of the apostle Paul as recorded in Eomans 6 :5-7. He Had been unfolding and- bringing to view the fulness and freeness of the p'j-ace- through which redemption was se cured, by demonstrating the wonderful provision made for the salvation of sinners; that, notwithstanding the prevalence of sin in the world, there was grace offered that would enable all whb would accept it, to gain the victory over sin, and attain to the righteousness which is by faith. In consideration of his representation of sal-^ vation by grace alone, he apprehended there would be those who would conclude that if salvation is of entire mercy arid not dependent upon works, they had license to commit sin. Therefore, he says, "God forbid : How shall we that are dead to sin live any longer therein?" He proceeds to show what he means by being dead to sin, by introducing three figures. First, a death and burial; second, a planting; third, a crucifixion. "Know A'e not that so many of us as were baptized iirco Jesus Christ were basptized into his death?" It is doubtful whether the apostle had any reference to water baptism. To be baptized into Christ is a testimony to our being 33& Mode of Baptism. dead unto sin, and to the genuineness of our faith, and to our obligation to AA'alk in newness of life. Christ died to destroy sin, and to give poAA'er to overcome it. Since he died for our sins, Ave must become dead unto sin, in order to be baptized into his death. We can be baptized into Christ and into his death only by his life giving spirit, Avhich he communicates to his children. "For by one spirit we are all baptized into one body." If the apostle had reference to water baptism, it could only have been as sj'mbolizing that baptism Avhich "purges thoroughly the fioor" (or heart), and "gathers his Avheat into the garner" (or covenant of grace), and "burns up the chaff," (consuming the corrupt desires). The spiritual baptism, as a purifying water, washes away the internal pollutions of sin; and, as a refining fire, consumes the dross of corrupt nature. "Therefore we are buried with him by baptism into death;" evidently into a death to Sim .Persons who die and are buried cease to live the life Avhicli they lived while in the body; and according to the apostle's figure of burial, we learn that having previously been bajDiized into Christ by dying, unto sin, we noiu, being dead unto sin, are buried by baptism into death ; evidently into that death which we died, which Avasa death to sin; and, therefore, we are noAV buried by baptism with Christ into death. That is, yesterday, today and for all time; for having died unto sin, A\-e bury it and cease to .liA^e in it. And all the possible relation that water baptism can have to such a change is the representation of it. The body that is to die and be buried is our corrupt and sinful life ; and no mode of baptism can represent that death and burial. Planting a Figure oj Regeneration. 239 "For if Ave have been planted together in the like ness of his death, Ave shall be also in the likeness of his resurrection." In this figure the same work of grace, and the same change as that in the first figure, is repre sented by planting. This figure may have been taken from the natural planting of seed in the ground. The seed that is planted perishes, and a new body and life is produced. "Except a corn of wheat fall into the ground and die, it abideth alone ; but, if it die, it bring eth forth much fruit." (John 12:34). Christ might have possessed his heavenly glory without becoming in carnate; and even after having come in human form, he need not have snffered death on his own account ; for having beeri justified in the spirit, he could have enjoyed, without us, the glory he had with the Father from the beginning; but to save us, he died and was buried. He died for our sins, and arose for our justification. He was put to death in the fiesh, and quickened in the spirit, through which he now imparts spiritual life unto us who believe. As a grain of corn or wheat brings no increase unless it be buried in, the ground where it per ishes, and a new body and life is produced; so, likewise, must we die to our carnal will, and by faith receive Christ into our hearts ; who, by his spirit, will beget in us a new life. When' Christ died, he died unto sin (for our sin) ; but he noAv liveth to die no more; so we .die to all sin for which he died. But "having been planted together in the likeness of his death, we shall be also in the likeness of his resurrection;" that is, we cease, from gin and live unto holiness. The figure of planting, or 240 Mode of Baptism. of being planted, is representative of spiritual union with Christ, and of obtaining spiritual life from him. Such union is attainable only by living faith, the fruits of Avhich are separation from sin. The figure of planting is frequent in the Bible. Trees are used to represent per sons. "Like a tree planted by the rivers of water." (Ps. 1.) The representation is that of spiritual union with the Lord by faith, and of being nourished by the Holy Spirit. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed." If we are crucified with him, we also should be buried Avith him. If any one of the three figures is to be under stood literally, then this one must also be understood, Paul writes, "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me," (Gal, 2:20), Here are presented a death and a life; and the death must precede the life. The obvious meaning is, a death to self, involving legalism, unbelief, and all un righteousness ; and a life in the soul, a life that will never die, begotten by the Holy Spirit, consisting in the love of God. Who can discover a ground for a mOde of baptism from tlie three foregoing figures? Just as the apostle had no reference to the natural body when, he used the figure of planting and crucifixion; so he had no reference to the burial of the natural body in baptism under water Avhen he used the figure of burial. It is the carnal nature that is to be buried, planted, and cru cified, and not the natui^al body. Hence we are unable to get a figure from water baptism to represent planting, Altogether Spiritual in Import. 241 or crucifying, or cA'en for burial. When the body is naturally dead, it is buried to remain buried until the resurrection. So also in the death of the carnal will, or mind. It shall not only be dead upon special occas- sions, but at -all times. Sin shall not rule us, but we shall through the spirit crucify the flesh daily until death ends the conflict. The apostle says, "Eeckon ye yourselves to be dead indeed unto sin." That which is dead should be put away and buried; and that is the burial to which the apostle has reference, and not the immersion of ;the natural body in water. The text, Col. 2 :13, 13, will admit of the same ex planation as that of Eomans 6. "Buried with him in baptism, wherein also ye are risen -with him through faith of the operation of God, Avho raised him from the dead." Any one reading with care that which goes be fore and that which follows after, will discover that the apostle . is writing of the change necessary to become an heir of the heavenly inheritance. He first writes of spiritual circumcision, that "made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." The same argument is contin ued, foUoAving the text above quoted. It is apparent that the apostle has liiaft under consideration the mode of baptism. Water baptism can only represent the change the apostle is describing. A faithful' servant of the Lord defines water baptism thus : "The application of water to the body in baptism denotes washing. We testify in our baptism of having been internally washed and cleansed from our sins by the blood of Jesus Christ 243 Mode of Baptism. applied to our hearts and conscience by the Holy Ghost; and, being washed and cleansed, we are clso dead to bin, and have buried sin; and are now Avi'.ling to live to the Lord." If more attention were given to the necessary qualifications for receiving baptism, and a fuller under standing attained of the obligation -under which it places the recipient, there Avould probably be less controversy about the mode. As there has been much strained and unwarranted effort made by some of our Baptist friends to establish and defend immersion, for Avhich they show such undue veneration; and having manifested more energy and perseverance during late years in their way, Ave feel the more constrained to make an effort to turn the thoughts to those things which water baptism sets forth, and try to help correct the misuse to which the ordinance has been subjected. Although baptism is a holy ordinance, yet we feel safe in asserting that it possesses no saving virtue, or in other words, that it is no direct means of salvation. Aside from its initiatory office, baptism is only a figurative ordinance, though of great significance, as are the other ordinances. All except that in the eucharist, the bit of bread and the sip of wine are not what make it so expressive, and that they are not the direct means of effecting that which it is designed to set forth. It is a symbolical, commemoratiA'e ordinance, and is only expressive when observed by those who are spirit ually in possession of the principles a,nd relations which are so aptly represented in the nature of the emblems. The Apostle Paul says, "As often as ye eat this ^read, True Import of Baptism. 343 and drink this cup, ye do show the Lord's death till he come," which fixes its commemorative import; and then adds the judgment that will pass upon an unworthy ob servance of it. Hence an unqualified person, or body of worshippers, do not, and can not, show forth the Lord's death by partaking of the einblems, but are said to be guilty of the body and blood of Christ. So also with water baptism ; it is not how much water, or in what way applied, nor is it in any virtue of the water, but it all rests upon the qualification of the baptized as well as of the baptizer, whether it will represent the true import of baptism or whether it will not. We can all accept that ¦ there is no consistency in consecrating church furniture by the use qf water in any way, and just as insignificant is the baptism of an unconverted person, or an innocent child. Neither one would possess the prerequisites, and baptism upon such conditions effects nothing more in the person than it does in the inanimate objects; and when we would administer it upon such, we but trifle with and pervert the use of one of God's ordinances. As the Christian religion did not grow out of the church, but the church out of the Christian religion, so regenera tion is not an effect of baptism, but baptism is that which is designed to testify to the new life; but as it can not' represent a principle or condition before it exists, so it can not properly be administered upon unconverted per sons. We can not accept the Baptist precept, that '^'with out water baptism there is no remission of sin," and its counterpart, "without immerson there is no baptism," 244 M)de of Baptism. If this proposition is true, then all the unbaptized must be lost ; but if we can satisfactorily show that one indi vidual soul has ever been saved, or attained to a saved state, without it, then the proposition is un^riptural. We have personal knowledge of awakened, unbaptized souls, who, unassisted by man, attained to a degree of spiritual knowledge that evinced extensive experience, who, could consistently be comforted by the promises of God's word, and whose attainments would do credit to any one. Now as we know that remissien pf sin must be pbtained befpre there can be any spiritual prpgress, we must cpnclude that such did realize the mercy pf God in the forgiveness of their sins. And we must repeat, that baptism can not consistently be administered upon any who have not had such experience. Our Savior says, "He that believeth and is baptized, shall be saved; and he that believeth not, shall be damned." We must accept that to believe, in the sense here implied, is to attain to the possession of the holy, unction, by faith in the merits of Christ's atonement, through repentance and regeneration. This virtually is the baptism of the spirit, which we maintain is the one thing essential to salvation. This is attained, not by or dinances, the moral life, or by anything that we can do of ourselves in the line of good works, but as the apostle says, "By grace through faith, and that not of yourselves,. it is the gift of God." Then for any to assert, that "without baptism there is no remission of sin," is to pervert the order of God, and to oppose the plain testi-. mony and records of the New Testament. The Thief Upon The Cross. 246 It is recorded that Cornelius and all who heard the word with him, received the Holy Spirit before Peter commanded them to be baptized; and, as has been said, remission of sin must precede the receiving of the Holy Spirit, so their sins m.ust have been remitted before they were baptized. We have no proof of the thief on the cross having been baptized, yet our Savior comforted him with these words: "To-day shalt thou be vrith me in paradise." Some who- attach so much importance to water baptism say that this occurred in the day of miracles, and our Savior being the testator could exer cise authority according to his Avisdom and mercy; but now salvation must be attained by the means appointed in his Gospel, which are i-epentance, baptism and regen eration. We would ask these, could God be "just, and the jUstifier of him which believeth in Jesus," if he then ¦ accepted even one soul upon fairer terms than he will accept us now? Or will the immutable word of God yield to accommodate sinful man? There was ever but one way of promise, and that was by faith and obedience. We believe that the thief through mercy attained to that faith, as his language testifies, and that he would have rendered that obedience if spared in life; and this is Avhat commended him to his Savior. A certain Baptist writer says, "I do not believe that the act of baptism cleanses us from sin; neither do I believe that faith and repentance do; but I believe that vvhen we exercise the one faith in the Father, and in the Son, and in the Holy Ghost, and baptism rightly per formed in these names, there the blood of Christ will be 246 .Mode of Baptism. applied, Svhicli cleanseth from all sin.' Yet it is at tributed to baptism because this is the act that secures the promise." Can this be supported by .the scriptures? Truly do men '^Tiew out cisterns, broken cisterns, that ' can hold no water." Is not the sum of all the promises based upon faith and repentance, which if honestly and sincerely experienced, will lead to self-denial and a re newing of the mind ? What is the support of that faith ? "Christ, and him crucified." By, or through any ma terial, or tangible means or ordinances? The apostle Paul answers in Titus 3 :5 : "Not by works of righteous ness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renew ing of the Holy Ghost." Some go so far as to call baptism the "washing of regeneration," to attach the more import.ance to it. Such do not know the scrip tures, nor the efficacy of the atonement, and do greatly err. As regeneration can not be attained by works, so also can it not be by ordinances. To say that "Baptism is the act that secures the promise" is to ground our hope upon the shadow and not upon the substance. We can not reach such conclusions except we follow a legal mind. Would it accord with the love and mercy of the Father to give us a plan of salvation that is beyond the reach of even one indiA'idual member of the human fam ily? And if there Avere no remission of sin without baptism, how many poor souls must pass out of this time of grace Avithout hope. It is only the awakened sinner that has the promise, but how many of these have not The Promise is to The Penitent. 247 the opportunity of baptisni. Will God reject the awak ened, contrite sinner, who palls upon him from the depth of his penitent soul, because he may be deprived of the means of receiving water baptism? Such Christ promises to give rest. There was an account published during our late civil war of a poor wounded soldier who lay on the bat tle field through the night after the battle, and who the writer said prayed most earnestly to God for mercy and pardon of sin, and so loud that he could be heard by man as well as by the Lord. He confessed his sins and seem ed to receive comfort. And wh"y should he not ? We do firmly believe, and we have the support of the scrip tures, that God will hear and pardon every such soul, whenever and wherever he thus seeks him, and that with out baptism or any other ordinance. It is a practice too common to be unobserved, that many ministers of the gospel, and notably those who advocate that "without baptism there is no remission of sin," to quote the language of Peter on the day of Pen tecost, "Eepent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost," and not use at all his remarks upon the next occasion, as recorded in the third chapter of Acts, "Eepent ye therefore and be converted, that your sins may be blotted out." This practice is well calculated to deceive those who do not search the word of truth, and who do not dig deep, but are jcontent to accept the counsel of man. We believe that every such minister, who allows his partiality for 348 Mode oj Baptism. his own opinions, and prejudices to those of others to influence him to such an extent, is chargeable- 'with not rightly dividing the word, and must give account in that great day. Every one sees the contrast in the wording of these two Scriptures. The first would seem tq make baptism of equal importance with repentance, while the latter gives us strong proof that remission of sin does not depend upon baptism, as no mention is made of it. But we will ever encounter difficulties when we try to make figures and ordinances embody that which they can but represent. Whenever we depart from a blending or harmony of the Scriptures, that a plainer text is brought to our help to define one not so clear, and begin to show a pref erence for that part which plainly siipports our opinions, or creed, and reject or neglect that which does not, we give the most conclusive evidence of not being born of the spirit, as we are not in harmony with it in the word. When we do these things we give unmistakable proof of a legal spirit, and that we are trying to use the Scrip tures to effect our selfish ends. How important that we give up everything of our own, and accept Christ and his Gospel in verity and true sincerity. Attendance upon ordinances, or the discharge of moral obligations, when engaged in Avith the view that we are made better and holier through such services, is legalism. Even the careful observance of gospel com mands with the idea that we are acceptable tb God be cause of our obedience, is evidence of a legal spirit, and leads under the covenant of works. But all faithful Modes and Forms Not Specified. 249 obedience to gospel commands and ordinances, in an up right soul, is a fruit of faith and an expression of love. In concluding the consideration of the mode of bap tism, we will again invite attention to the silence of New. Testament. teaching relative to modes and forms." It is not stated at what tiriie of the day or in what season of the year, that the ordinances are to be observ ed; or whether at home, or in the public assembly; whether sitting, kneeling, or standing; whether little or much water should be used in baptism ; neither in the Eucharist, whether leavened or unleavened bread. Though the outward forms are not specifically described. in the ordinances, yet the things represented by them are of vital importance to us. We do not despise forms as we recognize order as indispensable, and that there can be no order without uniformity of practice. But what we do object to is the idolizing of forms and modes, which is dbne when we become fixed upon a mode with out scripture ground. We ask, where is it commanded, or where is the example on record to instruct us that believers shall be baptized in the water, and under the water ? The apostle Peter teaches, "Christ also suffered for us, leaving us an example that we should follow his steps ; who when he was reviled, reviled not again, when he suffered, he threatened not." We shall follow Christ in the regeneration; become partakers of the divine nature, and have restered untp pur spuls the love and image of God. There is no command that we shall go back under the law and be baptized in Jordan, and be made disciples of John, whose baptism, we repeat, was 250 Mode of Baptism. not Christian baptism, and so did not belong to the ordi nances of Christ's church. If persons realized more fully what kind of life is required of the Christian, they would be more solicitous to know themselves, and to be come acquainted with Gospel requirements, and less oc cupied with forms and modes, and not so much concern ed about being baptized. THE LORD'S SUPPER. True believers have ever regarded the Holy Supper as an ordinance instituted by Christ for the benefit of his church and for the honor and glory of his name. Hence it is essential that those celebrating the ordinance are truly regenerated children of God. "When Christ instituted it "He took bread and blessed it, and ^reak it, and gave it to his disciples, and said, Take eat, this is my body which is given for you ;" and in like manner he gave the cup, saying, "Drink ye all of it, for this is my blood of the new testament, which is shed for many fpr the remission of sins." Luke and Paul add, "This do in remembrance of me." When God led Israel out of Egypt, he wrought for them a bodily deliverance from the bondage of Pharaoh ; and they all understood the nature of that bondage, and the means by which they gained their freedom. They witnessed the sig-ns and wonders wrought in Egj'pt, the killing of the lamb, the sprinkling of the blood upon the lintels and side posts of their doors, and the roasting and eating of the lamb; and they also knew that God slew the first born in every house of the Egyptians not sprinlded with blood and that he passed over the houses that were sprinkled. But they could not comprehend the typical and spiritual import of the Paschal supper, nor spiritual significance of the blood upon their doors. 252 The Lord's Supper. The natural condition of Israel in bondage was fig urative of the spiritual bondage of man by nature. Their deliverance, Avith the means used to effect it, was figurative of man's spiritual deliverance from this spir itual bondage. The Israelites Avere commanded to keep the feast of the passoA'er every year, on the anniversary of their deliverance, in remembrance of Avhat God had done for them. They Avere to teach their children and their childrens' children the significance of the celebra tion. It being a literal ordinance, their children, thou^i carnal, could comprehend, aside from its spirit ual import, and observe it intelligently. The Israel ites were also commanded to circumcise their male child ren. This circumcision in the fiesh was a figure of the circumcision of the heart, in putting off the carnal or fleshly lusts in repentance. No uncircumcised persons were permitted to partake of the passover, for they would not have been considered true Israelites, and this ordinance Avas designed for Israel only. It is doubtful whether any Israelites remained in Egyptian bondage; but if they did, they could never have celebrated the passover, for it would have been meaningless to them, because they never witnessed or experienced the things represented by it. So, also, one who "has never known and felt the bondage of sin, and deliverance from it through the blood of Christ, cannot consistently partake of the Lord's Supper in commem oration of Christ. The bread and wine in the Lord's Supper are symbols, or a representation of his body and blood, by the partaking of which Christ's suffering and For True Believers Only. 353 death are brought to remembrance, which confirms the faith, warms the affections and increases love. The Ijord's SiqDper, like the passover, has reference to a de liverance from bondage; but this bondage is of a spirit ual nature. As long as we are carnal we can have no true conception of spiritual things, and consequently no true idea of the nature and object of the Lord's Supper. The Lord Jesns therefore instituted it only for the bene fit of true believers, who alone can partake of it worthily. All who partake unworthily are guilty of the body and blood of Christ, or eat and drink condemnation to them selves. The believer receives no virtue nor merit, nor righteousness, by partaking of these symbols; but the consideration of what he is representing confirms his faith and increases his love. In this consists the benefit to him: All virtue, merit, or righteousness in the sight of God, which man can possibly obtain, is by faith in Jesus Christ. Therefore the only benefit he can receive from the church and its ordinances is to be found in the preservation and strengthening of his faith, and it was for this purpose that they were instituted. Christ knoAV- ing our weakness, and how the world and our fiesh would tend to rob us of our faith, in mercy thus provided for us. Paul says iii Cor. 11, "As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." The rendering of the German would be, "Ye shall declare the Lord's death." Every pious. God-fear ing soul, about to observe this solemn ordinance, is led to reflect u],ion the time when he was in bondage to sin, and 354 The Lord's Supper. under the Avrath of God, and just sentence of death un der God's holy laAv. He Avill recall how Jes-us, out of love, left the glory of his Father, came into this World, took upon himself our sins, and died in our stead on the tree of the cross. If he has been made partaker of these benefits, the observance of this ordinance will tend to revive and support his faith, and quicken the motions of the Holy Spirit, by which the love of God will be more abundantly shed abroad in his heart. The Apostle Paul in 1 Cor. 10 says, -"The cup of blessing Avhich we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body ; for we are all partak ers of that one bread." The apostle evidently does not mean to be understood that the cup and the bread are the communion, any more than Christ desired to be un derstood that this bread and cup are really his body and blood. But they represent the communion, and hence the union, of the body of Christ, that is, his church. The church m this ordinance represents that al though there are 'many individuals, they constitute but one body. They have by one Spirit been baptized into one bbdj', and are of one heart and of one soul. The bread and the wine were originally contained in many grains of wheat, and berries of grapes; but the wheat by being ground, Avetted and baked, has become one body; and the grapes by being crushed have united their juice and become one drink, or cup. So we Avere origin ally all carnal, and every one sought his own; but, by Those Who Partake Unworthily. 355 the grace of God, we have been awakened, our hearts broken by the power of God's law, and thereby brought to see our lost and destitute condition. We were thus brought to- Christ, through whose blood Ave have redemp tion; and noAV being made free from the curse of the law, and clothed with the righteousness of Christ, who by the Holy Spirit hath shed the love of God abroad in oUr hearts, we are made one in Christ. The bread and wine in the communion are, - therefore, fit emblems of the unity of the church, and the oneness of its members in Christ, their Head. Therefore, when believers break the bread and drink the cup, they set forth before the world, and solmenly profess before God, that they are partakers by faith of the broken body and shed blood of Christ ; that they are in spiritual communion with the body of Christ, which is his church; and that they believe that their brethren and sisters are also partakers of the same benefits. Those who cannot bear this testimony, and yet partake of the sacrament, are guilty of hypocrisy. As those who, out of malice, nailed the body of Christ to the tree of the cross, and shed his blood, dyed their souls in a deeper stain of guilt than ordinary sinners ; so those who mock him, and deride the sacrifice which he there made by impiously and presumptuously partaking of those holy emblems of his body and blood, professing before God and man Avhat they know is not true, make themselves equally guilty with those who crucified him. The minis ter also who administers the sacrament of the Lord's Supper, by giving to bis members the bread and cup 256 The Lord's Supper. sets forth the same testimony, that he believes that all his brethren and sisters are in communion with Christ and his body, or church; and in, recognition of such- be lief, offers them tlie tokens or emblems of the broken body of Christ. . But if any administer the communion knoAving that his church is not in unity and love, or that any of the members violate the principles of the gospel, he is deeply guilty before God; because he represents that before God and man Avhich is not true, and offers comfort to those Avhom he knows "have no hope and Avithout God in the Avorld." The church must ever urge upon all its members the duty of speaking to any fellow-member, of Avhoni they knoAV or hear anything contrary to the spirit of the gospel, and laboring for his correction according to gospel teaching, and especially so preparatory to com munion. Hence in recognition of the importance of union and love, all ought to be impressed with the im portance of the church being fully instructed by its ministry previous to communion as to the duties in com mon of one member to another, and as to the importance of faithfulness in fhe fulfillment of every duty and obli gation; and that special inquiry be made as to the state of the church by ascertaining each member's spir itual exercises ; and if any are found not in full fellow ship with the church, or not having its full confidence, such should not jiarticipate until fully reconciled to all the members. The servitude of the Israelites in Egypt, the means used, for their deliverance, the paschal lamb, the pas-. Its Commemorative Import. 257 sage through the sea, the journey through the Avilder- ness, and the final attaining to the land of rest are such evident types of "bondage in sin, of the operation and effect of the grace of God, of our final deliverance by Christ our Passover, and of the destruction .and over throw of Satan by the blood of Christ, of our journey through the -wilderness of this world, and of our final arrival at that rest of which Paul speaks, Heb. iv., that their aptness will not be disputed. As the Jews kept their passover in commemoration of their literal deliv erance, the believer now, under the new covenant, keeps the feast of the Lord's Supper in commemoration of the spiritual deliverance Avrought for him through Christ. "What the passoA'er represented naturally and typically, the Lord's Supper now embodies spiritually in its com memorative import. The passover was given to Israel alone, and God did not require it of any other people. If others kept it, the Lord did not regard it, because they never experienc ed that which it signified; and the circumstances did not exist Avith them, which made it acceptable to God. The .Jews were all to be circumcised and their passover Avas to be kept by circumcised people only. None other were to partake of it ; but if they did so partake, instead of receiving blessing of God, they brought his displeas- _ure upon themselves. Besides being circumcised, they were also to be sanctified or cleansed. All persons who had become defiled were strictly forbidden to partakg of the passover until they offered such sacrifices, and performed such ceremonies as God had appointed for 358 The Lord's Supper. their cleansing. The thing typified is here very evident. Christ gave the supper only to his disciples, and to those who should believe on him through their word. All such have come to true repentance, been renewed in Christ, and made free by his blood. If any unconvert ed persons undertake to keep the Lord's Supper together, it cannot be regarded of the Lord, because it is not of faith. But to true believers it is commanded, and to them it will, also be a blessing ; but they must exclude from their supper all such as have not, by true repent ance, forsaken their former life of sin, which is what was represented or typified by circumcision. And as even the circumcised Jews were rendered unfit to partake of the passover if they had defiled themselves by any of those things which the Lord had said should render them unclean, so the believer,' under the new or spiritual covenant, even if he has been converted and made free by the blood of Christ, cannot be admitted to the sup per if he has done anything AA-hich prevents him repre senting all that the Lord's Supper signifies. The church and the ministry are interested in this, and if they ad mit an unconverted person, or one whose life and con duct are not in keeping with Christ's teaching, they cannot receive blessing of God, but fall rather under condemnation. Some pastors teach their flocks that no bne is re sponsible for the sins of another, that each one partakes for himself, and that if -the individual member is faith ful, the offering Avill be acceptable to God. Such teaching is not in agreement with the type' in the pass- Its Proper Lse and Design. 359 over. There all Avho were uncircumcised or unclean, were forbidden to eat the passover. Neither does it agree with the teaching of Christ and his apostles, who so earnestly impressed the duty of a pure life, and of loving one another, and of being in full spiritual fellow ship. But how can such pastors reconcile the teachings >of Christ with their works? Do they not together eat and drink condemnation to themselves when they do not better discern the Lord's body? 'Can they escape the judgments of God if they do not raise the voice of Avarriing when they see any one about to profane the Lord's ordinance iri this manner? God commanded the Israelites, Lev. 19, that they should not suffer sin upon their neighbor, but should in any wise rebuke him. Paul well says, "Do we"~provoke the Lord to jeal ousy? Are we stronger than he?" The Lord's Supper was unquestionably designed as a means of preserving in the soul of every member that divine life, without, whicli all religion is- vain. It was not designed to generate the life in the soul of those Avho are destitute of it. This can only be accomplished by repentance and faith in Jesus Christ. In partaking of the emblems of the broken body and shed blood of Christ, we show that we are in possession of this life; and while our souls contemplate the inestimable gifts of grace through the atoneinent, we are revived in spirit, conflrmed in faith, and' enjoy an increase of love. The church feels constrained to admonish every member, who by his conduct has shown that he is not in possess ion of this life, to repent of his backsliding, and humble 360 The Lord's Supper. himself before God, so that he may again lift him up and set him in heavenly places in Christ Jesus. Further, we show by partaking of this supper that we are in full communion, not only with our risen Lord, but also with our brethren and sisters, who partake with us. If we know that some of the members are not in unity and love, or that some have given evidence that they are not in the spirit, we cannot, with a pure con science, approach the Lord's table with them. If the ministry and members know that unity does not exist in the church,- or that some among them do not walk worthily, and yet together observe the Supper, they deflle their consciences, and the Supper does not serve the purpose for which it was instituted. Paul says, 1 Cor. 11, when he speaks- of what he heard of divisions among them, that he did not praise them; and declares that their coming together in this way was not for the better, but for the worse. He further says, when they come together in this way, if-^is not to eat the Lord's Supper. The church has ever held that the celebration of the Lord's Supper is a very weighty and important mat ter, in partaking of which each member is enjoined, as Paul says, to "examine himself," and also to "discern the Lord's body," or church, so that he does not become guilty of the body and blood of Christ, nor eat and drink condemnation to himself. Herein also the church has ever held that the duty of the true shepherd and pastor is a very delicate and important one. There are in every flock such as are of tender conscience, who are Duties Devolving on The Pastor, 261 timid and fearful that they might not be worthy. Their weaknesses and imperfections seem to them such as are altogether unbefitting a child of God. Satan takes ad vantage of this, and by temptations and discouraging thoughts and fears would deprive them of those means- which God has appointed for their edification, comfort and support. It is the duty of the pastor to encourage such by holding up to their view the fullness and free ness of the offer bf grace in Christ Jesus, how he has wrought for us all the virtue and righteousness we can desire, or that is necessary for us to .have, to enable us to stand in the presence of God ; and that he bestows this freely, because of his love, which is not changed on ac count of our weakness and imperfections, but is ever lasting.' Though we are weak, he is strong; though we are poor, he is rich; though we are destitute, he is full of all the virtue, merit and righteousness, which is acceptable and available before God. Our very sense of destitution only fits us the better to come to him to re ceive all of which we have need. The Gospel is full of invitation and encouragement to all such timid and weak souls. The Lord says by the prophet (Isaiah 35 :4), "Say to them that are of a' fearful heart. Be strong, fear not;" and again, chap. 40, "0 Zion, that bringest good tidings, get thee up into the high mountain;. 0 Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God ! Behold the Lord God ¦will come Avith strong hand, and his arm shall rule for him : behold his reward is with him, and his work before 262 The Lord's Supper. him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." "But there may also be members who are not bf such tender conscience, whose conduct is not so orderly as would be desirable. With these it is the pastor's duty tb labor to make them sensible of their want of grace. "Where there is too much looseness or carnality in the walk, there must be want of a sense of sin; and here it becomes the duty, of the pastor to pYess the pricking pow er of the law; for unless the law is alive in the heart, there will never be any true resting in Christ. There are also cases of weakness of intellectual faculties, Avhere it is difficult to distinguish between a froward spirit and a lack of perception, wherein it might be wrong to press them hardly for their dereliction or error; but ahvaj's safe to wait and discern the fruits. But in all cases where there is offense given, or apparent carnality, the duty is always to reprove or instruct, with all wisdom and care ; and to direct such to seek reconcil iation with all who have been grieved or offended by them. To deal faithfully and impartially with all, and to know no one after the flesh, is the highest duty of all, but especially of the pastor. These duties are so very delicate and weighty that we might well say with Paul, "And who is sufficient for these things ?" There fore, if the pastor would discharge his duty faithfully, he must ever lean on the Lord for strength, help, wis dom and direction ; and whenever he forgets this, he vrill surely depart far from the true path which the Holy Ghost pointed out to him, saying, "This is the way, wallc ye in it." FEET^WASHINa Many persons object to classifying the washing of feet among the ordinances of the church. Their objec tions can have no force since Christ washed the feet of his disciples, and commanded them to wash one anoth er's feet. And Avhether the supper which preceded the Avashing of feet was a special meal prepared for Christ and his disciples previous to the time for the eating of the Paschal supper, or whether it was the beginning bf that supper, is not essential to the subject. Neither is it important to determine whether the expression, "Supper being ended," means that it was prepared, i. e., ready for the eating, or whether the language is synony mous with supper being eaten; as some commentators believe it was an antepast, or beginning of the Passover. It is neither the time nor the place that gives validity to gospel ordinances, but the spirit in which they are ob served; "He riseth from supper, a,nd laid aside his gar- mentSj and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel where with he was girded." This aptly represented him as laying aside his heavenly vestments, assuming the form of man, even that of a servant. It was in this guise that he endured ignominy and shame, and suffeired the cruel death of the cross ; thus shedding his blood as an atoning sacrifice, whereby mankind can be cleansed from the guilt and pollution of sin. 264 Feet- Washing. It is probable that Peter was the first one of the disciples to whom Christ came to wash his feet "Dost thou wash my feet ?" Avas the significant question asked by Peter. Christ replied, "What I -do thou knowest not now ; but thou shalt know hereafter." The real importr of this language was hidden from Peter at that time. He was unacquainted with the spiritual change which Avas necessary to a comprehension of the spiritual king dom whicli Christ designed to establish in the heart"^ of all his redeemed people. He was, to a great extent, un acquainted with himself. He did not know how easily he could be betrayed into the commission of sin. But his opposition increased: "Thou shalt never wash my feet!" Christ's reply was most conclusive: "If I wash thee not, thou hast no part with me." Peter then said, "Not my feet onlj', but also my hands and my head." The Lord replied, "He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all." At that time the eleven^ were clean through the Word. They were honest and upright at heart. They walked in obedience to the moral law, and to Christ's teaching as far as they were capable. being yet under the law. They were prospectively clean, since they believed in Christ as their Savior, and would avail themselves of his atonement for their cleansing from sin. Judas was not clean. His motive was not pure, for his heart was not right in the sight of God. Peter's objection to having his feet washed was not from want of respect for his Master, nor from an unAvilling- ness to obey him, but from a deep sense of the unfitness Does Not Apply to The Sin'ner, 365 of the act. He recognized the immeasurable superiority of his Lord over him, and therefore was 'positive in his opposition. But when he was informed that if he Avere not washed he would have no part with his Lord, he becanie submissive. In the language, "He that is washed needeth not- save to wash his feet," we have presented to us the design Of feet-washing.. Naturallj' wheri the body has been washed it is considered clean. Likewise the true believer is spiritually washed when he receives Christ for his salvatipn. All his sins are pardoned, and his heart is sanctified by the Holy Spirit. This relation is fixed so long as he remains in the Spirit. He is clean- every whit, yet by his intercourse with this sinful world' he may contract defilement, since he is clothed with a sinful body wherein dwell evil promptings' and sinful desires, which are not eliminated by conversion, y Washing only the feet has 'in itself a significance expressive of the difference between the sins resulting from this Aveakness of the flesh, and that of which we ' are guilty when Ave live iri sin, and freely yield our mem bers to its service. There is nothing in the washing of feet to signify the washing of a sinner who is dead in trespasses and sins ; just as the washing of our feet does' not make our whole body clean. The sinner is altogeth er defiled with sin; and when he comes to Christ with a truly penitent heart, he comes not as an erring child, but as a guilty rebel and sinner ; not as having sinned through weakness, but as having yielded his will and all the powers of his soul to sin; and if he is to be 366 Feet- Washing. made free from guilt,jnust be altogether washed. This is the washing to which Christ had reference when he said to Peter, "He that is washed needeth not save to wash his feet." Defilement may occur by either thought, word, or deed; and is as unavoidable as it would be difficult for us to keep our feet from being soiled when we tread the earth. When sins, either of omission or commission occur against the wish and desire of any one, they are not imputed unto him as sins unto death; yet they cause the upright soul much anxiety, sorrow and- deep humiliation, and would leave him comfortless were it not for the promise Christ gave of his intercession be fore the Father in heaven. After the work of Eedemp- tion was wrought, Christ ascended to the right hand of the Father, and is seated upon his mediatorial throne making intercession for his people. He is a merciful High Priest who can be touched with feelings of infirm ity. This high-priestly service is needful to the salva tion of his people, and gives force to his words to Peter, "If I wash thee not, thou hast no part with me." Every believer experiences, to a greater or less degree, the in estimable efficacy of this service. Its tendency is to cre ate love in the heart, give peace to the mind, enlighten the understanding, and beget true spiritual poverty. "He that is washed needeth not save to wash his feet." As the feet tread the earth, and are likely to con tract defilement, they fitly represent the worldly nature of man. They may also very fittingly represent the church upon the earth — the church militant. It alone How it Refers to The Mediation. 367 of all Christ's kingdom needs cleansing from defileihent. Naturally the thoughts wander aAvay from God and incline to the things bf this world; hsnee the de filement and the need of washing. There can be neither love nor admiration of God begotten in' a soul, nor a proper conception of his glory and majesty, without a full knowledge of sin, and "a lively sensibility to it. All sin is offensive to God, and aa^JU separate from him if it is not washed away, or its guilt expiated. The believer is • in Christ, and is continually being washed in his blood, so that "he is clean" by his constant embracing of that meritorious sacrifice which Christ made. Not that sin does not defile, nor that wilful sin is not imputed, and need not be repented of and remitted, but sins of weakness are satisfied by Christ's mediation. Christ came to save us from our sins, but not tp save us in pur sins. To know these things is essential to true happi ness, because without it we can not possibly have a full and true knowledge of what Chiist has done, and is daily doing for us. Hence every believer highly appre ciates the inestimable blessings accruing to him through the atonement; and recognizes the need of that high- priestly service continually. It warms his heart Avith heavenly love to Him who ever liveth to make interces sions. "If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet; for I have given you an example, that ye should do as I have done to you." Feet-washing was an eastern custom, ¦ with which the disciples were familiar. Among friends 268 Feet- "Washing. it was expressive of appreciation and esteem; and it was also a service necessary to the comfort of travelers Avho wore sandals, which, while protecting the feet from the roughness of the roads, did not prevent their being soiled from the dust arising from the earth. It was the duty of the servants to wash the feet of guests at inns, or at any house of entertainment. It was a menial service, and on this account we believe that our Lord intended his humble service of washing the disciples' feet as a rebuke to them, since they had a short time before contended which of them should be the greatest in his kingdom; manifesting a temper and disposition entirely foreign to the nature of the kingdom he was about to establish in the hearts of believers, consisting of "righteousness, peace and joy in the Holy Ghost." A spirit such as characterized the disciples upon the oc casion referred to would disqualify any one to possess the heavenly .kingdom, and would unfit him to enter the kingdom triumphant in heaven. In the kingdom of Christ upon earth there is no high nor low rank. Here all are on an equality spiritually and socially. They have the same love and regard for all their fellow-be lievers. Ambition and lust for rank and power can have no place among them. The Lord Jesus Christ, the Savior of mankind, "thought it not robbery to be equal with God; but made himself of.no reputation, and took upon himself the form of a servant." It is proper to observe that at the time our Lord washed the feet of his disciples, they were not regener ated in the true spiritual import of that term. They Full Import Not Yet Known. 269 were but measurably enlightencfl in the Spirit, and so could not know the things of the Spirit, and consequent ly could not knoAV the spiritual import of what he did. Neither could they know the weakness and sinfulness of their nature, and the need they would have of continual washing by Christ. They became fully converted, en lightened and regenerated, when the Holy Spirit de scended upon them on the day of Pentecost, and became an ever-prese/it and indAvelling poAver. To this notable event, the great outpouring and illumination of the Spirit our Lord had reference, principally, when he said to Peter, "What I do thou knowest not now, but thou shalt know hereafter." He had in view the restoration to the soul of the lost image and kingdom when Peter and his brethren would become spritual, and thereby attain to a knowledge of self, and to a spiritual knowledge of the service their Lord instituted. He also designed by this example to impress upon their minds the duty of broth erly love and kindness; and that no service by which a fellow-believer can -be helped, either naturally or spirit ually, shall be considered too onerous, though it be' at tended with labor and inconvenience; neither that any act of love be neglected toward him, no matter how me nial the service. They should ever labor to assist one another in a faithful discharge of duty; and if need be remind one another of any unedifying conduct or conver sation ; thereby increasing their spiritual sensibilities and perceptions, by which they are made more keenly aUve to those imperfections which make Christ's washing such a gre.at necessity. 270 Feet- "Washing. The observance of feet-Avashing is significant of the .spirit AA'hich must ahvays prevail in the church of God. It is eminently instructive, and must tend to impress every faithful person Avith a deep sense of duty toward God, his fellow-believer, and his OAvn soul. It is indic ative of simplicity, meekness, humility and submission. These are virtues of a divine nature; and when we par ticipate in its observamce, we represent ourselves as being of this divine spirit and disposition ; and in performing the duty indicated by .the ordinance, that of reproving or restoring the erring, to be effectual, these virtues must prevail with both parties. If destitute of them, there is no fitness to administer reproof neither to receive it Avith advantage ; and the spiritual Avashing can not be carried out. And perhaps there is no other duty enjoined upon us in which we have so much need of taking heed to our selves as in reproving and receiving reproof. Self-love is such a subtle spirit, and can disguise itself in such a delusive manner, that Ave have great need of grace and divine light to be able to perceive its influence, and especially in ourselves. As Christ practiced an outward act demonstrative of a spiritual duty, should not we.be willing to do the same ; and especially since he has commanded it? Doubtless he could have impressed the moral duty by word without the symbolic act of washing feet ; but in his wisdom and love he gave an example, and commanded his followers to imitate it. We think it derogatory to Christ, and shows some arrogance on our part to suppose that we, without the act; can now accomplish that desirable object, whilst Christ Taught a Principle by Example. 271 Christ found it necessary to accompany His words with this humble service. Besides, if ever the pride and sel fishness of man needed something to make language more impressive or eff'ective in rooting them out of the iieart, we need it at the present' day. What justifiable or ten able ground then can any one give, who professes to be a follower of the meek and lowly Savior, for refusing to obey his injunction, "If ye love me, keep my command ments?" Obedience iS love in action. Obedience with out love is legalism. The observance of the ordinance is instructive, as it reminds every believer of his need of the continual washing from daily infirmities by the intercession of Christ, and of the daily need of the service of love from his brethren. The attitude in washing feet is repre sentative of humility and love. The putting off the outer garment, the girding Avith the apron, the bending pos ture, the washing and drying of the feet, all fitly remind us of the humbleness of mind, and of the unfailing love for the soul of an erring brother, that should character ize every child of God. The submission on the part of him whose feet are washed is expressive of a willingness to be corrected when he strays from the path of duty. There is a principle underlying every command given in the gospel, which is love. Unless he possess this principle, no one can consistently keep the command ments. So also each ordinance has a spiritual signifi cation, the knowledge of which is essential to the right and profitable observance of it. Hence the observance of ^ -feet-washing by any people who do not have this knowl- 272 Feet- Washing. edge, and avIio do not love one another with a pure heart, having in vicAv one another's spiritual welfare, is noth ing more than legalism. "If ye knoAV these things, liappy are ye if ye do them." If the members of the church continue to be sensible of and true to the principle rinderlving feet wash ing, they will not fail to be happy. They cannot appre ciate "these things" without being sensible of them selves^ — of their fallen nature, of their manifold failings, and of their inability to do anything good of themselves. Being in possession of this knowledge, they look to Jesus in faith as their righteousness, and as their merci ful High Priest and Intercessor. They are prompted by love to serve each other both in body and in spirit. Through a faithful discharge of the duty of love, they have -the witness of a good conscience and are happy. ' It is asserted that we have no evidence that the apostolic churches observed feet-washing. It is true there is but one allusion made to it in all the epistles, in 1 Tim. 5 :10. It is probable there was no question about its observance in the primitive churches, since the language of the Savior is so plain, "If I then, your Lord and Master have washed your feet; ye also ought to wash one another's feet; for I have given you an example, that ye should do as I have done to you." Luke alone enjoins the Lord's Supper as a command: "This do m remembrance of me." In the epistles. of the apostles we find but one reference to it, and that in 1 Cor. 11; and if the Corinthians had not gotten into disorder; and made a wrong use of the ordinance, it ia Its Design. 273 not probable that the apostle would' have Avritten about it. For the same reason we think it probable there was no neglect or misuse of the ordinance of feet-washing in the apostolic churches, and therefore no reference is made to it. I "The question of command can not be fairly raised. The language of the Savior ig too plain. Neither should there be an issue between sincere persons as to the de sign' of the Savior in washing the disciples' feet. It is self-evident that he meant to rebuke their carnal aspira tions, their ambition for place and power. He saw fit to do so by the performance of a very humble service. It is equally evident that he sought to represent his inter cession for his people at the right hand pf the Father, and to impress his disciples with their need of that ser- rice ; and,, furthermore, to illustrate the nature and work of brotht;rly love. No seriously minded person Avill fail to discover the fitness of the outward service among brethren to illustrate the humility and love that must character ize them in their relation to each other, which is a man ifestation of the fruits of obedience to the heaven-born command, "If thy brother trespass against thee, go and tell him his fault, between thee and him alone." Does it not impress every one as being a serious mat ter to set aside a plain command given by the Savior of sinners ? Is it not presumptions for any to assume that to possess the principle underlying the letter pf a ccm- mand is the matter of importance, and where it prevails the act is not important, as we can possess the principle without the act, as the act does not give us the principle ? 374 Feet- Washing. /We admit that feet- washing gives no merit nor virtue; neither does the Lord's Supper, nor baptism. All merit and virtue proceed from Chiist alone ; but the consider ation of what is represented by a faithful observance of these ordinances leads upright souls to a close scrutiny of their hearts, whether they really possess that which is represented; and by the grace which prompts and di rects this scrutiny, they will be led to the source vvhence all- virtue is derived. Every true believer will feel so much need of these means of help and safety, that he ' M'ill not willingly omit or be deprived of any one of them. We must again insist that had it comported with his infiinite wisdom, the Savior could have taught his disciples the principle without the act; but he did not see^fit to do so. That he had design in it, no one will question ; but hoAv are we tb determine, or have we liber ty to conclude, that the efficacy of the outward act has ceased? It is to be feared by assuming to set aside the command, we undertake too much, even that of being the Lord's counsellor. The way of obedience in this, as in all gospel teaching, is the way -of safety; and upon that principle the child of God can stand and- look calm ly upon the devil with all his rage, the world with all its allurements, and the flesh with all its lusts, SALUTATION OF THE KISS, As authority for the practice of saluting one anoth er Avith a Iriss, we adduce the follciwing testimony froni the epistolary writings, Eoman 16:16, "Salute one an other Avith a holy kiss;" 1 Cor. 16.:30, "Greet ve one another with a holy kiss;"3 Cor. 13:13, "Greet one "another with a holy kiss;" 1 Thess. 5:26, "Greet all the brethren with a holy kiss;" 1 Peter,. 5:14, "Greet ye one another vrith a kiss of charity." The kiss as commanded by the apbstles was designed as an expression of spiritual affection, and for the pro motion of mutual lOve among the believers. It was no doubt used then as now, between the brethren, and be tween the sisters sepaTately. Commentators admit that it Avas practiced by the primitive Christians, but some of them claim that it was afterwards abandoned. It is' hoAvever doubtful whether the true followers of Christ at any time neglected to observe it, as they recognized that "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness ;" and as the apostles taught it, they would feel to observe it. If it was profitable for the early Christians to salute one another with a 'Tioly kiss," why is it not equally profitable now ? Or if it was a duty in the apostolic age, why is it not a duty now? It was an emblem of unity and peace, and an expression of brotherly love among primitive Christians, and it should be that still. If the same love now exists. 376 Salutation of The Kiss. why abandon the emblem ? Is not Jesus Christ the same noAV as then? There is but one answer, and that is, "Jesus Christ the same yesterday, today and forever," and his followers are the same in life and doctrine as they were in the beginning. It is stated by some old authors that the Gentiles were attracted by this expression of love, saying to one another, "See how these Christians love one another." While it is a A'ery appropriate expression of divine love, yet it can not be a "holy kiss," nor a "kiss of charity," where the proper conditions do not exist; and like all Christian duties and ordinances, there is no virtue in the simple act itself, nor does it confer any merit or righteousness upon those who observe it ; yet it is a fruit of obedience to apostolic teaching, with those who are prompted through love to use it. In the scriptures we have quoted it is called a "holy kiss," and also a "kiss of charity." This is in the same sense in which Christ taught his disciples that they should be perfect as their Father in heaA'en is perfect; and as the apostle taught, "Follow peace with all men, and holiness without which no man shall see the Lord." The Apostle Paul calls his brethren holy. Holiness is attributed to God, and convej's the idea of perfection; but man in his best estate is imperfect and is not in himself holy. But as the saint is in Christ he is holy, because all of Christ's virtues. are attributed to him; and when the saints greet one another, it is called a holy kiss, because it is an evidence that they esteem one another holy in the sense above referred to. In the greeting between believers What it Expresses. 377 there is an acknowledgemerit that they, esteem each other as being in Christ ; as- it is an expression of confi dence, sincerity and uprightness. It is a solemn greet ing, and tends to exercise the mind in such consider ations as Avill lead to Him who alone ean preserve man in a state of holiness. If practiced where there is a want of confidence in one another, it is hypocrisy. It is fittingly called a "holy kiss" when both persons are living in sanctification, each striving to keep his heart pure, and to walk in love toward his brother. Since the salutation is an expression of loAdng one's fellow-believer with a pure heart, and implies the obli gation of ever walking in love, it is very fittingly called a "kiss of charity," It is a recognition of the debt of ,, love that believers owe to one another as expressed in the scripture, "Brethren if any man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself lest thou also be tempted," Under the influence of grace, the saluta tion is very serviceable to him who through love salutes his brother. The act reminds him of the seriousness of what he represents, and leads him to a careful scrutiny of his motives, and of his state of heart; and thus be comes a means for spiritual groAvth. It is a public tes timony of a willingness to confess Christj and of a recognition of one's fellow-believers. From this brief statement it will be learned that the salutation of the kiss among believers is not based upon usage or custom, but upon a plain apostolic command; and is a fruit of obedience, and an expression of brotherly love. SEPARATION FROM UNFAITHFUL ^K^ORSHIR "If there come any unto you, and bring not tliis doctrine receive him not into your house, neither bid him God's speed; for he that biddeth him God's speed it partaker of his evil deeds." (3 Jno. 1:10). "Be ye not unequally yoked together with unbelievers ; for what fellowship has righteousness with unrighteousness and what communion hath light with darkness." (3 Cor. 6:14.) "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the un clean thing ; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." (2 Cor. 6:17,18.) In the creation God separated the light from the darkness; so naturally light and darkness have no com munion. The same is true in the spiritual creation and Idngdom of God. Christ is the spiritual light of the world. All the spiritual light the world has had from the beginning came through this divine source; and notably that which was foretold by the prophets. "The people that walked in darkness have seeen a great light ; they that dwell in the land of the shadow of death, upon them hath the light shined." (Isaiah 9:2.) "For, be hold, the darkness shall cover the earth, and gross dark ness the people ; but the Lord shall arise upon thee, arid his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising." (Isaiah 60 :2, 3.) The testimony of Christ Christ The True Light. 379 himself is, "I am the light of the world; he that foUbw- eth me shall not walk in darkness, but shall have the light of life." It is apparent that all who believe in Christ are brought into the true light, of Avhich they give evidence by their obedience to his commands. This is affirmed by the apostle John : "Whosoever transgresseth, and abideth not in the doctrine of Christ hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son." (3 John, 9.) Again, "If we say that we, have fellowship with him, and walk in dark ness, we lie, and do not the truth ; but if we walk in the hght, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.'" (1 John, 1 :6, 7.) Since light and darkriess have no communion, it is manifest that those who walk in the light cannot con sistently join in the worship of- those who walk in dark ness. It is contrary to the divine order. All who pos sess the love of God obey liis word. "If ye love me keep my commandments." Disobedience to the com mands of Christ is darkness. We have endeavored to produce scriptural testimony in support of the Ariews we have presented upon the several subjects embraced in this work, and if these are orthodox, vindicating as they do a united, defenseless, non-worldly church, then they who oppose them are in opposition to light, and they who reject them are transgressors of the doctrine of Christ, and are in darkness ; and how can a truly enlight ened person join in the worship of such. The language of the apostle is very impressive. "If we say that we 380 Separation From Unfaithfiil Worship. haA'e fellowship vs'ith him, and Avalk in darkness, we lie, and do not the truth." And again, "Have no fellowship with the unfruitful works of darkness, but rather reprove them." "For whosoever biddeth him God's speed is par taker of his evil deeds." All spiritually enlightened persons have proven the will of God, and have found that it consists in obedience to his revealed word, the Gospel of Christ; and, therefore, they are constrained through love to refuse to join in the worship of those who are not found in obedience to the gospel. Joining in the worship of those who disobey the doctrine of Christ evinces either a lack of true knowledge of the will of God, or wilful hypocrisy. Every regenerated person loves his neighbor with an unfailing love, desiring his spiritual and tem poral happiness. Since love worketh no ill to his neigh bor, he will apprise him of any danger to which he may see him exposed; for no error is so fatal as that of pro fessing and believing that one is a child of God, and an heir of heaven, while j'et groping in darkness. It is possible that one can feel confident of being admitted into the kingdom of everlasting glory, and yet be mis-^ taken. "If the light that is in you be darkness, how great is that darkness." Such was the state of the Pharisees, as our Savior so fully testified. The true test of the soul's being possessed by the divine life is its obedience" through love : "If ye love me, keep my com mandments." The people of God were from the beginning separa ted from the world.- Abraham was called out of his Moral' Fthics of tsraet Typical. S8l father's house ; and in obedience to the divine call he for sook his kindred, and obeyed the Lord. Israel was not a,t liberty to join in Avorship with any strange nation; and if a prophet arose, among them who taught contrary to their law, they were not to hearken to his words. The separation was typified by Israel as a chosen people or nation. Under their law the unequal yoking of differ ent animals was forbidden; also the spwing of a field with mingled seed, and wearing garments mingled of wool and linen, (Lev. 19 :19), which typified separation from the world. These prohibitions are figurative, but replete with instruction, and no 'doubt are designed for the enlightenment of believers under the new dispensa tion. They may fittingly signify that the faithful should not be yoked with the unfaithful, or the truly enlight ened with the spiritually blind, as Paul teaches in 3 Cor. 6 :14-16. The jealousy of the Lord over Israel is manifest in regard to their forming alliances with the Gentiles. They were to dwell alone, and not to be reckoned among the nations. The Lord is no less jbalous now of his spiritual Israel. Christ says, "Ye are not of the world; I have chosen you out of the world;" hence the Christian to be true to his espousals can form no alliances, nor make no compromises with the spirit of the world, whether it is that which he finds in his flesh, or that which is without, or whether it is that he 'finds much of in the popular professions of religion. And as the Lord ever rebuked those in Israel who attempted to . teach a perversion of his statutes, thus showing that 282 Separation From Unfaithful Worship. they "Hated instruction," and warned his people against them ; so undei the gospel dispensation he frequently and earnestly warns his followers to beware of false teachers and unfaithful disciples, and bids them to withdraw from them. Hovv fully does all this reprove the prac tice of joining in the worship of, and comforting those who do not accept and obey the entire gospel of the king dom of Christ ; and how completely it rebukes those whp justify this practice uppu the grpund that gppd may cpme from having fellowship with such. "Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud, among beasts, that shall ye eat." (Lev. 11 :3.) Parting the hoof very aptly represents separation from the world, and from all manner of sin; and chewing the cud typifies a serious reading of, and meditation upon the word of life, or Gospel of Christ, such as the apostle's precepts: "Let every one that nameth the name of Christ depart from iniquity:" "Let the word of Christ dwell in you richly." The Israelites were not only forbidden to eat the flesh of unclean animals, but they were not allowed to touch their dead bodies. All these figurative precepts are far reach ing, and abound Anth spiritual instruction. "When there is a comparison made between the nature and disposition of the two classes of animals, it impresses the mind with what a Christian is to cherish, and what he is to avoid. The foundation and ground of the outward separa tion is the inward separation of the heart from all un righteousness, both open and concealed. The outward separation from the idle pastimes of the world, and from The Trite tHward Separation. 383 false worship, without the inward separation, would be hypocrisy, and be displeasing to the Lord. All Christians are under a most solemn obligation to sepa rate from all iniquity. They can make no covenants nor compromises with it. They will demonstrate the higher life by a separation from the worldly life — ^the spirit of -the world ; and will cherish purity of heart and sanc tity of spirit. Thej' are born again, and are partakers of the divine nature, and love what God loves, and hate what he hates. Therefore, they separate from the cor ruptions, contentions, pride and follies of this world. If they should through weakness be betrayed into an unchristian act, they confess it, condemn it, and repent of it. How can they countenance that in others which they condemn in themselves. How then can they join in the worship of those who engage in litigation, and often live in contention and strife, when they ever feel con strained to testify against such deeds as unchristian ? Or how can they consistently and conscientiously bid God's speed to those who are upon erring ways ? It has frequently been remarked tha'C the right way to purify the profession of religion is to mingle Avith the churches, take part in their services, set them a good example, and teach them the good and right way. Such reasoning is plausible, but- it is not scriptural. The language of the scripture' is, "Come out from among- them;" "Mark them which cause divisions and offenses contrary to the doctrine which ye have learned, and avoid them." If a member of any of the many so-called churches should awaken to a true knowledge of the 284 Separation From Unfaithful Worship. requirements of the gospel, and should insist upon obedi ence to the commandments of Christ and of his apostles, he would discover that he could accomplish nothing, since they have not the principle and foundation of the saving doctrine of Christ; and so he would be necessi tated to come out from among them, and they would also gladly part from his company as a churCh-member. Such a person would be of as little use to them as the ark of the covenant was to the Philistines. It became an affliction to them, and they were anxious to be reliev ed of its presence. "Can two walk together except they be agreed?" (Amos 3:3.) Weighty words these of the prophet. Israel and the Lord were not in accord, and how could they walk together ? How could Israel reas onably expect God's presence and support unless they walked in his statutes, wliich was to walk with him? Even so now, if we would walk with the Lord, we must walk in gospel order — walk in His steps. He recognizes such only; and his promises are to them. Then how Could a faithful soul join in the service of any who do not honor the Vhole counsel of God, and yet be accept able to him ? In worldly trades and professions there are certain principles involved which those must accjuire who Avish to engage in them with a prospect of success; for if they do not have the principles, they cannot comprehend the system. And in order to labor in harmony, they ihust agree, which they cannot unless they work by the same rule based on the same principles. In the medical profession there are different systems of practice based Two Opposing Views. 385 upon different principles. Those of the same school or system can work in harmony, but those of opposite sys tems cannot. Although laboring for the same end, they cannot consistently consult together; neither can they jointly administer medicines. "Can two walk together except they be agreed?" Two persons professing to be Christians, holding such opposite vieAvs as the folloAring must be possessed of different principles. The popular view is. The division of professed Christians into many denominations is ad missible, as is also the waging of just wars, the prosecu tion at law in behalf of justice, the swearing of legal oaths, infant church-membership, and conformity to the world in living in the pride of life. The other view is A Christian cannot consistently serve as a soldier, he cannot sue at law in defense of his reputation and property, he cannot swear a legal oath, and cannot con form to this vain world in its customs and pastimes, nor are infants proper subjects for church memb'ership. Two persons entertaining such opposite views can not both be right, and therefore cannot consistently worship together. If it is right for the one to hold to the latter sentiments, then he should be constrained through love to refuse to join in the worship of the other holding to the former ground, for his conviction and awakening, in the hope of his better enlightenment. "Wherefore my dearly beloved fiee from idolatry." (1 Cor. 10:14.) All professed Christians admit that joining in idol-worship is, wrong and displeasing to the Lord ; but they assert there is no idol- worship now among 286 Separation From Unfaithful Worship. professed Christians, since they all recognize the only true God, Creator of heaven and earth, and Jesus Christ the' Son of God, as the Savior of sinners. Nevertheless, all unregenerate persons are spiritual idolators, since they serve the creature and love the world ; and the love of the Father is not in them. The fact of a person di recting his prayer to Christ does not constitute him a Christian. To be a Christian one must have the spirit of Christ, which is the spiritual life of the Christian ; for that life is nourished by every word that proceeds out of the mouth of God ; and that Spirit of truth will separate every child of God from the spirit of the world and its idle workers, and lead him in obedience to every scrip tural injunction. The heathen directing his petition to an idol, and the nominal Christian his petition to God, (being yet in his sins) are of the same religion, since they fulfil the same unmortified fieshly desires. Worship directed to different objects, while the worshipers have unregener- ated hearts, leaves them in the same relation to God, as it does not in any way affect their spiritual state. Two persons, both living after the fiesh, the one a professed worshiper of God, the other a devotee of Buddha, are nevertheless, both enemies to the truth and to God, since they are led by the same spirit, and are .fulfilling the de sires of their fallen nature. Those who reject the grace of God and continue to live in opposition to the life and doctrine of Christ, are as much his enemies as those were who crucified him. These crucified him outwardly or personally ; aud those crucify him inward- Unfaithful Service of the Jews. 287 ly or in spirit, by rejecting his grace and holy truth. Judas kissed Christ and said, "Hail, Master," and thus betrayed him; and those who profess to love him, and shut him out of their hearts by not^ suffering his spirit to rule them, because they love the friendship of the world, and the praise of man, and the pleasures of sin, more than the virtues of Christ, are guilty of crucifying him afresh. It is quite evident that the open idolater, and the professed unregenrate Christian are of the same religion; and are, therefore, both idolators, serving the prince of darkness. Christians Arill separate from the worship of such out of love, as a testimony against their disobedience. It did not avail when the Jews set up the claim of being Abraham's children, because they did not the works of Abraham; neither did it avail that they pro fessed that God was their Father, while their hearts were filled with malice and wickedness. Jesus answered them, "If ye were Abraham's children, ye would do the works of Abraham ;" and, "If God were your Father ye would love me, ia^ I proceeded forth and came from God." They were Abraham's lineal descendants, and were pro fessed, worshipers of the God of Israel ; bi^t their hearts were not right, and, therefore, their worship and ser vice was idolatry. Jesus charged them with being in the service of the devil : "Ya are of your father the, devil, and the lusts of your father ye will do." It is evident that any one void of the love of God, though he profess to be a believer in Jesus Christ, is not an acceptable worshiper. The prophet Isaiah refers 288 Separation From Unfaithful Worship. ¦ to the solemn assembly of the Jews, how they offered sacrifices and burnt offerings, and spread out their hands toward the Lord, and raised their voices in solemn pray er; yet the Lord declared he would not smell into their' solemn assemblies; and when they spread forth their hands, he will hide his face from them; and when they make many prayers, he Avill not hear. (Isaiah 1:11-15.) Why did the Lord reject their service? It was not because they were not zealous in worship. Why then could he not accept it? Because they were diso bedient. So it is at the present time. "Not every one that saith unto me, Ijord, Lord, shall enter into the Idngdom of heaven; but he that doeth the will of my Father which is in heaven." From the foregoing testimonies it is evident that all worship is not acceptable to God; and that it is not only not acceptable to him, but that much of it is an abomination to him. This being the case, it is evident that God's children cannot consistently join in any wor ship or religious service that is not in agreement with scripture testimony. "Many will say to me in that daA', Lord, Lord, have we not prophesied in thy name';' and in thy name have cast out devils ? and in thy name done many wonderful works ? And then will I profess unto them, I never knew you ; depart from me, ye that work iniquity." (Matt. 7 :22, 23.) Here the allusion is not to idol worshipers, but to professed, zealous worship ers of the true God. Can the children of God counten ance what he reproves? Surely not. Therefore, they are impelled by true charity to withdraw from all wor- Teachers in Sheep's Clothing. 389 ship that disagrees with gospel requirements. Israel had this test for the prophets: If there arose among them a prophet who gave them a sign or wonder, and the sign or wonder came to pass, but the prophet taught the worship of other gods, then they were not to heark en to his words. Under the law those who taught the people obedience to the law, and directed them into truth and righteousness, were true prophets. Those who flattered the princes and the priests in their disobedience, and promised peace contrary to the law of God, were false prophets, and were avoided by all the faithful of Israel. Elijah and the seven thousand unknown to him who had not kissed Baal, nor bpwed their knees to l^im, stood aloof from the popular homage paid him. Christ's instructions were, "Beware of false proph ets which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits." The sheep's clothing is the profession of faith in Christ and of obedience to his word. It conveys the idea of sanctity, and «of harmlessness. A preacher may appear blameless in his walk and conversation, and manifest a zeal for the conversion of souls by directing the people to Jesus Christ, the Savipr pf sinners, and teaching them tp place their whple confidence in his blood and righteousness, and yet be a false prophet. If he does not lead the people by teaching and by example in faithful obedience to all the commandments of the Lord Jesus, he surely comforts them in their sins. There are many intelligent, honorable, and most worthy men who fill the office of the ministry, who teach that it 390 Separation From Unfaithfut Worship. does not matter to what church or denomination a per son belongs, if he is only sincere, then he is a good Christian. Such teaching is contrary to sound doctrine, and encourages divisions. The apostle writes, "Mark them which cause divisions and offences contrary to the doctrine ye have learned and avoid them." We have previously endeavored to demonstrate the unity of the church. It is either correct or incorrect that all the redeemed of the Lord are united in faith, doctrine and practice, and constitute one united church. If it can be demonstrated by the Scriptures that Christ came to destroy the works of the devil, to recreate man after the image of him who did create him in the beginning, to give him power to become a son of God, and to unite all the children of God together, one and inseparable, then those who oppose the doctrine of unity are not faithful witnesses of Christ. But this position is very offensive to many worthy and learned persons. To them it evinces a lack of intelligence, and of charity; and they take it as an evidence of narrow-mindedness, if not of self-righteousness. But notwithstanding these views of our friends, the word of the Lord stands firm, and will be our judge at the last and coming day. If the church of Christ may consist of two separate and distinct organizations, not united in faith, doctrine and worship, then it may consist of a thousand separate organizations. Some of our friends even claim that divisions are advantageous ; that they stimulate effort for the conversion of sinners, and serve as an accommoda tion to differences of opinion entertained by different Divisions are Encouraged. 391 persons. But we would ask, which Avay should the ac commodation be? Should, those Avho seek salvation ac commodate themselves to gospel requirements, according to Clirist's teaching, "Tf any man will come after me, let him deny himself,, and take up his cross daily and follow me?" Or should they be encouraged to believe that the word of the Lord will yield to accommodate itself to their opinion? These popular and apparently reasonable views stand in bold opposition to plairi gospel teaching and those who maintain them are not spirit ually enlightened; they are false prophets, and are to be avoided. No one is a true prophet who does not teach and enforce obedience to all the commandments of Christ and his apostles, and that not in the letter, but in the spirit. Is it not remarkable .that in this professedly en lightened age learned theologians regard so little the plain teachings of the New Testament? It assuredly teaches that the church of Christ is one united body, the same in faith and practice wherever it exists; and it enjoins upon the ministry the responsible duty of labor ing, mtliout respect of persons, to keep it pure in love and unity. It enforces the non-worldly life, for Chris tians are chosen out of the world; they do not conform tc its vain fashions, nor indulge in foolish talking and in idle pastimes, which tend only to the gratification of the carnal nature; nor take part in the temporal gov ernment; not practice coercion or violence; nor resist evil ; but suffer passively for well doing ; thus folloAving the footstens of their Master. 392 Separation From Unfaithful Worship. There is much time wasted in attending places of amusement, and in the preparation of gay attire for the perishable body. These things are the invention of the carnal mind, and persons who have experienced the poAver of redemption by being spiritually baptized into Christ's death, and have thereby been raised to ncAvness of life, will not waste their time in vain conversation, nor adorn their perishable bodies to gratify the pride of life, in attempting to draAv admiration to themselves. Among the great mass of professors of religion at the present time, there is. no question as to liberty in dress, furnish ing of houses, and, indulging in light-minded conversa tion, called pleasantry. The members of most churches have unlimited priA'ileges in these things. Ministers give encouragement to their fiocks by their example. They dress according to the ever changing fashions, live in finely furnished houses; engage freely in mirth ful conversation, and attend the theatre, and other pub lic amusements, join the lodges, and in about every way follow the worldly life in these things. When Tetsel sold indulgencies to whoever would buy, Luther's soul was stirred within him, and he rose up in his might against it ; but do not the general practices of the minis try of today in reality license every member of their churches to do just as they are doing? And how can it be otherwise under these conditions than that the church and the world have their interests in commpn in altpgether too many ways. In the consideration of the worldliness of the popu lar churches, we are led to the important inquiry: The Shepherd aud His Sheep. 293 Where is the humility, meekness, peace and non-world liness of primitive Christianity? Where is the dividing bne betAveen the church and the world? The popular church of today bears the spirit and life of the world. "They that are after the flesh dp mind the things pf the fiesh." (Epm. 8 :5.) If the fpregping representatien pl the popular churches is correct, then their worship is not acceptable to God; and, in consequence, his child ren will separate from it. "And when he putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice. And a stranger vrill they not follow, but will fiee from him; for they know not the A'oice of strangers." (John 10:4, 5.) "As my Father hath sent me, OA'en so I send you." (John 20:31.) All faithful ministers are shepherds watching OA'ci" the flock. They have the spirit of their Master; tliej' teach Avhat he taught, and love what he loves. He was the great Shepherd who gave his life for the sheep. The ministers sent by him serve the church out of love, and not for money, nor for any worldly consideration. Such faithful pastors the sheep hear and obey, for they know their voice ; but the voice of a stranger they know not; they fiee from him. The pastor who sanctions di visions, self defense, litigation, conformity to the world, the retention of known sinners in the church, is a stran ger that enlightened believers will not hear. The prin ciple of the separation being love, it influences all who possess it to stand by the word"" of God, and to uphold a.nd defend it by all means consonant with love, even to the extent of separating from all' forms of worship not 294 Separation From Unfaithful Worship. in harmony with the doctrine of Christ. They ai'e cbfi^ strained through love to prayerfully and, conscientiously lay off this testimony for the awakening and salvation OL those who are in errOr. Christ said to hiS disciples, "And it shall turn to you for a testimony," (Luke 21:13.) This is the object of Christians separating from all worship not bearing fruits consistent with liv ing, saving faith. Whenever any one unites in worship with another, he gives evidence of approval, and bids him God's speed. Such action savors of urifaithfulness and. darkness when there is no unity. Quite recently we heard it advoca-. ted that if a member of any of the so-called orthodox churches does what is right, is morally- honest, kind, charitable, and a devoted worshiper, he is certainly a Christian, even if some of his brethren do not live Chris tian lives; and that he may partake communion with them vrithout doing wrong. Such teaching sounds well, but it encourages evil, and is contrary to many plain commands of the New Testament, among which are those found in Matt. 18 :15-19, 1 Cor, 5 :4-13, 2 Thess, 3 :11-15, and 3 :G. Those who teach such doctrine are corrupters of the pure doctrine of Christ, and, conse quently, are deceivers and false prophets; and Chris tians will not hear them. For it is quite evident from God's word that any body of people assuming to partake of the Lord's holy communion express thereby that they are in spiritual union and fellowship with Christ and with one another ; and if saints and sinners partake together they belie what they represent, dishonor God The Bride Musi Be True. 295 and his ordinance, and bring condemnation upon them selves according to Paul in 1 Cor, 11:37-39, Attendance at, and giving audience to any public service is an expression of approval; just as those who . attend public amusements do by their presence give evidence of their approval of them. When a professed Christian attends a public meeting where religious ser vices are performed, his presence is evidence that he rec ognizes the service as beneficial to souls, and promotive of God's honor, and he thereby bids it God's speed. How can any one who is enlightened take such liberty unless he recognizes the worshipers as sound in faith and doc trine ? Not hearing unfaithful preachers, is of scriptural. authority. It is a deed of love designed to beget refiec tion, and effect amendment of life in those from whom we separate, Jesus Christ is the spiritual Bridegroom, and the church is the bride. She must be perfect in love and obedience. If she falls in love Avith the world, and Jier affections become divided, he will reject her. "Ye cannot serve God and Mammon." "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity vrith God?" ,( James 4:4.) These were not natural adulterers; but any one who professes to be a member of , Christ's body as his bride, and at the same time courts the friendship of the world; seeking hpnpr, and slighting his convictions of duty, because of worldly advantages, is guilty spiritually of committing adultery with the harlot of this world. The church of Christ must, therefore, be loyal to her Bridegroom. She 296 Separation From Unfaithful Worship. will not trifie vrith the spirit of worldly religion, and contaminate herself. She cannot hear the voice of stran gers, for the chaste bride is true to her husband, and spurns the fiattery and caresses of strangers. This ean truly be said of the thousands of martyrs of the six teenth century, whose lives were most exemplary, as ac knowledged by their enemies. They conscientiously re fused to hear, the preachers whom they did not recognize as ministers of Christ, and exposed the unscriptural doc trines and practices of the prevailing churches, and thus forfeited their lives for this testimony of Jesus. It may occur to some of our friends that there are many churches professing non-resistance, who do not conform to the world in its pride and lightmindedness, and who observe strict moral discipline. You may ask, why separate from such? For the following reasons; First, they do not recognize unity, or that there can be but one church of Christ united in faith and practice, the same wherever it exists. Secondly, they do not hold sound views upon the doctrine of non-resistance, for they tolerate litigation and self-defense before the courts in some cases; and some vote and hold offices under the civil government, which no non-resistant can consistently do ; and they also become members of char tered corporations, thus making themselves liable for the actions of such bodies. Thirdly, they unite in preaching and worshiping with those to whom they re fuse communion. And yet many of these testify pri vately and publicly, by word at least, against the popu lar churches and their ministry, and manifest a lack of V^hy we Separate From The Plain Chiirches. 29'? confidence in their works; still they preach Avith them, and. bow with them in worship, and sonie make an effort to hear them on special occasions. This at least is inconsistency if not hypocrisy. Some of the ministers justify themselves in this liberty, because they do not regard them, nor call ¦ "them brethren. That is, they preach with them, notably at funerals, and join -with them in prayer, but do not publicly acknowledge them as brethren. This they refuse" to do because the popular preachers justify infant baptism,, swearing of oaths, and self-defense. But why not call them brethren? Do they not regard them as ministers of Christ directing a dying world iri the way of life ? If not, why do they stand side by side with them in the capacity of minis ters of Christ? '^Tiy do they worship together in the attitude of. prayer f - Such liberty surely gives encourage ment to the hearers to believe that such preachers are called of God to minister in his word. But if they rec ognize those -with whom they preach, and- vrith whom they join in worship, as ministers' of Christ, they do a great wrong by refusing publicly to recognize them as brethren. Some of the ministers of the plain denominations give as a reason for preaching with those with whom they are not united in doctrine, that they are solicited by friends to do so, or, in other words, are called ; and that it is the duty of a minister to obey when called. It. should, however, be borne in mind that it is the duty of a minister of Christ to declare the whole counsel of God; and it undoubtedly is his duty to go when he is 398 Separation From Unfaithful Worship. called, but upon conditions that no restraint is imposed upon him, and that he be left free to obey his conviction of duty. If these were sincere in their profession, they would.be necessitated, when called to preach with those who maintain undue liberties, to testify openly that they do not recognize them as ministers of Christ, and give the ground for such a protest. By this means alone could they be consistent in occupying the position .they now do; but every one readily recognizes that such a course would be very offensive, and would cause "disorder; nor would such liberty be accorded them by those who call them to serve with those preachers; neither would it be edifying. . iTherefore, the only plain way open is to refuse such requests as that of preaching and uniting in prayer Anth those with whom we are not united. Some of these maintain that when called to preach with others with whom they are not united, they go out free ; by which they mean that they speak the truth and spare not. We know, however, that they do not go free, according tc .their profession ; for, if they did, they would not be called to serve with those men whom they now condemn by their profession, and yet, by their preaching and praying with them, comfort them, and mislead their hearers. Again, those plain denomina tions attend each others public service, but refuse,, each other participation in the church ordinances. They do not commune together. In this they are much more in consistent than the popular churches who admit all of good standing in other denominations to their commun ion; for they testify against other churches, then wor- The fnconsistency of Some-. 299 ship with them, and afterwards deny them the ebmmun= ion. There are those who baptize by trine immei'Sibri^ who ciccasionally attend the public service of other plain denominations ; but if one of those whom they go to hear preach would desire to unite with their church, they would re-baptize him. .But why should they do so ? Are those ministers whom they go -to hear not called to preach? If they are called to preach, they are also authorized to administer baptism. From whence then have these men the scripture authority to re-baptize any one who had been baptized by a minister of Christ? If they do not regard these men as ministers of Christ why do they hear them preach, contrary to Christ's teaching ? We would ask the ministers of any of the plain denomi nations, which of the many churches is the, church of Christ ? If a troubled soul should come to you for coun sel to find the way of life, and the church of Christ, to which of the many churches would you direct him ? If you answer, to the church of which you are a minister, then by that act you would testify that you are a mem ber and a minister of the church of Christ, besides which you recognize no other. Then how can you take the lib erty to hear those ministers who are not members of the church of Christ ? , We maintain that the church of Christ is not a sect, but it is the hody of Christ, anima ted by his spirit, and united in love. Therefore we as sert that there is np middle ground and that our plain friends are necessitated to occupy one of two positions; either that there is one, united, visible chui'ch, of which 300 Separation From Unjaithful Worship. Christ is the head ; or that the church of Christ consists of the good in all the different denominations. Mark, if they accept the last proposition, then the test of a Christian is his good intentions, and his moral life. If they accept the first proposition, they are inconsistent in joining in worship with those of the other denomina tions. If they accept the last, they are inconsistent in holding close communion. For these, and other incon sistencies, we refuse to 'hear the preachers of the plain denominations. We are not insensible to the fact that in all the de nominations, both plain and fashionable, there are many morally honest persons of amiable dispositon, diligent in good works; such as clothing the naked, feeding the hungry, and receiving the stranger into their houses; and, in a general way, laboring with their worldly means and their talent for the amelioration of their fellow creatures. We highly appreciate their moral worth and general kindness of disposition; but neither of the above named virtues, nor all of them together, would consti tute a Christian. To be a Christian, is to love Christ, and obey him; which if these kind friends would do, they would come out of the so-called churches, where Christ's commands are not obeyed, and separate from them. It is claimed that not hearing the preachers is at variance with Paul's teaching. "Prove all things ; hold fast that which is good." (1 Thess. 5 :21.) The conclu sion is drawn from this text that it is not bnly a privil ege, but a duty to hear the preachers who come in the Said to be at Variance with Paul's Teciching. 301 name of Christ. The apostle's epistle was written to the church of Christ, and his counsel was that they shpuld prove all things by the infallible standard, the revealed will of God: Their liberty and duty in the matter of proving was limited to the church, which was then one body, of one faith; for sectarianism was then unknown. They were not to go outside the church to prove the sentiments advanced by the world. The apos tle to the Corinthians writes, "For what have I to do to judge those that are without?" The sentiment of the apostle is that in the church there is liberty, and all the members are on an equality. They have the liberty to reveal their exercises, to make known their revela- tions ; and, notably, those in the ministry. But all mem bers enjoy the privilege of proving all »that is taught, ' either by the ministers, or by private members, and hold ing fast to that which is good; that is, such doctrine or. interpretation as accords vrith the teachings of the New Testament, and vrith their experience. Thus they would be- edified in their association Arith one another. The teaching of Paul does not direct away to those churches which have already been proven and found wanting. It is also asserted that the separation is in violation of our Lord's instruction as recorded in Matt. 7 :l-5, -"Judge not, that ye be not judged." It is worthy of notice how frequently allusion is made to this text. We have heard .friends apeak of the very disorderly conduct of some professors pf religion, and comment freely upon it; but presently they remembered that it is written,. ''Judge not, that ye be not judged," Frem pur 'youth.. 302 Separation From Unjaiihjul Worship. we have frequently heard it remarked that it is wrong to judge. It will be observed that Christ taught, "be ware of false prophets; ye shall know them by their fruits." In this text it is enjoined upon us to kno-w false prophets. To know is to have a fixed opinion, which is attained by the judgment of the mind. An en lightened mind adopts the revealed will of God as the basis for its conclusions. One of Christ's names is Counselor. All, his coun sels are consistent and in perfect agreement. There must then be a consistent Avay to reconcile those texts that lit first sight appear to confiict. 'Wheri he said, '¦'Judge not," he meant that his disciples and followers ,=hould not suspect each other's motives. The apostle • "aches, "Wherefore dost thou judge thy brother, or set at naught thy brother." Here he has reference to liber- t,ieE taken that are not in themselves sinful, but offensive to fellow-belicA'crs. In such cases one should not judge another, so as to suspect his motives, since "Charity thinketh no evil." One believer shall not judge anoth er in things in themselves not sinful, even when the failing is through virant of Avatchfulness, or thoughtf ill ness, or through lank of discretion. He shall not be judged and condemned as wicked at heart; for in thb case of sinning through weakness, which is afterward re pented of and acknowledged, such failing shall be for given, the confpssion accepted, and the motive as to ' sincerity not judged. As we can not see into the heart, it is wrong to judge the motive of any one, where there are no manifest fruits of wickedness. fudged by the Actions. 303 But some might ask. Is it ever right to judge ? We answer thus : If a man steals, he is. a thief, and not an honest, law-abiding citizen. Those who pronounce him a thief, spealc truthfully; yet they judge him, but only according to his actions. The man who habitually gets drunk, is a drunkard. He is known to be such by his hfe; yet he is jud.ged, but not by the judgment that Christ forbids. A citizen who transgresses any one of the laws of his country is not a loyal subject, and if any .,one transgresses the doctrine of Christ, while professing to be a Christian, he manifests his principles by his fruits. He is. judged by the word. of the Lord, which de clares, "He that saith, I know him, and keepeth not his comanmdments, is a liar and the truth is not in him;" and again, "by their fruits ye shall know them."' If a professed Christian sues at the law in defence of his reputation or property, he transgresses the doctrine of Christ, and is already judged ; and if the true follow ers of Christ testify that he is not a Christian,, they simply pro2laim what his fruits witness. Therefore, the separation is not in opposition to the command, "Judge not." That command has reference to judging the mo tives ; and does not forbid judgment based on the man ifest acts of persons. We will notice one more text that is adduced as evi dence against the separation. "The scribes and Phari sees sit in Moses' seat ; all therefore whatsoever they bid you observe, that observe and do, but do not ye after their works." (Matt. 33:2,3.) It was the calling and office of the scribes and Pharisees to read the law on the 304 Separation From Unfaithful Worship. Sabbath. The scribes were also expositors of the law. It is evident, however, that those to whom Christ direct ed the Jews, did not pervert the law; or he could nbt have said, "they sit in Moses' seat." The reason why Christ directed his disciples and the people to the scribes and Pharisees, was because the law was still in force, for it was not yet fulfilled; and its typical sacrifices were not yet abolished; -the veil of the temple was not yet rent, and the abiding reality had not yet come. But after Christ was offered once for all, and the demands of di vine justice were satisfied, the victory won, and eternal- life secured, the true tabernacle reared, and the spirit ual worship restored, he did not direct his people to the scribes and Pliarisees, but to those who were regenerated, and who were true worshipers of God. Under the old Testament dispensation the Jews were directed to the teachers appointed under Moses, who taught obedience' to the law and its ceremonies. The ceremonies and or dinances of the law were figurative and shadowy, and have ceased under the New Testament dispensation, in which there is the annointment of a ministry, who, as true shepherds, lead the flock uiion the green pastures of the gospel. They dispense the bread of life to hungry souls ; they preach the everlasting Gospel of Christ — ^the unadulterated word of God — not for earthly reward, but from love. To such pastors and teachers, who are ambassadors in his stead, Christ directs the people and especially those who are wilhng to obey the truth and become his disciples. The new, spiritual dispensa tion has come. Its subjects are regenerated souls, living We Must Be Consistent. 305 stones, spiritual worshipers. Such souls hunger and thirst after the broad and water of life. They desire teachers who are fall of the Holy Ghost, and who can direct them to the fountain of living water. True pas tors and teachers are examples to the flock; they are vigilant, sober, of good behavior, patient, not covetous, apt to teach, and sound in aoctrine. Such pastors and teachers Christ and his apostles ordained, and such the members vrill hear and obeyj but they vrill refuse to join in the worship of those who are not in harmony with the eternal, unchanging word of God; and also refuse to~ hear all pieacliers who do not lead their flocks into, the obedience of the gospel. To the great majority of professed Christians, the Sep aration or not joining in worship Arith those not sound in faith and doctrine, is a strange and incomprehensible. thing, and those who practice it are looked upon Arith disfavor. We are constrained to tell such of our friends, for whom Ave have the highest regard, that it ought not be necessary for us to state that the Christian dare not be influenced bv selfish motives for if he would consent to "confer with flesh and blood," he would in this, as in all things pertaining to the divine life, soon lose the aid and comfort of the Divine Presence. We all should know that carnal reason is the great enemy and destroyer of the true Chrstian faith. We should also know that what seems right and propw to the natural; unconverted per son, generally proves to be at variance Avith the spirit and teaching of the gospel. Paul says, "The flesh lust eth against the spirit, and the spirit against the flesh," 306 Separation From Unfaithful Worship. and our Savior to Nicodemus, "Ye must be born again." It is the new man, the man renewed in his mind by the enlightening influence of the Holy Spirit, and thus freed from the carnal will, and dead to the world and worldly honors, that must test the consistency or incon sistency of the doctrine of the Separation. If what we have presented upon this subject is in accord with Scrip ture teaching, then we have no choice, but must accept it as a part of our duty, no matter how much the flesh may suffer, or how great a cross it may be to us. And we frankly admit that such it is to the flesh to lay off this testimony to all, that we can not accept as ortho dox, nor can we in any way encourage tne nrevailing Adews and practices of the many organizations profess ing ^0 be Avorsliipers of the true God; but we have the Avitness of the Spirit within us, supported by the sure testimony of the Word, that the only consistent and tru ly charitable -course for us to pursue is to separate from the same. We' insist as a duty that we direct to those things Avhich tend to elevate and advance the soul's welfare, and ¦ that lead to the obedience of the gospel. True love will not allow us to shirk any duty that we really owe to our fellow man, and surely one of our obligations is to point out whatever of error we see that has served as a base for false hope. We know full well that just here we are charged vrith selfishness, and even with a want of courtesy; but we trust that we know our hearts, and every one ought to accord us so much charity as to ac cept our word when Ave say that it affords no kind of We Must Believe and Obey. 307 earthly pleasure to be necessitated to do this service, and surely it does not bring us any worldly honor. But every faithful servant becomes inured to that, inward strife, in which the whole armor of God must be brought into service to quell the uprisings of the carnal vrill, that the eommandm.ents of the Lord may prevail. The prophets of old were commanded to cry aloud and spare not; and if they failed to declare the whole counsel of the Lord, then the blood of the people was required at their hands. "When the Lord spake, it was not their office to question his word, but to obey it. So it has ever been that what the Lord speaks, or commands, is right, and what he forbids is wrong ; and it is not for man to insinuate his views or preferences. So when the Lord commands, we must obey ; and when he forbids, we must refrain. When Adam and Eve were forbidden to eat of the fruit of the tree of the knowledge of good and evil, it was not their office to question the propriety or impropriety of such a prohibition, nor its benefits, but to obey. So of Noah when instructed concerning the building of the ark, and the saving of a remnant of the human family, and of the land, animals ; his nat ural reason, if called into use, would have filled his mind vrith objections; but his only duty was to believe and obey. 'When we turri to the Lord calling Abraham but of his country from his kindred, and then promising him an innumerahle posterity, for an evidence of which he had to wait beyond what is natural, and then com manding him to offer up as a burnt offering that only child of the promise, we have another example where 308 Separation From Unfaithful Worship. faith and obedience remained alone as man's portion. Although the Lord promised Abraham that he would give the land of Canaan to him and his posterity, yet they must sojourn in a strange land over 'four cen turies. Then when about to be delivered they were commanded to institute the Jewish Passover to save themselves from the destroying angel; and when on the banks of the Eed Sea, and Pharoah and his host within sight, they were comihanded to "stand still and see the salvation of the Lord." They might have questioned the Arisdom of either one, or even all these providences, but the only part that they could do to please the Lord was to believe and obey. When the tabernacle was reared, and the ceremonial law instituted, and sacrifices beyond number were required to be offered, often no doubt taxing heavily the means of those who offered them, and a large assembly of priests and Levites had to be supported by the industries of the rest, it was not their privilege to question the vrisdom nor the propriety of any part of it, but simply to obey. "When the man of God, by the word of the Lord, went out of Judah to Jeroboam at Bethel to cry against the altar, or idola trous worship at that place, he was given this charge : "Eat no bread, nor drink no water, nor turn again by the same vvay that thou camest;" but, being prevailed upon by a pretended prophet, violated his commission, and so perished. Here again we have the strongest proof that any one in the service of the Lord can make no compromises, noi*in any way cavil at his commands, but yield obedience, dpubting nothing. Evidences' Why Should we Cavil. 309 without number could be produced from the Bible to prove that we can give no place to carnal reason, or to- human vrisdom, or popular opinion; but that we must lay aside our logic and our natural preferences, and ac cept unconditionally the word of the Lord as the man of our counsel. Then we might ask, why should it be considered so very uncharitable, and such an uncalled for thing for those who try in their great weakness to walk in the fear and counsel of the Lord, to refuse to join in the worship of those who neglect or reject much of the plainest and most weighty part of his word, and who do not esteem the service of the Lord as paramount to every earthly consideration. If we all can accept that it was vrise and proper for the Lord to forbid his people to worship vrith their neighbors,or to admit them uncircumcised into their temple, why can we not see as well that all un faithful worship must be protested against and avoided as being equally wrong and hurtful. The Lord knows what is for our good, and how to provide; and we well know that the apostle says truly, "Evil communications corrupt good manners;" arid again, "A little leaven leaveneth the whole lump;" for we have all Aritnessed that the Christian needs every help and encburagement, and must avoid everything that would tend to an undue influence. If the apostle Paul saw proper to counsel us to "Abstain from all appearance of evil," surely we should abstain from that which we Tcnow to be evil. The Lord speaks of Mmself as a "jealous God;" jealous of his people, and jealous of their worship. He can not be honored by any service not strictly in accoid Arith his word'; nor vrill he countenance it; nor will he acknowl edge those who do countenance it. MARRIAGE, Marriage is a divine order, instituted in the garden' of Eden, afterward sanctioned and encouraged under the Law, and directed and regulated under the Gospel. When God created man, he said it was not good for him to be alone. There was nothing in Paradise to make him unhappy; but there was something wanting to make happiness complete. God created him with affec tions and sjonpathies, but there was no object en which tp bestow them. When woman was created and pre sented to man, the void in his heart was filled; and he received her in a rapture of joy and delight, as a being who would render his happiness complete. She was an object of such worth that Adam was moved to say, "A man shall leave his father and his mother and shall cleave unto his wife, and they shall be one flesh;" and his expression, "This is now bone of my bones, and flesh of my flesh," signifies the intimate relation existing between man and wife, and no language has ever more clearly set forth this relationsliip. Christ declares ,the union of man and woman divine by saying, "What God hath joined together, let not man put asunder." God implanted in them such affection and attachment as made them necessary to each other for complete happiness; and inasmuch as he blessed them, and said they should be fruitful and multiply and replenish the earth, it is evident that the expression of Adam just quoted had reference to their primeval state Disturbed by The Fall. 311 and that he looked upon this institution as designed to be perpetuated ; for he as yet knew of no other condition than the blessed and happy one in which they were. The declaration of Adam remained true, even in man's fallen state; for notvrithstanding all the changes that have taken place, men still leave their fathers and mothers and cleave unto their wives. The marriage rektion was designed by God to ren der man completely happy; and the end was attained, because all God's means must be effectual. So long as man was in his primeval state he was supremely happy; but when he fell, all nature became changed. He was rendered vile, and the marria'ge relation greatly disturb ed. The sympathy and affection between man and woman continued, and the desire for association and companionship remained; but as the divine love which had existed in the soul of man was displaced by self-love, the happiness of the married relation was marred in proportion to the latitude given that evil principle. The devil is a destructive spirit, and if he had power, would destroy the whole human family. For this purpose he infused the disturbing and destructive principle of self-love into the heart of man, when he obtained power over him; and by it would have effected his object, if God had not interposed an obstacle. God designed to restore man, and in consequence must pre serve him from destruction ; and to this end he impress ed his law upon his heart. By his Spirit he convicted him, and caused his conscience to accuse him, when he transgressed this law. But this could not destroy 313 Marriage. this self-love, nor could it restore the Spirit and love of God to the soul; therefore, it cbuld not render man completely happy, nor restore him to the condition from which he had fallen. His comfort would depend upon his obedience to the law, and his happiness upon his faith in the promised Eedeemer. To those who sought to obey this law, the ordinance of marriage was one of the greatest natural sources of enjoj'ment; but to those who were not willing to obey it, but left the evil spirit of self-love rule, it only too often became a source of misery. From the fall of man until the time of God's choos ing Israel, and giving them the law engraven on tables of stone, with further precepts and statutes for the reg ulation of their conduct in life, we do not find that he gave any directions in regard to the relation existing between husband and wife; yet there is evidence that marriage was not contrary to his will, but that he fre quently countenanced and encouraged it. And as man in the darkest ages of the world regarded the sanctity of marriage more perhaps than that of any other rela tion of life, it would seem that God exercised an es pecial care and protection over it. There are instances mentioned in the Bible where during this time the mar riage relation was particularly blessed ; and there were no doubt many more which are not mentioned. Those which are recorded concern persons who regarded the law of the Lord, but even amongst these we can per- ,ceive gross violations of the principles which Christ in stituted when he came to restore all things. The Marriage Relation Under The Law. 3l§ In giving the law to Israel God did not change their spiritual relation to him. He only gave them clearer perceptions of that which he had before im pressed upon their minds. All the statutes and judg ments contained in the law could not eradicate self-love from the heart, nor restore the lost Spirit and love of God. The Lord, gave to Israel commands and direc tions in regard, to marriage and the duties of husbands and wives, which greatly improved the existing state, and modified many evils; but these could not restore marriage to its primitive purity, or its efficacy for. hap piness, since this was still a part of -that age during which man was under the hardness of heart, in which God gave commands corresponding to their capacity to fulfill. This is the ground upon -which many of the commands were given which are so different from those given under the Gospel. The unconverted cannot un derstand why they should differ. Man naturally does not comprehend the difference between the Old and the New Covenant' — between the legal and gospel dispensa tion. Thus it was Avith the Pharisees. When Jesus Christ came into the world, those who believed on him received the Holy Spirit, and were able to discern spiritually ; but the Pharisees with the rest who did not believe, continued under bondage, and could not discern the spiritual things which he taught. Sp they asked him this tempting question, "Is it lawful for a man to put away his Arife for every cause? And he answered and said unto them, HaA'e ye not read that he which made them at the beginning made them male 314 Marriage. and female, and said for this cause shall a man leaA'e father and mother, and shall cleave to his vrife; and they twain shall be one flesh? Wherefore they are no more twain, biit one flesh. What therefore God hath joined together, let not man put asunder. Th?y say unto him, Why did Moses then command to give a writ ing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of A'our hearts, suffered you to put away your wives; but from the beginning it was not ao. And I say unto you. Who soever shall put away his Arife, except it be for fornica tion, and shall marry another, committeth adultery; and whoso marrieth her which is put away doth com mit adultery. His disciples say unto him. If the ease of the man be so vrith his wife, it is not good to mar ry." The Pharisees evidently thought they couici con vict Christ in whatever way he would reply to their question. If he would say it is lawful to put her away, they could charge him with inconsistency, as he had before taught differently in his sermon on the Mount. If he reiterated what he then taught, they would con-- vict him of contradicting Moses, the servant of God; but Infinite Wisdom silenced, them. When God instituted the marriage relation, there could be no desire for separation between man and wife, because they were under the influence and guidance of the Divine Spirit. But by the fall man lost the love of God, and the love of self became the controlling pow er. This being the source of every evil work, the mar riage relation ceased to be one of uninterrupted bar- Christ's Teaching Upon MarriaZi. 315 mony and felicity. Mankind generally would not let theriiselves be influenced by the law of God, hence dis cord and contention resulted. Their hearts were har dened through sin, and the Spirit was not there to .-soften them, that these difficulties could be reconciled; therefore God gave permission, through Moses, to allow them to separate. How fittingly our Savior could say, "Moses, because of the hardness of your hearts, suffered you to put away your wives;" and the agitation caused in the minds of his disciples by their Master teaching against the common, and no doubt much abused privil ege of divorce, and their remark, "If the case of a man be so with his vrife, it is not good to marry," all grew out of the fact that they too were yet without the di vine infiuenee of .the spirit, and had no conception of its power. Hence knovring the discord and confusion that often existed between husband and wife, they con cluded if this tie is indissoluble, it were better not to marry than run the risk of being bound for life to dwell in discord. God allowed the Jews to sever their marriage con- tracrts for the same reason "'that he allowed them to. ex act justice, avenge injuries, and wage wars; simply because of their fallen condition, and the hardened state of their hearts. But now under the new covenant, since the believer has received power by the Holy Spirit to overcome the deeds of the body, God requires -him to subdue the evil tendencies of his nature, and. instead of exacting justice, to return good for evil, and thereby manifest the divine nature' of which he has been made 316 Marriage. partaker. For Christians to separate from their wives would be inconsistent with the nature they must possess ; neither would they refiect that light to the world which they are supposed to do. The declaration of Christ concerning the indissolubility of marriage under the gos pel has reference to believers only. Unbelievers are under the law as they ever were, and gospel commands do not apply to them. The church has therefore never objected to the world exercising the right of divorce. God gave it to them, and never took it from them. Marriage was not made obligatory on any one under the law, hence it is not a moral duty ; neither can it be class ed under the head of natural necessities, such as eating, drinking or sleeping. We cannot therefore better char- actefize it than to call it a carnal ordinance. Paul says, "Marriage is honorable in all." Thus the testimony of scripture is that God approves it, and has made it a blessing and comfort to mankind in general. To be lievers it is a special blessing, as those in that relation may be mutual helps, both in the natural and spiritual life. But as Satan sought to corrupt all the blessings and favors which God bestowed upon mankind, and to render them a "curse instead of a blessing; so he sought to cor rupt marriage, and succeeeded in many instances in mak ing the persons miserable instead of happy, because of their disregard of the Lord. Under the law there was' provision made through the liberty of separation, where by a god-fearing man or woman was protected from the evil influences of an ungodly hiisband or vrife, when Effect of Diverse Intermarriages. 317 such influence was destructive to his or her godliness. Under the New Covenant, to protect his children from this evil, and for their spiritual advantage, God proA'id- ed that believers should not intermarry with unbe- ' lievers. We find no Avritten prohibition in the beginning, in regard to believers and imbelieA-ers intermarrying, yet we have many examples recorded, of the evil effects upon believers of such marriages. Of the first age of the world'we read, "That the sons of God saw the daughters of men, that they were fair ; and took them wives of all which they chose." These "sons of God" were the sons of the believers of that age, of the lineage of Seth, who was born in Abel's stead. The "daughters of men" were those of the lineage of Cain who were not believers. The evil influences oi the daughters of men on the sons of God is specially mentioned by the inspired writer; and the effect was so demoralizing that God was necessitated to destroy them from the face of the earth by a flood of water. Abraham, who was a belicA'cr especially faithful and honored of God, was sensible of this danger. God said of him, "For I know that he will command his children and his household after him; and they 'shall keep the way of the Lord to do justice and judgment." Abraham doubtless questioned the propriety, and was apprehensive of the result of such marriages Avith. un believers, which made him solicitous about his son Isaac He therefore made his servant swear by the Lord, saying, "Thou shalt not take a wife unto my son of the daugh- 318 ' Marriage. ters of the Canaanites among whom I dwell." God pros pered the servant's effort, and Isaac was preserved from the evil influence of an unbelieving alliance. God's regard for this solicitude of Abraham, and his blessing and prospering his efforts for his son's good, is worthy of every faithful believer's notice; and is full of encour agement to every one who desires to walk in the foot steps of faithful Abraham. Isaac and Eebekah were also solicitous about their sons' marriages. It A^-as a grief to them when Esau took a wife of the daughters of Heth. Eebekah said to Isaac, "I am weary of my life because of the daughters of Heth. If Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, Avhat good shall my life do me ?" They sent Jacob away to take a wife from their kindred who were not so wholly sunken in idolatry. This occurred before God gave any law or command, of which we have knowledge, in rela tion to marriage ; and shows how, even at that time, those felt who lived in the fear of God, and enjoyed his special favor. In the "law" given' afterwards -to Moses, Deut.. YIL, the Lord gi-ves" plain commands in regard .to. Israel in termarrying vrith the idolatrous nations arotmd them. He first directs them to destroy the inhabitants of the land of Canaan, and then says, "Neither shalt thou make riiarriages with them ; thy daughter thOu shalt not give to his son, nor his daughter shalt thou take tb thy son ; for they vrill turn away thy son from following me." We have an example of the evil consequences of slighting Israel Not to Marry with Gentiles. 319 this command and warning of God in the case of King Solomon, who had been so highly endowed and favored pf God because he preferred wisdom to wealth and power, who loved the Lord, and to .whom the Lord appeared tvrice, and who built and consecrated the fauiou^ tem ple which bore his name. It is written that he had his heart turned away from the true God, and was seduced into idolatry through his love for and intermarriage with many strange women of the nations concerning which the Lord said unto the children of Israel, 'Y'e shall not go in unto them, neither shall they come in unto yoif; for surely they will turn away your heart after their gods." He built high places for all his vrives' gods, and he himself went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. Here we have a sad commentary on the -stability of man — a fair example of his susceptibil ity to evil influences, and especially in the line we have under consideration. The Lord's care for his people is manifested in these commands and warnings, and ex perience proved the truth of his declarations. Then all unbelievers were considered idolaters,- arid t'hey are really S0 still; and their infiuenee is as pernicious now as it was then. We have already said that what Christ teaches in regard to marriage is quite different from what Moses taught. But since Moses taught by divine instruction, the question might arise, Why did God at one time through Moses teach one thing, and at another time, under the new dispensation, teach difl'erently? The 330 Marriage. law and precepts which God gave to Israel were un doubtedly the best for them ; and that which Christ gave under the gospel is the best that could have been given to a gospel believer. This indicates a great change to be wrought in man by the power of regeneration, under the gospel, since man's situation under the law was such that it was necessary for God to give a precept permit ting him to put away his wife, while under the gospel it is such as to forbid his doing so. The change which is effected by the new birth enables believers to be happy under an indissoluble union; since it enables them through the Spirit to mortify those evil tempers that are antagonistic to peace and love. The law could,, not give this Spirit and divine love ; therefore they could not be happy under an indissoluble union. The difference between man's relation to God under the law, and under the gospel, and the incapacitj'' of those under the law to fulfill gospel duties, are apparent in the difference in the language the inspired" writers use in speaking of marriage in the Old Testament, where man was under the hardness of heart, and in the New Testament where believers are regenerated and infiu- enced by the Holy Spirit. The expression of Adam in Gen. 2, that his wife was "bone of his bones and flesh of his flesh," and that "a man shall cleave unto his Avife and they shall be one fleSh," fittingly represents that relation when man was in his primitive purity, and in possession of the Spirit and loA'e of God; and as Christ's mission on earth was to restore the lost love and image to the soul, how could he consistently teach othervrise Whj/ Indissoluble Under The Gospel. 331 than in harmony with the primitive condition,s in the marriage relation? But from the fall of man to the coming of Christ, no similar idea concerning marriage is expressed. Neither is there anything said of its being an indissoluble union. In the New Testament this in timacy of relation is used to enforce the duty of one be liever to the other. If the condition that makes this intimate relation possible has forcje under the gospel, would it not also have had force under the law, if the same condition had then existed? But man from the time of the transgression until the time of his restor ation in Christ was not able to form such a union as the gospel contemplates between two believers. "When God instituted the marriage covenant it was designed to be an abiding covenant of union, as there was , no intimation on his part of its severance until man's heart had become hardened. In his primitive state he was capable of an indissoluble union ; but the loss .of the Holy Spirit, with the subsequent infusion of the discordant spirit of self-love, incapacitated him for such union. "When man was restored through Christ, made partaker of the Holy Spirit, and of the divine love, he was re-capacitated to form such a union as was institu ted in the garden of Eden. Believers under the gospel have by one spirit been baptized, into one body, and they begome of one heart and of one soul. Hence when Christ taught concerning the marriage relation, he spake of it as it was in Eden, and expressed an inti macy of union not Imown under the law. Believers under the law were never brought into such a relation 322 Marriage. . to one another, which makes it very apparent why their marriage relation was not an indissoluble one, as it is under the gospel. The marriage bond between believers under the gospel cannot be severed unless their union vrith Christ is first severed. This union was first form ed, and so long as it is preserved there is obedience to his word, and they are guided by his spirit, and, as a fruit, the outward or natural union will be preserved. Christ says those that love him will keep his command ments. Obedience is an effect of his love: and this makes .the union secure. Believers are joined together by the Lord, but we never read of such a condition under the Mosaic dispensation ; and although we are assured by Bible testimony that marriages Avere sometimes by divine ¦appointment, yet they were not united in that relation in the same sense in which the gospel believers are. It should be evident to every one that a gospel be liever cannot be joined in marriage to an unbeliever. The principle does not exist in the unbelieving one which is essential to such a union as the gospel contemplates. Believers are joined in marriage in the Lord. Unbe lievers cannot be joined in the Lord, because they do not live in the. Lord. The same reason which God assigns for forbidding the children of Israel to take the daugh ters of the Gentiles in marriage, would forbid the gos pel believer to take an unbelieving man or woman for a wedded companion. The knowledge of his OAvn weak ness, and the danger of being draAvn away from the Lord bv such an alliance would forbid his cutertaininfr such a desire; for he should have evidence within him- A Believer Can Marty Only in The Lotfd. 323 • self that the Holy Spirit would not direct to such a - imion, neither could the Lord join such together, nor .could they be made one fiesh in an indissoluble union. The position that a believer in Christ cannot be united in marriage with an unbeliever, or one -who does not live a Christian life, is disputed by. most professors . of religion. Paul -writes, ^1 Cbr- "7:39, that a vridow - is at liberty to marry whom she will, "only in the Lord," _;:that is, only to a believer. Paul's epistle was written to the church, and the instruction given was for Chris tians. If a widow could have been married "in the Lord" to. an unbeliever, then those words wlbld have no meaning, as she could then not niarry otherwise than in the Lord. This must be recognized as a positive and binding command to' all believers, which the 'faithful vrill ever regard. In the ninth chapter of the same epistle Paul alludes to some question that had been ad- • dressed tb* -him, and answers it by asking of those who examined him, "Have we not power to lead about a sis ter, a vrife, as well as other apostles ?" He here appeals to his liberty, and to a privilege which brethren and 'apostles enjoyed, that of leading about a sister, a vrife. If his liberty had been to lead about a^hy woman he might^choose, he would not have used the word sister. He recognized the liberty of "the pther apostles, and the brethren of the Lord and Cephas," but limited it to a ' It should' be borne in mind that all positive com- inands in the gospel, and every ordinance and service rest on some principle, which' the Spirit impresses on 334 Marriage. believers. Hence we regard the danger and inconveni ence of marriage between a believer and an unbeliever as serious, and a violation of gospel principles, which no true believer can regard lightly. Tn forming a mar- ria,ge union, the Spirit of God, which guides and directs all his children, would incline their hearts to seek believ ers for companions, that they might be a help and com fort to each other in their spiritual life and duties, as well as in the natural affairs of life; and with whom they- could hold spiritual companionship. All true be lievers regard their spiritual interests above any carnal or worldly consideration; and, they will naturally shun anything the tendency of which is destructive to the di vine life. They naturally seek each other's society, and shun Avhatover tends to Aveaken their love and affection for spiritual exercises. In all their dealings and social . intercourse they show a preference for believers ; and Avhy not ,in so important a matter as' the chqice of one whom they would take intp so intimate a relation as wife or husband. The Avords of the apostle are few and ,plain, "only in the Ijord," but agree fully Avith the whole tenor of the gospel. NotArithstanding -the poAverful and convincing influence of the Spirit in a believer, still Satan through the flesh is also powerful; and might in some cases get tho ascendency," and prompt to a disregard of the teach ing of the Spirit, were it not for this positive command of the apostle clearly bounding the believer's liberty, in marriage. In the same connection he wrote of believ ing husbands having unbelieving wives, and believing What' Led to The Apostle's Teaching. 325 ¦vrives having unbelieving husbands. He doubtless Avrote this to relieve the minds of believers Avho Avere thus situated, and might be troubled about the laAvfulness ¦ of their marriage'. It is evident that he does not refer to cases Avhere believe;rs married unbelievers ; but to such as had married in unbelief, one of Avhom afterAvard be came eonve;rted, whilst the other remained in the carnal state. In this case he says the believing one shall not seek to be loosed, if the unbelieving one be pleased to continue in the union. But if the unbelieving one separates him self, the believer is not under bonds. Nevertheless the believer is still the husband or Avife of the pther, unless the other falls into fornication a crime which the Savior says gives liberty to dissolve the marriage tie. In either case Paul says the believer shall remain unmarried, or be reconciled with the lawful husband or wife. The question arising with such persons, whether it was lawful to live with an unbelieving Avife or husband goes far to prove the position above maintained. If they had not regarded the marriage with an- unbeliever unlawful, they would not have been disturbed by their situation ; and this circumstance is pesitive evidence that they did not regard such marriage allowable. It is then very clear that neither the spirit nor the letter of the gospel gives liberty to a believer- to marshy an un believer; and, if it does not do so, no one prpfessing to be a believer can enter into such a union without falling from grace. With regard to marriage as a carnal ordinance or nat ural covenant, entered into between a brother and a 336 Marriage. .sister in Christ, as a mutual- help and comfort to each other, both in the spiritual and natural life, we regard it as regulated by the spirit and letter of the gospel, as these regulate all the duties of believers. The Scrip- . tures teach that every man ha§ his proper gift. Some have power over their own will; and" such being consti tuted to be contented and happy in the unmarried state may' generally prefer to remain in that state; but God will-care for those who are differently constituted. 'But no sincere believer will allow this or any other natural relation, or interest, endanger in any way his interests in Christ. Marriage is the mbst weighty and important of all earthly engagements into which a person can enter. Every sincere soul wiU be seriously exercised in contem plation of it, and be moved, to entreat the Lord to guard him from a,ll improper influences, lest he might be swayed by carnal or selfish considerations, and enter into an engagement that might be injurious to his spiritual welfare. Although we do not hold that God hath decreed, foreordained, or particularly appointed every certain man and woman, who marry in the Lord, to be the husband or wife of that particular person, yet we believe that such as live in the fear of God, and in resignation to his vrill, if their affections and confidence are mutu- ¦ ally drawn together,^ have their union appointed aud con summated by Him. Those who marry in the Lord were, before their espousals to one another, made one in Christ by regeneration, and ,were brought under those spiritual Relation Not Affected by_Marriage. 327 obligations to each bther which the gospel prescribes as the duty of believers. They were brother and sister in Christ before their marriage; and their entrance into the marriage relation does not change this previous relation, nor relieve them of any duty or responsibility which that relation prescribes; but rather makes those duties more special, and offers new motives for a faithful dis charge of them. Paul wrote, Eom. VII, "Ye should be married to another, even to him who is raised from tjie dead, that we should bring forth fruit uritp Gpd." As this union or marriage with Christ does not only precede, but is paramount to the natural union of the marriage -relation, it is not affe'cted 'by the natural compact ; and their duty 'to him being above any duty they owe to each other, so long as they remain faithful to Christ they will- not 'violate the diities of the marriage relation. As the love of God, which is- the bond of union in the first cove nant or marriage with Christ, had joined th-') hearts of the man and woman in spiritual union before their mar riage, so it must be an eoi'er-abiding principle to preserve them in that relation; and their highest d-iiy and inter est consists in their inviolable faithfulness te GpcI, and to the trpth they have plighted to him. Marriage being a natural relation, imposes m'lny natural duties ; and as believers are not generally of one mind in these, and the spirit does not make them so, Divine Wisdom has giA-en such directions in the gospel to o-overn them, under all circumstances, that if faith ful to them, no strife nor disagreement can take place 328 Marriage. to mar their happiness. Both Paul and Peter command believers to submit themselves to one another in the fear of ^he Lord. This applies to believers in general, and so includes the husband and wife, but has reference to the social relations; for in the spiritual life the Spirit vrill unite them. The yoimger are admonished to submit to the elder, and the members of the church in general to those who have the rule over them; and all are ad monished to submit to every ordinance of man for the Lord's sake. The spirit of Christ is a submissive spir it ; and where all are under its influence, this submission is so graceful and gentle as scarcely to be perceived. But as Satan is very crafty, and can transform himself into an angel of light, the wisdom of God has graciously indicated where the fijst duty of submission rests, the younger to the elder, and the church to those who have the rule over it. There is very little said in the gospel about special duties between husband and wife. Love and submission are the principles which are to govern them; and here the vrisdom of God has also indicated upon whom rests the first duty of su.bmission. Paul writes, "As the church is subject unto Christ, so let the wives be to their own husbands in every thing." In the general charge of submission which the apostle gives to all believers, the husband as well as the wife is included. All submis sion is not to be on the side of the vrife; but when they cannot see things in the same light, it becomes the duty of the wife to submit. If both are in the Lord, this can never be a hardship to the vrife; because Paul Whose The Duty to Render Submission. 339 writes, "Husbands love your wives, even as Christ also loved the church, and gave himself for it." And he further adds, "So ought men to love their wives as their ovni bodies, and nourish and cherish them, as the Lord does the church." The church has never felt it a hard ship to submit to Christ, but regards it as a duty and pleasure. Neither can it be a hardship for the wife to submit to a loving husband. If the husband exacts more of his wife than love would dictate, or the Arife refuses proper submission, , they violate the principle which the Holy Spirit has prescribed for their govern ment. Under' such circumstances it becomes their duty, as brother and sister in Christ, under their espousals to him, to labor mutually in gospel order to bring the er ring one to a sense of neglect of duty, and to repentance and" submission to the Lord. The happiness of believers in the marriage relation, therefore, depends upon their faithfulness to their espousals with Christ; and where un happiness exists between them, there must be a de parture of one or of both from their duties to God. Such a thing as believers not agreeing is a reproach to the Church of Christ; and this is especially true of married believers. As love is the principle by which Christ governs his kingdom, there need be very few spe cial commands, or directions. Love never offends, but always does that which is right and good. Wherever disquietude, confusion or discord arises, it is evident that this heavenly influence has suffered some violence. There is no condition in life subject to more anxieties, perplexities, vexations and annoyances than maj' arise 330 Marriage. in the marriage relation; and none calls more loudly for the exercise of the divine virtues of gentlenes-;. meek ness, longsuffering, patience and fortitude. Faithful ness to God, and obedience to the promptings of the Spirit which begets these virtues, are therefore what we seek to impress and insist as their duty to God as believ ers, and to one another as husbands and wives. THE MILLENNIUM, The doctrine of the Millennium seems to be inter woven vrith the history of the prevailing church since the latter part of the first century. The theories con cerning it .-were modified frbm time to time through changing circumstancies which seemed to affect the pros pects for the future. It is said to have originated with the Messianic expectations of the Jews, which led them to indulge in* extensive and extravagant apocalyptic publications. The Jews and the Christians had their anticipations in a measure in common. All the hopes of the Jews for deliverance from the heathen powers ha,d centered in the promised Messiah; and the Chris tians, especially during the cruel persecutions, were as hopeful of his speedy return to overcome all opposition to the peace and extension of his kingdom. At the time of Origen, Augustine and Jerome the doctrine so generall}' prevailed that they opposed It as a Jewish dogma that could not be supported by a fair and rational interpretation of the letter of the Scriptures, and altogether discountenanced by the spirit of them. It is said that this opposition, vrith the more freedom enjoyed during the reign of Constantine and some of his successors, and other conditions and circumstances, gradually led to a loss of interest in the doctrine in a general way until within the last century, during which time, it was much revived. 333 The Millennium. There were circumstances with the church in the first centuries which contributed very much to the spread and influence of the Jlillennial doctrine. They Avere "compassed about by a' fight of affliction," and the doctrine of Christ when preached in its purity exposed the wickedness and idolatry of both Jews and Gentiles alike. This exposed the church to the terrors of the en raged populace, and to the hatred and persecution of the Pagan powers. Under these unhappy conditions they would naturally draAv a strong import from those scrip tures that encourage the hope of a speedy deliverance. Then, too, the language of the gospel concerning the end encouraged and seemed to support their expecta tions of a speedy return of Christ: "The end of all things is at hand." "We which remain Avill be caught up." "Lo ! I come quickly," "The time is at hand." "Things which must shortly come to pass;" also the prediction of our Lord concerning the destruction of Jerusalem. The book of Eevelations abounds in symbols, which form the language that is common to prophecy. It is descriptive of the great conflict betAveen the kingdom of Christ and that of Antichrist, and represents it as continuing down to the end of time. It is full of warnings against apostasy, and of promises for fortitude and integrity, and in many ways is valuable to the church. Although attended with difficulties and mys teries not fully understood, yet it serves us well Avhen we can apply it as an incentive to faithful obedience to gospel teaching. It is most serviceable when we> ap- Diversity of Opinion. 333 propriate (as we can vrith profit) the conditions of what is termed the Millennial reign to believers individually, as having its beginning with the mystical union of the soul with Christ, and ending with, their days here. If Christ out of kind regard and concern for the instruction of his people has condescended to reveal the destiny of the nations and of his church through this book, it ought to be accepted with gratitude and in hu mility. But we should not condemn nor ignore what we do not understand, neither should we indulge in any conjectures, much less accept an interpretation of any part of it that can not be supported by plain gospel teaching. Milleimarians differ as to whether Christ -will reign spiritually or personally ; and among those who insist on a personal reign, as to whether he will descend at the beginnin'g or at the close of the thousand years. Those who hold to a spiritual reign insist that the idea of a resurrection of the saints and a personal reign of Christ is all wiong, unreasonable and improbable, having no foundation in the scriptures; but they insist that there will be general freedom from temptation leading to universal peace, and great joy and power in the spirit, through -which. there, will be great spiritual attainments, agreement in doctrine and worship ; . and . some ' even conjecture that there will be a common acceptation of Christ by the Jews, Pagaris and Mohammedans; arid finally, after the time of severe trial by Satan's release, Christ will descend to judgment. Those who* defend a literal resurrection of the 334 The Millennium. saints to join with Christ in a personal reign, also have many theories ; among which are that after the destruc tion of those who oppose Christ's dominion, and after the great purification by fire, a -new heaven and a new earth will succeed, (before which it was not a fit abode for Christ, or suited to his reign,) when he Arill descend to reign personally a thousand ji-earSjv.after which Satan will be loosed, the vricked dead will be raised, and these with Satan's hosts will make up the army of Gog and Magog; and after their defeat follows the judgment. Others are content to have Christ descend amidst the depths of apostasy and sin; for they say by a wave of the consecrating hand of the Great High Priest all vrill be sanctified to his purpose ; and that righteousness vrill prevail generall}', and where it vrill not, those who op pose will be destroyed. The governments are to be hu mane and just, and even the wild beasts are to become tame' or be exterminated. Some of these believe that the apostasy during the last eff'orts of Antichrist will be so great that myriads will go to make up the hosts of Satan. Some insist bn the restoration of the Jews, by which they will be led to universally accept Christ, and that Christianity will prevail over all religions. Some maintain that all who are living at the appearing of Christ, and all who died since the creation of the world, who refused the mercy offered during life, will have an opportumty during the millennial reign for repentance and salvation. The claim recognizes T;he resurrection of all the dead at Christ's coming. The dead and the living who received Christ previous to his How The Literalists Support Their Views. 335 coming will be recognized at his appearing as his biSde, at which time the marriage shall take place. How remarkable do some of these things appear, when Ave consider that there is nothing intimated in the whole apocalypse of Christ's descent to the earth at the begininng of what is called the Millennium ; nothing 0.L' a personal reign; nothing of a literal assembling of the Jews in Palestine ; nothing of the re-building of their ienxple, for John says, "I saw no temple;" nothing of the renovation of the earth by fire, or of its lavish pro ductions; neither anything of the general prevalence of piety. The diversity of opinion is great, and this in itself, is sufficien-t evidence that there is a lack of testimony to support" and confirm, or a strong disposition to the orize. Our object is to show by scppture testimony the errors that generally prevail on the subject, and to insist on giving more diligent heed to the great work of redemption, as based upon the a|;onement, arid upon which all our hopes of salvation , &ust forever .depend. The doctrine of the literalists, or those who main tain that the saints will be resurrected to reign with Christ, is based principally on three passages in the New Testament. The first is 1 Thess. 4:15-17, where the apostle asserts that "The dead in Christ shall rise first." Here they claim a distinction is made between the "'dead in Christ" and the rest of mankind. But the distinction is made betwen two classes of Christians, the dead and the living. - The apostle asserts that the living shall have no advantage, shall not precede their brethren who are dead. As, he is writing enly abput 336 The Millennium. th6 saints, and makes no reference to the rest of man kind, it is plain that the resurrection of the rest of mankind would be implied as taking place at the same time. The second is 1 Cor. 15:22-24: "For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order : Christ the first fruits ; af terward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God." Here it is claimed that the resur rection shall be in order: first, Christ; second, his people; and third, all others; and as there Avill be a long period of time between the resurrection of Christ and that of his people, so there may be also between that of his people and the rest of mankind. But here we find the apostle has reference again to believers only, and is ansAvering those who doubted or denied the reS' urrection. Here again no reference is made to the rest of the dead, as the one sufficiently involves the other. "The end" referred to here has reference to the completion of the great work of redemption, when Christ's great mediatorial work Avill be accomplished, and the last enemy destroyed, which is death. "Then shall the Son also himself be subject unto the Father, that God may be .all in all." But we have'nb intimation in either of these Scriptures of anything that woul'd serve as a basis for a Millennial reign of Christ vrith his resurrected saints for any definite or indefinite length of time, although the apostle has given very plainly the Revelation Twentieth and The Millennium. 337 successive stages of the closing scenes and events of that notable day of the Lord. The third Scripture is Eev. 20:1-6. The things here recorded that prove most , serviceable to them- are the thousand years during which Satan is to be bound and the saints are to reign Avith Christ, and particularly what is recorded in the fifth verse : "But the rest of the dead lived not again until the thousand years #ere finished. This is the, first resurrection." A strictly literal application of this is made to establish two bod ily resurrections, the one at Christ's appearing, and the ether at the end of the thousand years. We think they are greatly at fault when they use this chapter to establish two bodily resurrections as a basis for the Millennial theory. This is in direct confiict with the testimony of Christ when he says, "The hour is coming in the which all that are in their graves shall hear his voice, and shall come forth ; they that have done good, unto the resurrection, of life; and they that have done evil, unto the resurrection of damnation." (Jno. o':28, 29.) And again, ""Wlien the Son of man shall come in his glory, and all the holy angels vrith him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations : and he shall separate them one from another, as a shenherd diyideth his sheep from the goats : and he shall set the sheep on his right hand, but the goats on the left. Then shall the king say unto" them on his right handj-Comeye'blese- ed bf my Father, inherit the kingdom prepared for you_ from the foundation of the world. Then shall he say 338 The Millennium. unto them on the left hand. Depart from me, ye cursed into everlasting fire, prepared for the devil and his angels." (Matt. 25:31-41.) Tn both these quotations Christ declares as plainly as language can make it, that all the dead, both saints and sinners, will arise and appear before him at the same time; and shall at- the same time be rewarded, every one as his works shall be. ThS teaching of the aspostles is in agreement vrith it, for in their writings we find nothing that does not har monize Avith what Christ taught on this subject. The apostle John writes, "T saw the dead small and great stand before God." "The sea gave up the dead which were in it, and death and hell delivered up the dead which were in them." (Eev. 20 :12, 13). And Paul writes, "As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God," (Eom. 14:11, 12). "For we must all appear before the judgment seat of Christ." (2 Cor. 5:10). These scrip tures assuredly do not convey the idea of a partial or divided resurrection : neither can we glean the faintest idea from them that there had been a resurrection of any part of the dead before. Neither that any had re ceived their reward or sentence before; and yet if those souls which John saw were resurrected they must have received their glorified bodies and been assigned to their exalted station. These scriptures tell of Christ's coming to judge the world, but ncthing of his reigning here; and they show very plainly that all shall appear and be judged at the same time. New Testament teaching The Binding of Satan. 339 defines but one resurrection of the body, and plainly proves that no reig-n of a thousand years can intervene between the resurrection of .the saints and that of the sinners. "And I saAV an angel come doAvn from heaven, hav ing the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old ser pent; which is the Devil, and Satan, and bound him a thousand years." It is said that "The language of sym bols is the vehicle of prophecy," and it applies well to the Eevelations, and especially to t]iis binding; and for this and other reasons it should be plain to every one that it should not be used literally, neither should a detached inter]! rotation be placed on it. It has an important connection with the rest of the prophecy, ¦ and m"uch depends upon it for the defense of the doctrine of the peaceable reign of the Millennium. Whether the angel is Christ, or a celestial being vested vrith his power, or a visible expression of the pow ers of his Gospel, we cannot say; but all the intercourse between heaven and earth is through the mediation of Christ; and every successful effort against the kingdom of Satan upon earth must be understood as being effect ed through the power and virtue of the great atonement, and by the powers of the Gospel. The key is a symbol of power; and as it is used to lock and unlock, it has a two-fold import, .that of binding and unbinding. In ehap. 9 :3, it- was used to open, but here to bind. The key, the chain and the pit are symbols of suppression in the binding of Satan, which we must regard as a flgur-' ative action, having somewhat of a spiritual import. It 340 The Millennium. is one of the important things that goes to form the scenery in the remarkable visions recorded; but it is variously understood. Some apply it literally, others figuratively, and still others spiritually. This binding is to prevent his deceiving the nations, but in what it consists no one has been able to show, though many have been the attempts to do so. But we cannot accept it as a literal or personal binding. When Christ prevailed over Satan in the atonement, and di vested him of his armor, he did it by the excellency of the power of his Spirit. He challenged the evil spirits, and they obeyed; he summoned back the departed soul, and it complied; he burst the bars of death, and the grave had to yield up its treasures. Besides, Satan is a spirit, and effects his work through spiritual agencies. But as Adam's fallen race are his subjects, and man's spiritual and eternal ruin his design, and as the kingdom of Christ is the special object of his wrath, the binding may be a curtailing of his power among the nations, for the greater glory and liberty of Christ's 'kingdom. Some claim that this has been effected by the binding of Paganism, and by th? removing of the persecuting ten dency of false religion sheltered under corrupt govern ments, which have been the great persecuting agencies of Satan against the defenseless Christians, and that by these means Christ's church has been brought out from under the severe intolerance and cruel persecutions into comparative freedom in most countries. ¦ . , ¦ , ,. feut if Satan has been shorn of much of his "power . in the nations, he has not lost his hold bn the individuals . who compose them. We have strong evidences that he- has pnly changed his manners semewhat. Then he de- Man's Nature Will Not Be Changed. 341 stroyed the body in hopes of destroying the soul with it. Now he has transformed himself into an angel of light to spread deception and corruption airiong divided Chris tianity, and is willing that the body may have all the comforts and pleasures of an earthly paradise, if in the end he can but claim the soul. Again this binding of Satan is construed by many, even of eminent ability, into such a deprivation of power as will afford the church an almost entire freedom from temptation. The improbability of this is evident from the fact that he was granted full liberty to tempt and deceive our first parents when in a state of innoCency, and from his having liberty to continue his work through all succeeding generations. The Lord could have placed man in the creation above Satan's power, but in his vrisdom he did not do so, nor have we any encouragement to believe that he ever will while man is in a state of mortality. That a state of sinlessness, or even comparative freedom from temptatien to sin, should be expected dur ing the time of this binding could only be established by an almost total perversion of all New Testament teach ing; and it -would of necessity even require a revoking of the sentence upon Adam and Eve, and a removal of the consequent effect of the fall. This is nowhere premised, nor even intimated in any pf God's revelations to man. It cannot be shown by what is past or present, nor by the word of God, not even by the book of Eevelations itself, that there will be any change as to the character of man as he comes into the world; for the rabe is fall en and he is inclined to act out his fallen nature. 343 The Millennium. Christ taught that as it was in the days of Noah, and in the days of Lot, so shall it be at his coming, and he asks, "When the Son of man cometh, shall he find faith in the earth ?" Peter wrote, "Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the cre ation." (2 Peter, 3 :4.) Paul wrote, "This know also, that in the last days perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemous, unthankful, unholy, without nat ural affection, despisers of those who do good, lovers of pleasures more than lovers of God." (2 Tim. 3:1-4.) These Scriptures present a sad condition, and this at the time of Christ's second adA'ent. They are indeed a sad commentary on the results of that Millennium so gloriously defined by many. It will not do to apply these conditions to his supposed coming previous to the Millennium, for there is but one coming supported by the Scriptures, and that to judge the world. The promises of the gospel are nearly all -framed to a condition of suffering, temptation and affliction on the part of those to whom they are addressed. Those that endure unto the end haA'e the promise, which im phes a' warfare; and the apostle even enumerates the weapons of it. The hatred, the trials and sufferings that Christ and his apostles assured all the faithful as their lot in hfe are not limited to any period of time, nor even an intimation of any abating. They, and his faith- No Cross to be' Borne Then. 343 ful servants whose souls John saw, endured the great tribulations, and we are encouraged to look to them and imitate their example. They have hallowed the way, and it remains for us to walk in it. .A^nd besides, would not freedom from temptation detract from the merit of obedience ? Is not true piety estimated by the opposition it overcomes, or at least by the effort by God's grace to overcome? It was for a purpose that those souls were honored by a mention of what they had endured and overcome. The most pros perous and glorious times in the history of the church have alAvays been when great oppositions were met and surmounted. On the other hand, would it be possible for any to attain to a full knowledge of self, and of the high-priestly service of Christ without a conflict vrith Satan in a warfare against sin ? Yet such exemption is conjectured to be the lot of those who are expected to live in the Millennial reign, and who accept Christ ; for according to the prevailing sentiment there wiU at that time be nothing so popular in the world as Chris tianity. It is pictured off in the brightest light, both as to the pleasures of the soul, and those of the body. According to this theory there" will be no cross to bear there; and Gethsemane and Calvary will not then be reflected through the lives of those who endured the "fight of affliction," for they vrill greatly lose their in terest, because of the absence of those things which created them a necessity. Nothing magnifies the atone ment so much as a knowledge of God's righteousness as revealed in his law, and a consciousness of depraved 344 The Millennium. humanity. But of these there is to be but little knoAvn there, if man proves wise in the things which he has written. But the binding represented by what John saw and revealed refiects back most expressiA'ely to that binding of Satan by Christ in the atonement; for it should be apparent that without this binding the other would not have been effected. ' "God Avas in Christ reconciling the world to himself ;" but to .eff'ect this he had first to deliver it from the dominion of Satan. Christ him self said, "No man can enter into a strong man's house . and spoil his goods except he will first hind the strong man; and then he will spoil his goods." To this end the Son of God (assumed humanity, and in it suffered the penalty of the violation of God's holy law, healed the breach made by ti'ansgression, and thus de feated and bound the great adversary upon the very field of his triumph OA'er the innocence of .Eden. By his vicarious sacrifice, and by his victory over death and the grave, he "took the armor from the strong man armed,'' arid bound him against any possibility of ever overcoming those who take refuge to God in Christ. Paul says, "Forasmuch as the children were par takers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is the devil ; and deliver them who through fear of death were all their lifetime subject to bondage." (Heb. 2:14.) "Blotting out the hand- writing of ordinances that Avas against us, nailing it to his cross." (Col. 2 :14.) "He led captivity The Bin-ding Reflects Back to the Atonement. 34S daptive, and gaA'e gifts unto men." (Eph. 4:8.) Thus he opened the prison doors that were closed against the hopes of both the living and the dead, and set the cap tives free. His invitation to all is, "Come unto me all ye that labor and are heavy laden, and I will give you rest;' and his promise to his church is, "Upon this rock I will build my church, and the gates of hell shall not prevail against it;" "Lo, I am with you always even unto the end of the world." Thus we find the full est assurance in "the invitation; and in the promises, ample protection guaranteed to the faithful against Safari and all his hosts. But to give more force to their arguments in sup port of a Millennial binding of Satan, some assert that there is no evidence of his being bound now, as the ^ world is full of wickedness, and his kingdom appears strong, and that there is a general tendency Ari.th man to yield to him and become captive at his will. But such has been man's reputation since the fall, and we have every reason to fear that it will be to the end of time. Yet Satan ''with all his craft and power can not keep an awakened, seeking soul from coming to Christ; neither can he move that soul from his hold on Christ. But on the other hand it is nowhere promised that Satan shall be bound for, and shall not deceive those who choose to serve him. If after being warned, and after being called of God, and promised deliverance by him, such still continue in sin, they prove themselves his willing subjects. When slavery yet existed in- the Southern States, 346 The Millennium. the slaves were held in bondage by virtue of the laws of those States ; but when the government declared them free, those laws were annulled, and their masters lost their power to hold them in bondage. It now became optional vrith the slaves to accept liberty -or to remain in servitude. Those "that remained did so from choice, and Avere themselves responsible. Just so it was with the spiritual bondage under which the whole human family was brought by the transgression of our first parents. By yielding obedience to the suggestions of the devil, they became his servants, and were held as transgressors of God's holy and just law until Christ came and fulfilled that law for man, proclaimed liber ty to all of Adam's fallen race, and set the captives free. Those who accept of this proffered mercy are no longer fettered by a broken law, but can now through the blessings of Christ obtain power to become the sons of God. But those who prefer the service of Satan re main in bondage, not because of Adam's transgression, but because of their own love of sin. Lest we fail to haA'e a due appreciation of that binding of Satan by Christ through the atonement,"" and let our hopes turn too much to that binding that is to characterize the supposed Millennium, we will again try to emphasize the importance of giving it full consider ation. It was by ' it that salvation was wrought and liberty proclaimed, and through the efficacy arid eternal benefits of it that those souls witnessed by John at tained to their glorious estate ; and it is the binding upon which rests all our hopes for eternity. "What the bind- The Thousand Years Are Figurative. 347 ing seen by John was, or is to be, should concern us but little when weighed against the inestimable benefits of that binding through the atonement. God gave promise of it in Eden, repeated it to Moses, reiterated it through the prophets, heralded its dawn through the angels, and consummated it through his Son. Let us learn to appreciate and magnify it, for those who, secure its blessings need not be troubled as to what vrill be revealed by the other binding; while those who fa;il in this, will not be made secure by the other.. It is generally accepted that the primitive reason for making the victorious era of the church last a thou sand years was derived from the Mosaic account of the creation. The Jews and Judaic Christians interpreted literally the fourth verse of the ninetieth Psalm, and supposed that a day with the Lord was equal to a thousand years. Hence the six days of the creation were understood to indicate that the earth would pass ;through six thousand years of labor and suffering, to be followed by a seventh — a thousand years of rest and peace. More modern theories divide the periods thus: two thousand years void of the law; two thousand years under the law; two thousand years under the gospel, and one thousand years under the personal reign of Christ. The expressed period of one thousand years in Eev. 20 went perhaps further than the other to establish this point. But we are fully persuaded that it should not be used literally, as it very generally is. As it forms a part of a prophecy it may as consistently be used prophetically, that is, a day for a year, which 348 The Millennium. would make it represent 360,000 years. But as this is not likely the design, although as justifiable and as proper perhaps to use it this way as to use it literally, we incline to the figurative use of it, by which it rep resents an indefinite period of time. Then too as much of the Eevelations is figurative, it seems most appro priate that this should be used so tpo. Another reason why it should be used figuratively is because it is said to have been a mystic number with the Jews, and is so used in their writings. Ope of their sayings was, "The days of the Messiah are a thousand years." There was a tradition that "The righteous which God shall raise from the dead shall not return to the dust for the space of a thousand years, in wli-ieh God shall renew the world." Even the Greeks and the Eomans used the term, a thousand years, in reference to the state of the dead, as found in their writings ; and it is not known with whom it originated. Besides it must not be forgotten that the early Christians were mostly Jews by birth, schooled in the peculiarities of the Mosaic economy, and, like Paul, were "exceedingly zeal ous in the traditions of the fathers." Hence it was but natural for them, not only to respect the traditions, but even to use the idioms of their language, and to harmonize in a measure the prophetic announcements of the New Testament with the views inherited from JcAvish sources. All these things together weaken the expression as to its numerical import. "After that he must be loosed a little season,'"" "and shall go out to deceive the nations." The form of ex- The Unbinding of Satan. 349 pression, "must be loosed," is similar to "things which • must shortly come to pass," and no doubt is so stated because it is one of the expressed purposes of the diA'ine mind. Christ said, "Thus it must be," and "The scrip tures m^ust be fulfilled." That is, it was ordained that he should suffer, it was a part of the great plan of re demption, was spoken in prophecy, and could not fail. So this loosing of Satan has a divine purpose, it has been spoken, and must have a fulfillment. Just -what it sig nifies, or why he should be loosed to go out to deceive the nations, we are not told, but it concerns us all. We, have reason to believe that in the time marked by the "little season," he will have no more power than he had before, but the language plainly indicates that he is to have more freedom, or perhaps more favv-rable opportunities, than during the time of the thousand years. Man's dereliction of duty to God, and love of self and sin Arill make Satan's opportunity. It seems that this will be his great final effort against the king dom of Christ, and that his work is to be effected by de ception. Scripture testimony proves that the world at that time will be in a state of gross wickedness, and under a great delusion, and that the true worshipers will not be numerous. But no doubt will further deceive both the world and those who profess but do not possess Christ, and vrill succeed in bringing his cross into further disrepute. Even the faithful will be more ex posed because of the great prevalence of sin and decep tion ; and those who do not stand in the power of Christ, and are disp9sed to "watch and pray," and willing to 350 The Millennium. "endure the cross and despise the shame" will be in great danger of falling away. Some one conjectures that Satan may introduce some new religion, or lead the present worship into a more worldly, cold and dead formalism. From the evidences before us he has already succeeded well in both of these. He has wrought a great work in dividing Christianity into a multiplicity of sects ; and, notvrithstanding the fact that New Testament teaching recognizes but one united hody, he still has succeeded in carrying his de ceptions so far that it is generally believed that these are but so many branches that constitute the church of Christ. And further than this he has deceived many to believe that the church may walk with the world in its vanities, fashions and pleasures, filling every office and position under the "powers that be," and that it may even discard the non-worldly, self-denying, cross- bearing doctrine of Christ, and yet claim a comfort in • the promises of his gospel. ¦ How significant are the words of Christ : "If therefore the light that is in thee be darkness, how great is that darkness." Paul's warning to all, and for all time is, 'Tjet him that thinlfeth he standeth take heed lest he fall;" and Peter writes, "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" This lan guage impresses us that even the most faithful are at all times much exposed to deception ; yet men are as little inclined now to hepd the Avarnings of heaven as they were in the days of the prophets. "I saw thrones, and they sat upon them, and judg- The Thrones Not Earthly Ones. 351 ment was given unto them." Thrones are emblems of authority and of dominion. The apostle's language, "and they sat upon them," proves them to have been occupied when he saw them; but he does not Say by whom. Some suppose these to be the thrones of the nations involved in the prophecies of this book, and that they were occupied by their rulers. However they can not indicate earthly thrones occupied by Christians, as sOme would have it, fpr the kingdom.s of this world. pos sess them. But as they were seen' and spoken of in connection vrith the souls, they are properly connected with them, and they may very fittingly be expressive of the blessings and honor to be conferred upon them as a reward for their faithfulness. At least they may have been presented to give force to the expression made in reference to the souls, that "They lived aud reigned with Christ a thousand years." The thrones are only sjinbols, and their chief signi ficance is embraced in this life; and as they are not natural thrones, dispensing natural benefits or judg ments, so Ave must consider them as having a spiritual import. They evidently refer to, and are expressive of, the same thing that Christ spake to his disciples : "Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matt. 19:28); and, "That ye may eat and drink at my table in my kingdom, and sit on thrones judging the tAvelve tribes of IsraeL" (Luke 22:30.) ¦ We fijid a fulfillment of this in the work of the apostles and their co-laborers. They went out un der a high commission, and. their calling as Aritnesses 352 The Millenniwrn. of the life, the miracles, the 'teaching, death and resur rection of Christ, and as the heralds of the gospel of his Idngdom. both by their preaching and by their epis tles, was indeed an exalted one, and well expressed by thrones. And by their lives, and by their labors and their death, they judged all who rejected the offer of mercy and free salvation, and none so deserving of be ing named as Israel. The thrones may also serve as' a figure of the ex alted position to which believers are called in this world. As spiritual kings they sit upon spiritual thrones; that is, their hearts and minds are lifted up from earth to Christ, their Lord; for there are their treasures and their affections; and thus they live and reign with Christ, though still in the body. They are also called "a royal priesthood, a holy nation, a peculiar people." Paul says, "Do ye not know that the saints shall judge the world?" True believers judge the world in spirit by their faith and love of Jesus, which the world despises ; by their acceptance of gospel teaching, which it rej-8cts ; and by their vi'itnessing in their lives to the truth and poAver of that Word; even as Noah condemned the world when he believed God, and testified to the truth of his word in preparing the ark. The three Hebrew children judged Nebuchednezzar and those who obeyed him, when through fidelity to God they transgressed his decree by refusing to fall down and worship his golden image, and suffered themselves to be cast into the fiery furnace. Daniel brought judgment to King Darius and his agcusers when he .ref'used to obey his decree and John Saw The Souls of The Saints. 353 suffered himself to be cast into the den of lions. So every child of God who is Avilling to suffer all things for the testimony of Jesus, and who walks in the power and light of his spirit, pronounces spiritual judgment upon tlie disobedient world; and these things shall be a testimony against the unfaithful in the day of judg ment. "And I saw the souls of them that were beheaded for the Aritness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon, their foreheads." He does not say that he saw the saints, but their souls; nor does he say that they -lived again upon the earth, and reigned personally with Christ. If he saw only the souls, they must not have been embodied; and this vriU go very far to exclude the idea of a bodily resurrection. And if there was not a bodily resurrection of those souls, then there would be no propriety in maintaining that there Arill be a .personal reign of Christ upon earth. But some say that the soul is invisible, and so John must have seen them embodied. God can make anything visible, yet none of the objects which John enumerates in his "rision were seen by his natural sight. Paul says of his being caught up to the third heavens, ""Whether in the body, or whether out of the body, I cannot tell." The same conditions apply to John, who when these things were rcA'ealed, was under the influence of a prophetic ecstasy, when the external senses are in a state of suspense, and only the inental perceptions, are active, and the visions are portrayed to the mind through 854 The Millennium. the mental faculties. But the real difficulty Arith those who insist on a literal resurrection of the saints is not in making the souls visible to John, but the fact that he has reference to something quite different from what is generally understood of the resurrection; for when - it is referred to in the Bible it always, means that of the body. The theory of a literal resurrection of the saints to reign with Christ for a thousand years can receive no support from John Aritnessing the souls of the saints. He expressly says, as if to guard the point from all danger of a literal construction, that he saw the souls, and that he saw them in a state of active existence. He says nothing of them being raised up from their graves, nor of theip even having spiritual bodies. If he had seen the saints, he would not have said that he saw their souls. He enumerates what he saw, and among the rest were these souls. It is said that the word in the original, here trans lated souls, has no doubtful meaning, and cannot by any possible construction be made to mean the bodies of the saints; and that the language does not express the doc trine of the resurrection. And besides this, if the "first resurrection" is to signify a bodily res.urrection in glori'-" fied bodies, why should the assurance be given that "oh such the second ' death hath no poAver ?" It would not only be needless, but strange that such anassertiori should be- made. Neither is there anything irifcimated here nor anywhere in -the gospel, fo sUpport^'the- i-dek that Christ is tb reign personally vrith his saints,^ ^ The Design of The Vision of The Souls. 355- always held by the Jcavs for their Messiah. His king dom is not an earthly one ; but it is "righteousness, peace and joy in the Holy Ghost." It is a spiritual kingdom set up in the hearts of his people. His is a priesthood forever after the order of Melchisedek. The design of the Holy Spirit in presenting the remarkable vision of these souls was evidently in a great measure at least for the benefit of those who should indeed be' called to suffer, that they might be armed beforehand for the trying conflict, by having their minds reconciled to the prospect cf suffering. In look ing forward to the fiery trial of their faith it was well that they could read their reward in the blessed estate of these souls. We believe that every child of God, is encouraged by the fortitude and patience of those Avho suffered death "for the witness of Jesus ;" and he is ani- - mated to a more zealous, self-denying and self-sacrific ing effort, and to a fuller consecration of mind, soul and body to the service of God and the advancement of his kingdom. "Wliat ' loA'cr of truth has not been inspired by the example of Daniel, and the three Hebrew child-- ren, and the "whole army of martyrs, and put to shame because of his own "light affliction." If in the early centuries some in the faith, because of attending circumstances, did adopt a more literal in terpretation of what John saw, yet they did not base their hopes of salvation on it. No doubt they Avore ani mated by their expectations, and in their great suffer ings it gave firmness to their resolutions, and strength to their endurance. And need we- wonder that they 356 The Millennium. yearned for universal peace, and indulged in the fond hope of a personal divine rule upon earth. For those saints to witness Jesus and testify to the word of God, was to confess Christ and proclaim him the true Messiah, and the only true object of adoration, and to promulgate his gospel, Avith its self-denying pre cepts, and to teach of his death and resurrection, and that he was the only hope for the sinner. This con demned idolatry, which at that time prevailed in every nation upon the earth, and exposed it as a great work of the dragon. We have a striking example of the effects of all this in the labors of Paul and his com panions with the worshipers of Diana, as recorded in Acts 19 :24-41. •¦ \ As to what the beast and his image are, men have been satisfied to differ much; but whatever they may be, they are- the creatures of the dragon, and an embodi ment of about all his Avicked devisings against the king dom of Christ. "The dragon gave the beast his power, and his seat, and great authority." (Eev. 13:2). Idol atry has ever' been the great and debasing work of the dragon, set up to oppose the true worship; and unfor tunately it has never been confined to Paganism. It assumes many forms, and much of it is still found among those professing Christianity. Luther and Carlstadt had their controversies about some of its be longings, the images of the saints, and other append ages of' the Eoman church ; but these things still con tinue as they were then. The- tendency to idolatry ip some form, or rather the disposition to worship the The Image and Mark of The Beast. 357 creature rather than the Creator, has always been strong in man. It is said that "Every heart has idols pf its own." Besides the many idols .among the' Gen tiles, some of which were notorious, the images of pow erful sovereigns were set up for adoration ; and the chief objects of popular, worship among the more enlightened heathen nations were deified human beings. All these were but so many images of the beasts. As to the "mark" of the beast, history informs us that it was the custom vrith many of the heathen to put a mark of the idol they worshiped on some visible part of their bodies. A mark in the right hand was a token of earnest devotion, and in the forehead, of public profession of the worship. It is also stated that when Titus enrolled the Eoman nation, he caused them to receive a mark of- citizenship, which was a token of fidelity to the government. While these things belonged to that age, and are now a thing of the past, yet the mark of the beast still survives, and that not only vrith the heathen, but also, vrith the Christian nations. His mark in the hand, which may be concealed from others, answers well to our secret sins ; and his mark upon the forehead, to our open sins. All siri is a mark of the beast, and nothing will remove it but the blood of Jesus. Those saints that John refers to had no mark, neither vrill the redeemed of the Lord at any time haye. They cannot have the mark of the beast, and still have a hope in Christ. They dare not be leavened vrith any of his service. "And they lived and reigned vrith Christ a thousand 358 The Millennium, years;" and again he says, "but they shall be priests of God and of Christ, and shall reign with him a thousand years." The living and reigning very evidently refer to the church upon eart.h ; and have their fulfillment in the spiritual life. The penitent sinner that comes to Christ begins to live that life as soon as he accepts Christ as his righteousness, and is clothed upon by the virtue of his atonement. Those saints had not ceased to live that life though they had died a natural death. Jesus said to Martha, "Thy brother shall rise again." Martha said, "I know that he shall rise again in the resurrection at the last day." Jesus rephed, "I am the resurrection and the life; he that believeth in me, though he were dead, yet shaXl he, live; and whosoever liveth and believ eth in me shall never die." Here Martha has reference to the resurrection of the body, and speaks of but one resurrection, for she knew of no other but the resurrec tion at the last day, though she was a disciple of her ¦ Lord. His reply refers to the literal and to the spiritual resurrection, and asserts that he is. the author of both,, and the source of all life. What he says about living, has reference to the spiritual life begotten in. the souls of his children, and evidently is the same as the living and reigning expressed by John. Christ said, "Behold the kingdom of God is within you." "I Arill come in to him and vrill sup with him, and he with me." The apostle ' says, "Tf we suffer we shall also reign with him." "And he hath made us kings and priests unto- God and his Father." All this further demonstrates the life and estate of the saints. Living and Reigning With Christ. 359 and as that life is all spiritual, so also must the reign ing be. They may be called priests because they minis ter in the holy service of God, and offer up to him ac ceptable sacrifices, as Paul plainly teaches, "Present your bodies a liAdng sacrifice, holy, acceptable unto God, which is your reasonable service." Every upright, faith ful soul that confesses Christ, and testifies by his life that he is begotten of the Father through the efficacy of the atonement, and thereby witnesses to the truth of his word, helps to maintain his kingdom, and thus lives and reigns with Christ in the spirit. "But the rest of the dead lived not again until the thousand years were finished." Eeference had just been made to those who died in Jesus, and who are of his Idngdom, and who were "living and reigning;" and now the rest of the dead are referred to, and it im presses us that these were not of his kingdom, as they were not to live and reign as did the others. As there are but two kingdoms, that of Christ and that of Anti christ, knd but two classes of subjects, each kingdom having its own, these must belong to the kingdom of Antichrist. The other lived and reigned, these did neither. According to the language of the gospel, the saint never dies, though his body returns to dust, and the sinner never lives, neither in this world, nor Jn the world to cbme. So we may say that the rest of the dead never lived in the sense in which living is affirmed of the souls of the saints. It would seem that as the saints are to be understood as living, PO the others must be imderstopd as being dead. Living w^s used in refer- 360 The Millennium. ence to the one, and the negative form was used in reference to the other. But the expression, "lived not again until the thou sand years were finished," does not necessarily prove that they will live after that tim.e. In Bible language adverbs denoting a termination of time are often used to signify perpetuity; as in Isaiah 22:14, "Surely this iniquity shall not be purged from you till ye die." ShaU not be purged at all. "Samuel came not until the day of his death," (1 Sam. 15:35.') Michal had no child until the day of her, death." (2 Sam. 6 :33.) "For until the "law, sin was in the world," (Eomans 5:13); and will be to the end of all time. From this it would b.e evident that it was designed to contrast their not living Avith the others living; that is, while the saints are "liv ing and reigning with Christ" in the spirit, those out of Christ do not live at all in the spirit — are spiritually dead. This is evident also from the language of the apostle in reference to those out of Christ : "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." Here all out of Christ are con sidered as dead, and the awakening and arising have altogether a spiritual import. "This is the first resurrection. Blessed and holy ' is he that hath part in the first resurrection: on such the second death hath no power." As in all New Testament teaching there is but one resurrection of the body referred to, and that at the time of the judgment, and as what John writes about the first resurrection does not apply to that resux- The Firet Resurrection is Spiritual. 361 rection, so it evidently must be that this first resurrec tion is a spiritual one. As it does not apply to the rest of the dead, but to the souls of the saints, and as we have before shown that they were not embodied, so it must revert back to some previous condition or exper ience of those souls. As the earth is to be the place of fhe fulfiJlment of the major part of the prophecies of this book, and of this part in particular, so we are im pressed that We are to look for this first or spiritual res urrection in the life of the saints while upon earth. We find it abundantly defined and supported throughout New Testament teaching. Jesus said to Martha, "He that believeth in me, though he were dead, yet shall he live; and to the Jcavs, "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live." Paul said, "Awake thou that sleepest, and arise from tl-LC dead, and Christ ^ shall give thee light." ¦ This is the first resurrection, that is, the resurrection from spiritual death to spirit ual life. It is the time of our conversion, when we die unto sin, are buried in the death- of Christ, and raised again to walk in nevraess of life — raised up from dead works to serve the living God. This is when we receive Christ by faith, and is the time of our marriage with the Lamb. Christ says, "He that heareth my word, shaU not come into condemnation; but is passed from death unto life." It is properly called the first resur- 363 The Millennium. rection, as it must precede the resurrection of the body. There is nothing beside this spiritual awakening through faith in the atonement, and obedience to gospel teaching, that is referred to in the scriptures to which the term, "the first resurrection," can properly be applied. The saints whose souls were seen did realize while up on earth a resurrection in the spirit, a resurrection from a spirtual death, having been "dead in trespasses and sin," and upon this rested all their hopes of futurity. It was by the power of that resurrection that they were enabled to maintain their faith and endure their affhc- tions; and by it they attained their great reward, the estate of the "blessed and holy." These things being so, should it not impress us verj' seriously that whatever' beside, if anything, might be involved in this expression of the "first resurrection," the important matter with us, and with all future generations, is to have the assur ance of the Word of God that we attain to that spiritual resurrection in this life, that we may be entitled to the blessings promised in the life beyond. Otherwise we will fail and be of that number that "lived not again," and will fall under the power of the "second death." In the writings of Menno Simon there is an arti cle on "The Spiritual Eesurrection," from which we vriU make a few extracts. "The Scriptures point out to us two resurrections; namely, a bodily resurrection from the dead at the last day, and a spiritual resurrection from sm and death, to a new life and a change of heart. That a man should die spiritually unto sin, be spiritually buried and rise again to a life of righteousness in God, Extracts From Menno Simon's Writings. 363 is plainly taught in various parts of the ' scriptures. Before a resurrection from the dead can take place, the death of the body is necessary. Likewise, in a spiritual ...sense, there can be no resurrection from siij and death unless this body of sin has sensibly endured sorrowful ness of heart, remorse and a sincere repentance on ac count of sin, and been destroyed and buried. "Thus we have to die with Christ unto sin, if we would be made alive vrith him; for none can rejoice with Christ unless he first suffer with him; for this is a sure word. Paul' says, 'If we be dead with him, we shall also live Arith him ; if we suffer, we shall also reign Arith him.' (2 Tim. 2:1L) "This resurrection includes the new creature, the spiritual birth and sanctification, Arithout which none shall see the Lord. This Paul testifies in a few words, saying, 'In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.' Again, 'If any man be in Christ, he is a new creature; old things are passed away; behold, all things are he- come new.' This is the first resurrection.; 'For, if we have been planted together in the likeness of his death,' (that is, through mortifying the sinful nature of earth ly Adam, with all his members or wicked lusts) 'we shall be also in the likeness of his resurrection;' and know that our old man is crucified vrith him, that the sinful Uody is destroyed. "The truly regenerated are they who died vrith Christ unto sin, and have truly risen; they are the new bom to whom the power is given to become the sons of 364 The Mille?inium. God ; were redeemed out of all nations, and have on the wedding garments against the marriage of the Lamb. These are the spiritual bride of Christ, his holy churc.h, his spiritual body, fiesh of his flesh, and bone of his bones. They have come to the heavenly Jerusalem, the city of the living God, which came down from heaven." It has been stated that some -maintain that the mar riage of the Lamb will take place when the saints are resurrected at the beginning of the Millennium. We would invite attention to the following considerations: There is only one ground of righteousness for fallen man, and that is "Christ and him crucified." But before the spiritual union between Christ and the soul can take place, there must be a new creation, as Christ said, "Ye must be born again." When anyone sincerely re pents of sin, forsakes it, and embraces Christ by faith as dying upon the cross for sinners, he attains the righteousness of faith. He is cleansed from all his sins, his heart is purified by faith, his soul is sanctified by the Holy Spirit, and he is clothed upon Avith the merits of Christ. "But ye are washed, but ye are sanctified, but ye are justifi-cd in the name of the Lord Jesus, and by the Spirit of our God,"(l Cor.6 :11.) Even the prophet Isaiah foretold the blessings in store for such souls, who constitute the church or bride of Christ. "I vrill greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of his salvation; he hath covered me Avith the robe of righteousness." We are fully persuad ed by many scripture testimonies that when souls are The Marriage of The Lamb. 365 thus sanctified and justified, and clothed upon with the garments of salvation, they become of that number who have "made themselves ready for the marriage of the Lamb," and that all this preparation must take -place in this life under the power and Ught of the Holy Spirit. At the great outpouring of the Holy Spirit on Pen tecost, when Peter spake with great power, and multi tudes were moved to conviction and repentance, and freely accepted Christ and suffered themselves to be brought under the influence of the Spirit, they became the first fruits of redemption, the first spiritual children of the Father, constituting the kingdom of heaven upon earth, and the church or bride of Christ. Through this mystical union of their souls with Christ they became "fiesh of his fiesh and bone of his 'bones;" and as Paul says in reference to the relation of the church to Christ, they became "the body of Christ and members in partic ular." As the marriage covenant is the most intimate and most responsible relation in the social life, the apostle uses it as a figure of the union of the church with Christ. In Eom. 7 :4, he says, "Ye also are become dead to the law by the body of Christ, that ye should be mar ried to another, even to him who is raised from the dead, that we should bring forth fruit unto God." This rnaxriage with Christ embodies the same idea of Ufe an,d fruits that is implied in the vine and its branches. Chxist said, "I am the vine, ye are the branches. As the brarich- cannot bear fruit of itself, except it abide in the 366 The Millennium. vine, no more can ye except ye abide in me. He that abideth in me, and I in him, the same bringeth forth much fruit." (Jno. 15:4,5.) In Eph. 5 :22-33, Paul writes upon the marriage relation ol believers, and in the 33d verse he says, "This is a great mystery; but I spealc concerning Christ and the Church." This "great niystery" is the mystical union of the church with Christ, which the apostle sym bolizes by the covenant of marriage as instituted in . Eden, and restored to its primitive purity through the regeneration. This is the marriage bf the Lamb that has been taking place since Pentecost, and will continue as long as there are spiritually enlightened, regenerated souls coming to Christ. What more than this, if any thing, may be involved in the marriage of the Lamb which the apostle refers to in chap. 19 :7-9, we do not know; but this one thing is important, that all who seek redemption should be impressed that unless -they, in this life, "are married to him Avho is raised from the dead, and bring forth fruit unto God," they vriU never be of that number who "are called unto the mar riage supper of the Lamb" referred to by John. The prophecies that define the character of the subjects of Christ's kingdom are quoted to establish the Millennial period of the church. Ev(?n men of eminence apply them so literally that they assume to assert that the wild beasts will lose their fierceness and become' tame. Among these are the following prophecies of Isaiah : "And he shall judge among the nations, and' shaU rebul?'e riaany peojile, a,nd they shall beat their How Some of The Prophecies Are Used. 367 swprds into ploughshares, and their spears into pruning- hooks; nation shall not lift up sword against nation, neither shall they learn war any more." (Isaiah 3:4.) "The wolf also shall dweU with the lamb, and the leopard shaU lie doAvn with the kid; and the calf and the young Uon and the fatling together; and a Utile child shall lead them; and the cow and the bear shaU feed; their young ones shall lie down together; and the Uon shall eat straw like the ox. And the sucking child shall play on the hole of t.he asp, and the weaned child shall put his hand on the cockatrice's den. They shaU not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." (Isa. 11:6-9). The fulfillment of these, as well as many other prophecies that foretell the restoration and conversion , , of the Jews, and the apparent universal spread of Chris tianity, and the consequent peace on earth and good vrill to men, is to be sought in the "last days," in the gospel dispensation. They evidently began to be fulfilled upon the day of Pentecost when three thousand peeple were converted and became of one heart and of one soul, and were characterized by unity in faith, doctrine and life, and for their earnestness for their salvation and that of others. The calling of the Gentiles, the great suc cess of the apostles in the promulgation of truth, and the zeal of their converts fittingly fulfilled the predic tion ofthe prophet : "And many people shall go and say, come ye and let us go up to the mountain bf the Lord." .AU who embraced the proffered salvation through faith 368 The Millenniu-m. in Christ were led by one spirit, apd baptized by one spirit into one body. Plaving the spirit of Christ, they did not resist evil, and by virtue of the holiness of that spirit, they separated from all sin ; so vrill all who faith- fuUy accept and obey the gospel of Christ. It is admitted by all serious professors of the Chris tian religion that if sin had not entered the world and hardened the heart, darkened the understanding, para lyzed the soul, and supplanted the love of God by the love of self, there would be no war, no litigation, and no divisions. It is also recognized that Christ destroy ed the vvork of the devil, and gives all who receive him power to become sons of God; and if sons of God, then they are partakers of the divine nature, which is love. All those who received this power during the apostoUc age were united in faith and doctrine. They were de fenseless, and therefore neither contended at law, nor took any part in the government. During that time many were endowed with miraculous gifts, whicli were not continued beyond the apostolic age; but the divine spirit wliich actuated them was the same in nature and principle as that possessed by believers now. The di vine life, which is love, has not changed. If Christians in the apostolic age were united and were non-combat ant, they have been so ever since, and never ean be otherwise. Commentators assent that, "If all men were Chris tians, there could be no war." It is however equaUy evident that as long as all men are not Christians, there will be war; for the selfish nature of man will give oc- The Prophecies jLre Figurative. 369 . casion for strife. According to the present economy of this world, the wolf and the lamb will not dwell togeth er, and the leopard and the kid vrill not lie down togeth er. This is figurative language, symbolizing the change, wrought in man by regeneration, and the harmony con sequent upon it. The unregenerate nations vrill not beat their swords into ploughshares, and their spears into pruning hooks. But those persons who heed the calls of grace, forsake their sinful life, receive the grace of our Lord Jesus, and forsake the world, will "beat their swords into ploughshares," etc.; that is, those tal- ent/S or, endowments of God which through sin had been instruments of violence and unrighteousness, are through grace made "instruments of righteousness unto God." These are figuratively "the earth that shall be full of the knowledge of the Lord, as the waters cover the sea;" that is, those earthly hearts will be thus changed. That the present state of popular Christian ity does not refiect the true import of those prophecies that tell of the peaceable Idngdom of Christ is, no proof that they did not have their fulfillment at Pentecost; neither does it disprove the fact that they are continu ally being fulfilled in God's true and faithful worshiper^ wherever, they are found. As further evidence that those prophecies should not be explained literally and applied naturally, we ouote the language of the apostle James, Acts 15 :16, 17, as quoted from the prophet Amos: ."After this I vriU return, and will build again the tabernacle of David which js fallen down; 9,nd I "will build again the ruins 370 The Millennium. thereof; and I vrill set it up, that the residue of men might- seek after the Lord, and aU the Gentiles upon whom my name is called, saith the Lord, who knoweth aU these things." But the prophecy continues, fore telling the marvelous prosperity of the Jews in lan guage like this: "The ploughman shall overtake the reaper ; and the treader of grapes him that soweth seed ; and the mountains shall drop sweet vrine, and the hills shall melt;" and then tells of their restoration to their land and their perpetual possession, of it. After Paul and Barnabas had made known the glad tidings of the free acceptance of the gospel by large numbers of the Gentiles, and their hopeful conversion, James quoted the prophecy above given as being then fulfilled, not literally but spiritually, in the conversion of the multitudes of the Gentiles as well as Jews. But despite this fact it is generally held as unfulfilled in the main part, and used as a basis for the doctrine of the restor ation of the Jews to their land. The tabernacle was built magnificently according to the instructions given Moses, that it might in some measure be suitable to the dignity of the Great King for whose dwelling it was designed as Euler of his peo ple; and that it might fittingly typify those spiritual and eternal blessings which would be manifested in the fulness of time. Later it was superseded by the temple of Solomon, which was built after the pattern shown to his father David. But "the tabernacle of David," which the prophet Amos said that God was to raise, is ihe Church of Christ, which is heir of the promise The Church ds The Tabernacle of David. 371 made to David. Through the death and jesurrection of Christ, the seed of David, the whole temple service, which was but typical of the atonement, was abrogated, and soon the temple itself was utterly destroyed. This was by divine appointment, for Christ the great Anti type had reared the true tabernacle of God in the hearts of the converted multitudes, both of. Jews and Gentiles, who as living stones became the spiritual tabernacle to offer up spiritual sacrifices to God. Hence we insist that the prophecy of Amos is to be understood spiritually, and as having its fulfillment in the great work of the atonement, and in the promulgation and acceptance of the gospel. Although Israel were God's chosen people among the nations, and enjoyed the especial blessings, yet the many and extensive prophecies concerning their restor ation and. the rebuilding of their great city and temple were evidently never designed to be understood literally ; neither Arill God any longer recognize him as a true Israelite who is one only by birth. Paul says, "'He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh." His king dom being spiritual, the great promises in those proph ecies have been spiritually fulfilled; and God has gath ered into his tabernacle every Jew from every nation upon earth, who has become willing to accept Christ, and vrill continue so to gather untilthe end of time. • The prophet Ezekiel tells by what means this gath ering and returning is to be effected : "I will give them one heart, and I vriU put a new spirit vrithin you, and 372 The Millenniu^m. I vriU take the stony heart out of their flesh." Again in the thirty-fifth chapter of Isaiah we have a beautiful representation of the means provided for the redeemed of the Lord, — "the way of holiness," — a common way upon which all God's chcsen people from every tribe and every nation must return from the dominion of Satan to the Idngdom of Christ. The true Israel of God is known by no nationality, neither does God under the New Covenant extend more favor to the Jew than to the Gentile, for Peter said to Cornelius, "God is no respecter of persons ; but in e-i'cry nation he that feareth him,, and worketh righteousness is accepted with him." And Paul says, "He is our peace, who hath made both [Jew and Gentile] one, and hath bro]j;en dovm the middle wall of partition be tween us, to make in himself one new man, [regenerated people] that he might reconcile both unto God, in one body by the cross, having slain the enmity thereby; for through him we both have access by one spirit unto the Father,"' (Eph. 2:14-18.) If the Lord proved to Peter that he is no respecter of persons, how can we say that he is a respecter of nations? His ways are equal, for he is just, then how can he consistently show partiality for the Jews? Though it is true that in the great work of preparation, during the public ministry of Christ, he especially fa vored them, for he said to the Syrophenician woman, "I am not sent but unto t.he lost sheep of Israel;'" and unto the twelve when he sent them., "Go not into the Way of the Gentiles, and into anv city of the Samari- No Preference For Ihe few. 373 tans enter ye not ; but go rather to the lost sheep of the house of Israel ;" yet we find in the apostolic commis sion that he commands them, "Go ye therefore and teach all nations." Salvation was first offered to Israel, for to them were committed the oracles of God, and they were the only proper witnesses of the fulfillment of God's broken law; but after the great vicarious offer ing, the Pagan and the Jew stood upon a common plane in the work of salvation, and we assuredly beUeve that they will continue so to the end of time. Hence we cannot accept a literal application of those prophecies, that assure the restoration of Israel, neither -that the "tabernacls of David" is to be a material one, neither a natural land that the Jews are to inherit, but a spirit ual inheritance for those who vrill return to Christ, a^ peace that is above all understanding, an incorruptible crown of glory that fadeth not away, the land of eter nal rest. We are fully persuaded that the personal reign of Christ upon earth is altogether improbable, and no where supported by the gospel. Christ told his disciples, "If I go not /lence- the comforter will not come; but if T depart, I will send him unto you." That Comforter, the Holy Spirit, was sent in great power on Pentecost; and he is still with the" children of men, filling the place of the personal presence of Christ. This is by diArine appointment, and the power and light of the Spirit have been sufficient to lead every sincere seeker to Christ, and keep him there, without the personal pres ence of Christ; and we find nothing in New Testament 374 The Millennium. teaching to show that he vrill not so continue until Christ comes to judgment. Peter speaking of the resur rection and ascension of Christ said, ""Whom the heav ens must receive until the time of the restitution of aU things"-r-until the great work of redemption is fully completed. Paul says, "He sat down on the right hand of the Majesty on high," and "He ever liveth to make intercession for us." He is our Advocate with the Father, and all scripture testimony affirms that he vriU continne in that office until the time of his coming to judge the world, when there will be a full restitution of all things; for "Then cometh the end, when he shall have delivered up the kingdom to God." As to a spiritual Millennial reign, distinct from the rest of the gospel era, we are not encouraged to ac cept in the sense it is popularly defined; but we main tain that Christ has so reigned by his Spirit in the hearts of his children since Pentecost, and vrill continue to do so until the great work of redemption shall be completed; and that as far as the Spirit of Christ ex tends, so far will the spirit of peace prevail ; and whether it be an individual soul who has the "kingdom of Christ vrithin him," thus making him the "temple' 61 God," or whether it be a community of such souls, they con stitute the peaceable reign or -kingdom of Christ upon earth. To become a part of this kingdom, that he may "Uve and reign vrith Christ," is the striving of every awakened soul, and the ground of his hopes for a peacefiU eternity. We have before referred to those who maintain, and There is But One Time of Probation. 375 vrith a great deal of assurance, that there vrill be at Christ's second advent a general resurrection of the dead, and another offer of free salvation to all who had died vrithout a hope in Christ. They claim that those who accept Christ will be judged by being put on proba tion, in which if they prove faithful, they vrill be bless ed, but if unfaithful, they vrill be destroyed. They maintain that a judgment implies a trial and a sen tence. While it does imply these, it is not true that it implies a probation. Paul taught that "It is ap pointed unto men onCe to die, but after this the judg ment;" but intimates nothing of a second probation. When Christ spake of his second coming he connected , it with the judgment, as in. Matt. 35 :31-46. He tells of his coming in glory and sitting upon the throne of his glory, of his gathering' all the nations before him and of his separating them, and then, after pro nouncing his blessing upon those on his right hand, that he will say to those on his left, "Depart from me, ye cursed, into everlasting fire, prepared for the devU and his angels." This is judgment indeed and sen tence pronounced, but no probation involved. Again when Christ spake of the resurrection, he also connect ed it with the judgment, but we fail to find in it any -intimation of a period of probation. He said, "The hour is coining in the which aU that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of dam nation." We vrill find too that this doctrine of a second 376 The Millennium. probation will not coincide with the design and plain import of the history or parable of the rich man and Lazarus, as given in the words of our Savior in Luke 16:19-31. The whole force and tenor of gospel teaching en forces the fact that it is the will of God that man shaU in this life seek salvation. It is written, "Behold this is the accepted time, behold this is the day of salvation ;" and we have the fullest assurance that probation Avdll end with this present life. We are also taught that there is a full record of this life, and that the sentence will be fixed, or the blessing awarded, according to that record. John writes, "The dead were judged out of the things "tvhich were written in the books, according to their works. And whosoever was not found ' written in the book of life was cast into the lake of fire." (Eev. 20:12-15). This we believe to be the plain import of the teaching of Christ and his apostles touching this Ufe, the resurrection and the judgment, and that it was so interpreted by. the faithful in every age, and assured ly by those who endured, the "great trial of affhction." 'Those who teach otherwise assume a great responsibility, as it is a subject fraught with serious consequences. As things now are the cross of Christ and the self-denying principles of his gospel are quite enough neglected and despised, even by many who confess his name; but if men become persuaded in their minds that there will be another opportunity of securing salvation under more favorable conditions, they will become still more indifferent, and but few indeed vriU honor Christ in All God's Worshipers Under One Economy. ti*l this life, and none we fear who will be disposed to endure tribulation to win the m'artyr's crown. Some at least of the advocates of the Millennium consent that the life that the redeemed of the Lord shall live during the Millennium will be the same that Christians have Jived since Pentecost, and will continue to live until the end of time. This cannot be otherwise, as there is but one divine agency with the children bf men, that of the Holy Spirit, and its infiuenee must ever be the same in every age, and with every nation, and that throughout the entire gospel era. But furthermore we beUeve that the spiritual worshipers in all the worlds are under one economy, and that the life of the Chris tian wdiile upon earth is the same in spirit as the life that the angels have in heaven. If that life does not ,n.ow bring peace to the soul and peace with all men — does not bring a full fruition of gospel benefits to the regenerated— -what encouragement have we from the word of (lod to believe that at 'any future time in the gospel era it shall do more ? We can say with the full est-assurance that during- the dark ages, and amidst the fiery trials of persecution, and the severest tests of faith and endurance, that the kingdom of Christ prevailed, and that it prevailed as a kingdom of peace in the peaceable and defenseless Uves of his people, and why should it not now? These things being so, would it not be more commendable, and tend more to the ad- vancement of gospel interests, and be more consistent, if instead of , theorizing upon Millennial prospects, all Christendom would employ its energies in an endeavor to 378 The Millennium. establish that peaceable kingdom now among those who confess Christ, and nbt consent to the great delusion that such conditions are not applicable now, but AviU have their fulfillment in a Millennium, the success of wlrich is to depend upon an absolute binding of Satan and the -oersonal presence of Christ.'' Have .not our Millennial friends reason to fear that it may be with them as it has been with the Jews, who were anxiously looking and waiting for Christ's coming; and yet as a nation they rejected him because his king dom did not suit them ? They fell into the fatal error of interpreting the prophecies literally, and of expecting temporal advantages, and failed to discover the spiritual and eternal good offered them. They are still to this day Avaiting his coming to establish a kingdom in ac cord Arith their views, ignorant of the fact that his kingdom has been established and continues to exist in the hearts of all the redeemed of the Lord. Thus they failed of the promise, and utterly failed of real izing even the least of their many Messianic hopes of national exaltation, but instead utterly perished as a nation, lost their inheritance, and Avere scattered among their enendes. We see the same delusion repeating itself . today. Popular Christianity turns away from the cross-bearing, self-denying, defenseless and non-worldly doctrine of Christ, the same as did the Jews in the time of the Messiah. They interpret many of the prophecies liter ally, and make a natural application of them to estab- Ush their views concerning the restoration and conver- Probability of Being Deceived-. 379 sion of the JeW^s, the universal triumph of Christianity, and the estabUshment of universal peace. Seeking a Idngdom that has honor in the world, and being stran gers tp the peace pf the gospel of Christ, they fail to rec ognize the kingdom, of heaven, and the fulfillment of the many prophecies relating to it. They look away from the spiritual reign of Christ in the hearts of his people, failing to see in it a fulfillment of what is looked for in the Millennial reign. Unvrilling in themselves to yield to that potent influence by which it is wrought, they have reason to fear that they will fail, ..not only to witness a consummation bf their Mil lennial prospects, but to reaUze an interest in the res- urrectiori of the just. BENEFICIARY ORGANIZATIONS. The enlightened nations of the world have a care for the afflicted in body and mind, for the aged and helpless, the fallen and the outcast. Individual efforts and organizations provide homes and helps, , and the benevolences provided reach out to meet the wants of suffering humanity. Associations are formed for mu tual benefit and advantage in business affairs, in social amusements, for researches and investigations in the sciences, and in every avenue of human effort and inter est. These associations may be helpful naturally and morally, making better men and women, more faithful in the duties of life, and may lift them to a higher plane than they would have attained vrithout these aids. There is a multiplicity of societies or fraternal or ganizations involving the beneficiary idea, many of which are known' as secret societies. The design of all these is to serve some benevolent or reformatory pur pose, to furnish aid, and to help ameliorate the afflic tions common to mankind. Some also include an in surance feature in their work. Some give benefits in sickness, others in death, but generally in both. The benefits given and services rendered at such times to the memners of these societies are helpful in supplying their needs, and often without this help they could not Be-neficiary Organizdtionsl 381 provide for themselves. The membership is made up of church members and non-church members, of those who accept, and of those who reject revelation. The requirements do not rise above the moral life. Not withstanding their secrecy, and the binding oaths and ceremonies of the initiations, ministers of the gospel and leaders in the churches are afffliated with them; and they are even credited with being an helpmate to the church. It has been expressed that there is more love in the secret order than in the church. The idea is that it has more care for its sick and afflicted than the, church has; and on that account many persons regard these organizations as carrying out the spirit of gospel teaching, ,and their work is accepted by such as a Christian work, pleasing to God and a fulfillment of his Arill. It is this misconception bf the divine will, which leads people to such wcrks of benevolence, instead of directing them to a full submission of mind and heart to God, that prompts us to refer to these associations and their work. We desire to invite attention to the higher calling of those who hear Christ and follow him in his teaching. As a rule beneficiary societies confine, their benefits to their members only. Each member makes an equal weekly or monthly payment, and in case of sickness or death the same benefits are paid to the rich' as are paid to the poor members. They have a basis for their financial work similar to that of life and accident insur ance; and as aU bear alike the charges, so aU share alike 383 Beneficiary Organizatums. the advantages, thus making it a mutual benefit, not a charity; for when the dues are not paid, they become non-beneficiary, however destitute they may be. Even though some of these associations at times extend help to such as could not claim it by right, but are favored because of special relation to the order, still it stands as the principle of the beneficiary work to limit its help to its oAvn membership. It does not reach out after the destitute and afflicted who cannot help bear the financial burdens of the order, and poUcy generaUy dictates the exclusion of such. "Whether the primary object is to care for the wants of the sick, as is done by beneficiary societies, or wheth er on a more philanthropic basis to elevate mankind, to increase the fund of general knowledge, to raise the standard of morals, or to bring in a higher culture, they are all in agreement with the economy of the world. As no institution rises higher than the source from which it emanates, so all these varied efforts are limited to the degree of civilization and enlightenment attain ed -by the age in which they exist. As institutions in the world we have no criticism to pass upon their design or their work, but when they are accepted and regarded as a fulfillment of the Chris tian work, or as representing the highest and best form of Christianity in the world, we are constrained to say that they are based upon the same principle that all worldly institutions are. The good they have in view is the earthly comfort and welfare of their members. It does not comprehend the spiritual duty to God and Beneficiary Organizations. 383 to one another as taught in the scriptures. Therefore, without detracting any from the merit due them for the benefits they confer, they must be classed with the world; because all organizations which are regulated by the principles of the world are in accord vrith the econ omy of the world, and so belong to the world. ¦J.esus -Christ was not in accord vrith * the world, neither vrill his Church, which is one with him, be in accord vrith it. Therefore, Christians can have no part nor fellowship vrith organizations which are in harmony with the spirit of the world, and are regulated by the same principles that regulate and control worldly affairs. They have no common interest, and there can be no affin ity. This necessarily brings a separation from the world to all who hear Christ and submit to the guidance of his grace and spirit. This was manifested in his life and teaching; for as he was not of the world, so he did not attempt to teach it how to regulate its affairs. He left it with the teaching which had preceded his coming into the world, and addressed himself to the individual whom he desired to awaken to a realization of his spir itual needs in order that he might "fiee from the wrath to come" and find comfort in his blessed Gospel message. Moses gave to Israel, from Mount Sinai, the law vvhieh refiects the purity of God, and is a revelation of his righteousness. He also gave a civil law to Israel based upon justice and equity and upon the principle of this law human governments rest. It demands pro tection for the good, punisliment for the transgressor, 384 Beneficiary Organisations. and provides for the litigation of disputed questions. We recognize this as necessary, and that no other basis could be established for worldly governments, and for all institutions created by them. The more closely they are patterned after its spirit, the more just and equitable, and the better they will be. This gave to the world all that it could comprehend, and under it, man could be morally good, just, upright and faithfxd in the relations of this life, and develop a high civili zation. The Mosaic teaching, however, could not devel op the spiritual life. That required a re-creation. Hence Christ gave no counsel for the regulation or con trol of worldly institutions of any kind or character. So those who hear his invitation and accept it, come out of the world, and leave it vrith all its affairs, its governments and institutions, to be directed and regula ted by such as are in accord with it. They do not op pose nor interfere Arith its affairs, but simply stand aloof from them, recognizing that such belong to a kingdom of a different nature and character from that into which Christ calls his followers. Jesus calls his followers out of the world. The , service he requires of them demands a renunciation of the world. "Ye are not of the world, even as I am not of the world." The standard as revealed in the New Testament teaching, and exemplified in the life of Jesus, is an illustration of the economy of heaven. .It rises above earthly standards. "Except a man be born again, he cannot see the kingdom of God." This new birth is a "renewal in knowledge after the image of him that Be^neAciary Organizations. 385 created him." "That ¦ which is bom of the spirit is spirit." A spiritual birth begets a spiritual life. This spiritual Ufe was necessary to the establishment of the ^ Church 'of Christ upon earth. TMs life does not come ¦from the church, but the church results from the .re storation of this ¦ life to man. As the church is com posed of , individuals, so each member must be bom anew, and thereby becomes a partaker of the spiritual life. Without this life the church of Christ cannot exist. As' this life comes through faith in Christ, so its fruit will be in harmony with his teaching, and in accord with the will of God. As Jesus Christ is the foundation of his Church, "The gates of helk shall not prevail against it." It is possessed of the greatest power in the world, the. power of divine love — ^the true charity that gains the victory. "For whatsoever is born of God overcometh the world." This love will ever work for the upbuilding of the inner life, and. for the mastery over sin. Its service vrill be to support the weak, warn the unruly, and counsel those who' err in order that all may remain in obedience to the divine unction, and escape from the snares of the world and the corruption of fallen nature. Thus the church- is a home for the children of God, a refuge from the world and its influences. Christians in their church relation are bound to^ gether by a stronger bond than that of any worldly, or ganization. The "love of God in the soul" is the prin ciple, upon which it rests, and its effect is to unite all who possess it by enduring ties. Where can there be 386 Beneficiary Organizations. found a society whose members are united by ties of affection, and permeated by the warming influences -of divine love, so strong as the church of Christ, whose members will endure privation for one another? ,"Who , would render aid more cheerfully than they? for they would not knowirigly let a member suffer for lack of the necessaries of life, and wonld divide the last loaf vrith a hungry brother? "Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Let us not love in word, neither in tongue, but in deed and in truth." The church as a congregation of believers, in whose hearts dwells the spirit of unselfish love, walking in harmony vrith the precepts of Jesus, vrill have a care for one another. Though there be infirmities and- fail ures, yet love will not cease its work until it masters the evil and restores the bond of confidence. Hence in the helpfulness that springs from a discharge of the duty one believer owes to another, we find revealed in Matt. 18:15-17, the great benefit of the church relation, and the source of its power to live in peace and union. Such a relationship carries with it unity of mind and pur pose, and a sympathy that enters into the daily life, vrith its trials and temptations, its sorrows and afdic- tions, supplying the natural wants, and giving, spiritual aid and comfort; thus being a benefit both naturally and spiritually. Jesus said to his disciples, "This is my command ment that ye love one another as I have loved .you." Beneficiary Organizations. 387 If' the churches taught and lived the spirit of true love in "obedience to' this injunction, would there be occasion for any member to unite vrith a beneficiary or secret society to make provision for time of sickness or afflic tion? Would they not care for their needy and afflict ed; clothing the naked, feeding the hungry, and minis tering to the weak and burdened ? May we not then ask, do the churches offer £in asy lum for sin-burdened souls? Are they a refuge from the snares and spirit of worldliness? Do they separate from the pomp, pride and glory of this world? Do they not live in accord vrith the customs and practices of the moral world and move in the same sphere? In idle conversation, mirth and fooUshness; in worldly adorn ment, show and parade; at the theatre, the ball-room, and the card-table; in strife, Utigation and war; in poUtical intrigue, in speculative enterprise; and, in short, in the political, business ajid social world of to- , day? To such as regard the help of the fraternal socie- - ties as a discharge of the Christian duty, or who find comfort in the work under the impression that faithful ness in those duties vrill be a fulfillment of- the require ment "to love our neighbor," as taught in the Gospel, we invite attention to this consideration: These obU- gations devolve upon the membership only so long as they mutually discharge the same duties to each other, make the same payments and render the same services, , even though the abiUty to do so vrith some may be ex tremely limited; and if from any cause and lapse in 388 Beneficiary Organisations. their duty, the help ceases. But in the church of Christ we will find that "to love our neighbor" compre hends the apostle's- injunctibn, "Owe no man anything but to love one another,'- that is, not only to do good to those that do good to us, but, after a faithful dis charge of duty to reaUze that there still remains a per petual obligation to love; and that this reaches out even to those that hate us and do us evil. , The beneficiary society in its work cares for its own members upon a business basis; but the Christian is directed by true charity in supplying the natural wants, and in fulfilling the highest measure pf love by labor ing for the spiritual welfare of his fellow-man; and this includes all men Avithout distinction as to race or nationality, to social or physical conditions. INDEX, pae^ THE CHURCH, its characteriS'tics and design 6 The old covenant and the new contrasted 19 T!he giving of the Law, and its design 23 The temple v ' ^i-ss"^ 2feJS.. "JzV.. 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