Recapitulation In Conclusion.

The church is the body of Christ. Eph. 1:21, 22. There is but one body. Rom. 12:4, 5; 1 Cor. 10:17. Christians are this one body. 1 Cor. 12:27. They are of one heart and soul. Acts 4:32. There are no divisions. 1 Cor. 1:10. Christ is the head of this church. Col. 1:18. He is the door. John 10: 7. He is the foundation. Eph. 2: 21. He sets the members in the body (1 Cor. 12:18), and prays that they be kept in his name. John 17:11.



Officers In The Church Of God.

God sets the members in the body of Christ, which is the church, as seemeth best according to his unbounded wisdom. All are not an eye or ear or hand or foot. That the church of God may be complete as a body it has all the different members. Christ is the head, and the saved men and women are the other members of the body according to their calling, all governed by the head and consecrated to do his will. The ministry are the feet, the burden-bearers, the servants of all. They have the care or burden of the church. They carry the glad tidings of salvation. They are not to be carried about and served, but they are the servants. "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things." Rom. 10:15.

The following officers are mentioned in the New Testament: apostles, prophets, evangelists, bishops, pastors, teachers, deacons, elders, and presbyters. Apostle is from the Greek "apostolos," which is one sent forth to plant. Paul was an apostle. He was sent forth by the Holy Spirit. Acts 13:4. He was sent forth to plant. 1 Cor. 3:6. Prophet is from the Greek "prophetes," which is one who is an expounder of prophecies and revelations and of future events. Agabus was a prophet, a teller of future events. See Acts 21:10, 11 and Acts 11: 28. Philip the evangelist had four daughters who did prophesy, or expound or explain the Scriptures. An evangelist is one who announces good tidings, while an apostle is one who plants churches or goes into new localities, and through whose preaching people are saved and a church thus planted. The mission of an evangelist is to visit those planted churches and water them. "I have planted, Apollos watered; but God gave the increase." 1 Cor. 3:6.

Bishop is from the Greek "episkopos," and means a superintendent or overseer. Pastor is from the Greek "poimen," and means shepherd or feeder or overseer, the same as bishop; consequently bishop and pastor are the same, an overseer or shepherd. The word "overseer" occurs but once in the New Testament: "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God." Acts 20:28. Overseer in this text is translated from the Greek "episkopos," from which same Greek word we have the word bishop. Paul was then addressing bishops, and tells them to feed the church of God. Now a pastor is a feeder; therefore bishop and pastor are two words used to denote the same office. To note the qualifications of a bishop or pastor as set forth in the New Testament will doubtless be edifying to the reader.



What A Bishop Must Be.

A bishop must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; patient, ruling well his own house, a lover of good men, just, holy, temperate, etc. See 1 Tim. 3:2-4: Titus 1:7, 8.

Blameless. This word is synonymous with spotless, faultless, irreproachable. A person or thing is blameless when it is free from fault.

The husband of one wife. No one can meet the New Testament requirements for bishop or pastor who has two wives, though one be divorced.

Vigilant. He must be so watchful as to early discover danger of any kind and use the utmost precaution to avoid it.

Sober. This word is not applied only to freedom from intoxication by spirituous liquors, but is synonymous with calmness, quietness, grave, sedate, steady, serious, solemn, etc. The Greek "sophron" for sober in these texts means sound mindedness.

Of good behavior. Their conduct must be free from levity, folly, or anything that tends to degrade morals.

Given to hospitality. (Lover of hospitality. Titus 1:8.) He must love in his heart to receive and entertain strangers without remuneration, to be kind and pleasing in his manners.

Apt to teach. He must possess a talent or God-given ability to teach the Word to others in a simple manner.

Patient. He must be free from ill passion and irritableness. He must be calm, and possess a tranquility and evenness of life. His composure and holy tranquilness is such that commands and quiets all strife, contentions and heated discussions.

Ruling well his own house. Unless a man has sufficient wisdom, authority, love and firmness, to govern and control his own children he certainly can not be used of God to oversee the church of God.

Lover of good men. His very heart and soul must admire and appreciate and love the good he sees in men.

Just. In his admonitions, corrections and reprovings, he is always just and impartial.

Holy. His heart and life and affections must be pure and holy, free from sin.

Temperate. There are many things from which we are commanded by the Scriptures to abstain. In the use of all things God has given for use he must not be excessive. He must not be excessive in eating, drinking, sleeping, working, talking, sexual relation, etc.



What A Bishop Or Elder Must Not Be.

A bishop must not be given to wine, no striker, not greedy of filthy lucre, not a brawler, not covetous, not a novice, not self-willed, not soon angry. See 1 Tim. 3:3-6; Titus 1:7.

Must not be given to wine. Not a wine drinker. He is to be an example and abstain from all appearance of evil.

No striker. A good translation from the Greek would render this reviler. He must not strike back with the tongue; in other words, not contentious.

Not greedy of filthy lucre. When man becomes greedy of filthy lucre—loves money—he can be influenced by it and thus be led to favor the rich.

Not a brawler. This is synonymous with wrangler or contender.

Not Covetous. Covetousness includes more than the love of money. Fame, honor, worldly pleasures, gratification of unholy appetites and passions, may be properly termed covetousness. To entertain for anything an affection that is not a pure and godly affection is idolatry, and idolatry is covetousness.

Not a novice. One newly converted.

Not self-willed. Not obstinate in contending for his views or desires in opposition to others.

Not soon angry. Soon is not found in the original. A more proper rendering would be, Not passionate.



Deacon.

Deacon is translated from "diakonos," meaning minister. By reading the writings of those contemporary with the apostle and those immediately following we learn that a bishop or elder is the overseer or pastor of the flock, or the one upon whom the greatest responsibilities lie, while the deacons are helpers. This doubtless is what is meant by "helps" in 1 Cor. 12:28. There was always at least one bishop in one congregation, but often more than one deacon. The qualifications for a deacon are very similar to those of a bishop. See 1 Tim. 3; Titus 1.



Elders Or Presbyters.

Webster in defining presbyter, says, "An elder in the early Christian church." Young in his analytical concordance says of presbytery, "An assembly of elders." These two terms have the same Greek origin, "presbuteros." An elder is one grounded in the faith with a sound matured judgment; one capable of giving good advice or counsel. An elder is not necessarily a preacher, but one calculated to advise and give counsel in his pastoral duties. They also are especially called of God to anoint and pray for the sick.

These church officers are all called of God. See Gal. 1:15, 16. They are commissioned by Christ. Mat. 28:19. Sent by the Holy Spirit. Acts 13: 3, 4. They are qualified by God. 2 Cor. 3:5, 6. They are ambassadors from the kingdom of heaven with a heavenly message to this lost world. God help them every one to faithfully declare it in the fear of him who has called them.



Chapter VIII. The Ordinances Of The New Testament.

In the preceding chapter we considered the church of the New Testament. The Lord Jesus built his church and instituted some ordinances, which he commands the church to faithfully keep. The keeping of the commandments of God is proof that we love him: "For this is the love of God that we keep his commandments: and his commandments are not grievous." 1 John 5:3. "He that hath my commandments, and keepeth them, he it is that loveth me." John 14:21. "If a man love me he will keep my words." Ver. 23. "He that loveth me not keepeth not my sayings." Ver. 24.

We may profess great attainments in the divine life and wonderful devotion to God, but the proof is obedience to his commands. We have learned of people who have become so holy that they were raised above or passed beyond a great portion of the Bible and are not required to keep it. We have heard of but few things so ridiculously foolish. The better and more holy we become, certainly the more of the Word of God we will practise in our life; and who on earth can live a more perfect Christian life than he who lives in obedience to every word of the Bible? When one gets in possession of something that exempts him from obedience to the Scriptures he gets in possession of some very mysterious thing. The only way to heaven is by the commandments of the Bible. "Blessed are they that do his commandments, that they may have a right to the tree of life and enter in through the gates into the city."

We will consider some ordinances and ceremonies which belong to the church of God as recorded in the New Testament so plainly that a wayfaring man though a fool need not err therein.



Baptism.

"There was a man sent from God, whose name was John." John 1:6. In the thirty-third verse this same John declares that God sent him to baptize with water. Of the books written on this subject there is scarcely an end. The controversy is very great, and so often very ridiculous. Lexicographers have defined and analyzed the word baptize in its different forms. Liddell and Scott, Robertson, Parkhurst, Scapula, Stokins, Calvin, Luther, Campbell, Gill, Stuart, Vitringa, Brenner, Paulus, and many others of great erudition have defined the word, and to sum them all up we find the primary meaning is "to dip, to immerse, to plunge in water." Many of the English translators of the New Testament always render baptizo, immerse or dip, as "John the immerser," or "John the dipper."

This brief reference to the expositions of the learned must suffice for this work. It is with pleasure we resort to the plain and simple teachings of the Scriptures.

Baptism A New Testament Ordinance.

All Jerusalem, and Judea, and the region about Jordan, were baptized of John in Jordan. Mat. 3:5, 6. Jesus baptized by proxy. John 4:1, 2. He commissioned his ministry to preach baptism unto all the world. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Mat. 28:19. "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved." Mark 16:15, 16. Those who have undertaken the dangerous and Christ uncommissioned task of freeing Christians from the obligations of this ordinance, hold high aloft the following texts: Eph. 2:15; Col. 2:14, 15; Col. 2:20. Since the Savior's commission to his disciples was forty days after his resurrection, such teachers are driven from this position, and to substantiate their doctrine they flee to a more fatally exposed one when saying that the baptism of this commission was the baptism of the Spirit. It is a pity that precious time must be taken for the correction of such erroneous teaching. How can men baptize with the Holy Spirit? God alone can do that.

It is evident that the apostles understood this baptism to be with water, since they taught it and practised it throughout their ministry. We shall take time and space to refer to but two or three instances of the administration of this ordinance recorded in the Acts of the Apostles. The first is that of a Christ commissioned preacher by the name of Philip, who was sent by an angel to preach the gospel to a Scripturally ignorant man of Ethiopia. Unlearned as he was, he readily understood from the preaching of Philip the importance of water baptism; therefore when they came to a certain water he said, "See here is water; what doth hinder me to be baptized?" Acts 8:36. By reading the following verses you will learn that this man was baptized in water and God witnessed to his approval by sending him rejoicing on his way. Obedience to the commands of God brings a joy to the Christian heart.

The second instance of baptism to which we wish to invite your attention is that of the devout Cornelius. He sent for Peter to learn more concerning the ways of the Lord. Peter came and told them of Jesus, of his resurrection and his power to save. As he spoke the Holy Ghost fell upon all them which heard his words. Then said Peter, Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. How can an instance of water baptism be more plainly recorded? This occurred some eight years after the crucifixion of the Lord Jesus. To teach the abolition of this ordinance at the cross, in the face of these plainly stated instances of baptism, only proves to us the blinding and deceptive power of the spirit of error.

Mode Of Baptism.

Many of the professed teachers of the gospel have become very liberal. "We all have a right to our opinion," so many say; and "a thing becomes right unto us if we believe it to be right." Because of this teaching and the varied opinions, there have originated in the minds of the people several different modes of baptism. But this great liberality finds no warrant in the Word of God. The Scriptures teach that "there is one body." Eph. 4:4. If I should hold in opinion, as many do hold, that there are many bodies, would my opinion prove the Word of God to be in error? Let me say here, with emphasis, that there can be but one true, rightful body. If the Catholic body should be the right body, it is the only body upon the earth that is right. If the Presbyterian body is the right and true body, it is the only body. And so with any other denominational body. If we were a member of the Methodist body we would have to believe that that was the one true body and that all the others were wrong. If there be but one body, how can two bodies be that one body when those two bodies are different?

There is but one Holy Spirit, one true Lord, one gospel faith, and one true mode of baptism. God has not left us to follow our own peculiar fancies, but all must go the same way. Whatever is required of one individual, that same thing is required of every other individual. If sprinkling is a right mode of baptism it is the only right mode, and all others are wrong. If pouring is right it is the only mode that is right. If three dips, face forward is right it is the only mode that is right. If one single immersion is right it is the only mode that is right. The Lord did not set the example in all these different ways. He was baptized. He also baptized by proxy, and we believe that he thus baptized in the same manner he was baptized. This one mode was all they understood by baptism. The apostles perhaps had seen the Lord baptized, they administered baptism under his direction, and when he commissioned them with the authority to administer baptism after he had ascended to the Father, they did not question him as to which mode. The word baptism meant but one thing and the same thing unto them all. In the after years of their ministry they practised just what they had seen their Lord practise.

Now let us learn from the plain, easy language of the Scripture the mode as administered by John, the Lord and the apostles. In the third chapter of Matthew the inspired writer has given an account of John's baptism, which we kindly invite you to read. Now the way to correctly understand the Scripture is to take it in its easiest, plainest, most sensible way. Do not attempt to give it some complicated, mysterious meaning, but receive it as you would any easily understood historical fact of this present time. If you should read in your county paper of a man down by one of the rivers of your adjoining county who was administering baptism to the people, and the whole neighborhood round about went out to him and were baptized of him in the river, and when he had baptized a certain individual he went up straightway out of the water, what idea would you form as to the mode of the baptism? Would you think it was a little water sprinkled on the head somewhere in a meeting-house? There is nothing in the account to convey such an idea. How unreasonable it would be for you to study to change the meaning of the plain account and mystify it because it was not congenial to your desires.

Suppose you should read in your paper of two men traveling along the way. One of them had never heard of Jesus nor of the ordinance of baptism; the other talked to him of the Savior, of his death and his resurrection, and how he had authorized him to go into all the world and preach this gospel to every creature, and he that believed and was baptized, the same should be saved. And as they traveled on their way they came to a certain water, and the one said to the other, "See here is water, what doth hinder me to be baptized?" The other replied, "If thou believest with all thine heart thou mayest." He answered, "I believe that Jesus Christ is the Son of God." Then they stopped their carriage and they went down both into the water and there the one was baptized of the other, and when they came up out of the water the one went one way and the other another way, and they saw each other no more. What idea would you form as to the mode of baptism? This is all very plain to the candid heart.

The other instances of baptism recorded in the New Testament do not express so clearly the mode as the two we have given, yet they can not with propriety be made to express anything contrary to immersion. The apostle Paul in his letter to the Roman brethren speaks of baptism as a burial. Rom. 6:4. This only confirms in our mind (concerning the mode) the ideas suggested by the baptism of the Savior and of the man of Ethiopia. For yet greater clearness we will present a few thoughts suggested to us by the recent writings of a brother, which we consider very conclusive.

A word, perfectly synonymous with another word can be used in its stead with the same correctness of diction. As, for example, "The snow is slowly descending from the dark cloud." To use a word synonymous with "descending" in the above sentence it must express the same thought and present the same elegance of style. We find such a synonym in the word "falling." "The snow is slowly falling from the dark cloud." The idea expressed by these two sentences is precisely the same, and both are good grammar. Let us now read Rom. 6:4: "Therefore we are buried with him by baptism into death." To find a word synonymous with baptism it will not deprive the word "burial" of its proper meaning. Try the word "sprinkle." "Therefore we are buried with him by sprinkling into death." Please read Mat. 3:5, 6; Mark 1:9; John 3:2, 3, and use the word sprinkle or pour where the word baptize is used, and note the great absurdity. Why is so much time spent in discussion over declarations so simple, clear and plain? Because of the perversion of plain language by the spirit of error to a self-conceited mind.

Trine Immersion.

There is a religious class of people that teach and practise three immersions; one in the name of the Father, one in the name of the Son, and one in the name of the Holy Ghost. Such teaching is based upon the construction of Mat. 28:19. Only a little unprejudiced consideration will enable you to see the fallacy of such an interpretation. These three are one. If they were separate and distinct so we could act in the name of the one to the exclusion of the others then we could better understand such an interpretation of the above text. The apostles well understood that to act in the name of one was to act in the name of the whole trinity; therefore Peter says, "Repent, and be baptized every one of you in the name of Jesus Christ." Acts 2:38. Why did not Peter use the formula of Mat. 28:19? Because to act in the name of one is to act in the name of all. "And he commanded them to be baptized in the name of the Lord." Acts 10:48. "They were baptized in the name of the Lord Jesus." Acts 8:16. "When they heard this, they were baptized in the name of the Lord Jesus." Acts 19:5.

Nowhere in the Acts of the Apostles is the triune name used in baptism. Pages could be written showing the absurdity of the teachings of trine immersionists, but we consider that what has been written is clear enough to convince candid, unbiased minds, and any amount of argument will not convince those who defiantly set themselves against any reasonings contrary to their established notions.

The Object Of Baptism.

There is a baptism taught in the Scriptures that is not water baptism. There is a baptism of the Spirit. See 1 Cor. 12:13; Mat. 3:11. Some not being able to rightly divide the Word of God have taken some texts that teach the baptism of the Spirit to be the baptism of water, and thus confused the true object of water baptism. We will frankly admit that there are some texts which if taken alone and interpreted literally do apparently teach that baptism is a saving ordinance. We will refer the reader to a few of these texts. Mark 16:16; Acts 2:38; Acts 22:16. These texts seem to plainly teach that water baptism does wash away or remit sins. I always prefer to give each text the simplest, plainest rendering when it does not conflict with some other text. Now to teach that baptism by water is a saving ordinance, and so interpret these texts, we place ourselves in direct opposition to other plain teaching. Some do teach that there is none righteous and base such teaching upon Rom. 3:10. We would ask such teachers to interpret Titus 2:12; 1 John 3:7, 10; 1 John 2:29; Luke 1:75. By such texts they are brought to confusion.

Elsewhere in this work we quote the scriptures teaching salvation from sin to be by the grace of God. Then to teach that water baptism saves us from sin makes the Word of God contradict itself. All is beauteous harmony in the Scriptures when all is correctly interpreted. Water baptism represents a burial. A burial must of course be preceded by death. We die or separate ourselves from a life of sin and accept Christ; he accepts us. The real death to, and destruction of sin and resurrection to life is performed by the power of God's grace, while baptism expresses in a figure the burial and resurrection to spiritual life. This is the true object of baptism.

Proper Applicants For Baptism.

Water baptism is the answer of a good conscience toward God. 1 Pet. 3:19-21. We must obtain a good or "undefiled conscience" before we are a Scriptural candidate for baptism. How can defilement be purged from the conscience? By the blood of Jesus. Heb. 9:14. We are taught in Mat. 3:8 that we must bear fruits of repentance to be worthy applicants for baptism. The man of Ethiopia was asked to profess faith in Christ before Philip considered him to be a proper subject for baptism.

Infants can not profess faith in Christ, therefore their baptism is unscriptural. We are aware that there are many who teach "infant baptism," and use a few texts of Scripture and by their misapplication make it look as plausible as possible. The commission of the Lord to his ministry is to "preach the gospel to every creature; he that believeth and is baptized shall be saved." Faith precedes baptism in the commission. Infants have not faith. Peter says, "Repent and be baptized." Acts 2:38. Repentance, therefore, precedes baptism. John understood it thus. Mat. 3:8. Infants need no repentance. There is not a case recorded in the New Testament of infant baptism. After one has reached the years of accountability and repents of his sins and is born of the Spirit he is then, and not until then, a proper candidate for baptism.



The Lord's Supper.

In the teachings of the holy inspired and unblamed apostle Paul, the expression, "The Lord's Supper" is to be found. In reproving the Corinthians for corrupting the sacred communion service, he says, "When ye come together therefore into one place, this is not to eat the Lord's supper," 1 Cor. 11:20. In the preceding chapter he uses the word communion when speaking of the same divinely originated ordinance. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" 1 Cor. 10:16.

The apostle in these texts is referring to an ordinance of the New Testament instituted by the blessed Savior just prior to his passion as recorded by the writers of the gospels and observed by the church when it was the light of the world. If this sacred and very impressive ordinance was abolished at the death of the Savior, as some erroneously teach, why does Paul more than a score of years after exhort Christians to its observance and warn them so faithfully against corrupting so sacred a rite, telling them that if they eat and drink unworthily they eat and drink damnation to themselves, and admonishing them to examine themselves and so let them eat? 1 Cor. 11. It must be clear to all unclouded, candid minds by the reading of this chapter that there was an ordinance solemnly observed by the Christians long after the Savior was "nailed to the cross." In very plain and positive language he tells us that the communion or Lord's Supper is a New Testament ordinance: "This cup is the New Testament in my blood." 1 Cor. 11:25. This is corroborative of Mat. 26:28: "For this is my blood of the new testament;" and of Mark 14:24: "And he said unto them, This is my blood of the new testament, which is shed for many." Also of Luke 22:20: "Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you."

To one enjoying the full light of the precious gospel to teach the abolition of this solemn ordinance appears the very height of folly and ignorance. In the recording of the Acts of the apostles it is said that "upon the first day of the week, when the disciples came together to break bread, Paul preached unto them." Acts 20:7. The breaking of bread as here spoken of signifies nothing else but the observance of the Lord's Supper.

The few plain, comprehensive texts of apostolic teaching we have quoted upon this subject must make obvious to the mind of the reader that Christians of the morning time of this gospel day observed an ordinance termed the Lord's Supper or communion, done in remembrance of Jesus and showing his death till he come. We will learn in the noontime's awful darkness how the blinded minds and unregenerated hearts of teachers by misunderstanding and misapplying these plain texts caused their clear light to cease to shine.



The Holy Kiss.

True love manifests itself in many ways. We embrace with the arms, we greet with a kiss, the object of our love. We speak of these love tokens ofttimes in a spiritual way: "Folded in the arms of Jesus;" "Leaning on his breast;" "Sheltered beneath his wing." The Psalmist says, "Kiss the Son, lest he be angry." Psa. 2:12. These were literally practised by the Savior and his beloved followers while he was here. After Jesus arose and went to the Father the apostles practised the holy kiss. "They all wept sore, and fell on Paul's neck, and kissed him." Acts 20:37. We behold the love they bore for him. It was not a cold kiss of formality, but of love. In the first verse we see the love Paul had for the disciples: "Paul called unto him the disciples and embraced them."

In the epistolary law of the New Testament the holy kiss is five times commanded. "Salute one another with a holy kiss." Rom. 16:16. "Greet ye one another with a holy kiss." 1 Cor. 16:20. "Greet one another with a holy kiss." 2 Cor. 13:12. "Greet all the brethren with a holy kiss." 1 Thes. 5:26. "Greet ye one another with a kiss of charity." 1 Pet. 5:14.

Satan ever ready to corrupt the pure precepts and practises of the sacred Word has led people into the disgraceful fanaticism of promiscuous kissing. Such is not a kiss of love, but a kiss of lust. Everything done in the order of the kingdom of heaven is done in the perfection of decency and respectability. How natural for the fond husband to embrace and kiss the beloved wife, and the devoted mother her child, the brother his sister, all because love exists consistent with natural relation. But the strongest tie of love that binds hearts together is the Christian love. Then how natural and becoming for the Christian to greet with a kiss his brother, and the Christian sister her sister in the Lord.

Christian love continued after the apostles' days were ended, and consequently the practise of greeting with a holy kiss. We will conclude this subject by referring the reader to history as quoted in "Ordinances of the New Testament": "The fraternal kiss used on admission to the church and at the Lord's Supper were not empty forms, but the expression of a true feeling, and of a real experience."—Butler's Ecclesiastical History, p. 132.

"After the prayers ... we greet one another with the brotherly kiss."—Justin Martyr, p. 146.

"The communion was a regular part of the Sunday worship. In many places it was celebrated daily. It began after the dismissal of the catechumens, by the kiss of peace given by men to men and women to women."—p. 147.

It is natural for Christians filled with the love of God to greet each other with a kiss, but the cold distant forms of men have prevented Christians following the natural inclination of the heart.



Lifting Up Of Holy Hands.

In the olden time when the chosen children of God were battling in the wilderness against their enemies, as long as the hands of Moses were kept uplifted Israel prevailed, and when his hands were let down the enemy triumphed. Ex. 17:8-12. See also Psa. 28:2; 63:4; 88:9; Lam. 3:41. This signal act of triumph is conveyed into the spirit of the New Testament. Paul says, "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." 1 Tim. 2:8. This is a single text of the New Testament teaching this ordinance. In connection with this text some have used Heb. 12:12; but to our mind it is only an exhortation to encourage the feeble and faint-hearted, and not an express command to the literally raising of the hands. However the one text quoted is sufficient for those who love the Lord, for those who love him keep his commandments.

This ceremony is suggestive of submissiveness and reliance upon God. It is natural for the Spirit-born child of God to imploringly lift his hands to God in petition or praise and thanksgiving. In the time when the spiritual battles wax hot we seek God in earnest imploring prayer, and the lifting up of our hands adds strength to our faith and draws God nearer. But, oh, let us make sure that our hands and hearts are holy. It is but mockery to spread forth your hands unto God when they are full of blood. From such the Lord hides his eyes, and closes his ears against their prayer. Isa. 1:15.



Feet-Washing.

To the proud heart the commandment to "wash one another's feet" is perhaps the most ridiculous ever given by the Son of God. In the semi-theatrical church entertainments men may pay a large sum for the privilege of kissing the most handsome lady, and for similar or more shameful indulgences, but to humbly wash a brother's feet would be shocking in the extreme. "If a man love me he will keep my words." John 14:23. Where true love exists there is no disposition to spurn any of the Lord's commandments, however humiliating they may be.

The ordinance of feet-washing was instituted by the Savior, and is recorded in the thirteenth chapter of John. One objection that many bring against this sacred ordinance is that it is so seldom mentioned in the Bible. If a man does not love God deeply enough to obey him when he speaks but once, he would not obey him should he speak a dozen times. Jesus says, "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." Luke 16:31. It is never difficult to persuade a humble heart to believe the Word of God, though there be but one single commandment; but the proud in heart will not be persuaded by any number if they are not according to their inclinations. About the first objection offered against this humble ordinance is that it was a custom among the Jews to wash feet, and the feet-washing recorded by John was nothing more than the Jewish custom. There was more here than the mere custom of washing feet.

We will carefully weigh this objection. Bathing is a custom, naturally so, for cleanliness and health, and is observed by people of every civilized nation, and has been in every age of the world. Pharaoh's daughter went down to the river to bathe when she found the babe in the ark of bulrushes. Ex. 2:5. Bathing was not a custom of any particular nation, but a universal custom. God separated Israel from the world to be his own chosen people. He gave them certain laws, which stood as a partition wall between them and the Gentile world. Among the many ceremonies was that of bathing. By reading the fifteenth chapter of Leviticus you will learn of the bathings required of the Jews for certain sins and uncleannesses. These bathings were peculiar to this people alone and served to separate them from other nations. They observed the universal custom of bathing, but these bathings were additional and given by the Lord. When Jesus came he abolished the Jewish ordinances that distinguished them from the world and offers salvation to every nation. By his grace he separates his people from the world and institutes for them the ordinance of baptism. This is not the universal custom of bathing, neither is it the Jewish ceremony of bathings for cleansings, but a New Testament ordinance for saved people of this gospel day, representing their death to sin and consequent separation from the world. All continue in the custom of bathing, but the Christian is baptized.

All people in every age are accustomed, if we may call it a custom, to eating; but when God separated Israel from Egypt and gave them a law, he instituted a supper called the Passover. This they kept in commemoration of their deliverance from Egyptian bondage. The Passover supper was not the mere custom of eating supper, but was an ordinance peculiar to the Jewish nation, and served to distinguish them as God's own chosen people. In Heb. 9:10 we learn that these meats and drinks, and divers washings, and carnal ordinances, were imposed on them until the time of reformation. When Jesus came he instituted a new order of things. The Passover supper was with the rest of the Jewish ordinances blotted out and nailed to the cross. Col. 2:14. Jesus instituted a supper to be kept in remembrance of him by his peculiar, exclusive people. This consists of bread, which represents his body, and of wine, which represents his blood. This is not the custom of eating, neither is it the Jewish ordinance, but a newly instituted ordinance in this dispensation of grace. All continue the custom of eating, but Christians keep the communion.

When Abraham was in the plains of Mamre he was visited by three angels, unto whom he said: "Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree." Gen. 18:4. Two angels came one evening to Sodom, and Lot rose up to meet them, and said: "Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet." Gen. 19:1, 2. By these instances and others we understand that washing feet was a custom in that time. It was not a law of God, but people of all nations observed it as a law of health, comfort, and cleanliness.

In Ex. 30:19-21 and 40:30-32 we learn that God instituted an ordinance or ceremony of washing feet. This was not the mere custom of washing feet, but was a Jewish rite and served among other rites and ceremonies to distinguish them as God's own peculiar people. When the Son of God set up the kingdom of grace, this priestly ceremony was blotted out and a new ordinance of feet-washing was instituted. See John 13. This was not the ancient universal custom of washing feet. That still continues the same as eating and bathing. It is not the Jewish ordinance, because they were all nailed to the cross; but it is a humble ordinance the Savior instituted for his people saved from sin in this blessed gospel day. The Lord's people love this precious ordinance. Jesus set the example and intends his own to do as he did. "If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you." John 13:14, 15. Jesus set the example in baptism and intends for us to follow. Mat. 3:15, 16. He set the example in partaking of his newly instituted supper and intends for us to walk in his steps. 1 Cor. 11:25.

Since the word ought is used some appear to rejoice in the thought that it is not obligatory. I, for one, ever since the Lord made me a Christian, have always been willing and glad to do just what I ought to do. We scarcely think a man loves God when he refuses to do what he knows he ought to do. "Ye ought to support the weak." Acts 20:35. "Men ought always to pray." Luke 18:1. "We ought also to love one another." 1 John 4:11. "Ye also ought to wash one another's feet." John 13:14. Let us as professed followers of Jesus live and do what we ought to do. Happy are ye if you do, but what shall be the result if you refuse? "Therefore we ought to give the more earnest heed to the things which we have heard." Heb. 2:1. Will you do as you ought? Because the widow did what she ought she was recommended to the care of the church. 1 Tim. 5:9, 10.



Chapter IX. Divine Healing.

The thirty-fifth chapter of Isaiah is a prophecy beautifully extolling the glories and virtues of Christ's redemptive works. "The desert shall rejoice and blossom as the rose." "It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.... Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing."

In Isaiah sixty-one, is another prophecy of the Savior: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord." Isa. 61:1, 2. Where this text is quoted in the New Testament, there is added, "and recovering of sight to the blind." Luke 4:18. This addition is found in the LXX.

Again the prophet speaking of Christ said, "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." Isa. 53:5. The evangelist in speaking of the prophecy of Isa. 53:4, 5, says, "When the even was come they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick; that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses." Mat. 8:16, 17. In verse thirteen is recorded the healing of the centurion's servant: "Go thy way, and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour." When Jesus saw the mother of Peter's wife lying sick of a fever, he touched her hand and the fever left her, and she arose and ministered unto them. Ver. 14, 15.

In the ninth chapter of Matthew is recorded the instance of the healing of the man sick of the palsy, and of a woman who had been diseased for twelve years, and of the raising to life of the daughter of a certain ruler; also the restoring of the sight of two blind men. Jesus saith unto them, "Believe ye that I am able to do this? They said unto him, Yea, Lord. Then touched he their eyes, saying, According to your faith be it unto you. And their eyes were opened." "And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people." Ver. 35.

John, when in prison, hearing of the works of Jesus, sent two of his disciples who asked the Savior, "Art thou he that should come, or do we look for another?" Now John was acquainted with the prophecy of Isaiah concerning the Christ, so Jesus said to the disciples, "Go and show John again those things which ye do hear and see: the blind receive their sight and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached unto them." Jesus told them that he was doing just what was prophesied that Christ should do when he came, then this must certainly be he and we need not look for another. Throughout his ministry the Savior continued to cast out devils and to heal the sick. He gave his twelve disciples power "against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." Mat. 10:1. Not only did he give the twelve such power over Satan and sickness, but in sending out the seventy he said: "And into whatsoever city ye enter, and they receive you, eat such things as are set before you: and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you." Luke 10:8, 9.

Before Jesus ascended to the Father he commissioned his disciples to preach the gospel, saying, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved: but he that believeth not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." Mark 16:15-18. Jesus was the "light of the world," because he had power over sin and disease. The church becomes a light in the world in proportion to her power and purity, and when she reaches the zenith of her power the same power is exercised by her as by the Lord himself. After commissioning the disciples to preach, Jesus was "received up into heaven, and sat on the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following." Mark 16:19, 20. Although Jesus had ascended to heaven, yet it is said that he was working with them as they preached the word. Here was the secret of their power, "workers together with God."

Again Jesus said, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world." Mat. 28:19, 20. The Lord here gives promise to be with them unto the end. Although he ascended, yet he says, "I will not leave you comfortless: I will come to you." John 14:18. The Holy Spirit on the day of Pentecost came and dwelt in the midst of God's church in the same authoritative power over sin and demons that Christ exercised before his passion. He now comes in the power of the Holy Spirit, performing great deeds of wonder through his church. The church only was visible, therefore became the light of the world. After Pentecost the disciples did as Jesus commanded. They began to preach the gospel, and Jesus working with them, many souls were saved. Peter and John on one occasion "went up together into the temple at the hour of prayer, being the ninth hour. And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; who seeing Peter and John about to go into the temple asked an alms. And Peter, fastening his eyes on him with John, said, Look on us. And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: in the name of Jesus Christ of Nazareth rise up and walk. And he took him by the right hand, and lifted him up; and immediately his feet and ankle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God." Acts 3:1-9. This miracle of divine healing was done by faith in the name of Jesus. Ver. 16. The Lord was with his disciples confirming the preaching with signs following.

In the ninth chapter of Acts is recorded an instance of the dead being raised to life. Dorcas, who was a good woman, was taken sick and died. Two men were sent for Peter, who when he was come was brought into the upper chamber: "and all the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. But Peter put them all forth, and kneeled down and prayed: and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter she sat up. And he gave her his hand, and lifted her up: and when he had called the saints and the widows, presented her alive. And it was known throughout all Joppa; and many believed in the Lord." This was when the church was the light of the world; when the whole pure gospel was preached for the gospel's sake, and men lived humbly before God, and were workers together with him.

Paul escaping the waves was cast upon the island of Melita. He says, "The barbarous people showed us no little kindness; for they kindled a fire, and received us every one, because of the present rain, and because of the cold." And when he had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. Acts 28:1-4. Now was the promise given in the commission to prove true? Jesus said, "They shall take up serpents." Here Paul had taken one up. Should he trust in the promise of the Savior, or resort to some antidote? It is said, He shook off the beast into the fire and felt no harm. The natives were astonished and God was glorified. Had Paul sought and obtained relief by medical means, whatever brought the relief would have been worthy the praise. He was living solely for the glory of God, and by trusting in God and God protecting him it was thus that God was glorified.

The "gifts of healing" were placed in the church. See 1 Cor. 12:28. As late as the year 60 A.D., twenty-seven years after the Lord had ascended, James tells us what to do when sick. He says, "Is any among you afflicted? let him pray. Is any merry? let him sing psalms. Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." Jas. 5:13-15.

Thus the Lord worked in the midst of his people in the morning of the gospel day. He gave them grace and power to live the same holy, humble life he lived. He gave them power to cast out devils and to heal the sick. By performing the works and living the life of Jesus the church was a city set upon a hill, which could not be hid—a light in the world.



Chapter X. The Soul.

Man as we behold him is not all there is of man. He is a wonderful being. He stands in the highest order of God's creation.



He Is A Compound.

Man was created a physical and spiritual organism. He possesses an animal and a spiritual life. Thus he is connected with two worlds. The physical creation is termed the "outward man," and the spiritual, the "inward man." "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day." 2 Cor. 4:16. "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens." 2 Cor. 5:1. "Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance." 2 Pet. 1:13.

In the quotation from second Corinthians the pronoun "we" is applied to the inward man, and the "earthly house of this tabernacle" is spoken in reference to the outward man. In the quotation from second Peter the pronoun "I" has for its antecedent the "inward man," and tabernacle refers again to the outward man.



The Outward Man Is Denominated "Body."

In the fifth chapter of Mark's gospel there is recorded an instance of a woman who was diseased and suffered many things of many physicians in the outward man. She came to Jesus and touched his garment and she felt in her body she was healed of the plague.



The Inward Man Is Denominated "Soul."

By the one text given above it is plainly to be seen that the outer man is the body. Many additional texts could be given but we consider it unnecessary, because all at once believe it.

But why not as readily believe one text which calls the inner man the "soul"? Some will not. This is the inconsistency of man. We will quote more than one. "When my soul fainted within me I remembered the Lord." Jonah 2:7. "But his flesh upon him shall have pain, and his soul within him shall mourn." Job 14:22. "And the man of God said, Let her alone; for her soul is vexed within her." 2 Kings 4:27.



The Inner Man Is The Responsible Man.

"Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?" Micah 6:7. Since it is the soul that sins, of necessity the soul becomes the responsible man.



Sin Produces Death To The Soul.

"The soul that sinneth, it shall die." Ezek. 18:4.



The Value Of The Soul.

"For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Mat. 16:26. Here the "soul," the "inner man," is considered of greater worth than this world. He who secures the eternal safety of his soul has accomplished more than he who should gain this whole world.



The Soul Does Not Lose Consciousness When The Body Dies.

"For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not. For I am in a strait betwixt two, having a desire to depart and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you." Phil. 1:21-24.

If there is no conscious existence after death until the final resurrection from the grave, how could it be "far better" for Paul to depart? For him to depart this life is to be with Christ. "We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." 2 Cor. 5:8. How can language be plainer than this? To be absent from the body is to be present with the Lord.



The Place Of The Soul While The Body Lies In The Grave.

The Son of God in his beautiful narrative of the rich man and Lazarus certainly teaches a conscious existence of the departed souls of both the wicked and the righteous. The soul of the rich man was in torment in the flames of hell. The angels carried the poor beggar to rest and bliss in Abraham's bosom.

"There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you can not; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." Luke 16:19-31.



Soul-Rest.

The immortal soul of man is a conscious entity, whether in sin or in righteousness. If in righteousness, there is a blessed consciousness of peace, rest, and contentment. This internal sense of happiness man enjoyed in his primeval state. By disobedience an awful change came over him, by which the peaceful rest and full satisfaction of the soul was destroyed, and the terrible miseries of sin were experienced. In sin the soul still retains its consciousness. There is in fallen man an internal knowledge of incompleteness. There is a missing link, an awful vacancy, and a kind of intuitive knowledge that he must give answer for certain moral responsibilities unto a great Creator. There are deep longings, restless fears, dark uncertainties, and desperate strugglings for a satisfactory hope.

By the entrance of sin into the world there was implanted in the nature of man a "lust of the flesh," which seeks the pleasures of the world. This never brings contentment to the soul. It reaches to something far beyond for rest. Jesus came to this world as the soul's Rest-giver. "Come unto me, all ye that labor and are heavy-laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls." Mat. 11:28, 29. The name of Jesus is sweet to the soul whose cry is not stifled by the "lusts of the flesh." It is the disposition of the "carnal mind" to hush the pleadings of the hungry, thirsting spirit by bidding it wait until some future time when its demands will be given attention. The "flesh" gains its pleasures at the cost of the soul's rest, and when the soul gains rest it must be at the cost of the lust of the flesh, and thus the war goes on between the flesh and the spirit. How often in the days of one's youth the soul struggles hard for freedom and pleads for rest; the "flesh" quiets its fears by promising to yield to its desires in maturer years. Old age comes on, and the flesh, unwilling yet to make a sacrifice of the world, bids the restless soul to hope for joy in heaven.

This delusive scheme often proves a success, allowing the flesh to go on reaping its carnal lusts with the soul endeavoring to satisfy itself with the hope of rest above. It is true there are wondrous joys in heaven, but it is not all who shall get to enjoy them. It is very dangerous and delusive to encourage the heart to hope for a home in heaven when the flesh still loves this world. Bright hopes of endless glory in the world above cheer us on amid the storms of life to that precious goal, but we would not desire you to pass through this world heavy-laden, with a hope of unloading your cargo of sorrow and pain somewhere in the beyond and being happy there. As we cross the ocean of life, there is to be found a blessed port where you can discharge your load of sin and sorrow and take on joys to your vessel's full capacity. Beyond life's sail there remains no port of exchange. The soul fitted for the delights of heaven, enjoys heavenly delights in this world. In the divine economy there is a sufficiency of grace to enable the soul to be blessedly at rest amid the most trying circumstances of life. When our happy spirits, no longer holden by the house of clay, shall soar away to heavenly rest, scenes and experiences will arise of such a nature as to greatly enhance the felicity of our hearts, but the revelation of heaven upon a pardoned soul, and

"The enjoyment of heavenly bliss E'en in a world like this,"

to the humble Christian heart can never be told. Do not therefore, dear reader, permit the thoughts of great happiness in the paradise above, nor of some fancied coming age of universal peace and joy on earth, to hide from your soul the precious realization of heavenly enjoyments, sweet walks with God, and tastes of love in this present life and time. We repeat, there is wondrous peace and happiness in heaven; all is joy there, and upon the soul yielded to God's control the sweets of heaven's graces are distilled like the gentle siftings of the evening dew upon the flower, transporting the soul to wondrous joys all along the way of life. "Oh, this blessed holy rest is to be found only 'on Jesus' loving breast.' " Trials may come, storm-clouds gather, and billows threaten, yet "in Jesus all is bright." Make him your haven of rest.



Eternal Happiness.

Happiness forever—these words sound sweet and dear to almost every heart. There is nothing repulsive in their tone, but, oh, what strength they give to the weary, waiting soul. The hope of never-ending happiness in a bright celestial world enables us to patiently endure the tortures and afflictions of this sin-cursed, terrestrial sphere. It is not difficult to persuade most people that somewhere in the great beyond there is a place of peace and bliss, prepared for the children of God to inhabit forever. But few men have disposition of spirit to wrest the clear declarations of inspiration on this delightful theme. Perhaps no other subject in the Bible is so universally received. Eternal rest to the Christian is the voice of the Word forever settled in heaven. Oh, how our hearts glow with rapture and our bosoms heave with waves of love and praise to God as we by faith look into an eternity of perfect bliss prepared for us. "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Mat. 25:34. "Well done, thou good and faithful servant, enter thou into the joy of thy Lord." "In thy presence is fulness of joy; at thy right hand there are pleasures forevermore." Psa. 16:11. "The righteous shall go away into eternal life." Mat. 25:46. "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thes. 4:17.

These few texts are sufficient to convince the reader that there is a heaven of eternal joys, but before leaving this subject we will give one text of caution. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." Mat. 7:21.



Eternal Punishment.

Misery, wretchedness and woe forever—these words have an unpleasant sound. They form no enjoyable theme for meditation. People usually reject all thoughts of eternal unhappiness. Because of its unpleasantness many have sought to explain the doctrine away. However it is as positively declared in the sacred volume as the doctrine of eternal happiness. "And these shall go away into everlasting punishment: but the righteous into life eternal." Mat. 25:46. The punishment of the wicked in duration is equal with the life of the righteous, but some, who no doubt have not been rescued from the fears of hell, have endeavored to make the words everlasting and eternal as used in the above texts differ in meaning with respect to time.

Upon this subject we will quote from the treatise entitled, "What Is the Soul?" by D. S. Warner: "The words 'eternal life,' as the great gift of God to men, occur in the New Testament just twenty-nine times, and in every instance the word eternal is derived from the Greek word aionios; the same word which tells how long the punishment of the wicked shall last in Mat. 25:46, and elsewhere. The words 'everlasting life' and 'life everlasting' occur in the New Testament fourteen times, and by reference to the Greek Testament you will find the word everlasting is, without a single exception, translated from the same Greek word—aionios. Here then we learn the wisdom of Heaven finds and uses no stronger term in all the forty-three promises and statements of eternal and everlasting life to the righteous in the New Testament than the word aionion, the very same word which he uses to declare the eternal and everlasting punishment of the wicked.... The Lord Jesus Christ and the Holy Spirit have described the duration of their own existence, attributes and glory by the use of the same word which we have seen fixes the eternal punishment of the wicked.

"In Heb. 5:9 we read that Christ became the author of 'eternal [aionion] salvation unto all them that obey him.' If therefore this word does not mean eternal, our salvation will finally fail and drop us back into the hands of the devil. In Heb. 9:12 we read that Christ has obtained eternal (aionion) redemption. If then the word only means a long period of time our eternal redemption is not yet secured. In Heb. 9:15 we are told that by means of Christ's death for our redemption, we have 'received the promise of eternal [aionion] inheritance.' Will the inheritance that Christ has purchased by his death come to an end?"

In speaking of hell-fire in the ninth chapter of the gospel by Mark the eternal—aionion—immortal Son of God five times says it is a fire "which is not" and "never shall be quenched." If it never shall be quenched, can we possibly err in supposing that it will burn forever? "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Mat. 25:41. "And shall be tormented day and night forever and ever." Rev. 20:10. "And the smoke of their torment ascendeth up forever and ever." Rev. 14:11.

There are yet many other scriptures which positively teach everlasting punishment in an endless hell. Whatever fears this doctrine may bring to deluded souls, and however zealously they may labor for its refutation, it stands unshaken. If you fear eternal punishment do not endeavor to calm your fears by seeking to believe there is no endless torment, but seek the Savior, who will save you from your sins and fears, and give you hope, blessed hope, of everlasting peace and rest.



Chapter XI. Spiritual Culture.

"And this is the record, that God hath given to us eternal life, and this life is in his Son." 1 John 5:11. There is eternal life in Jesus, but for man to come into possession of this life he must comply with the requirements made by the Bible. After getting into possession of this life there are certain duties which man must faithfully perform to retain and develop it. After entering the wide fields of grace development is necessary. "But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ." 2 Pet. 3:18. Nutrition necessary for the development of spiritual life is contained in the Word of God. "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Mat. 4:4. "As new-born babes, desire the sincere milk of the word, that ye may prow thereby." 1 Pet. 2:2.

By proper culture—attending to Christian duties—the Christ-life in the soul will be strengthened, and daily we will become stronger in faith, richer in virtue, deeper in knowledge, more strictly temperate, exercise a greater degree of brotherly kindness and godliness, and enjoy more of heaven's pure love in our hearts. Neglect the proper Scriptural culture of the spiritual life and the Christian will degenerate into a few irksome duties of cold formality. By the writers of the New Testament we are urgently exhorted, yea, commanded, to attend to certain duties necessary to keep us in the love of God. Of these especially important are reading the Scripture, prayer, fasting, examination, meditation, etc.



Reading The Scripture.

"Thy word is very pure: therefore thy servant loveth it." "I love thy commandments above gold; yea, above fine gold." "The law of thy mouth is better unto me than thousands of gold and silver." Psa. 119:140, 127, 72. The Bible, to the Christian, is a richer treasure than gold. No other book is read with such deep, amazing interest. The soul ravishingly feasts upon the pure, simple truth. It is manna. It is life. "How sweet are thy words unto my taste! yea, sweeter than honey to my mouth." Psa. 119:103. When the soul gets to taste of the honeyed sweetness of God's Word it endears it to God and the Bible so as to make death preferable to separation. "O how love I thy law! it is my meditation all the day." Psa. 119:97. Exile to Patmos would not be so lonely to the Christian did he but have his Bible.

"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3:16, 17. The Word of God contains sufficient instructions and corrections to properly develop the Christ-life in the soul, if it is heeded. By looking into this perfect law of God and continuing in its teaching one will imbibe its spirit, its life, its power, until his own life will reveal the truly high and ennobling principles of the precious volume from heaven. The true sentiment of the Bible will be so interwoven into his very existence that his decorum will be so influenced by the power of divine truth that all who read his life will but read God's Holy Book.

The Bible tells us of heaven, the eternal, happy home of the righteous. It tells us of sin and how it deprives the soul the privilege of entering that bright mansion of everlasting rest. It tells of a Savior who saves from sin, and fits and prepares man to receive from God's hands great eternal rewards. It unfolds to us the beautiful character of God and encourages our souls to imitate his perfect example. It speaks of our Heavenly Father's loving providence, how that he is ever watching over us, and guiding us with his eye; how that no harm shall ever befall us, and when we pass through the rivers they shall not overflow us; when we walk through the fire we shall not be burned; how that he will withhold no good thing from us, but will cause all things to work for our good; how that he bears our burdens and shelters us beneath his wing. The Bible is the Christian's guide to a haven of rest; to make sure he is traveling in the right course, he must study it well. He must run the way of its commandments. To be a fruitful Christian he must search it and be a doer of its precepts, ever gaining knowledge and practising what he knows. Ah, my Bible! it is a lamp unto my feet and a light unto my pathway.

Precious volume, ever lie Very near my heart and eye; All the precepts of thy page Ever shall my soul engage.



Prayer.

Prayer has brought a comfort to many a sorrowing heart. It has wiped away many a tear. Prayer is the Christian's stronghold. There can be no real progress in the divine life without earnest prayer. A decline in spiritual life usually begins at the secret closet. Satan knows what a powerful weapon prayer is in the hands of a saint. As Cowper has said,

Satan trembles when he sees The weakest saint upon his knees.

The Bible says, "The effectual fervent prayer of a righteous man availeth much." Jas. 5:16.

Prayer to be effectual must be offered, in faith. The prayer of faith has accomplished wonders in every age of the world. It has stopped the mouths of lions. It has subdued kingdoms, obtained promises, quenched the violence of fire, and escaped the edge of the sword. By the prayer of faith the weak have become strong and turned to flight the armies of the aliens. The weak child of God by prayer develops into strong manhood. When engaged in a severe contest with the enemy of your soul the prayer of faith draws upon the strength of heaven and thus you become stronger in God. In a time of heavy and sore trials by looking upward unto God in confidence we conquer. For this reason the trial of our faith is more precious than gold. "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Mark 11:24. "If ye abide in me, and my words abide in you, ye shall ask what ye will and it shall be done unto you." John 15:7. "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it." John 14:13, 14. "Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full." "And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." 1 John 3:22.

With these promises before us we certainly ought to be encouraged to strive earnestly for the faith once delivered to the saints. It is the prayer of faith that moves God upon his throne. Words offered in mere form are powerless. "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him," for "without faith it is impossible to please him." Heb. 11:6. Man that asks of God and wavers in his faith is compared to the restless waves of the sea. "But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven of the wind and tossed. For let not that man think that he shall receive anything of the Lord." Jas. 1:6, 7.

There is a difference between simple faith and presumption. Some people take things for granted because God has promised similar things, without considering well if their prayer is according to the will of God. The Lord has promised bodily healing to his children. He says, "The prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." Jas. 5:15. This is conditional, the conditions being recorded in the following verse: "Confess your faults one to another, and pray one for another, that ye may be healed." The glorious Bible doctrine of divine healing has many times been disgraced by mere presumption. Many when they are anointed presume they are healed because God has promised it in his Word when they have failed to sit in the valley of humiliation to learn of God their faults that need correction. They find in a short time that their presumption does not prove effectual and witnesses are made to scorn the idea of divine healing. We hear of no relapsing in a few days of those who were healed by the Lord and his church in the morning light. If any had such severe trials of faith as to be as sick or worse than ever apparently, it was thought wisdom to exclude such testimony from the Bible, and if wise to exclude it from the Bible, we are persuaded it is wise to exclude it from public testimony at any time.

The same may be said of prayers for spiritual and temporal blessings. Never mistake presumption for faith. An individual might ask God for some temporal blessing and because God has promised to supply "all our needs," and if "we ask anything he will do it," take it for granted he is soon going to receive it, and when it fails to appear is disappointed and discouraged. By close examination it will be found that there was not a humble resignation of all things into the hands of God. The prayer was tinctured with selfish desire and more presuming than heart-felt faith. For a perfect operation of faith that will draw blessings and life and power from God to the soul there must be a humble yielding, a perfect surrender of all to the Father's loving control. When all is resigned, and we sit in holy submission at his feet, faith will spring up, and if it is for some temporal blessing we are asking, God will answer to the soul and we will know and feel within us that we have the object desired. Though we have it not as yet in our possession it will never fail to appear at God's own appointed time, which is never too late. We believe that many presume that they are sanctified, but afterwards discover that they have not a perfect and pure heart. In all probability there was a lack in the consecration, which hindered a perfect operation of faith, and presumption was mistaken for belief. Such has doubtless been the result also in seeking justification. Positive faith affects God on his throne and brings a clear understanding consciousness to the soul.

Some one may wonder in what way the prayer of faith offered when we are sick, or prayers for temporal needs can advantage us in the development of spiritual life. God has so arranged that the prayer of faith that brings healing virtue to the afflicted body also brings a blessing and an increase to the soul. Prayer that reaches God in a time of temporal need not only moves him to grant the petition, but also adds new strength and energy to the inner being. Thus God may permit us to be afflicted or to be in great need of food or raiment to awaken our souls to earnest imploring prayer for our spiritual advantage. When all is dark before and behind us, when storm-clouds hang heavy over us and temptations grow manifold, we are made keenly conscious that our whole and only dependence is upon God. Then on wings of faith the trembling soul comes into God's majestic presence to implore his aid, his help, in time of need. In his fatherly care he extends his hand and lifts us above the storm-clouds of affliction and temptation into beautiful light. It will be found that our soul is wonderfully increased in God. Thus prayer offered in these times of greatest need always prove a blessing to the spiritual life. Our own dear children could save themselves from much chastisement by obedience. Thus the children of God would doubtless be spared many an affliction if they were more strictly obedient to him.

How often should we pray? David says, "Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice." Psa. 55:17. Again he says, "Seven times a day do I praise thee because of thy righteous judgments." Psa. 119:164. The apostle Paul exhorts us to "pray without ceasing." 1 Thes. 5:17. We do not understand by this last text that the Christian is to be constantly in an attitude of prayer. No one can reasonably demand such a strict interpretation. For constant spiritual growth we should follow the example of the holy prophets and apostles and have regular daily visits to our altar of prayer. Beside this if you desire the beautiful character of Christ to unfold in your soul and life you should be careful to constantly maintain a prayerful frame of spirit. How often one should go within their closet, circumstances must decide. Where circumstances afford much time for prayer we assure you to be no loser by living much behind your closed door.

The spiritual man may be compared to the physical man in a sense, or to a certain extent. The physical man demands food for its sustenance. It feasts at the breakfast table, then goes, using the strength derived in performing the vocations of life. In a few hours there will be a demand for more, as the force of the former meal is spent. "But man shall not live by bread alone." The soul feasts upon the life of God in prayer and is strengthened, you then engage in the duties of life. In a short time you will feel the pangs of hunger in your soul. There is a longing for a deep communion with God. This is your best guide as to how often you should pray if your soul is in a good healthy state. It may not be convenient for you to go into your closet every time you feel your soul "panting after God," but you can lift up your heart to him in the best manner you can under the circumstances, and then go and feast at your private altar at your very earliest convenience.

The physical and spiritual man differ with respect to overeating. Too much food is injurious to the animal man, but the danger of surfeiting was not spoken of the soul. The inner man may feast and banquet and drink of spiritual stores and streams and the soul will grow and develop accordingly. There is but little danger of lingering too long at the feast. There is much danger of famine while the Christian as a citizen of this world has certain secular duties to perform, yet amid these he communes and walks with God. While he may be intellectually engaged in the problems of life, the higher affections of his soul live upon heavenly things. He thus drinks of the refreshing dews of glory until the beauteous graces of Christ are imbibed and infused throughout his very existence and the holy image of God is seen upon him.

The effect of a prayer of faith is almost without limit. By it Daniel shut the mouths of lions. The Hebrews walked unhurt amid the flames. Elijah shut up the heavens until it did not rain for more than three years. The waters of the sea have been divided, the walls of cities thrown down, armies turned to flight, kingdoms subdued, the prison-doors opened, the barren womb has become fruitful, the lame have been made to walk, the deaf to hear, the blind to see, the dead raised to life and the soul redeemed. Oh, the wonders of prayer!

Satan, knowing how disastrous to his kingdom is the Christian's prayer of faith, will do all he can to hinder. He will heap upon you duties of life; tell you that you have no time for prayer. When you do pray he will try to make your prayers hurried and insincere. He will try to divert your attention when at the altar of prayer. He will be constantly presenting thoughts of secular duties. He will strive to make your devotions formal and irksome. He will cast over you a feeling of awful indifference and then advise you not to pray until you feel more like it. He will make the heavens appear as brass above you, and tell you God does not hear you. Christian, you know by the Word of God what is your duty. It is to pray. Then pray you must. It is the language of the Bible. Disregarding your feelings, pray. Disregarding the suggestions of Satan, pray. As you value your soul, pray, and "pray without ceasing."



Fastings.

That the apostle Paul considered fasting an excellent means for spiritual development is evident from his writings. He says that the ministers of God should approve themselves by "much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings." 2 Cor. 6:4, 5. In speaking of himself, he says he was "in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often." 2 Cor. 11:27. In Acts 27:33, we learn that on the occasion of the shipwreck fourteen days were spent in fasting. This is not the doing of penance that the priests of mystic Babylon bind upon their subjects, but the cheerful service of a humble, devoted heart. God has not left this at the direction of man, but it is alone at the dictation of the Holy Spirit.

There is a secret power in fasting. It separates us farther from self and deepens us in humility, spirituality and reliance upon God. On occasions where great faith was required, fastings were recommended by the Savior. In speaking to his disciples concerning the devils which possessed a child, he said, "This kind goeth not out but by prayer and fasting." Mat. 17:21. When Paul and Barnabas were separated by the Holy Spirit unto the work of the Lord, after fasting and prayer hands were laid upon them and they were sent away. When fasting, the mind is clearer and the faith more active. It is a self-denial, which has a tendency to develop the graces of the Spirit.

It is said of a certain prophetess that dwelt in Jerusalem in the days of our Savior's nativity, that she departed not from the temple, but served God with fastings and prayers night and day. Luke 2:36, 37.

The most spiritual Christians are ready to acknowledge that fasting is an excellent means of drawing us into a deeper and more intimate communion with God. We scarcely think that any one will attain to any great spiritual depth without fasting. When the Christian's soul is burdened for this lost world it is natural for him to unburden his soul to God in fasting and prayer. How beautifully has the Lord arranged all things in the kingdom of heaven! He by his Spirit, lays a burden upon our heart for the souls of lost mankind. This burden causes us to seek God in fasting and prayer for these lost ones, and our prayers move him to send forth his Spirit to convict this world of sin. Thus it is arranged in the economy of grace, and thus we can all be "workers together with him."