Adoption.

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

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



Conversion.

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



Sanctification.

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

Sanctification is defined thus in Webster's Unabridged Dictionary:

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

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

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

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

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

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

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

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

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

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

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

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

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



Holiness.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



Perfection.

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

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

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

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

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

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



What Is Christian Perfection?

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

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

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



God's Perfection Is The Standard Of Christian Perfection.

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

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



Purity.

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

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

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

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

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

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

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

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

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

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

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

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

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

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



Righteousness.

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

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

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

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

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



Redemption.

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

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

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

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

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

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

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



Chapter VI. Fruits And The Two Works.



Fruits Of The Spirit.

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

Love.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Joy.

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

Peace.

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

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

Long-Suffering.

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

Gentleness.

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

Goodness.

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

Faith.

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

Meekness.

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

Temperance.

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

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

Fruits Of The Flesh.

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

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

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

3. Lasciviousness. All lewdness and wantonness.

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

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

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

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

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

9. Wrath. An outburst of hatred.

10. Strife. Contentions, janglings, disputings.

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

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

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

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

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

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

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

Two Works Of Grace.

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

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

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

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

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

We will now quote a few texts of Scripture teaching two works of grace. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace [sanctification] wherein we stand, and rejoice in hope of the glory of God." Rom. 5:1, 2. Paul says to the Gentiles that he was sent unto them "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." Acts 26:18. "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Titus 3:5.

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

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

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

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

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

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

State Of The Justified. State Of The Sanctified.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Being Like Jesus.

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

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

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

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

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

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

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

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

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

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

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

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

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



Chapter VII. The Church Of God.

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



What Is The Church Or Congregation?

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

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

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



Which, One Church Or Many?

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

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

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



Oneness Of God's Church.

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

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

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

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

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

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

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

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

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



Divisions Condemned.

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

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

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

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



Organization Of The Church Of God.

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

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

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

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



Who Receives Applicants Into This Church?

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

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



What Is The Door?

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

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

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



Who Is The Builder Of The Church?

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

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

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

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

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

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



The Foundation Of The Church.

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

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

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



The Kingdom Of God.

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

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

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

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



The Head Of The Church.

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

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