GospelSermons Brents PDF

DR. T. W.
BRENTS
GOSPEL SERMONS,
A Series of Discourses on Induction into Christ,

one each on Church Organization and the
Origin and Ministry of Angels,
the Millennium, etc.
BY
DR. T. W. BRENTS.
NASHVILLE, TENN.:
McQUIDDY PRINTING COMPANY.
1918.
Entered according to Act of Congress, in the year 1891, by
GOSPEL ADVOCATE PUBLISHING CO.,
In the Office of the Librarian of Congress, at Washington, D. C.
PREFACE.
On the subject of the Christian religion, the Bible is the only in-
fallible authority in the universe. Good, wise, and great men have
met in councils, assemblies, presbyteries, conferences, and associa-
tions, and have formulated creeds, confessions of faith, and disciplines,
which have been adopted by religious bodies; but, like all things of
human origin, they are imperfect. That they are often wrong is seen
in the fact that it is necessary to change, alter, or amend them.
Translations of the Bible may need revision, but the Bible, as it came
from the inspiring Spirit of God, needs no alteration. Being perfect,
it is not susceptible of improvement. Perfection cannot be improved.
Science is progressive. Improvements are frequently made. New
discoveries are often developed. But Christianity was perfect when
it came from its author, and cannot be improved. Man may grow in
a knowledge of the divine will, so as to more perfectly teach and prac-
tice it, but to improve it would be to improve perfection itself. This
cannot be done, and it is unwise to attempt it.
When we wrote our book on the Gospel Plan of Salvation we did
not expect that we would ever write another; hence we sought to
make it an exhaustive work of its kind. We have found it not a
little difficult, therefore, in writing this book, to keep entirely clear
of thoughts presented in that one. In a few places, where such
thoughts seemed necessary in treating subjects discussed in this
book, we have referred the reader to that work, without transferring
them to this one. In this book, however, will be found a number of
subjects not treated in that work at all. Quite a number of sermons,
which we have been accustomed to preach, are omitted in this
book, because the subjects are fully treated in the former work.
We cannot promise that the sermons presented in the following
pages are exactly as we have been accustomed to preach them. We
never wrote out a sermon until we wrote it for this book. Nor did
we ever memorize a sermon in life; hence the impossibility of writ-
ing a sermon just as we preached it. We are quite sure that we
never preached the same sermon twice in the same words. We could
not have done so had we attempted it, and we never tried. We
have preached substantially the same sermon often, but not in the
same words. We have always prepared our thoughts, but trusted to
the occasion to furnish the verbiage in which to present them
Whether or not the written sermons will be an improvement on
the oral, we cannot say. We have yet to see a living speaker who
could put himself on paper. The sparkling eyethe earnest face
the intonations of voicethe impressive gesture, and other things
which give force to the living orator, cannot be seen in what he
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iv PREFACE.
writes, however well he may write what was spoken. While this is
all true, yet book sermons have some advantages over the oral. If
the hearer fails to catch a thought as it is spoken, it is gone; but if
he fails to understand what he reads, he can turn back and read
again, and again, until he does understand it. If he hears a good
sermon he may wish his neighbor to have the benefit of it; but he
cannot always call it up so as to tell it to him; but if he reads it in a
book he can lend his book to his neighbor, until he gets the benefit
of it. The afflicted may read a good sermon, and be edified by it
when unable to go to preaching at all. Others may live remote from
any place where they can hear preaching at all, and a book of good
sermons is a good substitute for a preacher to them. Indeed it mat-
ters not how much preaching a man hears, he wants something for
himself and family to read at home.
But he says: "I have the Bible to read, and that is better than
any book of sermons." If you will show us a man who reads noth-
ing but the Bible, we will snow you one who reads and understands
very little of that. He who is anxious to understand the Bible will
want to read, not only the Bible, but every thing else he can get that
will help him to understand it.
Of course no one is responsible for anything In this book but the
writer, nor does he expect any one to believe it, unless it be in har-
mony with what the reader conceives the Bible to teach on the sub-
jects treated. We have written for the purpose of aiding the reader
in coming to a knowledge of what is taught in the Bible. We believe
the Bible to be a revelation from God, and therefore true. It contains
all we know of God or the devilheaven or hellangels or spirits-
eternal life or eternal death. We may misconstrue its teachings, but
we are ever willing' to be taught it more perfectly. Nor have we any
inclination to figure or symbolize it all away either. Some construe its
language quite literally, until it comes in conflict with their peculiar
hobbies, then it must be symbolic or figurative. Unquestionably
there are figures and symbols in it, but where they occur the context
will clearly show them to be such; otherwise we accept the plain
literal construction without an "if" or a "but." Plain literal con-
structions cannot be set aside for no better reason than the preserva-
tion of a theory. If we may take such liberties as this, then there can
be no certainty as to what the Bible teaches about any thing. One
man will figure it to suit him; another will figure it to suit him; and
so there will be no end to such figuring. Surely a theory must be
doubtful that requires such symbolizing and figuring to support it. It
occurs to us that he who is truly loyal to the Master, is always will-
ing to accept his teaching without straining it to fit theories. We
propose to form theories by the Bible, rather than construe the Bible to fit
theories already formed. If there is any thing in this book that cannot
survive this treatment let it die; the sooner it is dead and forgotten
the better. But, kind reader, if you find that what we have written
is supported by the plainest teaching of Holy Writ, then let not your
prejudice keep you from receiving it. If it it not true, you should re-
ject it, but if it is true, you cannot afford to reject it. To this test we
most cheerfully submit our work. T. W. BRENTS.
Lewisburg, Tenn., Aug. 1, 1891.
CONTENTS.
PAGE
CHAPTER 1.
The Mission of John the Baptist................................................. 7-21
CHAPTER II.
The Sonship of Christ................................................................. 22-45
CHAPTER III.
The Commission......................................................................... 46- 61
CHAPTER IV.
The Conversion of the Jailer ...................................................... 62- 75
CHAPTER V.
Types and Antitypes, Shadows and Substances.......................... 76- 90
CHAPTER VI.
Salvation of the Hebrews from Bondage .................................... 91-108
CHAPTER VII.
The Tabernacle .......................................................................... 169-130
CHAPTER VIII.
Freedom From Sin ......................................................................131-145
CHAPTER IX.
Justification................................................................................ 146-176
CHAPTER X.
Regeneration .............................................................................. 177-190
CHAPTER XI.
The Transfiguration ....................................................................191-204
CHAPTER XII.
Paul's Charge to Timothy........................................................... 205-220
CHAPTER XIII.
A Reason for the Christian's Hope ............................................. 221-236
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vi CONTENTS.
CHAPTER XIV.
Zeal Without Knowledge ........................................................... 237-250
CHAPTER XV.
Paul's Natural Man......................................................................251-266
CHAPTER XVI.
The Divine Nature in the Christian .............................................267-281
CHAPTER XVII.
Excuses ...................................................................................... 282-298
CHAPTER XVIII.
The Origin, Mission, and Destiny of Angels.............................. 299-323
CHAPTER XIX.
The Millennium ......................................................................... 324-352
CHAPTER XX.
Church Organization.................................................................. 353-410
CHAPTER XXI.
Conditional Salvation .................................................................411-440
GOSPEL SERMONS.
CHAPTER I.
THE MISSION OF JOHN THE BAPTIST.

"And thou, child, shalt be called the prophet of the
Highest; for thou shalt go before the face of the Lord to
prepare his ways; to give knowledge of salvation unto
his people by the remission of their sins." Luke i: 70, 77.
T HIS is the language of Zacharias as he prophesied

by the Spirit when John was horn. He was to go
before the Lord to prepare a people for His reception.
There was perhaps never a time in the world's history
when the world was farther gone in wickedness than at
the time when Jesus came. There was not a crime known
to the whole dark list of wickedness and sin that was
not practiced by the Jews in those days. The heart
grows sick in contemplating the picture drawn by Paul
in his letter to the church at Rome. Had Jesus come
without some one going before him to prepare public
sentiment and reform the people, it is more than proba-
ble that he would have been murdered before his pre-
paratory work was complete. Even as it was He often
had to get away from the rabble privately to keep them
from killing Him before the time for His crucifixion
came. Hence the wisdom of God in sending John be-
fore the Lord to prepare the way before Him.
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8 GOSPEL SERMONS.
The church of God having begun on the day of

Pentecost, and since the days of John the Baptist, our
scribes and preachers have passed by John's work and
mission, perhaps without giving them that attention
and study which their importance demands; and as a
result we think it possible that their connection with the
establishment of the great spiritual temple has not been
as clearly seen by every one as may be desirable.
The conception and birth of John were as purely
miraculous as were those of Isaac or of Jesus the Christ.
He was given to his parents when his father was an
"old man, and his wife well stricken in years; " (Luke
i: 18, ) and the angel Gabriel was sent from the presence
of God to announce the glad tidings of his birth, the
character of his life, and the object of his mission. He
was to be filled with the Holy Spirit from his mother's
womb, (Luke i: 15) and was to go before the Lord in
the spirit and power of Elias, to turn the hearts of the
fathers to the children, and the disobedient to the wis-
dom of the just; to make ready a people prepared for the
Lord. Luke i: 17. As it was John's God-appointed
work to make ready a people prepared for the Lord,
did he perform the work assigned him? If so, how did he
prepare them? Whom did he prepare? What posi-
tion, if any, did they occupy in the spiritual Temple
when it was erected? Our first question is answered by
answering the second, how did John make ready a peo-
ple prepared for the Lord? Well, how did he prepare
them? He gave them knowledge of salvation. How
did he give them knowledge of salvation? By the re-
mission of their sins. Luke i: 77. Did they have "a
feeling sense of pardon?" Well, yes, they had knowledge
of salvation by the remission of their sins, and we guess
they felt like they were pardoned.
THE MISSION OF JOHN THE BAPTIST. 9
But how did they get knowledge of salvation? We

suppose they got it by compliance with the conditions
upon which God authorized John to otter it to them.
What were the conditions of salvation imposed by
John? Let us see. "There was a man sent from God
whose name was John. The same came for a witness
to bear witness of the Light, that all men through him
might believe." John i: 7. Then it was necessary
that men believe, in the days of John. Yes, but what
were they required to believe? "John verily baptized
with the baptism of repentance, saying unto the people
that they should believe on him which should come
after him, that is, on Christ Jesus." Acts xix: 4.
Thus we see they believed on a Christ to comewe be-
lieve in a Christ already come; this difference in their
faith and oursno more. Christ was the object of their
faith then, and he is the object of our faith to-day.
But the theory of salvation by faith alone had not
been discovered in John's day. "In those days came
John the Baptist, preaching in the wilderness of Judea,
and saying, Repent ye: for the kingdom of heaven is at
hand." Matt. iii: 1, 2.
In preparing a people for the Lord in John's day it
was necessary that the wicked should be reformed
turned in heart from disobedience to the law of God
under which, as Jews, they had always lived, to the wis-
dom of the just; hence John commanded the people to
repent, and he preached the baptism of repentance;
that is, a baptism which belonged to or grew out of re-
pentance; a sorrow for the past, with a determination
to amend the life; and he baptised with water unto re-
pentance. Matt. iii: 2. Thus we see that John's bap-
tism was both preceded and followed by repentance.
The former the emotion and resolve of a moment, the
10 GOSPEL SERMONS.
latter a life in harmony with that resolve: But their

repentance was toward God in whom, as Jews, they had
faith, and against whom they had sinned; and having
repented for violating God's law under which they had
lived, they were admonished to believe in him who was
to come.
It may be well to remark here, that while John's
mission was confined to the Jews, it was no part of Ju-
daism. His mission was a special onehe was sent
from God. John i: 6. He lived under the law of
Moses and complied with it as any other Jew, but his
preaching and baptizing were done, not in obedience to
that law, but by direct authority from God. Said he:
"I knew him not: but he that sent me to baptize with
water, the same said unto me, Upon whom thou shalt
see the. Spirit descending and remaining on him, the
same is he," etc. John i: 33.
Then God sent John to baptize clothed with special
authority; and it is idle to talk of John baptizing in
obedience to Jewish law. Let him who so affirms tell
us the chapter and verse in the law of Moses under
which John preached and baptized.
But what was the result of John's preaching? "And
there went out unto him all the land of Judea, and they
of Jerusalem, and were all baptized of him in the river
of Jordan, confessing their sins." Mark i: 5.
But for what did John baptize? He "preached the
baptism of repentance for the remission of sins."
Mark i: 4; Luke iii: 3. What did he preach for re-
mission of sins? Certainly that baptism that belonged to
repentance. However important faith may be there is
nothing affirmed of it here; nor is there anything af-
firmed of repentance, only that it was connected with
the baptism' preached by John for remission of sins. Sup-
pose I say "the coat of my friend kept me warm?"

What do I say kept me warm? Certainly the coat that
belonged to my friend kept me warm. Again: "The
house of my friend gave me shelter for the night."
What do I say gave me shelter? Certainly the house
that belonged to my friend gave me shelter. Very well
the baptism of repentance for remission of sinswhat
is for the remission of sins? Certainly the baptism
that followed or belonged to repentance. If this is not
plain and conclusive then human language can make
nothing so.
But what have we found now? Let us post up a
little.
John's mission was a preparatory onehe came to
make ready a people prepared for the Lord. He came
from God to bear witness of the Light. Said he, "I saw
and bear record that this is the Son of God." Again,
"Behold the Lamb of God that taketh away the sin of
the world." The object of his testimony was that all
men through him might believebelieve in him who
was to come after him. Then faith was necessary and
John preached it. Repentance was necessary and John
preached that also. Baptism for the remission of sins
was necessary and John preached and practiced this;
and thus he gave knowledge of salvation to his people
by the remission of their sins. Every one who accepted
the terms was made ready for the Lord, but every one
who refused to obey, rejected the counsel of God against
themselves not being baptized with the baptism of John.
Luke vii: 30.
"Now, when Jesus had heard that John was cast into
prison, he departed into Galilee; and leaving Nazareth
he came and dwelt in Capernaum." Matt. iv: 12, 13.
"From that time Jesus began to preach, and to say.
12 GOSPEL SERMONS.
Repent: for the kingdom of heaven is at hand." Matt.

iv: 17.
Jesus seems to have been in Judea when he heard
that John was cast into prison, and when he heard it he
departed into Galilee. Nazareth had been the home of
his childhood, but he now left it and went to dwell in
Capernaum and from that time he began to preach the
same thing in Galilee that John had preached in the
wilderness of Judea, "Repent for the kingdom of heaven
is at hand." Matt. iii: 1.
When John's preparatory work was ended and the
fullness of time came for Jesus to enter upon, and con-
tinue the proclamation of the approaching kingdom it
was necessary that his apostles be selected to carry for-
ward this preparatory work, hence Jesus "came to his
own, and his own received him not; but as many as re-
ceived him, to them gave he power to become the sons
of God, even to them that believe on his name." John
i: 11, 12.
Jesus came to his own, who? His own, the Jews, says
every one at once. It is an old maxim, that "what every-
body says must be true," and we freely admit that a
construction put upon a Scripture, by everybody, for a
long time, should be abandoned only after very careful
examination; but when so examined and found errone-
ous it should be given up, however hoary with years or
honorable of parentage. This has been the universally
received construction put upon this passage for so long
that it will be almost if not quite impossible to get a
faithful re-hearing on the subject. Many are publicly
committed, and they must not be expected to go back
on themselves. We once accepted the common theory
without examination, but it does not hurt us at all to
say we were wrong, for we are most thoroughly con-
vinced that it is not the thought, and we have been so

convinced for several years.
John came to make ready a people prepared for the
Lord; did he prepare them? Yes. Did he prepare the
Jewish nation? No, only a part of it. How did John
prepare those he made ready? He gave them knowl-
edge of salvation by the remission of their sins. Were
these the Lord's people? Yes, for it is said he (John, )
gave knowledge of salvation to his (the Lord's) people.
Here those that John prepared are called the Lord's
people. To whom did Jesus come? He came to his
own. Well, what is the difference between his own to
whom he camethe people John made ready, prepared
for him, and his people to whom he gave knowledge of
salvation by the remission of their sins?
When Jesus came to select his apostles did he come
to those made ready for him by John? He did, and we
know that some of his apostles were John's disciples,
and there is strong reason for believing that all of the
twelve were, and perhaps the seventy also. When
Jesus came to his own did he come to the Jews? No,
he did not need to come to them, for his mother was a
Jewess, and he had been among them all his life. Had
the inspired writer been seeking to guard us against this
very thought, we see not how he could have selected
language better calculated to protect us than the lan-
guage employed. Let us look at it a little. He tells us
that his own to whom Jesus came were born (past tense
equivalent to had been born) "not of blood, nor of the
will of the flesh, nor of the will of man, but of God,"
(verse 13. ) Bear in mind these were born when Jesus
came to them, not of blood; had not every Jew been
born of blood? If not, who had? Not born of the
will of the fleshhad not every Jew been born of the
14 GOSPEL SERMONS.
will of the flesh just like other people? Not of the

will of manhad not all Jews been horn of the will of
man just as other men. But his own to whom Jesus
came had been born in a different sensehow? Born
of God. Yes, but born of God, how? By being born
of, or complying with that system of means which God
sent John to preach to them. We are, if Christians,
children of God to-day, begotten of him. Begotten of
him through the gospel. The gospel presents a system
of means by compliance with which we become God's
children, then why is it not true that John's disciples
had all been born of God when Jesus came to them as
his own, by having been born of that system of means
which God sent John to preach to them, and with
which they had complied? They had believed, re-
pented, confessed their sins, and had been baptized by
John in the river of Jordan for the remission of sins,
and thus had knowledge of salvation by the remission
of their sins, hence were "his people" "his own" to
whom he came.
They all obligated themselves to believe on Christ
when he should come, but when he did come many of
them did not receive him or believe on him and hence
were condemned already because they believed not in
the name of the only begotten Son of God, but had
forfeited the obligation they assumed when John bap-
tized them, by not believing on Jesus when he
came.
But to those who kept the obligation assumed when
baptized by John, and believed on Christ when he came,
as they covenanted to do, Jesus gave power or privilege
to become sons of God when the family should be
organized on the day of Pentecost without anything
more. They had believed, repented, been baptized for
remission of sins and had knowledge of salvation, what

need had they of anything more, unless they, in some
way, forfeited the privileges they had?
The disciples, made by John, were ready for compan-
ionship with Jesus, and when they saw him, they fol-
lowed him, and became his disciples without anything
more. "Again, the next day after, John stood and two
of his disciples, and looking upon Jesus as he walked,
he said, Behold the Lamb of God! And the two dis-
ciples heard him speak, and they followed Jesus. . . . .
One of the two which heard John speak and followed
him was Andrew, Simon Peter's brother. John i: 35-40.
Thus we see that those made ready by John were his
people to whom Jesus came, of whom. his apostles were
selected; and, if they were faithful, had power or priv-
ilege of becoming sons of God when the family should
be organized. These, and those made by Jesus after
John's death, became the "charter members" of the
church on the day of Pentecost. One hundred and
twenty of them were, with one accord, in one place, but
they were restrained from operating until endowed with
power from on high. When the Spirit came and took
up its abode in the body, the church or spiritual temple
stood forth. Then Peter preached, made converts, and
they were added to the church daily. The church was
established on the day of Pentecost, but it was a church
before Peter began to preach on that occasion. Adam
was a man in all his members, before God breathed into
his nostrils the breath of life, but until then there were
no vital manifestations; so the church existed in its
material before the day of Pentecost; but, until the
Spirit came to give it power and life, neither power nor
life was manifested. When Jesus became King in Zion
head over all things to the church and the spirit vital-
16 GOSPEL SERMONS.
ized the body, it went to work, before a convert was

made, on the birthday of the church.
The temple of Solomon was typical of the church
(see 1 Cor. iii: 16, 17, ) and the temple was built of pre-
pared stones, made ready for position before it was
brought from the quarry, so that there was neither
hammer, nor ax, nor tool of iron heard in the house
while it was in building. 1 Kings vi: 7. So the spirit-
ual temple was made of prepared material, not a piece
had to be worked over before it was ready for position in
the temple or spiritual family organized on that day.
It needed nothing, but the Holy Spirit.
The very fact that John gave the approach of the
kingdom as a reason why the people should repent
shows that the reformation enjoined by him had reference
to citizenship in the coming kingdom.
But if the disciples of John had to be baptized on or
after Pentecost to enter the church or family of God,
then the power or privilege of becoming the sons of
God given to those who kept their obligation by believ-
ing on him when he came, was mere sounding brass
and tinkling cymbal. The promise was meaningless to
them, for they were not a whit in advance of the mur-
derers of Jesus, for, even they could come into the
church in that way, on the day of Pentecost and after-
ward. If this theory be true, then John's ministry was a
failure; and notwithstanding all the miracles attending
it, his mission seems to us a most ridiculous farce; there-
fore true it cannot be.
But were not some of John's disciples baptized after
Pentecost? We answer, not one. Let him who so af-
firms show who, when and where. Were not the disciples
found by Paul at Ephesus rebaptized? Yes, but it re-
mains to be shown that they were John's disciples. Let
us see. "And a certain Jew called Apollos, born at

Alexandria, an eloquent man, and mighty in the Scrip-
tures, came to Ephesus. This man was instructed in
the way of the Lord, and being fervent in the spirit he
spake and taught diligently the things of the Lord
knowing only the baptism of John. And he began to
speak boldly in the synagogue, whom when Aquila and
Priscilla had heard, they took him unto them, and ex-
pounded unto him the way of God more perfectly."
Acts xviii: 24-26. Now, were the disciples made by
Apollos the disciples of John? Surely not. We may
well imagine the correction given by Aquila and Pris-
cilla: "John's baptism was valid in its day, but John
obligated those baptized by him to believe in a Savior
to come, for then he had not come; but since he has
come, died for the sins of the world, entered the grave
and brought about a resurrection from the dead for
all the race, and having all authority in heaven and
on earth, commands penitent believers to be baptized
into the sublime names of the Father, and of the Son,
and of the Holy Spirit. This baptism has superceded all
others and is in force now, why be baptizing with John's
baptism setting aside that ordained by Christ?"
The moment they said they had not so much as heard
whether there be any Holy Spirit, Paul knew there was
something wrong with their baptism, for the name Holy
Spirit was a part of the formula into which they would
have been baptized, if it had been correctly done; hence
his question "unto what then were you baptized? And
they said, unto John's baptism." This explains the
whole matter. John's baptism was valid until super-
ceded, since that of course it is not. Were a man bap-
tized with it to-day it would be just as good, and no
better, than the baptism of those disciples found by
18 GOSPEL SERMONS.
Paul at Ephesus, but he would surely not be a disciple of

John, neither were they.
But it is said John's baptism was simply that
Christ should be made manifest to Israel. Well, it this
was its only object, then it was not necessary to baptize
any others but Jesus. The passage reads, "And I knew
him not: but that he should be made manifest to Israel,
therefore am I come baptizing with water. And John
bare record, saying, I saw the Spirit descending from
heaven like a dove, and it abode upon him. And I
knew him not; but he that sent me to baptize with
water, the same said unto me, upon whom thou shalt
see the Spirit descending and remaining on him, the
same is he which baptizeth with the Holy Ghost. And
I saw and bare record that this is the Son of God."
John i: 31-34. At his baptism he was made manifest to
Israel, because the Spirit abode upon him, and God ac-
knowledged him as his Son; but was it necessary to baptize
the multitudes for this purpose? Nay verily, they were
baptized for the remission of sins to fit them for position
in the kingdom, with those who might come into it on
the day of Pentecost and after that time. What they
were commanded to do by John was to be done because
the kingdom was at hand, and what bearing could its
coming have on what they were required to do unless
they were doing it to prepare them for position in the
kingdom when it should come?
But as John's disciples were baptized by him for the
remission of sins, and as Peter commanded the Pente-
eostians to be baptized for the remission of sins, for what
should John's disciples be baptized who had been bap-
tized for remission already? O, they had to be baptized
to get into the kingdom, into which they could not enter
when baptized by John because it did not exist. This
goes upon the presumption that all the material used in

the construction of a house must go in at the same door
through which the house is entered after its construction.
In short, this theory ignores John's mission entirely,
hence his miraculous conception, birth, and fullness with
the Holy Spirit from birth, and the multitudes flocking
to him to be baptized of him, was all much ado about
nothing, for he was indeed but a reed shaken by the wind.
We must bear in mind that the teaching of John and
Jesus was chiefly preparatory, prospective, hence in par-
ables and figures which gave place in due time to literal
realities; but if we undertake to make literals out of figures
we are likely to get into trouble.
We are sometimes told that there was not time enough
to have immersed the three thousand baptized on the
day of Pentecost, hence they were not immersed.
By mathematical calculation it can be shown that
there was ample time to have baptized twice the num-
ber; but before making this objection it might be well
for those making it to prove that three thousand were bap-
tized on that day. "Does not the Bible say that three
thousand were baptized the same day?" No, it says no
such thing. Well what does it say? It says that as
many as gladly received his word were baptized. Yes,
just that manyno more. And we remark in passing,
that infants could not have gladly received the word,
and as none were baptized that could not so receive it,
it follows that not an infant was baptized on that occa-
sion. Is it not a little strange, that among so many there
was not one dear little babe baptized?
But to return. As many as gladly received his word
were baptizedhow many did thus receive it? We do
not knowdoes any one?
But three thousand were added unto them the same
20 GOSPEL SERMONS.
day; were they added without baptism? No, none were

added without being baptized, unless they had been bap-
tized before. But if there were any there who had been
baptized by John, or by the disciples of Jesus under their
first commission, they were ready to be added without
baptism. Were any such there? Most likely there were.
We can scarcely conclude that, of all the multitudes so
baptized, only one hundred and twenty were in that city
and country. In arguing the resurrection of Jesus,
Paul says, "He was seen of Cephas, then of the twelve;
after that he was seen of more than five hundred breth-
ren at once, of whom the greater part remain unto this
present, but some are fallen asleep. 1 Cor. xv: 5, 6.
Here are more than five hundred brethren who saw the
Lord after His resurrection; and how many there were
that did not see Him, we have no means of knowing.
Would not these have been as likely to be brought
together by the things noised abroad on that occasion,
as the rabble? These were doubtless expecting remark-
able events; and would have been, we think, even more
likely to come to the scene than others. Then they
were ready to be added without baptism; and these five
hundred would have reduced the number to twenty-five
hundred. And how many more of that class there were,
no one can tell. Hence no man can tell how many were
baptized that day.
We insist that the construction of the language raises
a presumption that not all of those added were baptized
that day. Why not say, "Three thousand gladly
received his word, and were baptized, and added to them
the same day. This would have stated the case with-
out ambiguity, and we conclude that the only reason it
was not so expressed, was, that the fact was not that way.
"As many as gladly received his word were baptized."
This is a complete affirmation in itself. Then follows

another. "The same day there were added unto them
about three thousand souls." This is a full and complete
affirmation. Now why make the two affirmations while
one would have been so much shorter and more clear.
As stated before, the presumption is that the fact was
not that way.
But our object in introducing this thought here is to
call attention to the fact that those previously baptized
by John, or the disciples in preparing material for the
Kingdom were ready for position in the church without
a second baptism. How many were baptized that day,
we do not know; and we are quite sure that no one else
knows.
Other minor matters might be mentioned, but we think
we have struck the most important. We are not vain
enough to suppose that our positions will all be accepted
without criticism, but we are sure we have Christian
love and patience enough to enable us to meekly hear
anything that may come.
CHAPTER II.
THE SONSHIP OF CHRIST.
"What think ye of Christ? Whose son is he?"
Matt. xxii: 42.
T HE faith of man seems to be like the vibrating pen-

dulum of a clock; when it goes in one direction as
far as it can, and turns back, it goes just as far in the other
direction; and thus it seems ever swinging from one
extreme to another. When the pendulum ceases to
move it seeks a perpendicular, midway between the two
extremes; but then the clock no longer keeps the time,
and becomes worthless. The truth is generally to be
found, like the perpendicular, between the two ex-
tremes; but men seem to think that if they stop there
they will be as worthless as the clock; and hence they
are rarely content until they swing off into one extreme
or the other.
These extremes are clearly seen in the faith of men
concerning Jesus Christ. Trinitarians insist that He is
the very and eternal God; and if you deny this they set
you down as denying the divinity of Jesus Christ. The
Unitarian believes that He was entirely humana
very good man, but simply, and only man. We think
the truth is unquestionably between these extremes.
Neither Trinitarianism nor Unitarianism is true. No
one is commanded to believe either; nor is he promised
any thing for believing either; nor is he threatened with
any punishment if he fails to believe either. On the
contrary, he who fails to believe that Jesus Christ is the
son of God will be lostforever lost. Jesus said to the
(22)
THE SONSHIP OF CHRIST. 28
unbelieving Jews: "If ye believe not that I am he, ye

shall die in your sins." John viii: 24.
Men believe this they tell us, but at the same time they
believe that "Jesus Christ was, is, and ever will be the
only true God." We once debated this proposition,
worded just this way. How any one can believe it, is
more than we can understand. He was both Father and
Son; the sender and the sent; the mediator and one
party to the mediation; equal to the Father, and the
Father greater than the Son; seated at the right hand
of the Father, and was the Father. Lord Bacon said,
"A Christian is one who believes three to be one, and
one to be three; a father not to be older than his son, a
son to be equal to his father, and one proceeding from
both to be equal to both; a virgin to be the mother of a
son, and that very son to be her maker. The more
incredible and absurd a divine mystery is, the more do
we honor God in believing it, and so much the nobler is
the victory of faith." God is never honored by believing
any such incredible and absurd thing, because He is not
the author of any such thing; nor did He ever command
any one to believe any such thing; and fortunate it is
that He did not; for it must have filled the world with
infidels if He had required any such faith as this.
When a man reaches the point that the more incredi-
ble and absurd a thing is the stronger he believes it; and
feels that he is all the more honoring God in believing
it, he will reject every thing that is not incredible and
absurd; and he will reject it because he can understand it.
He concludes that whatever is not incomprehensible, is not
in harmony with his ideas of God, and therefore is
unworthy of belief. Is it possible that any one can work
himself into such condition as this? Don't deceive
yourself. Their name is legion. How much better was
24 GOSPEL SERMONS.
Lord Bacon's theory? But we are not expecting to

benefit such.
JESUS CHRIST IS THE SON OF GOD.
This is the grand central truth of the Christian relig-
ion. It is that around which revolves every thing con-
nected with the scheme of human redemption; hence
there is more and stronger proof establishing it than
any one proposition of which the Bible treats. John
says: "If we receive the witness of men, the witness of
God is greater; for this is the witness of God which he
hath testified of his Son. He that believeth on the Son
of God hath the witness in himself; he that believeth
not God hath made him a liar; because he believeth not
the record that God gave of his Son. And this is the
record that God hath given to us eternal life, and this
life is in his Son. He that hath the Son, hath life; and
he that hath not the Son of God hath not life. These
things have I written unto you, that believe on the name
of the Son of God; that ye may know that ye have eter-
nal life, and that ye may believe on the name of the Son
of God." 1 John v: 9-13.
This is the testimony that God has given of His Son;
and he that does not believe it makes God a liar. We
have not room for all the testimony given us on this
subject, but we will examine some of itenough to show
that it is nothing less than a contradiction of God Him-
self to refuse to believe it.
GOD'S TESTIMONY.
"And Jesus, when he was baptized, went up straight-
way out of the water; and lo, the heavens were opened
unto him, and he saw the Spirit of God descending like
a dove, and lighting upon him; and lo, a voice from
heaven, saying, This is my beloved Son, in whom I am
well pleased." Matt. iii: 16, 17. John said: "And I

knew him not; but that he should be made manifest to
Israel, therefore am I come baptizing with water."
John i: 31. Thus Jesus was made manifest. God spake
from heaven to the assembled multitude, in plain and
unmistakable terms, "This is my beloved Son." This
testimony came from heaven, when Jesus was coming
up out of the water. Surely no one will say that the
water, out of which Jesus came, was heaven from which
the voice came. The Spirit descendedJesus came up.
Once more: On the mount of transfiguration, "a
bright cloud overshadowed them; and behold, a voice
out of the cloud, which said, This is my beloved Son, in
whom I am well pleased; hear ye him." Matt. xvii: 5.
Peter says: "This voice which came from heaven we
heard, when we were with him in the Holy mount."
2 Pet. i: 18.
To every one who believes the Bible, this testimony
is sufficient to show that Trinitarianism and Unitarianism
are both false, if there was not another word in the Bible
on the subject. The voice came from God in heaven to
where Jesus was on the earth; and He acknowledged
Jesus as His Son; hence He was not the very and eternal
God; and as He was the Son of God, He was more than
man. No man is the Son of God in this sense. Thus
we see that when any one denies that Jesus Christ is the
Son of God he makes God a liar, for God says, "This
is my beloved son." This is true, or it is false. This is
not very well calculated to prove that He was very and
eternal God. Did God mean that Jesus was the son of
himself; and the father of himself?
THE TESTIMONY OF JOHN THE BAPTIST.
"And John bear record, saying, I saw the Spirit

26 GOSPEL SERMONS.
descending from heaven like a dove, and it abode upon

him. And I knew him not: but he that sent me to bap-
tize with water, the same said unto me, Upon whom
thou shalt see the Spirit descending, and remaining on
him, the same is he which baptizeth with the Holy Ghost.
And I saw, and bear record that this is the Son of God."
John i: 32-34. This is virtually the testimony of God
and John together. God told John how he would be
able to know the Son, and John gives the testimony.
John heard the Father say, "this is my beloved Son"
at His baptism, hence he was fully competent to testify
that Jesus was the Son of God; but he never testified
that He was the very and eternal God.
JESUS BORE WITNESS OF HIMSELF.
"I am one that bear witness of myself, and the Father

that sent me beareth witness of me." John viii: 18.
If Jesus was the only true God, then the Father and the
Son were the same witness. He was the Father of Him-
self, and the Son of Himself; and sent Himself. This is
not respectable nonsense.
When Jesus restored the blind man to sight, the en-
raged Jews cast him out. "Jesus heard that they had
cast him out; and when he had found him, he said unto
him, Dost thou believe on the Son of God? He an-
swered and said, Who is he, Lord, that I might believe
on him? And Jesus said unto him, Thou hast both
seen him, and it is he that talketh with thee." John
ix. 35-37.
Again: "Say ye of him, whom the Father hath sanc-
tified, and sent into the world, Thou blasphemest;
because I said, I am the Son of God? If I do not the
works of my Father, believe me not; but if I do, though
ye believe not me, believe the works; that ye may know,
and believe, that the Father is in me and I in him."

John x: 36-38.
Once more: "Again the high priest asked him, and
said unto him, Art thou the Christ, the Son of the
Blessed? And Jesus said, I am." Mark xiv: 61, 62.
It is said that Jesus never claimed to be the Son of God;
but this honor was thrust upon Him by His followers.
We leave these quotations to speak for themselves.
Many others might be added but these are enough, and
plain enough. He never claimed to be the very and
eternal God; but He did claim to be the Son of God in
divers places.
THE APOSTLES' TESTIMONY
"When Jesus came into the coasts of Caesarea Philippi,

he asked his disciples, saying, Whom do men say that
I the Son of man am? And they said, Some say that
thou art John the Baptist; some, Elias; and others,
Jeremias, or one of the prophets. He saith unto them,
But whom say ye that I am? And Simon Peter an-
swered and said, Thou art the Christ, the Son of the
living God. And Jesus answered and said unto him,
Blessed art thou, Simon Barjona; for flesh and blood
hath not revealed it unto thee, but my Father which is
in heaven." Mat. xvi: 13-17.
This question was propounded to all the apostles and
answered by Peter in their presence; hence may be
regarded as the answer of all of them. And as Peter's
answer was made known or revealed to him by the
Father it was the testimony of the Father. And as Jesus
blessed Peter for making it, He is fully committed to it.
So in this quotation we have the combined testimony of
the Father, the Son, and all the apostles to the fact that
Jesus was the Christ the Son of the living God.
28 GOSPEL SERMONS.
When Jesus walked upon the water, to the ship in

which the apostles were being tossed by the angry waves
in a howling storm, after saving the doubting Peter from
a watery grave, He went up into the ship and the wind
ceased. "They that were in the ship came and wor-
shipped him, saying, Of a truth thou art the Son of
God." Matt. xiv: 33. Thus testify the twelve.
Paul's testimony is in every epistle he wrote. We
can only give a few samples with which his letters
abound. His salutations in his letters clearly show that
the Father and Jesus were a plurality of persons.
"Grace to you, and peace, from God our Father, and the
Lord Jesus Christ." Rom. i: 6; 1 Cor. i: 3; 2 Cor. i: 2;
Gal. i: 3; Ephes. i: 2; Phil, i: 2; Col. i: 2; 1 Thess.
i: 1; 2 Thess. i. 2; 1 Tim. i: 2; 2 Tim. i: 2; Tit. i: 4.
Why make such distinctions between God our Father
and the Lord Jesus Christ if they were the same person?
But he says: "God is faithful, by whom ye were called
unto the fellowship of his Son Jesus Christ our Lord."
1 Cor. i: 9. This shows not only a plurality of persons,
but that Jesus Christ our Lord was God's Son.
THE TESTIMONY OF DEVILS.
"And unclean spirits, when they saw him, fell down
before him, and cried, saying, Thou art the Son of
God." Mark iii: 11. "And devils also came out of
many, crying out, and saying. Thou art Christ the Son
of God. And he rebuking them suffered them not to
speak: for they knew that he was Christ." Luke iv: 41.
THE TESTIMONY OF THE WICKED.
"Now when the centurion, and they that were with
him, watching Jesus, saw the earthquake, and those
things that were done, they feared greatly, saying, Truly
this was the Son of God." Matt. xxvii: 54. Thus we
have the testimony of God, the Father; John the Bap-

tist; Jesus Christ; all the apostles; devils; and wicked
men to the fact that Jesus Christ was, and is the Son of
God, not one of them testifies that he was the very and
eternal God.
THE TESTIMONY OF MIRACLES.
"Then came the Jews round about him, and said unto
him, How long dost thou make us to doubt? If thou
be the Christ, tell us plainly. Jesus answered them, I told
you, and ye believed not; the works that I do in my
Father's name, they bear witness of me." John x:
24, 25.
"Believest thou not that I am in the Father, and the
Father in me? The words that I speak unto you I
speak not of myself: but the Father that dwelleth in me,
he doeth the works. Believe me that I am in the Father
and the Father i:i me; or else believe me for the very
works' sake." John xiv: 10, 11.
Jesus here intimates that the works wrought by him
were done by the Father through him. These were
stronger, or more convincing testimony than even what
he had told them, though his words were given him by
the Father. They might not believe what he said, but
how could they disregard what he did before their eyes.
These they saw, and were bound to know that unaided
human power could not do them. Who could see him
hush to silence the howling storm; calm the surging waves
of the sea of Galilee, and walk upon them as a pavement
beneath his feet; open the eyes of those who had been
born blind; unstop the ears of the deaf; cure all man-
ner of disease, even the loathsome leprosy; cast out
devils by the legion; and raise the dead to life and
health, without being convinced as was Nicodemus:
"No man can do these miracles that thou doest ex-
30 GOSPEL SERMONS.
cept God be with him." J o h n i i i : 2. God would not

have aided an impostor to do these tilings, nor could
an impostor have done them himself; hence that he
was what he claimed to be his miracles abundantly
show. "And many other signs truly did Jesus in the
presence of his disciples which are not written in this
book; but these are written that ye might believe that
Jesus is the Christ, the Son of God, and that believing
ye might have life through his name." John xx: 31.
The miracles which Jesus did are recorded to prove
that he is the Son of God; so that sinners, in need of
salvation, may have an intelligent faith in him; and
yield a hearty obedience to him; that they may
have eternal life through him. "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." Matt. vii: 21. But sup-
pose a man believes that He is the very and eternal God,
will that secure the same blessings that were intended
for him who believes that He is the Son of God? Why
not? If these propositions are the same why not as
well believe one as the other?
This is the faith that must be confessed in order that
God may dwell in us, and we in him. "Whosoever
shall confess that Jesus is the Son of God, God dwelleth
in him and he in God." 1 John iv: 15. Surely there
can be no more sacred relationship than this. Will it-
do just as well to confess that Jesus is the only true God
as to confess what is required of usthat he is the Son
of God?
"That which we have heard and seen declare we unto
you, that ye also may have fellowship with us; and
truly our fellowship is with the Father, and with his Son
Jesus Christ." 1 John i: 3. Here are two persons
with whom the saints have fellowshipthe Father and

his Son Jesus Christ. That they are distinct persons is
as clear as language can make anything.
If Jesus Christ was the only true God, then it occurs
to us that during the three days in which he was dead
the world was without a God. And we insist that the
fact that he rose from the dead is conclusive proof that
he was not the only true God; for there must have been
a living power equal to the task of raising to life that
which was dead, otherwise a resurrection never could
have been; and He would have remained dead forever.
But the Trinitarian smiles at this difficulty when it is
presented; saying: "It was only humanity that died.
As God He did not die. As man, He wept, suffered and
died; as God, He rose from the dead." Plausible as
this theory may appear, it is both contradictory and
unreasonable. How could He, as God, rise from the
dead, if, as God, He did not die? Only that which died
could be raised from the dead. If only humanity died,
then only humanity was raised from the dead. It mat-
ters not by what power that which was dead, was made
alive, only that which was dead could be raised from
the dead. If that which was raised did not die, then
there was no resurrection of the dead at all. The whole
theory of a resurrection of the dead was a sham, a fraud,
a deception, and all our hopes of a resurrection of the
dead through Christ are delusions. "And if Christ be
not risen, then is our preaching vain, and your faith is
also vain. Yea, and we are found false witnesses of
God; because we have testified of God that he raised up
Christ; whom he raised not up, if so be that the dead
rise not; for if the dead rise not, then is not Christ
raised: and if Christ be not raised, your faith is vain;
ye are yet in your sins. Then they also which are fallen
32 GOSPEL SERMONS.
asleep in Christ are perished. If in this life only we

have hope in Christ, we are of all men most miserable."
1 Cor. xv: 14-19.
It was the fact that Jesus Christ was the Son of God
that gave efficacy to the blood of the atonement. "But
if we walk in the light, as he is in the light, we have
fellowship one with another, and the blood of Jesus
Christ his Son cleanseth us from all sin." 1 John i: 7. It
occurs to us that if nothing more than humanity died
when Jesus died, the blood of any other man would
have been as efficacious in cleansing from sin as would
the blood of Jesus. "For God so loved the world, that
he gave his only begotten Son, that whosoever believ-
eth on him should not perish, but have everlasting life.
For God sent not his Son into the world to condemn the
world; but that the world through him might be
saved." John iii; 16, 17. Thus we see that it took
richer blood than that of mere humanity to secure the
world's redemption. It took nothing less than the
blood of God's own Son to magnify his law and make it
possible for him to be just and pardon those who vio-
lated his law.
John says. "In this was manifested the love of God
toward us, because that God sent his only begotten Son
into the world, that we might live through him. - Here-
in is love, not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins." 1
John iv: 9, 10. N"ow if nothing but humanity suffered,
as Jesus derived all that from his mother, then there was
nothing sent from God that suffered at all. And it
looks a little like God sent himself to earth, and placed
himself in a human body, made of a woman; and sub-
mitted that body to be crucified, while he, the Divinity,
suffered not at all, and then claimed to have so loved
the world as to give his only Son to suffer and to die

for it. This claim was unjust according to this theory;
for it was only the Mary part of Jesus that suffered and
died, for the divine part was God himself and he never
suffered at all. We cannot very well understand such
a sending as this. In place of sending any one or any
thing, he came himself, and did not suffer any when he
came. Mary made all the sacrificeGod made none.
Such a theory is a slander upon God and his Son, both.
It really seems to us that there was quite a useless
commotion in the material universe when Jesus died if
only humanity suffered. The sun, "the bright orb of
day," that had never refused to give his light from the
time God swung him in the heavens until then, refused
to light up a scene like that, and the earth was mantled
in darkness for three long hours. The earth trembled
as a leaf, until the rocks about Jerusalem were broken:
and the veil of the temple, that had stood for ages, was
rent from top to bottom. Why all this? Humanity is
suffering on the cross. Humanity had suffered in the
death of men every hour of every day for a thousand
years; but nothing like these things had ever occurred
before. Then again we ask, why all this? The truth
is, the Son of God is dying; and the heavens and the
earth are in commotion. We say, as did those who
stood by: "Truly this was the Son of God." Matt.
xxvii: 54.
Wherefore when he cometh into the world, he saith,
sacrifice and offering thou wouldst not, but a body hast
thou prepared me: In burnt offerings and sacrifices
for sin thou hast had no pleasure." Heb. x: 5, 6. If
the body of Jesus Christ was wholly human, it was an
exception to all law known to us. It is a fact well
known, even by common observation, to say nothing
34 GOSPEL SERMONS.
of any thing else, that physical appearance and general

temperament are derived from the father as well as from
the mother. Indeed it is within the observation of
every man that has given attention to the subject that
complexion is derived even more from the father than
from the mother; so much so that in the course of
many generations the color of the mother is lost in that
of the father. We predicate nothing of this, however;
the idea to which we object is that the body and blood
of Jesus Christ is entirely human, like his mother, and
partook not of the nature of the Father at all. This ab-
surdity is assumed to justify the theory that nothing
but humanity suffered on the cross. A body that did
not partake of the nature of Father and mother both,
has never been seen on this earthnever.
It is all a myth too, that the divinity that was in
Jesus Christ was the power by which he arose from the
dead. Paul says: "That if thou shalt confess with thy
mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt be
saved." Rom. x: 9. We have already quoted him
saying: "Yea, and we are found false witnesses of God;
because we have testified of God that he raised up
Christ; whom he raised not up, if so be that the dead
rise not." 1 Cor. xv: 15.
Peter said: "This Jesus hath God raised up, whereof
we all are witnesses." Acts ii: 32. "Be it known unto
you all, and to all the people of Israel, that by the name
of Jesus Christ of Nazareth, whom ye crucified, whom
God raised from the dead, even by him doth this man
stand here before you whole." Acts iv: 10. "But God
raised him from the dead." Acts xiii: 30. It was by
the power of God that Jesus was raised from the dead
THE S0NSHIP OF CHRIST. 35
not by any inherent quality in Him, either human or

divine.
But we must further notice a quotation made some
time ago: "Believest thou not that I am in the Father,
and the Father in me. The words that I speak unto
you I speak not of myself; but the Father that dwell-
eth in me, he doeth the works. Believe me that I am
in the Father, and the Father in me." John xiv: 10, 11.
We are told that as the Father was in the Son, and the
Son in the Father they were necessarily the same per-
son. Well, in the 20th verse of the same chapter He
says: "At that day ye shall know that I am in my Fa-
ther, and ye in me and I in you." Did the Savior in-
tend to teach that the disciples and he were, or ever
would be the same persons because they should know
that they were in him and he in them? Hardly, we
suppose, yet the form of expression is the same, and if
it does not prove that Christ and the apostles were one
in person, neither does it prove that God and his Son
were the same person.
Again: "Whosoever shall confess that Jesus is the
Son of God, God dwelleth in him and he in God." 1
John iv: 15. Are we to understand that those who
make this confession and God, himself, are, or ever will
be one in person? We suppose not, yet the same style
is used with reference to their dwelling in God, and God
in them, that is used with reference to the Father being
in the Son, and the Son in the Father. If the same lan-
guage cannot prove one proposition it cannot prove the
other. All the fullness of the Godhead dwelt in Jesus
Christ. The nature, attributes, and purposes of God
were in his Son, and hence they were said to be in each
other.
But Jesus said: "I and my Father are one." John
36 GOSPEL SERMONS.
x: 30. Yes, and be said a man and his wife were one,
but be expected them to remain two personsa man
and a woman as before. They were one in purpose and
sympathy, (Matt. xix: 5, 6) but not one person, surely.
Jesus prayed: "Holy Father, keep through thine
own name those whom thou hast given me, that they
may be one as we are." John xvii: 11. Verse 22,
"And the glory which thou gavest me I have given
them: that they may be one even as we are one."
Did Jesus pray that the apostles might become one per-
son? Surely not. But he did pray that the apostles
might be one in the same sense that he and his Father
were one. Then if the apostles were different persons,
and would so remain, it is certain that He and His Fa-
ther were different persons. From this conclusion there
is no escape. Then as God and his Son were one in
spirit, object and work, so He prayed that His apostles
might be perfectly harmonious in all their labors for
the salvation of man. Paul admonished the brethren at
Corinth to this unity. "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. i: 10. Christ
prayed for this unity among the apostles and he prayed
for them to be one as be and his Father were one.
"For the Father himself loveth you, because ye have
loved me, and have believed that I came out from God.
I came forth from the Father, and am come into the
world; again, I leave the world, and go to the Father."
John xvi: 27, 28. If this does not show that while
Jesus was on the earth he and his Father were, in some
sense, in different localities, and were different persons,
then we may as well pronounce the New Testament a
riddle and beyond human comprehension, on this sub-

ject at least.
"Ye have heard how I said unto you, I go away, and
come again unto you. If ye loved me, ye would rejoice,
because I said, I go unto the Father: for my Father is
greater than I." John xiv: 28.
Jesus said: "I am the true vine and my Father is
the husbandman." John xv: 1. This expression was
taken from real life. In horticulture there are the vine,
the branches, and the husbandman, or dresser of the
vine. Then in order that the figure may fit that which
is illustrated the husbandman cannot be the vine
dressed by Him. Then Jesus Christ, the vine, could
not have been the Father, or dresser of the vine.
Jesus prayed to the Father. John xvii. Matt.
xxvi: 39-44 Mark i: 35; xiv: 35-39. Luke i: 35;
xxii: 41. Prayer suggests two personsone to pray,
and another to pray to. The prayers of Jesus were
senseless if Trinitarianism be true. But they tell us it was
the humanity praying to the divinity. When did the
humanity of Jesus begin? Not until he was conceived
by the Virgin Mary. Very well, then, we will hear
him pray to his Father: "O Father, glorify thou me
with the glory which I had with thee before the world
was." John 17: 5. Jesus then had a glory with the
Father before the world was. As his humanity began
at the conception this could not have been the humanity
with the Father before the world was. This effectually
disposes of that quibblethat wherever a plurality of
persons are shown, one was the humanity and the other
the divinity.
John says: "In the beginning was the Word, and
the Word was with God, and the Word was God. The
same was in the beginning with God." John i: 1, 2.
38 GOSPEL SERMONS.
The preposition with, twice occurring in this quotation,

clearly shows companionship, association of two or more
parties, agreeing with the expression, "The glory I had
with thee before the world was," as seen above.
But He was God. Yes, but let us be careful not to
add any thing to that which is written. It does not say
He was the only God; nor does it say He was the very
and eternal God. He was the manifestation, of God's
power in creation as seen in the next verse; and He was
called God because He inherited the name of His Fa-
ther. "Being made so much better than the angels, as
he hath by inheritance obtained a more excellent name
than they." Heb. i: 4.
Stephen saw Him at the right hand of God. "But
he, being full of the Holy Ghost, looked up steadfastly
into heaven, and saw the glory of God, and Jesus stand-
ing on the right hand of God, and said, Behold, I see
the heavens opened, and the Son of Man standing on
the right hand of God." Acts vii: 55, 56.
"So then after the Lord had spoken unto them, he was
received up into heaven, and sat on the right hand of
God. Mark xvi: 19. We suppose that it will not be
contended that it was the humanity which Stephen saw
at the right hand of the, Divinity in heaven.
Jesus is our mediator. "For there is one God, and
one mediator between God and men, the man Christ
Jesus; who gave himself a ransom for all, to be testified
in due time." 1 Tim. ii: 5, 6. The idea of mediation
suggests at least three parties, a mediator and two par-
ties between which the mediation is had. God was one
party, man another, and Jesus Christ the mediator be-
tween God and man. Surely Jesus did not mediate be-
tween himself and the people. A mediator, to be com-
petent must be entirely disconnected from both parties,

or equally related to both, so that no charge of partial-
ity can be brought against him. Jesus was just such a
character. He was divine and he was human. He was
Son of God and Son of man. His father was divine,
his mother was human. He was as nearly related to
man as to God. In him humanity and divinity met
pre-eminently fitting him to be mediator between God
and men.
Just to what extent, or even how humanity and divin-
ity were blended in Jesus Christ we may never perfectly
comprehend; but we do know that he was born of a
woman, that he hungered, thirsted, wept with those in
distress, and sympathized with suffering humanity;
that he was temptedsorely tempted as we are, yet
without sin; that he was touched with the feeling of our
infirmity; that he took not on him the nature of angels
but the seed of Abraham; hence we know that if we
sin we have an advocate with the Father, even Jesus
Christ the righteous; and we gladly trust our cause to
the care of such an advocate. He says: "I am the
way, the truth, and the life. No man cometh unto the
Father but by me." All our approaches to the Father
are made through our advocateour mediatorour
high priest. We have no worth or merit in ourselves
to commend us to the favor of God. Our confidence is
in Jesus, who as our advocate will order our cause
arightin our mediator who will intercede for usin
our high priest who will present all our offerings before
the mercy-seat.
"What a friend we have in Jesus,
All our sins and griefs to bear;
What a privilege to carry
Every thing to God in prayer."
40 GOSPEL SERMONS.
That Jesus Christ is the Son of God has already been

fully shown. His divine character may be further seen in
his sinless life. Never did man pass through such
trials, and persecutions as he, and yet remain undefiled
by sin. He did no sin, neither was guile found in his
mouth. When he was reviled, he reviled not again;
when he suffered, he threatened not; but committed
himself to him that judgeth righteously. Such purity
was never seen in any one wholly human.
But in nothing is the divinity of Christ more clearly
seen than in his own resurrection from the dead. Paul
said: "Because he hath appointed a day, in the which he
will judge the world in righteousness by that man whom
he hath ordained; whereof he hath given assurance unto
all men, in that he hath raised him from the dead." Acts
xvii: 31. The fact that God raised his Son from the
dead gives assurance unto all men that he was what he
claimed to be; and that he would judge the world in
righteousness by him. God would not have raised an
impostor, nor could an impostor have raised himself;
hence, in his resurrection, we have the strongest assur-
ance of his divine character.
That he did rise from the dead is as certain as it is
that the Bible is true. We have seen a number of pass-
ages saying, in the plainest terms possible, that God
raised him from the dead. Not that he raised himself
by the divinity that was in him, but that God raised
him. This being true, we have the strongest possible
assurance of his divinity that could be given. The tes-
timony is direct, and as certainly true as it is that God
cannot lie.
What is the probable reliability of the testimony of
the apostles? They all say he arose from the dead and
that they saw him, and that he was seen by many others
more than five hundred at once. They could not

have been mistaken in his identity, for they knew him
well before his death. They had associated with him
intimately for three years and a half. They ate with
him, talked with him, and probably slept with him al-
most continuously; hence that they knew him is simply
certain. They could not have been mistaken. They
either saw him alive after his crucifixion or they fabri-
cated a stupendous falsehood. Men generally act from
motivewhat motive could have induced them to fabri-
cate and tell such a lie as this? They did not do it for
money for Jesus told them he was so poor that he had
no place to lay his weary head; and as the soldiers were
paid to testify falsely it is quite probable that they could
have made a fortune by giving up the false testimony
and telling the truth if Jesus did not rise. Their testi-
mony to the resurrection was false if Jesus did not rise,
hence they could have exchanged the falsehood for the
truth and been well paid for it beside. Why did they
not do it? What else? They could not have expected
to gain popularity by the story of the resurrection, for
be told them that they would be persecuted and de-
spised of all men for his sake; and they found tins
quite true. They were put to death for Jesus' sake,
every one of them but John; and tradition tells us that
he was thrown into a caldron of boiling oil, and was
only saved from a martyr's death by a miracle. Whether
this be true or false, one thing is certain: he did not
escape the fire of persecution; for he was banished to
the isle of Patmos for the word of God, and for the tes-
timony of Jesus Christ. This we have from his own
pen (Rev. i: 9). Then they did not hatch up, agree upon,
and tell their story for popularity. Why did they tell it?
The persecutions to which they were subjected sepa-
42 GOSPEL SERMONS.
rated them, and they were martyred in different coun-

tries; where, the probabilities are, they did not hear
from each other. One could not know that the others
had not given up the falsehood so as to make it folly
for him to adhere to it; and yet they all stuck to it, and
died on account of it; when they could have saved their
lives by giving it up and telling the truth. Can any
sane man believe that they did it? Is there a parallel
to it in the world's history anywhere? We venture to
affirm that not one case can be found, where twelve
men, or more, agreed upon a falsehood, and told it, and
every one adhered to it, until it brought death upon all
of them, when they could have saved their lives by giv-
ing up the falsehood and telling the truth; and all with-
out any reward of any kindwith nothing to gain, but
everything to lose by it. Is it reasonable? Do you
think twelve men could be found on the earth to-day
who would be guilty of such stupendous folly? Surely
not. The testimony of the apostles was true. Jesus
rose from the dead, and they saw, and knew him.
They gave up their lives rather than bear false witness
against his resurrection. This one fact establishes his
divine character forever.
My dear friend, have you pursued and considered the
testimony here presented? If so are you not convinced
that Jesus was more than human? Nay, are you not
convinced that he was, and is none other than the Son
of God? If so, we ask you as he asked the Jews:
"Why call me Lord, Lord, and do not the things which
I say?" If you believe him to be the Son of God you
are under obligations high as heaven, deep as hell, vast
as the universe to believe every word that fell from his
lips, to trust every promise he made; and obey every
command he gave which applies to such as you. Your
THE S0NSHIP OF CHRIST. 43
faith in him will do you no good unless it moves you to

love, trust and obey him. Come, then my brother, let
us renew our devotions to himlove him more and
serve him better; and let us cultivate this determina-
tion, and act upon it, to the last moment of life. God
help us to do it.
Friendly sinner, have you no place in your heart's
deepest affections for love of a Savior like this? Can
you look with indifference on the suffering Son of God,
as he hangs bleeding and dying on the cross for you?
God loves you. Jesus died for you. Angels are con-
cerned for you. The church invites you, begs you,
pleads with you. Your mother weeps over you; but
you, the one most interested, are still indifferent and un-
concerned. The sun refused to shine on the crucifixion
of Jesus, but you can look upon it without a blush.
The earth trembled when the Son of God died, but you
can contemplate it without the tremor of a nerve. The
solid rocks were shivered, but your heart remains un-
broken.
This is an abnormal condition of the human mind.
No one is so, naturally. He has to educate himself up
to it. At first he felt deeply when he heard the story of
the cross. It cost him a desperate struggle to refuse obe-
dience to the gospel when first he learned the Master's
will. But every successful resistance hardened him a
little, and enabled him to resist with less effort the next
invitation until he reached his present condition. Once
he could feel, now he cannot. Once he could weep on
account of his sins and in sympathy with the sufferings
of Jesus; now the fountain of his tears is dried up, and
he can resist the most heart-stirring appeals which hu-
man tongues can make with the most perfect indiffer-
ence. When he reaches this condition he is gone. He
44 GOSPEL SERMONS.
has passed beyond all the appliances and means by which

God proposes to save men and he will never return. Re-
sistance to the devil is rightresistance to God is vain
and dangerous. O do not start in that direction. You
may soon get so far as to make it difficult to turn back.
Here we remember an incident of the late war, an ac-
count of which we read in a paper called "The Chil-
dren's Quarterly," then published in Lexington, Ky.
We did not memorize the report, nor did we preserve
the paper, hence we can only give the substance, as we
now remember it.
A man, having a wife and three small children, was
compelled to go into the armyon which side we do
not know, nor does it matter. The day of rendezvous
was authoritatively appointed; and he made all necessary
preparation for starting. The day came, and with it
his neighbors to bid him farewell, and pray God's pro-
tection upon him. First, he bade his neighbors goodbye,
then one by one he took up his children, and imprinted
a father's kiss upon each. Then came the parting from
his wife. The scene beggars descriptionit was like
tearing soul and body asunder. All hearts felt, and all
eyes wept. In all probability they would never meet
again. From that dreadful war many never returned,
hence the parting was severe. Among those present
was a boy who was too young to be compelled into mil-
itary service. He bravely stepped forward and took
the man by the hand and said: "Sir, let me go in your
place. I have no family to leave. If I fall there will
be no widow left; nor orphan children to suffer for a
father's care. Let me go and you stay with your fam-
ily." The proposition was acceptedthe boy went and
the man stayed at home. It is unnecessary to say
that that boy made a brave soldierthat he went
under the circumstances assures that fact. On the

bloody field of Chickamauga in the van of his host he
fell and never breathed again. When the battle was
over his friends buried him, as best they could, and
placed a board at the head of the grave with his name
and place of address inscribed upon it. They wrote to
the man in whose place he had gone that the brave boy
had fallen, and how his grave could be found. The
man made his way to that grave, disinterred the body,
took it home and buried it with all the honor he could
bestow upon it. Over the grave he placed a costly mar-
ble monument with suitable inscription upon it.
Among other things inscribed were these impressive
words: "HE DIED FOR ME."
This shows that that man appreciated and loved that
hoy. Jesus died for youhave you done as much for
him? If not, is it not ungrateful in you not to do it?
Will you not begin it now? Blessed Jesus hast thou
died for me? And shall we not live and labor for thee?
"See from His head, His hands, His feet,
Sorrow and love flow mingled down,
Did e'r such love and sorrow meet?
Or thorns compose so rich a crown?
"Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all."
Amen and amen.
CHAPTER III.
THE COMMISSION.
T HE first religion ever given by God to man after

his expulsion from the garden of Eden was a
family religion. Nothing more was needed at that time.
The race of man consisted of a few families, hence the
system of worship then given was conducted by the
father as the head of each family. For this reason it
was called the Patriarchal dispensation; and it contin-
ued until succeeded by the Jewish religion instituted at
Mount Sinai, the law for which was there given by God
to Moses.
This was a national religion and was given to Moses
for the Jewish nation, and continued until it was abro-
gated by the death of Christ. It was called the Jewish
dispensation, and began with the giving of the law at
Sinai, and continued until Christ took it away. This
was succeeded by the Christian religion co-extensive
with the race of man. This period is called the Chris-
tian dispensation, which was fully inaugurated on the
day of Pentecost, and is destined to continue until Jesus
comes again, or until time shall be no more.
God promised Abraham that in him and his seed all
the families of the earth should be blessed. When, in
the course of events the time drew near to carry this
promise into effect, God sent a harbinger before the
Lord, the promised seed of Abraham, to make ready a
people for his reception. Jesus came to this prepared
(46)
THE COMMISSION. 47
people, and of them selected his apostles and sent them

out to further perfect arrangements for the establish-
ment of a kingdom or system of government for those
who might desire to become the beneficiaries of this new
order of things. When the Lord sent these agents on
this preparatory mission he gave them a restricted com-
mission, forbidding them to go into any city of the Sa-
maritans, or among the Gentiles; but confining their la-
bors, strictly, to the lost sheep of the house of Israel.
When this preparatory work was completed, and the
time had come for the consummation of God's promise
to Abraham, Jesus gave these chosen apostles a com-
mission co-extensive with the human race. As the prom-
ise was to all the families of the earth, so the commission
extended to all nationsto every creature in all the world.
In all lands and countries where man might live, there
the gospel, as God's power unto salvation would be
needed, and there the apostles were authorized to go
and preach it. In the word of God we have three re-
ports of this commission, one each by Matthew, Mark,
and Luke, as follow:
"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." Matt.
xxviii: 19, 20.
"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."
Mark xvi: 15, 16.
"Thus it is written, and thus it behooved Christ to
suffer, and to rise from the dead the third day: And
that repentance and remission of sins should be preached
48 GOSPEL SERMONS.
in his name among all nations, beginning at Jerusalem.

And ye are witnesses of these things." Luke xxiv:
46-48.
Before giving this commission Jesus said: "All pow-
er is given unto me in heaven and in earth." Matt.
xxviii: 18. There was no power in heaven above that
he did not have, nor was there any power on the earth
beneath that had not been delegated to Him; hence He
makes this authority the basis of the authority embod-
ied in the commission given to them. Go ye therefore.
As the Father had thus delegated all authority to the
Son, he was fully clothed with power to enlarge the
area of their operations to the ends of the earth, and
perpetuate the proclamation of the gospel under this
commission to the end of all time. This we think he
certainly intended to do.
In Matthew's report of this commission there are two
lessons taught, one each to two classes of persons. The
first: "Teach all nations, baptizing them in the name
of the Father, and of the Son, and of the Holy Spirit,"
was a charge to the apostles to teach aliens how to
become Christianschildren of God. The second:
"Teaching them to observe all things whatsoever I
have commanded you," had reference to the duties of the
Christian life and was applicable to those who had be-
come obedient disciples under the first part of the com-
mission. "With that part of it applicable to the alien we
have to do at present.
That this commission is in full force now, and is ap-
plicable to all who would honor God's authority to-day,
is admitted by all who believe the Bible to be an in-
spired book, and have given any thought to the subject.
This is evident from the fact that all who administer
baptism at all use the formula here laid down; for they
THE COMMISSION. 49
could not so use it if they did not believe the commis-

sion containing it to be in force. This formula, used by
all, is found no where else.
This commission is the great organic law of the Chris-
tian dispensation. The constitution of the State is the
organic law of the State. All laws made by legislative
authority must be in harmony with this constitution,
otherwise the supreme court will declare them void.
So had any apostle given any law, either oral or writ-
ten, not in harmony with this great commission, it would
have been a usurpation, for it was the sum of their au-
thoritythey could not go beyond it or come in contact
with it. Yea, had an angel from heaven preached an-
other gospel than that authorized by this commission
the curse of God would have rested upon him. This
being true, it becomes a matter of very great importance
to know what is taught in this commission, that we may
know what we are required to do, and to what we must
submit.
If we would understand all that is contained in it we
must examine all the reports we have of it. If a jury
would correctly understand a case in court upon which
they are to render a verdict, they must hear all the tes-
timony and collate all the facts set out by all the wit-
nesses brought before them. They cannot make up
their verdict from the testimony of one witness, ignor-
ing the testimony of other witnesses equally entitled to
credit. So we must treat the commission if we would
come to correct conclusions concerning it. We cannot
take any one report of it and get all there is in it.
In order that our eyes may assist our ears in seeing
more clearly the contents of the commission we will
formulate it, somewhat after the style of an example in
addition of compound numbers. To do this we write
50 GOSPEL SERMONS.
down the several items clearly expressed, and make

marks of omission for items not expressed though implied
in some reports, but expressed in others, being careful
to write items of like significance under each other so
that the sum of all the items found may appear in a
connected summary at the bottom of the formula. As
Matthew comes first in the books of the New Testament
we will begin with his report.
His first item is teach, so we write down Teach, as
the first item found in the commission. But if the
apostles were required to teach there must be some one
or more to teach. Teach whom? Matthew answers, all
nations. Very well, we put all nations as the second item
reported by him. But if the apostles were required
to teach, there must not only be persons to teach, but
there must be something to teach. Teach what? Mat-
thew does not tell us, so we make a sign of omission and
pass on. But if the apostles were required to teach,
there must not only be persons to be taught and some-
thing to teach them, but they must believe what is taught.
Matthew says nothing about believing, so we make a
sign of omission here and pass on again. A God-ap-
proved belief or faith always "produces repentance, and
the necessity of repentance is clearly taught elsewhere;
but Matthew says nothing about repentance, so we
make another mark of omission and pass on. As John
and the disciples of Jesus have been baptizing all who
became submissive to the Lord's will, and as Jesus said
except a man be born of water and of the Spirit he can-
not enter into the kingdom of God, we may expect the
commission to say something about baptism, hence Mat-
thew clearly states that the taught are to be baptized
then we write down baptizing. But no formula has been
given yet, so if any formula is to be used we may ex-
THE COMMISSION. 51
pect it to be found in the commission, and Matthew records

it, so we write it down. But what is all this for? Surely
all this is not required without an object in view. No,
but Matthew says nothing about the design of it, so we
make another sign of omission and pass on. This pro-
cedure must have a beginning somewhere. Matthew
says nothing about a place to begin, so we make another
sign of omission and close his report.
Next in order comes Mark's report. Corresponding
to Matthew's teach Mark gives preach. All preaching
should be teaching, but unfortunately this is not always
so. We place preach under teach. Corresponding to
Matthew's all nations, Mark gives us every creature in
all the world, and we put it down accordingly. Mat-
thew tells us nothing of what is to be taught, but Mark
says the gospel is to be preached, hence we are able to fill
Matthew's first blank with the gospel of Mark's report.
Matthew says nothing of the necessity of faith, but Mark
says we must believe, hence with this we supply Mat-
thew's second omission. Mark, like Matthew, says
nothing of repentance, leaving it to be inferred as a re-
sult of faith. We make our marks of omission and pass
to baptism, which he mentions as well as Matthew.
Mark does not give the formula, hence we leave a sign
of omission here. Mark enables us to supply another
blank in Matthew's report by giving salvation as the
blessing promised to those who comply with the stipu-
lated conditions. But neither Matthew nor Mark tells
us where operations under this commission are to begin,
we therefore insert our mark of omission for this, and
close his report.
Luke changes the order of the items mentioned in the
record given by him, but the same order given by the
others may be followed without at all changing the
52 GOSPEL SERMONS.
sense. He gives preaching, and we put it under the

preaching in Mark's report. He gives all nations,
among which the preaching is to be done, He speaks
of the suffering and resurrection of Christ, implying
burial, which are included in the gospel mentioned by
Mark. He says nothing of belief, but he enables us to
till a blank in both the preceding reports with the men-
tion of repentance. What Mark calls salvation Luke
calls remission of sins, hence we place this under the word
saved in Mark's report, having placed marks of omission
where baptism is placed in both the preceding reports.
He gives us Jerusalem as the place where the preaching
is to begin under this commission.
By thus placing together the three reports left re-
corded, as we would the testimony of any three wit-
nesses testifying in court or elsewhere concerning any
fact to be established by testimony, we certainly get the
entire contents of this very important portion of Holy
Writ. Now let us put this formula before our eyes, and
examine it carefully, comparing it with the reports of
the inspired historians who have recorded it. Will any
one say that any thing found in this summary is not
found in the inspired reports examined? Is there an
item which we may rub out? If so, which one is it?
And by what authority shall we take it away? Surely
there must be some important changes made if ever this
commission is made to fit some of the orthodox theories
of modern times. Some of the items must be canceled,
and others transposed. And worse still, the same
changes will not fit all the theories. To fit infant
baptism, the commission must begin with baptism and
every thing else must be canceled; but when the same
persons baptize adults, they begin with teaching, and
put baptism after salvation.
54 GOSPEL SERMONS.
Let us carefully examine this summary and see if it

contains any thing which we may safely take away.
Shall we take away teaching or preaching? Before
persons can believe on Christ they must have the testi-
mony concerning him, for how can they believe in him
of whom they have not heard; and how can they hear
without a preacher. Before any one can obey the gos-
pel he must know what the gospel requires of him. We
cannot, therefore, take away the preaching, for it
pleased God by the foolishness of preaching to save them
that believe.
Can we take away the words, all nations, every creat-
ure, in all the world? No, for then the preacher would
not know where to go, or to whom he should preach.
The Jews might wish to confine the preaching to them;
or the Calvinist might conclude that there was no use
to preach to any but those elected in Christ to salvation
before the world began. I guess the Lord fixed that
item about right and it is best to let it alone.
Shall we take out the gospel? The preacher might
not know what to preach. He might get to preaching
Mormonism, Calvinism, Universalism or something else.
I guess we can hardly take that item outit is hard
enough to keep them straight now. It is the power of
God to salvation; and it is that by which Paul said the
Corinthians had been saved; and if it saved them it
might be necessary to save us. We will let that item
remain surely.
Shall we take out belief? Must not the gospel be be-
lieved when preached? It is only the power of God to
the salvation of him who believes it. Jesus said, he
that believeth not shall be damned. It occurs to us that
this would be rather a dangerous place to use the ampu-
tating knife.
THE COMMISSION. 55
Shall we take away repentance? All say no. But

why not? If we are justified by faith only, or if faith
is the only condition of pardon what is the use of repent-
ance, or where is any place for it? "O but repentance
comes before faith." Well, suppose we were to grant
this; if it is a condition coming after faith, without
which all must perish, will it cease to be a condition if
placed before faith? Changing places with faith and
repentance does not make either one cease to be a con-
dition of pardon. Though placing the cart before the
horse might put things in quite an awkward shape, yet
cart and horse are both there all the same. So placing
repentance before faith brings no relief to the doctrine of
justification or salvation by faith alone. If it is by faith
only or alone, then repentance has nothing to do with
it, and hence it may be rubbed out of the commission.
But Jesus had not learned the doctrine of justification
by faith only when he put repentance into the commis-
sion, nor has he learned it yet so far as heard from, so
we will let repentance stay just where he placed it.
But does the fact that repentance is mentioned in a
few places before faith settle the order in which these
conditions come in the plan of salvation? Peter said:
"The God of our fathers raised up Jesus, whom ye slew
and hanged on a tree." Acts v: 30. Again: "And we
are witnesses of all these things which he did both in
the land of the Jews, and in Jerusalem; whom they slew
and hanged on a tree." Acts x: 39. Did the Jews slay
Jesus and then hang him on the tree of the cross? Yes,
if the order of mention is always the order of occur-
rence. Once more: "If thou shalt confess with thy
mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt be
saved." Rom. x: 9. Are persons to confess with the
56 GOSPEL SERMONS.
mouth before they believe with the heart? The very

next verse in the same connection reverses this order.
"For with the heart man believeth unto righteousness;
and with the mouth confession is made unto salvation."
Rom. x: 10. On the day of Pentecost the people heard
Peter preach Jesus as the then crowned King, Lord and
Christ. They believed and were cut to the heart by
faith in Jesus. When they asked what they should do
the first thing required of them was to repent. This ex-
ample should forever settle the order in which faith and
repentance come. But having discussed this subject
elsewhere I only present a thought or two here, not pre-
sented there.
But now comes the trouble. There is baptism; it
must come out of the commission surely. Well, Jesus
put it there; who has a right to revise his work? If
I had made the commission I might have put a mourn-
ers' bench right where Jesus put baptism. I am quite
sure that I would have made a bungle of it in some
way. Fortunately it was made by Him who had all
power in heaven and on the earth, and our duty is to ac-
cept it as He gave it.
Shall we take out the formula? No, all use it and I
suppose none want it taken out. If removed from the
commission it is forever gone, for it can be found no-
where else.
Shall we take out salvation, or remission of sins as the
blessing promised to those who would honor the Mas-
ter? Some might want to change the position it occu-
pies, but I suppose none would like to have it taken out
entirely. But it is just where Jesus placed itwho has
a right to change it? He did not say, he that believeth
and is saved mayor should be baptized; but He did
say, he that believeth and is baptized shall be saved.
THE COMMISSION. 57
He promised salvation to him who would believe and be

baptized; and surely the blessing promised cannot be
reached before compliance with the conditions on which
it is promised. Such language could not be misunder-
stood concerning the ordinary affairs of every day bus-
iness.
Suppose I engage a laborer to plant me a crop of
corn; and cultivate it to maturity; for which I agree to
give him a specified horse. The proposition is accepted,
the details are all understood and reduced to writing.
The man goes to work and plants the crop, but does
nothing more to it. The crop is choked out by weeds
and is wholly worthless. But he demands of me the
horse specified in the contract, as though he had done
all the work agreed upon, when no one was to blame in
any way for his failure but himself. Of course I refuse
to deliver the horse, and he sues me. Is there a court
on earth that would say he is entitled to the horse?
Surely not. Very well, he that believeth and is bap-
tized shall be saved. The man believes, has not been
baptizedis he saved? Though perhaps many have
been the opportunities offered, yet he allowed the lust
of the flesh, and the deceitfulness of riches to choke out
the word. His faith is dead, and wholly worthless. Now
where is the difference? One is businessthe other
pertains to religionthe principle is precisely the same.
But if we could still be in doubt as to the import of
the commission as operations were to begin under it at
Jerusalem, we have only to go there and see what the
apostles, to whom it was given, did in carrying it out.
What did they do in obedience to it?
The first requisition made of the apostles in the com-
mission was to preach. They were to begin at Jerusa-
lem and here they are. "Peter, standing up with the
58 GOSPEL SERMONS.
eleven, lifted up his voice, and said unto them, Ye men

of Judaea, and all ye that dwell at Jerusalem, be this
known unto you, and hearken to my words." Acts ii:
14. Thus began the first discourse ever preached under
the commission given by Christ to the apostles for the
conversion of the world.
They were required to preach to, or teach all nations,
and there were dwelling at Jerusalem Jews, devout men
from every nation under heaven, which gave favorable
opportunity for the work to begin; and it was extended
as, in the providence of God, they had opportunity to
extend it.
The gospel was to be the subject matter of their
preaching, and every prominent fact connected with the
gospel was embraced in Peter's discourse on that occa-
sion.
The people were to believe the gospel, and they did
believe what Peter preached, and as Jesus, the crowned
King, Lord and Christ was the central theme of his
discourse, when they believed what he preached they
believed on Christ; and believing, they were cut to the
heartmightily wrought upon and affected by the Holy
Spirit, who dictated the words spoken by him to them.
The commission required repentance to be preached in
the name of Jesus, so when the people were cut to the
heart, and anxiously inquired what to do, the first thing
commanded in the name of Jesus was that they should
repent.
But the commission required believing penitents to
be baptized, hence Peter not only commanded these be-
lievers to repent, but in the name of Jesus Christ, he
told them to repent and be baptized,; and he told them to
do both for the remission of sins, the very thing which, in
THE COMMISSION. 59
connection with repentance was to be preached in the

name of Jesus. *
Thus we see that every item of the commission was
present in the events of Pentecost. This was indeed
an inspired commentary on the commission, showing what it
meant by showing what inspired men did in obeying it.
One more thought and we close our examination of
the commission for the present. In all God's dealings
with man in every age of the world, when he promised
a blessing to any person, or number of persons, on com-
pliance with a specified number of conditions, the bless-
ing could only be reached on compliance with all the
conditions standing between the party and the blessing
promised. When Naaman was commanded to wash
himself seven times in Jordan in order to be cured of
his leprosy, he did not reach the cure until he dipped
the seventh time. When the Israelites were commanded
to march around the city of Jericho once a day for six
days, and seven times on the seventh day, the walls
of the city were not thrown down until the
completion of the seventh circuit on the seventh day.
Other examples might be given, but these are sufficient
to illustrate the principle. Now, if the language of
Jesus can establish any thing, it is certain that he has
placed faith, repentance and baptism, in the commission as
conditions of salvation or the remission of sins. Can we
reach the blessing promised until we comply with all the
conditions? If we can, then this ever-present principle in
God's dealings with man has been overcome, or set
aside in some way. For what did Jesus put these con-
ditions in the commission if they are not to be
regarded
* For a critical examination of this subject see Gospel Plan of Sal-

vation, pages 505 to 510 inclusive.
60 GOSPEL SERMONS.
in order to reach the salvation, or remission of sins

promised? If the blessing promised may be obtained
without compliance with all the conditions, why not with-
out compliance with any?
Now, friendly sinner, is there any possibility of a mis-
take in this matter? We confess our inability to see a
chance for mistake; but suppose we are wrong, and it
should be true that we are pardoned the moment we
believe, will God damn us for going on and obeying
him in baptism? We think not. Surely he would not
condemn us for obeying him in baptism after command-
ing it. Hence we are safe even on that theory.
Again, we are told that whatever a man believes to
be right is right to him. Well, if this be so, we cannot
be wrong, for it will surely be conceded that we hon-
estly believe what we teach; and this being so, we will
be saved in our honest belief if any are thus saved.
But we occupy safe ground all along the line. Some
tell us that the commission authorizes the baptism of
infants. Suppose this is true; it is admitted on all
hands that if we were not baptized in infancy it was no
fault of our own, but simply the neglect of our parents;
and that we ought to be baptized as adults if we were
not as infants. Very well, then, when we are baptized
as believers we are doing right; and we will surely not
be lost for doing right.
Some think that sprinkling or pouring will do for
baptism. Suppose this is true, the same persons will
admit that immersion is valid baptism; hence when we
are immersed we are Scripturally baptized beyond the
shadow of a doubt, and cannot be wrong. So we occu-
py safe ground in any aspect of the case. Others may
be right, yet may be wrong. We are right and cannot
be wrong.
THE COMMISSION. 61
Then the question for your decision is, do you want

to be saved? If so, what hinders you from being
saved? God is willing to save youare you willing to
he saved? O yes, you are willing that God may save
you if he will save you in your own way. My dear
friend, you have no right to dictate to God as to
how he shall save you. You must accept salvation
on his terms or be lost. And if you are not willing to
be saved on any terms which may be pleasing to him,
you are not in a fit frame of mind to be saved at all.
But you say you are not good enough to obey God
yet. How long will it take you to get to be good
enough in serving the devil? Will you ever make
much improvement in that direction?
Well, but you intend to do better some day. But
suppose you die before that some day comes, what then?
And if you should live a thousand years you could never
repay God for what he has done for you. You owe all
to him.
Men act more consistently on every other subject
than on the subject of their soul's salvation. They
will move in the direction of their interests in other
matters. Convince them that they will lose a few hun-
dred dollars if they do not immediately secure it and they
will move at once. But when their eternal destiny is at
stake they seem perfectly indifferent and unconcerned.
It is not necessary for a man to become a liar, a thief,
or a murderer, in order to be lost. He can be lost with-
out becoming that bad. Paul said: "How shall we es-
cape if we neglect so great salvation." Neglect is the
word. Did you ever think of the fact that neglect of duty
will damn you forever? Arise and come to Jesus now.
Now is all the time you can claim. To-morrow to you
may never come.
CHAPTER IV.
THE CONVERSION OF THE JAILER.

"Sirs, what must I do to be saved? And they said,
Believe on the Lord Jesus Christ, and thou shalt be
saved, and thy house." Acts xvi: 30, 31.
W E propose an examination of the jailer's eon-

version because it is supposed to teach the
doctrine of salvation by faith only. As the jailer was
told to believe on the Lord Jesus Christ, and he should
be saved and nothing more is contained in the direct
answer to the question asked by him, it is assumed that
nothing else was necessary to his salvation but to believe.
Before entering upon an examination of the real mer-
its of this case of conversion, there are a few prelimi-
nary considerations to which we invite attention for a
few moments.
When we ask a person, demanding baptism, if he be-
lieves with all the heart that Jesus Christ is the Son of
God, our religious neighbors tell us that belief is not
faith; yet when these same persons wish to preach a dis-
course, setting forth the doctrine of justification by
faith only, the answer of Paul to the jailer is a favorite
text from which to preach it. Why use a command to
believe, to teach the necessity of faith, if belief is not
faith? Surely there is a want of fitness of text and ser-
mon in such efforts as these. It occurs to us that if be-
lief is not faith, they should select a text having the
word faith in it at least.
Again, if from the fact that belief is the only thing
(62)
THE CONVERSION OF THE JAILER. 63
mentioned in the direct answer of Paul to the Jailer, we

are authorized to conclude that nothing else is necessary;
then why may we not select other examples where
neither faith nor belief is mentioned directly, in answer
to substantially the same question, and conclude that
faith is not necessary at all because it is not mentioned?
Is not one conclusion just as logical and Scriptural as
the other? But if we treat the Bible in this way we
may soon have as many theories of conversion as there
are cases of conversion recorded.
One man may take this example, and construct him
a theory of salvation on faith alone, because nothing
but belief is mentioned in the direct answer. He will
have neither repentance nor baptism in his theory; for
we must remember that there is as little said about re-
pentance as about baptism; and hence they must both go
out together. If baptism is to be rejected because not
mentioned directly in the answer, then repentance must
be rejected for the same reason. But we may be an-
swered that repentance is implied. Implied indeed!
Then why may not baptism be implied as well? It we
may imply one why not the other? If you open that
door you must take in both or neither. As neither is
mentioned they must stand or fall together.
When Saul said, Lord what wilt thou have me to do?
he was told to go into the city and there he should be
told what he must do. Not to be tedious in unnecessary
details, Ananias was sent by the Lord to tell him; and
he told him to arise and be baptized and wash away his
sins, calling on the name of the Lord. Nothing was
said about faith and just as little was said about repent-
ance. Therefore the reasoning adopted in the jailer's
case forces the conclusion that neither of them is neces-
sary. Then on this example we may construct a theory
64 GOSPEL SERMONS
of salvation on baptism alone. Is there not just the

same authority for it that is claimed to build a theory
of salvation by faith only on the jailer's case?
But another man comes upon the arena, and he is not
pleased with faith alone, nor with baptism alone
indeed he has no use for either; and he begins turning
the leaves of his New Testament in search of an exam-
ple by which he can exclude both. He turns to the 3rd
chapter of Acts and reads the 19th verse: "Repent ye,
therefore, and be converted that your sins may be blot-
ted out." Here it is. No faith, no baptism mentioned
here, and he constructs him a theory of conversion on
repentance alone. Has he not the same authority to do
it that any one has to construct a theory of salvation on
the jailer's case by faith alone because nothing else but
belief is mentioned in the answer?
Still another man appears who is not pleased with
faith alone, repentance alone, or baptism alone, and he
looks up an example that suits his taste better. He opens
at Acts ii: 37, 38. He finds that substantially the same
is asked by the Pentecostians that was asked by the
jailer: "Men and brethren what shall we do?" It was an-
swered by an inspired man who spake as the Spirit gave
him utterance: "Repent and be baptized, every one of
you, in the name of Jesus Christ, for the remission of sins."
Here there is nothing said about faith; and the reason-
ing applied to the jailer's case forces the conclusion that
that which is not specifically mentioned is unnecessary,
and he, therefore, builds him a theory on repentance and
baptism without any faith at all. Has he not a right to
come to such conclusion from the theory adopted in the
jailer's case?
And so we might go on, multiplying theories to any
extent desirable. Is it possible that God has no system
at all; but just pardons or saves one man in this way

another in that way, and still another in some other
way, as may chance to happen? Surely this cannot be
If we look at the material universe, where God controls
every thing by natural law, we find day and night, sum-
mer and winter, seed time and harvest, have succeeded
each other in regular order, without a single failure,
from the dawn of creation until now. Planets roll in
regular cycles around the sun, as they have ever done,
since God's almighty hand hung them in space upon
nothing save the law by which, from the beginning, he
has held them in position subservient to his will. In all
directions we see every thing subordinate to law, con-
ceived in infinite wisdom; and no discordant note is
heard, or want of harmony seen in any department of
his dominion. Can we conclude, then, that in the sal-
vation of man, whom he so loved as to give the life of
his Son to consummate it, there is no system, harmony,
or order; but every thing left in confusion, and subject
to the mere happenings of chance. Surely such utter
want of system, in a matter so important, is wholly un-
like God; and nothing of the kind ever emanated from
him. The plan of salvation, understood as God gave
it, is the grandest exhibition of harmony and order on
which the mind of man was ever permitted to dwell;
and when we see and appreciate its perfection these con-
flicting theories will have passed into the darkness of
eternal night.
One other matter of general application demands at-
tention before entering upon an examination of the
jailer's conversion.
Circumstances connected with different cases of con-
version, and conditions on which conversion depends are
not the same. Circumstances connected with cases of
66 GOSPEL SERMONS.
conversion have differed, do differ, and will continue to

differ, as long as man lives in a tenement of clay; but
conditions of conversion, or salvation under the Christian
dispensation, always have been, are now, and will con-
tinue to he the same in all cases. We know nothing of
exceptions to this position. If exceptions there be,
they are not connected with any case of conversion re-
corded, and hence we can know nothing about them.
It was a circumstance connected with the conversion
of the Pentecostians that they had gone to Jerusalem,
fifty days before, to attend the annual feast of the pass-
over; and were awaiting the feast of Pentecost; and
hence were dwelling there during the fifty days between
those two festivals. Thus they were present, and heard
Peter's preaching on that memorable occasion, by which
they were converted. Must this circumstance attend
every case of conversion? If so no one could be con-
verted until he made a pilgrimage to Jerusalem; and
not then until the other events of the day were repeated.
of Cornelius that he saw and talked with an angel, by
whom he was told where to find a man who would tell
him what to do to be saved. Must every one see and
talk with an angel before he can be converted now?
Such agencies are not necessary now as they were then.
The New Testament was not then written, from which
Cornelius could learn his duty, as we can now. Why
should we want an angel to tell us that which we may
plainly read in the word of God?
It was a circumstance connected with Saul's conversion
that he saw the Lord, and talked with him in person.
Another circumstance was that he saw a light above the
brightness of the sun. It was still another circumstance
that he was made physically blind, and had to have his
friends to lead him by the hand. Do these circumstances

have to be reproduced in the conversion of any one to-
day? If so, we suppose there is not a man living who
has been converted, or ever will be.
of the jailer, that he was the keeper of that prison; and
as such, had charge of those holy men, of whom he
learned what to do to be saved. It was another circum-
stance that there was an earthquake there, the prison
doors were opened, and the fetters of the prisoners were
taken off. Must these circumstances be present in con-
version to-day? Thus we dispose of all the miracles
connected with the conversions recorded. They were
circumstances, not conditions; and were not the same in
any two cases recorded. And to-day we cannot find
any two cases of conversion the circumstances connected
with which are the same throughout. We could easily
demonstrate this by an examination of cases, but cannot
spare space to do so. Any one can satisfy himself by
an examination of the circumstances connected with such
cases as may be personally known to him. If he will
make the search he will soon be convinced that in no
two cases are the circumstances precisely the same.
We are now ready to look for the conditions upon
which the jailer was saved; and if we will allow the in-
spired teachers that common sense, to say nothing of
their inspiration, that other men exercise in the ordinary
affairs of life, we will have no difficulty in harmonizing
his conversion with all others recorded for our inspec-
tion.
It is twenty-one miles from Lewisburg, where I am
now writing, to the town of Shelbyville. Suppose a
man wishing to go from here to Shelbyville, and not
knowing the distance, inquires of me, "how far to Shel-
68 GOSPEL SERMONS.
byville?" Of course I reply it is twenty-one miles. He

starts on the road, and after traveling seven miles, he
meets another man and makes the same inquiry of him:
"How far to Shelbyville?" Now, will this man give
him the same answer given him before starting? No; it
would not be true if he were to so answer him; and any
man governed by the plainest dictates of common sense
would adapt his answer to the position of the traveler
when he made the inquiry; and the answer would be,
"it is fourteen miles, sir." He moves on another seven
miles, and meets another man of whom he makes the
same inquiry: "How far to Shelbyville?" Will he re-
ply as did either of those of whom he inquired before?
No; it is not twenty-one miles from where he now is, nor
is it fourteen miles, but it is seven miles; and the man ex-
ercising reasonable common sense so answers him. Here
are three different answers, given to the same question,
about a very plain matter; and though the answers were
different they were all true; and had the same answer
been given every time it would have been false two out
of the three times, because of the different position of the
man making the inquiry. This is only an illustration,
but it is a very plain one, and if we keep it in mind it
may help us to understand the jailer's conversion, and
not only his but others as well.
Now what was the jailer's inquiry? It was: "Sirs,
what must I do to be saved?" This was a very import-
ant question, and we would expect intelligent men (to
say nothing of inspired men) to adapt their answer to
the condition of the party at the time he asked it.
Then what was his condition at that time? He was a
heathen jailer, and had these holy men in his keeping
for casting a spirit of divination out of a damsel in the
name of Jesus, of whom, as yet, he knew nothing. He
doubtless regarded Jesus as an impostor, and his follow-

ers as disturbers of the peace, and worthy of the punish-
ment they had received. Then surely we would expect
just such an answer as was given: "Believe on the Lord
Jesus Christ and thou shalt be saved." Not that he
would be saved at the moment he believed on Him; but
when he believed on him he would be ready to accept
terms of salvation coming from him. It would not be
reasonable to command him to do any thing in obedi-
ence to him in whom he did not believe. When he
believed in Jesus as the Son of God and Savior of man,
then, and not until then, would he be inclined to accept
his teaching, and respect his authority. Then the plan
of salvation might be taught him, with a reasonable
prospect of compliance with it. This was just the order
observed. After telling him to believe on the Lord
Jesus Christ, they spake unto him the word of the Lord
and to all that were in his house. In the word of the
Lord spoken to him was included all the conditions of
pardon. That the necessity of baptism was preached to
him, in the word of the Lord, is evident from the fact
that he took them the same hour of the night, and was
baptized he and all his, straightway. Surely he did not
so promptly attend to that about which nothing had
been said, and of which he knew nothing; and he could
have known nothing about it until they preached the
word of the Lord to him. Like the man in our illus-
tration, before he started the jailer had the entire distance
before himhe had to begin at the beginning; and he
was instructed accordingly. Thus we see that these
inspired teachers adapted their instruction to the condi-
tion of the party desiring salvation, and all preachers
should do the same thing now.
But the same question, in substance, was asked by the
70 GOSPEL SERMONS.
Pentecostians, and it was answered differently. Here

again the inspired teachers adapted their instructions to
the condition of those wanting the information. They
had believed Jesus an impostor, and with wicked hands
had crucified him. Peter corrected their mistake by as-
suring them that God had raised him from the dead and
had made him both Lord and Christ. When they be-
lieved on Christ as Peter preached him to them they
were cut to the heart, and cried out, men and brethren,
what shall we do? Now would any reasonable man
have given these the same answer given to the jailer?
I suppose not. These are believers, the jailer was not.
Why should they be told to believe when they had al-
ready believed? Please read Peter's discourse to them,
see what he had preached to them, what they believed,
and the effect it had on them; and you will be able to
see why they were not told to believe. To use our il-
lustration again, they had already traveled one-third of
the distance, and needed only to go the remaining two-
thirds. So they were not told to do that which they
had done, but that which remained to be done: Repent
and be baptized in the name of Jesus Christ for the
remission of sins.
This is plain practical common sense, and better still,
it was instruction given by one who spake as the Spirit
gave him utterance. The words were borne by the
Holy Spirit, fresh from the eternal throne, and put into
his mouth as he used them, and were surely appro-
priate. Do you know any people who believe, and preach
that way now? Do you know any preacher who would
answer such a question, coming from persons just in
such condition, just in the same way to-day? If an
angel from heaven were to give a different answer it
would surely be wrong. Then if persons in such condi-
tion cry to us, "what shall we do?" we will not tell

them to kneel down that we and our brethren may
pray for them, but we will tell them to repent and be
baptized, in the name of Jesus Christ, for the remission
of sins: and if they receive this instruction we will bap-
tise them, feeling perfectly sure that we have followed
the teaching of Godnot the tradition of men.
But we have, substantially, the same question asked
on another occasion, and still a different answer is giv-
enwhy was this? Come and see.
When the Lord appeared to the persecuting Saul on
his way to Damascus, and convinced him that he was
not an impostor as he had believed him to be, he, like
the others, was cut to the heart, and cried out, "Lord,
what wilt thou have me to do?" The Lord having
delegated the preaching of the gospel to human agency,
did not answer Saul's question directly, but told him to
go into the city and there he should be told what to do.
He went into the city, and there continued praying in
deepest agony for three days and nights. The New
Testament was not written then, so that Saul could go
to it and learn his duty as we can now; hence the Lord
sent a man to tell him what to do in answer to his
question, "Lord, what wilt thou have me to do?"
Here the whole doctrine of justification by faith alone
breaks down. In this question is a clear and public ex-
pression of Paul's faith in Christ, and a willingness to
do any thing required of him, by him in whom he now
believes; and yet it is conceded, on all hands, that he
did not yet know what to do that he might be pardoned,
and hence was not pardoned until Ananias went to him
and told him how to wash away his sins. Here, were
three days and nights between, his faith and pardon, beyond
the possibility of a respectable quibble. Then pardon
72 GOSPEL SERMONS.
does not take place the moment a man believes. This

is settled if a plain Scriptural example can settle any
thing.
But the Lord sent Ananias to tell him what to do.
He said: "Why tarriest thou? Arise and be baptized
and wash away thy sins calling on the name of the
Lord." Acts xxii: 16.
Here again the answer is varied to suit the condition
of the man wanting the information. He was not told
to believe, as was the jailer, for he had believed. He was
not told to repent, as were the Pentecostians, for he was
as truly penitent as he could ever get to be. To use our
illustration again, he had already traveled two-thirds of
the distance and only one-third remained before him.
It was not necessary that he should go back and start
again; but to go on from where he then was. So Saul
was not told to do that which he had done; but he was
told to do that which remained to be donearise and be
baptized. When he did this he had complied with all
the conditions required in the commissionhe had be-
lieved, repented and been baptized; and in order to sal-
vation, pardon or remission of sins, he needed nothing
more. This instruction came by inspiration and can-
not be wrong. Will you accept it? Why not?
But do you know any modern preacher who would
so instruct a man in his condition to-day? Remember,
he was down praying when Ananias went to him, why
not tell him something like the following: "Pray on,
Brother Saul; you will get through after awhile if you
persevere. You are on the right road now; I have been
along there, and that is the way I got through. A lit-
tle more faith, believe in Jesus, trust in the Lord, etc.,
etc." Did you never hear anything like this? But is
this the way Saul was instructed by the man of God?
Not a word like it. We respectfully suggest that Saul's

condition was very much like that of modern mourners.
He was a believerso are they. If they did not believe
on Christ they would not leave their seats and go forward
to seek salvation through Him. Suppose you ask an
infidel to go to the mourner's bench to seek salvation
through Christ in whom he does not believewould he
go, do you think? No, indeed; he would laugh at you.
But Saul was penitentso are they. See their faces
all bathed in tears of bitterest grief on account of past
sins and anxious to live a new life, and tell me if such
are not penitent. Then why not give them the same
instructions that were given to Saul? "Arise and be
baptized and wash away your sins." But are they ever
so instructed? If not, why not?
We think it likely that these three cases cover every
conceivable condition in which sinners may be found
to-day. They are believers, or they are in unbelief.
If they are in unbelief the instructions given to the
jailer would apply to them. He was in unbelief, and if
they are as he was, they should be instructed as Was
he.
If they have believed and have not repented, the
instructions given to the Pentecostians would apply
to them, "Repent and be baptized, every one of you,
in the name of Jesus Christ for the remission of sins,"
would surely apply to such. If they have believed and
repented, but have not been baptized, then the instruc-
tions given by Ananias to Saul would apply to them.
"Arise and be baptized and wash away your sins
calling on the name of the Lord." Can you think of
any other condition in which sinners may be found?
If not, then we have covered the whole ground with
these three cases. You are in one of these three conditions
74 GOSPEL SERMONS.
will you apply the instructions to your own case and

act upon it? Why not?
In conclusion we propose to show that the same
thing was preached to the jailer that Peter preached
in Jerusalem on the day of Pentecost. Paul said to
the jailer: "Believe on the Lord Jesus Christ, and
thou shalt he saved, and thy house. And they spake
unto him the word of the Lord, and to all that were
in his house." Acts xvi: 31, 32. Now please notice
that the word of the Lord was spoken to the jailer, and
if we can learn what was included in the word of the
Lord, we may feel sure that we have found what was
required of him. The prophets Isaiah and Micah both
said: "Out of Zion shall go forth the law and the
word of the Lord from Jerusalem." Is. ii: 3; Mic. iv:
2. Here we see that the word of the Lord spoken to
the jailer was to go forth from Jerusalem. The Lord
said: "Repentance and remission of sins should he
preached in his name among all nations beginning at
Jerusalem." Luke xxiv: 47. Perhaps repentance and
remission of sins that were to begin to be preached at
Jerusalem constituted the word of the Lord that was to go
forth from there. Peter said: "Repent and be baptized,
every one of you in the name of Jesus Christ for the re-
mission of sins." Did this constitute the word of the
Lord at Jerusalem, that the prophets said should go
forth from there? We suppose it did. Then as the
word of the Lord was what was spoken to the jailer, it
is certain that the same thing was preached to him that
Peter preached in Jerusalem on Pentecost. Nor is this
allthey understood and obeyed it in the same way at
both places. On Pentecost they that gladly received his
word were baptized, and the same day there were added
unto them about three thousand souls. Yes, they that
gladly received what Peter preached were baptized the

same day. What was the result at the Philippian jail? He
took them the same hour of the night and washed their
stripes and was baptized he and all his straightway.
Thus we see that not only the same thing was preached
at both places, but it was understood and obeyed in the
same way at both places.
As to whether or not the jailer was baptized in the
house see Gospel Plan of Salvation, page 347.
As to whether or not infants were baptized with the
jailer, see Gospel Plan of Salvation, page 459.
Thus we see that the jailer's conversion was in strict
accord with the other cases of conversion recorded, and
with the commission given by the Lord, as well. Every
condition of the commission was complied with by him.
He believed, repented, was baptized, and was saved.
There is not a case of conversion recorded under the
gospel of Christ where these conditions were not all
present, either expressed or implied. He who has com-
plied with all these conditions has the words of Jesus
pledged for his pardon. "He that believeth and is bap-
tized shall be saved." This was said by him who had
all power in heaven and on the earth. Will you trust
it? Who has power to revise and improve upon it?
CHAPTER V.
TYPES AND ANTITYPES, SHADOWS AND SUBSTANCES
T HE symbols, parables, allegories, and figures of the

Bible were all based on the imagery furnished in
the places, times, and occupations familiar to the princi-
pal actors in the events recorded in this most wonderful
Book. Printing was not known until about the middle
of the fifteenth centurynearly fourteen hundred years
after the last inspired sentence had been recorded;
hence the word type does not occur in our English Bi-
ble at all. The Old Testament abounds in descriptions
of persons, places, events, buildings, furniture and serv-
ice connected with the patriarchal, and Jewish dispensa-
tions which more or less fully adumbrated persons and
things analogous in the Christian dispensation.
In printing there is the metallic type, and the letter or
character made by it, answering to it, or standing against
it, hence comes our English word antitype. A Script-
ure type, then, is something in one age or dispensation
exhibiting, at least in general outline, some person or
thing appearing in some future period; and when it or
they so appear, as typified, they or it may fitly be called
the antitype.
In studying these types the Bible student may group
them into two classesviz: Single and systematic. The
single types are such as set out or point to some particu-
lar feature in the person or ministry of Jesus Christ. The
systematic types are such as more or less fully exhibit
(76)
TYPES AND ANTITYPES, SHADOWS AND SUBSTANCES. 77
the whole system of salvation offered the world through

Jesus Christ.
We do not propose an extensive examination of these
single types; indeed they are so numerous that we can-
not even mention them all; but we will mention enough
of them to give an idea of what we mean by them.
Adam, the first man, was a type of Christ. Paul
says: "Nevertheless death reigned from Adam to
Moses, even over them that had not sinned after the
similitude of Adam's transgression, who is the figure of
him that was to come." Rom. v: 14. The word figure
is here used in the sense of our word type; and by the
word, or rather phrase, "him that was to come," is most
certainly meant Jesus Christ.
"And so it is written, the first man Adam was made
a living soul; the last Adam was made a quickening
Spirit. Howbeit that was not first which is spiritual,
but that which is natural; and afterward that which is
spiritual. The first man is of the earth, earthy: The
second man is the Lord from heaven." 1 Cor. xv: 45-
47. Adam was the great head of the natural family of
man. Jesus Christ is the head of the church, or Spirit-
ual family on the earth.
Moses was a type of Christ. "The law was given by
Moses, but grace and truth came by Jesus Christ."
John i: 17. Or as some render this verse, "The grace
and the reality came by Jesus Christ." Moses was the
law-giver to the Jews, Jesus Christ was the Law-giver
in his kingdom.
The law given by Moses was a type, or shadow of the
gospel of Jesus Christ. "The law having a shadow of
good things to come, and not the very image of the
things." Heb. x: 1.
Aaron was the high priest of the Jews under the law,
78 GOSPEL SERMONS.
and as such was a type of Christ, our High Priest under

the gospel. Heb. ix: all.
The paschal lamb that was slain on the night of the
departure of the children of Israel from Egypt was a
type of Christ, who is our passover. 1 Cor. 5-7.
And without being further tedious we may say that
every victim slain as a sin-offering under the law of
Moses was a type of Jesus Christ, who was offered to
bear the sins of many. Heb. ix: 9-14; 23-28.
The smitten rock that gave water to the famishing
Israelites in the wilderness was a type of Christ, who was
smitten for our offenses. 1 Cor. x: 4.
The right application of types and the interpretation
of prophecies are fruitful fields of doubtful speculation
without an inspired interpreter; but when an inspired
apostle says, "This is that which was spoken by the
prophet," then we feel that we have something solid be-
neath usthat our feet are upon a rock. In our appli-
cation of the types and shadows of the Old Testament
we have endeavored to follow the light cast on our path-
way by inspired interpreters.
There are at least four systematic types in the Old
Testament, each one symbolizing the plan of salvation
revealed in the New Testamentviz: The salvation of
Noah and family, the deliverance of the Israelites from
Egyptian bondage, the tabernacle of the wilderness, and
the temple of Jerusalem. To the first one of these we
propose directing attention for the present.
THE SALVATION OF NOAH.
"Which sometimes were disobedient, when once the
longsuffering of God waited in the days of Noah, while
the ark was a preparing, wherein few, that is, eight
souls were saved by water. The like figure whereunto
THE SALVATION OF NOAH. 79
even baptism doth also now save us (not the putting

away of the filth of the flesh, but the answer of a good
conscience toward God, ) by the resurrection of Jesus
Christ." 1 Peter iii: 20, 21.
We have the words "like figure" from the Greek
word anti-tupon, which is as nearly the exact synonym
of our English word antitype as two words ever are in
different languages; and there is no good reason why it
should not be so rendered here. Then we would have
"The antitype whereof baptism doth also now save us."
That this is a correct translation of the passage we think,
no unprejudiced scholar will deny. Then we are not
guessing at the fact that the salvation of Noah was a
type of our salvation, for the apostle Peter plainly
says so.
In what sense are we to regard baptism as saving us?
Surely there is no saving virtue or power in baptism to
save us. God alone has the pardoning power. Then
Peter must have meant that baptism was a condition on
compliance with which God saved those to whom he
wrote.
But did Peter mean that baptism alone saved them, or
that baptism was the only condition necessary to their
pardon? It was certainly the only thing mentioned in
Peter's statement; and whenever we are said to be
saved by faith, or justified by faith, or eternal life or re-
mission of sins is said to depend on belief, and nothing
else is mentioned, it is always assumed that nothing else
is necessary but faith or belief. Then as baptism is the
only thing mentioned by Peter, in this connection, by
which we are saved why not assume that we are saved
by baptism alone? There is not a word said here about
faith, not a word about repentance. Suppose we con-
elude, therefore, that they are not necessary; would we
80 GOSPEL SERMONS.
not be adopting just the reasoning of those who claim

to prove justification by faith alone?
But is this correct reasoning? We think not; for
when Jesus put faith or belief, as a condition of salva-
tion, into the commission he put it there to stay, and
Peter had no right to take it out, and he certainly did
not attempt it. When Jesus said, "He that believeth
not shall be damned," he meant it; and Peter did not
intend to contradict it. So when Jesus put baptism, as
a condition of salvation, into the commission he put it
there to stay, too; and we had better not attempt to
take it out. When Peter said baptism saves us he
meant such a baptism as Jesus authorized him to
preach; and that was a baptism preceded by a hearty
belief of the gospel. No other baptism was ever
preached or taught by Peter or any other inspired man.
It was not at all necessary that every condition of sal-
vation should be mentioned every time the subject of
salvation was referred to. As well might we expect
the multiplication table to be repeated, or printed on
every page of an arithmetic where an example is found
requiring its use. It would indeed be a queer book.
When the conditions of salvation were given in the
commission they are all presumed to be present in every
case of conversion whether mentioned or not. Any
other reasoning would indefinitely multiply theories at
the expense, and utter destruction of all system.
But were we to conclude that nothing but baptism
was required because nothing else was mentioned in
that connection, we would destroy all fitness between
the type and antitype. Was Noah saved by water with-
out faith? Surely not. Paul says: "By faith Noah,
being warned of God of things not seen as yet, moved
with fear, prepared an ark to the saving of his house;
by the which he condemned the world, and became

heir of the righteousness which is by faith. Heb. xi: 7.
Here we find that by faith Noah prepared the ark
in which he was saved by water; and as faith was in
the type we must expect to find it in the antitype.
Were a printer to set up the letters "G-o-d" to spell
the word God in his type, he would be quite surprised
to find only the letter "G" in the antitype. So when
Jesus put faith, repentance, and baptism in the commis-
sion, as conditions of salvation, is it not a little strange
to see justification by faith only in the teaching of those
who believe the Bible? And would not the printer be
even more surprised to find only the letter "d" in the
impression made by his type? Would he stand around
and expect the other two letters to change places and
come out "o g" after a few years? This would be
quite a transposition"d-o-g." And yet is this not ex-
actly what happens when those who say that the com-
mission gives all the authority they have to baptize any
one, and under it baptize a baby? They claim to bap-
tize the babe, under the commission, in the formula it
contains, and then reverse the order of faith and repent-
ance and expect the child, when grown, to repent and
believe.
But the commission is not the type. This makes the
matter all the worse. The printer's type may get jos-
tled about, but after the impression is madethe word
printed, to see the letters changing places, or some of
them disappearing, is unaccountable indeed. Now, is
this a perversion? Is it not true to real life in the
teaching of modern times? If it is not then we confess
our inability to understand what we hear from the pul-
pits, and read from the highest standard works on these
subjects. We do not wish to misrepresent any one, and
82 GOSPEL SERMONS.
have no interest in doing so. "But does not Paul say:

Therefore being justified by faith, we have peace with
God through our Lord Jesus Christ? Rom. v: 1. As
there is nothing else mentioned, is not this equivalent
to saying we are justified by faith only?"
We think not. That we are justified by faith, is
most certainly true, but that we are justified by faith
only is not true; for an inspired man has said: "Ye
see then how that by works a man is justified, and not by
faith only." James ii: 24.
Let us try this reasoning a little further. It is said:
"By faith Noah, being warned of God of things not seen
as yet, moved with fear, prepared an ark to the saving
of his house." Heb. xi: 7. Now here it is said that by
faith Noah prepared an ark, and there is nothing said
of any thing else by which he did it, therefore according
to the reasoning on justification nothing else was used
but faith in building the ark. Can this be true?
God said to Noah: "make thee an ark of gopher
wood; rooms shalt thou make in the ark, and shalt
pitch it within and without with pitch. And this is the
fashion which thou shalt make it of: The length of the
ark shall be three hundred cubits, the breadth of it fifty
cubits, and the height of it thirty cubits. A window
shalt thou make to the ark, and in a cubit shalt thou
finish it above; and the door of the ark shalt thou set
in the side thereof; with lower, second, and third stories
shalt thou make it. And, behold, I, even I, do bring a
flood of waters upon the earth, to destroy all flesh,
wherein is the breath of life, from under heaven; and
every thing that is in the earth shall die. But with
thee will I establish my covenant; and thou shalt come
into the ark, thou, and thy sons, and thy wife, and thy
sons' wives with thee. And of every living thing of all
flesh, two of every sort shalt thou bring into the ark, to
keep them alive with thee; they shall be male and fe-
male. Of fowls after their kind, and of cattle after their
kind, of every creeping thing of the earth after his kind,
two of every sort, shall come unto thee, to keep them
alive. And take thou unto thee of all food that is eaten,
and thou shalt gather it to thee; and it shall be for food
for thee, and for them. Thus did Noah, according to
all that God commanded him, so did he." Gen.
vi: 14-22.
Here we find that God made a revelation to Noah
and Noah believed itwas he saved when he believed
God? God revealed to him his purpose to destroy the
wicked, and how he would do it. He told him how to
build an ark; of what kind of wood he should make it;
how long, wide, and high it should be; and how many
stories should be in it, and where to put the door and
window; and that he should pitch it within and with-
out with pitch; and what, and who he should take into
it with him; and how to provide food on which to sub-
sist while the waters were upon the earth. All this
God revealed, and Noah believed it; but did believing
only, accomplish the work? You will say such a question
appears foolish; why so? It is said by faith Noah pre-
pared an ark to the saving of his house, and nothing
else is mentioned; therefore nothing else was used, or
employed but faith. O, but this was a temporal salva-
tion! True enough, indeed; but Peter says it was a
type of our salvation by baptism; and the religious world
with one voice agrees that it is a type of our salvation;
and this being so, there must be a fitness of type and
antitype. But let us have no dodging the issue. When
it is said we are justified by faith, and nothing else is
mentioned, that means by faith only; so when it is said
84 GOSPEL SERMONS.
by faith Noah built the ark and nothing else is mentioned,

it must be admitted that by faith only he built the ark,
or the reasoning on the subject of justification by faith
only breaks down. The record says: "Thus did Noah;
according to all that God commanded him, so did he."
This is the way Noah built an ark by faithhe believed
what God said to him, and he perfected his faith by
doing what God commanded him to do. Had he trusted
to faith alone he would have been drowned with the
wicked. But he believed and obeyed God and was
saved. He had as much faith before he built the ark
as he had after it was done; indeed he had as much
faith as any man can have to-dayfaith to do all God
commanded him; no man can have more; all must have
as much. With all his faith he was saved, in the ark by
water, hence he was not saved when first he believed,
but saved when he obeyed God. This is plain enough.
Now are we prepared to look at the antitype? Peter
says baptism, the antitype of Noah's salvation in the ark
by water, now saves us. We have seen that baptism is
not the power that saves us, but it is a condition, on com-
pliance with which, God saves us. We have seen that
baptism alone, if there could be such a thing, saves no
one. We have seen that baptism, that is not preceded
by a hearty faith in Christ would be worth no more to
a man than it would be worth to an infant; and we have
seen that it is worth nothing to either. What, then, is
the salvation to which Peter alludes as secured by baptism?
It is not salvation from persecution, insult, or personal
injury, for the baptized man is just as subject to these
as the unbaptized. It is not salvation from pain, sick-
ness, or death, for these are the common lot of all men,
whether baptized or not. It did not refer to final sal-
vation in heaven, for Peter said, "baptism doth also
NOW save us." This clearly shows that it was a present

salvation to which he referred. Then we repeat, to
what salvation did Peter refer?
Peter was one of the apostles to whom Jesus gave the
commission, saying: "He that believeth and is baptized
shall be saved." Then when Peter said baptism doth
also now save us, he certainly meant the same salvation
to which Jesus referred in the commission. Then to
what salvation did Jesus refer in the commission?
Luke records the same commission, saying: "Thus it is
written, and thus it behooved Christ to suffer and to
rise from the dead the third day, and that repentance
and remission of sins should be preached in his name
among all nations, beginning at Jerusalem." What
Mark calls salvation Luke calls remission of sins. When
Peter first preached, under this commission, in Jerusa-
lem on the day of Pentecost, he told believers to repent
and be baptized in the name of Jesus Christ for the re-
mission of sins. Here Peter gives remission of sins as
the object for which persons were to be baptized, and
hence remission of sins was the salvation to which Peter
referred when he said, "baptism doth also now save
us."
But Peter puts in parenthesis, ("not the putting away
of the filth of the flesh, but the answer of a good con-
science toward God;") and we are told that filth of the
flesh here means sin, and hence this was intended to for-
bid the idea that baptism is for the remission of sins.
It occurs to us that this is a very elastic construction of
the words filth of the flesh Suppose you wished to say
that baptism was not to wash dirt from the body, could
you think of a better way of expressing it than to say,
"it is not the putting away of the filth of the flesh?"
The passage means exactly what it says. Baptism being
86 GOSPEL SERMONS.
an entire submersion of the body, like bathings for cleans-

ing filth from the body, the apostle thought it necessary to
guard his readers against the supposition that it was for
any such purpose. But had baptism been only drop-
ping a few drops of water on the head it is likely the
apostle would hardly have found it necessary to guard
his readers against supposing it was for putting away
the filth of the flesh. Such caution would hardly have
been necessary.
"But baptism is the answer of a good conscience, and
the conscience must be good before baptism, or baptism
could not be the answer of a good conscience." This is
certainly true. The conscience must be good before
baptism, or baptism will do the party no good. A good
conscience just means that the party is honest in what he
is doing; and if he is not honest, he is a hypocrite, and
his baptism would be worth nothing. Baptism must be
the response of a good conscience; but a good conscience
by no means implies that he who has it is a pardoned
man. Paul lived in all good conscience when he was
killing Christians. Long after his conversion he said
he had lived in all good conscience up to that day; and
verily thought he ought to do many things contrary to
the name of Jesus which things he did; but his good
conscience did not prove him a Christian, or a pardoned
man. He says he obtained forgiveness because he did
it in ignorance and unbelief. The conscience is the re-
sult of faith, and faith is the result of testimony. If the
testimony is correct the faith may be correct, and if the
faith is correct the conscience will be correct. But if a
man's teaching is wrong his faith will be wrong, and he
may have a good conscience in doing very bad things, be-
cause he believes them right. The conscience of one man
will approve that which another man's conscience con-
demns, simply because of different faith produced by dif-

ferent teaching. For example, one man's conscience
will approve of what he calls the baptism of his chil-
dren, while another's conscience would rebuke him
sharply for doing the same thing; and both are honest,
and living up to the conscientious discharge of duty as
they understand it. A man should never violate his
conscience, for were he to do so, he would do what
he conscientiously believed to be wrong, and if he
were to do right believing it wrong, he would be dis-
honest in doing it, and such service would not be obedi-
ence from the heart. There is only one thing safe,, and
that is to study the word of God, and be sure that our
consciences are moulded by its teaching. If we prayer-
fully read and study the word of God, and use all the
means and opportunities we have of coming to a knowl-
edge of the truth, we will not be likely to go wrongat
least not very far wrong; and I cannot resist the con-
viction that such persons will get right, even though they
start wrong. But we must not forget that a good con-
science only proves a man to be honest. That is all.
Then the idea that baptism is the answer of a good
conscience only means that it is the obedience of an
honest man. From my very soul have I been sickened
at the futile efforts of good men to switch around and
evade the grand truths that sparkle on the very surface
of this passage.
When Peter says baptism is not the putting away of
the filth of the flesh it is true, literally true. There is no
use running off into ceremonial pollution, or any thing of
the kind. It just means that baptism was not for the
purpose of removing filth from the body. That is what
it says, and that is what it meansjust that, exactly
that. And we have seen the best kind of reason why
88 GOSPEL SERMONS.
this parenthetical clause was put into guard against a

very natural mistake. Now do let the apostle's lan-
guage mean what it implies. He meant what he said.
Again, when Peter says baptism is the answer of a
good conscience, that is what he meantjust that, ex-
actly that. It is plain and unambiguous, why not let
it alone? He simply meant that it must be obedience
from the heart of an honest man, for if not honest he is a
hypocrite, and such a man could not be Scripturally bap-
tized at all.
What is the use of all this talk about seeking of a
good conscience? You are digging tunnels, my broth-
er, that you may find treasures buried deep below, when
they sparkle in the sunlight of Truth on the very sur-
face; unseen, because you are hunting for something
hidden and mysterious. It is right as it isexactly
right. The truth plain and simple. Will you receive
it?
When Peter said baptism doth also now save us, he
told the truth, or he told a falsehood. The statement
is plain and unambiguous, and it is true, or it is not
true. If this is not true, then nothing that he ever said
or wrote is worthy of credit. A witness convicted of
false testimony in one thing is unworthy of credit in
any thing. This is true, or Peter's testimony must be
set aside from beginning to end.
There is no evading this conclusion. Peter stands be-
fore us as a witness unimpeached, and his testimony
must be accepted as true; hence baptism, doth also now
save us, for he said so. And if it saves us, it must save
us from something; and if it does not save us from sin,
from what does it save us? He does not say it symboli-
cally saves us; or that it symbolizes a salvation previ-
ously secured by something else; but he says it saves us.
No one loyal to the will of the Master ever conjures up

something to protect theories from the plain, obvious
meaning of the word of God. He is ever ready to
mould his theory by the Word, in place of warping the
Word to fit his theory.
We repeat, what by this time must be quite apparent,
that baptism is a condition, on compliance with which
God saves us from the punishment due us in consequence
of violating his law. If this is not true, then let him who
can, tell us from what baptism does save us. It saves
us from somethingwhat is it?
"But Noah was a good man before he was saved in
the ark by water, therefore we must be goodpardoned
before we are baptized." Certainly Noah was a good
man when he first appears in Bible history; but if this
fact proves that we must' be pardoned before we
are baptized, it proves that we must be pardoned be-
fore we have faith, for he was just as good before he
ever heard of the flood, or the ark; or had any faith in
God's promise to save him, as he was when he landed
upon Mount Ararat. Then if your reasoning be cor-
rect, and your objection to baptism be well-taken, it is
worth just as much against faith as against baptism.
You brush them both out with the same broom. Are
you prepared for this? But your objection goes be-
hind the beginning of the type to find fitness in the an-
titype. The type was a temporal salvation, and begins
with that salvation. As to how, or when Noah became
good we know nothing; and it has nothing to do with
the type, or with the subject of our investigation. We
must not go behind this or any other type to find fitness in
the antitype; if we do we will destroy all types. We
must always begin our application with the beginning
of the typenot before it.
90 GOSPEL SERMONS.
Now, my dear friends, are we sufficiently free from

prejudice to allow us to accept the lesson taught in the
type? We have no right to debate the terms of our.
salvation with God. As unworthy and helpless sinners
we should gladly, humbly, and thankfully accept salva-
tion on any terms upon which he is pleased to offer it
to us. We have no worth or merit in ourselves to com-
mend us to his favor. When we see ourselves as we
are, we feel like covering our faces with a mantle of
shame, and, like the lepers of old, crying unclean! un-
clean!! unclean!!! It is only through the grace and
mercy of God that one of Adam's race can ever hope
for salvation. The blood of Jesus is our only plea.
"Sinner, hear the invitation
Sent in mercy from above;
Come, receive this great salvation,
Purchased by redeeming love.
Jesus calls in sweet compassion,
Come, you weary souls, to me;
Sinner, heed the invitation;
Rise forthwith, he calleth thee."
CHAPTER VI.
SALVATION OF THE HEBREWS FROM BONDAGE.
A FTER the destruction of the wicked and the sal-

vation of Noah and his family, the earth was
again populated by their descendants. In view of the
fact that an event so important as the flood was, most
certainly, handed down, through tradition, from father
to son through the ages following it, we would suppose
that the sad fate of the wicked antediluvians would
have been a lesson of warning to succeeding generations
sufficient to have kept them sensible of their dependence
upon God, and prevent them from rebellion against him
for all time. But the lessons of experience are soon
forgotten; so when the people became numerous and
seemingly prosperous, they again became wicked, forgot
God, and went into idolatry. They had learned the
importance of worship, by tradition and observation,
and having forgotten God, they made gods of their
own, and worshiped them; as though the true God had
never been.
After Noah came out of the ark God said: "I will
establish my covenant with you; neither shall all flesh
be cut off any more by the waters of a flood; neither
shall there any more be a flood to destroy the earth."
Gen. ix: 11.
Having thus entered into covenant with Noah that
he would not again destroy the wicked by a flood, he
determined to abandon them until they made the
exper-
(91)
92 GOSPEL SERMONS.
iment of living without himin the worship of gods

of their own make. Finding one righteous man in Ur
of the Chaldees, he determined to separate him from the
idolaters by whom he was surrounded; and make him
a great nation, which should be a nation devoted to
Him. We suppose His motive for removing Abram
from the land of his nativity was to prevent him and
the nation he proposed making of him from being cor-
rupted by idolatry. Be this as it may, "the Lord had
said unto Abram, Get thee out of thy country, and from
thy father's house, unto a land that I will show thee;
and I will make of thee a great nation, and I will bless
thee, and make thy name great; and thou shalt be a
blessing." Gen. xii: 1, 2.
Accordingly Abram moved from Ur to Haran, and
there remained until Terah, his father, was dead. After
Terah's death he "took Sarai, his wife, and Lot, his
brother's son, and all their substance that they had gath-
ered; and the souls that they had gotten in Haran; and
they went forth to go into the land of Canaan, and into
the land of Canaan they came." Gen. xii: 5.
Abram was seventy-five years old when he left Haran;
he was eighty-six years old when Ishmael, his son by
Hagar, was born; he was ninety-nine years old when
the covenant of circumcision was instituted, and he and
Ishmael were circumcised; and he was one hundred
years old when Isaac, the child of promise, was born to ,
him of Sarah when she was ninety years old. To Isaac
were born Jacob and Esau; to Jacob were born twelve
sons, who became the heads of the twelve tribes of
Israel.
The sale of Joseph by his brothers, his prosperity in
Egypt, his appointment as governor, the famine in the
land of Canaan, Joseph's introduction to his brothers,
SALVATION OF THE HEBREWS FROM BONDAGE. 93
and the removal of Jacob and seventy-five souls down

into Egypt are matters with which all Bible readers are
familiar. These seventy-live persons were the children
of Israel, Hebrews, or Jewish nation at that time.
We have not time to mention the events that made
Joseph governor of Egypt. Sufficient it is to say that
his influence with the king secured a favorable recep-
tion of his father, brothers, and their families; and
their settlement in the land of Goshen, one of the rich-
est portions of the land of Egypt.
While the then reigning Pharaoh, king of Egypt,
lived the Hebrews were blessed with peace, rapid in-
crease, and prosperity; but when another king arose
who knew not Joseph, the Hebrews were made slaves
to the Egyptians, by whom they were most grievously
oppressed; and God heard their groanings and deter-
mined to deliver them. In this deliverance from slav-
ery or bondage in Egypt our kind Father in heaven
gave us a beautiful type of the delivery of the sinner
from the guilt, slavery or bondage of sin, by the gospel.
This typical salvation and its antitype is the subject of
our lesson for the present.
Please remember that the type was laid in the delivery
of the Israelites from bondage, and we cannot go behind
that delivery for a fitness of things in the antitype. If we
keep this well in mind it will greatly aid us in under-
standing the lesson taught in this most beautiful type.
That the deliverance of the children of Israel from
Egyptian bondage was a type of our deliverance from
the guilt and bondage of sin under the gospel, is admit-
ted by all theologians of note every where; but we will
hear what Paul says about it:
"Moreover, brethren, I would not that ye should be
94 GOSPEL SERMONS.
ignorant, how that all our fathers were under the cloud,
and all passed through the sea; And were all baptized
unto Moses in the cloud and in the sea; And did all eat
the same spiritual meat; And did all drink the same
spiritual drink: for they drank of that spiritual Rock
that followed them: and that Rock was Christ. But
with many of them God was not well pleased: for they
were overthrown in the wilderness. Now these things
were our examples, to the intent that we should not lust
after evil things, as they also lusted. Neither be ye
idolaters, as were some of them; as it is written, The
people sat down to eat and drink, and rose up to play.
Neither let us commit fornication, as some of them com-
mitted, and fell in one day three and twenty thousand.
Neither let us tempt Christ, as some of them also
tempted, and were destroyed of serpents. Neither mur-
mur ye, as some of them also murmured, and were de-
stroyed of the destroyer. Now all these things hap-
pened unto them for ensamples: and they are written
for our admonition, upon whom the ends of the world
are come. Wherefore let him that thinketh he stand-
eth take heed lest he fall." 1 Cor. x: 1-12.
The argument of the apostle here is, that notwith-
standing the baptism of the Israelites unto Moses, as
their deliverer, in the cloud and in the sea, and their de-
liverance from bondage at the time of that baptism, yet
they acted wickedly afterward and were lost; and these
things were examples, that after our baptism and deliv-
erance we are liable to be lost as they were, if we act
wickedly as they did. This is the thought beyond the
possibility of a doubt. Then we see that their deliver-
ance through Moses was a part of the lesson left to us,
and if we would understand the entire lesson we must
examine the history of Moses, and trace his connection
with the deliverance effected through him, as a type of

our deliverance from sin.
"And the children of Israel were faithful, and in-
creased abundantly, and multiplied, and waxed exceed-
ing mighty; and the land was filled with them. Now
there arose up a new king over Egypt, which knew not
Joseph; and he said unto his people, Behold, the people
of the children of Israel are more and mightier than we;
come on, let us deal wisely with them; lest they multi-
ply, and it come to pass, that, when there falleth out
any war, they join also unto our enemies, and fight
against us, and so get them up out of the land. There-
fore they did set over them taskmasters to afflict them
with their burdens. And they built for Pharaoh treas-
ure cities, Pithom and Raamses. But the more they
afflicted them the more they multiplied and grew. And
they were grieved because of the children of Israel; and
the Egyptians made the children of Israel to serve with
rigour; and they made their lives bitter with hard
bondage, in mortar, and in brick, and in all manner of
service in the field; all their service wherein they made
them serve, was with rigour." Ex. i: 7-14.
Notwithstanding all his efforts the king saw that the
children of Israel increased, and he issued a decree that
all male children born of Jewish mothers should be put
to death as soon as born. But this decree was not car-
ried out; so he charged all his people, saying: "Every
son that is born ye shall cast into the river, and every
daughter ye shall save alive." Ex. i: 22.
Pending this decree Moses was born. He was the
son of Amram, by Jochebed, his wife, who was his aunt,
or his father's sister. (See Ex. vi: 20. )
"When the mother of Moses saw that he was a goodly
child, she hid him three months. And when she could
96 GOSPEL SERMONS.
no longer hide him, she took for him an ark of bul-

rushes, and daubed it with slime and with pitch, and
put the child therein; and she laid it in the flags by
the river's brink. And his sister stood afar off, to wit
what would be done to him. And the daughter of Pha-
raoh came down to wash herself at the river; and her
maidens walked along by the river's side; and when
she saw the ark among the flags, she sent her maid to
fetch it. And when she had opened it, she saw the
child: and, behold, the babe wept. And she had com-
passion on him, and said, This is one of the Hebrews'
children. Then said his sister to Pharaoh's daughter,
Shall I go and call to thee a nurse of the Hebrew women,
that she may nurse the child for thee? And Pharaoh's
daughter said to her, Go. And the maid went and
called the child's mother. And Pharaoh's daughter
said unto her, Take this child away, and nurse it for
me, and I will give thee thy wages. And the woman
took the child, and nursed it. And the child grew, and
she brought him unto Pharaoh's daughter, and he be-
came her son." Ex. ii: 2-10.
Thus Moses was preserved from death by the King's
decree, which he had issued in fear for the safety of
his throne. When Moses was forty years old he went
to visit his brethren, and when he found an Egyptian
smiting one of them he slew him and hid him in the
sand. The next day he found two of his brethren striv-
ing together; and he said to him who did the wrong,
Wherefore smitest thou thy fellow? And he said, Who
made thee a prince and a judge over us? intendest thou
to kill me as thou killedst the Egyptian? And Moses
feared, and said, Surely the thing is known. Now when
Pharaoh heard this thing, he sought to slay Moses; but
Moses fled from the face of Pharaoh, and dwelt in the
SALVATION OF THE HEBREWS FROM BONDAGE 97
and of Midian. Ex. ii: 11-15. Here he married Zip-

porah, the daughter of Jethro, and remained with his
father-in-law, the priest of Midian, forty years. "And
it came to pass in process of time, that the king of
Egypt died: and the children of Israel sighed by reason
of the bondage, and they cried, and their cry came unto
God by reason of the bondage. And God heard their
groaning, and God remembered his covenant with Abra-
ham, with Isaac, and with Jacob. And God looked
upon the children of Israel, and God had respect unto
them." Ex. ii: 23-25.
When Moses led his father-in-law's flock to the
mountain of God, even to Horeb, "The angel of the
Lord appeared unto him in a flame of fire out of the
midst of a bush; and he looked, and behold, the bush
burned with fire and the bush was not consumed. And
Moses said, I will now turn aside, and see this great
sight, why the bush is not burnt. * * * And the
Lord said, I have surely seen the affliction of my people
which are in Egypt, and have heard their cry by reason
of their taskmasters; for I know their sorrows; and I
am come down to deliver them out of the hand of the
Egyptians, and to bring them up out of that land into
a good land. * * * Come now, therefore, and I
will send thee unto Pharaoh, that thou mayest bring
forth my people, the children of Israel, out of Egypt."
Ex. iii: 2-10.
And Moses answered and said, But, behold, they will
not believe me, nor hearken unto my voice: for they will
say, The Lord hath not appeared unto thee. And the
Lord said unto Moses, What is that in thine hand?
And he said, A rod. And he said, Cast it on the ground.
And he cast it on the ground, and it became a serpent;
and Moses fled from before it. And the Lord said unto
98 GOSPEL SERMONS.
Moses, Put forth thy hand, and take it by the tail. And
he put forth his hand, and caught it, and it became a
rod in his hand: * * * And the Lord said further-
more unto him, Put now thine hand into thy bosom.
And he put his hand into his bosom: and when he took
it out, behold, his hand was leprous as snow. And he
said, Put thine hand into thy bosom again. And he
put his hand into his bosom again; and plucked it out
of his bosom, and, behold, it was turned again as his
other flesh. And it shall come to pass, if they will not
believe thee, neither hearken to the voice of the first
sign, that they will believe the voice of the latter sign.
And it shall come to pass, if they will not believe also
these two signs, neither hearken unto thy voice, that
thou shalt take of the water of the river, and pour it
upon the dryland: and the water which thou takest
out of the river shall become blood upon the dry land."
Ex. iv; 1-9.
Thus God revealed to Moses his purpose of delivering
the children of Israel by him; and he enabled him to
confirm the fact that God had sent him, by the perform-
ance of such miracles as unaided human power could
not perform, that the people to whom he sent him
might believe.
And I may here state, that in no age of the world,
from the creation of Adam until now, did God ever di-
rectly call and send a man on any mission, that he did
not enable him to do something to confirm his mission,
and induce faith in those to whom he was sent that un-
aided human power could not perform. To this I know
not an exception. I might amplify and apply this
thought at great length; but it is said a hint to the
wise is sufficient. Acting upon this maxim we must
leave every one to apply it for himself.
SALVATION OF TUB HEBREWS FROM BONDAGE. 99
But poor, frail humanity is always seeking excuses

from the discharge of duty, and Moses was not an ex-
ception. "And Moses said unto the Lord, O my Lord,
I am not eloquent, neither heretofore, nor since thou
hast spoken unto thy servant: but I am slow of speech,
and of a slow tongue. And the Lord said unto him,
Who hath made man's mouth? or who maketh the
dumb, or deaf, or the seeing, or the blind? have not I
the Lord? Now therefore go, and I will be with thy
mouth, and teach thee what thou shalt say. And he
said, O my Lord, send, I pray thee, by the hand of him.
whom thou wilt send. And the anger of the Lord was
kindled against Moses, and he said, Is not Aaron the
Levite thy brother? I know that he can speak well.
And also, behold, he cometh forth to meet thee: and
when he seeth thee, he will be glad in his heart. And
thou shalt speak unto him, and put words in his mouth:
and I will be with thy mouth, and with his mouth, and
will teach you what ye shall do. And he shall be thy
spokesman unto the people: and he shall be, even he
shall be to thee instead of a mouth, and thou shalt be
to him instead of God." Ex. iv: 10-16.
"And Moses and Aaron went and gathered together
all the elders of the children of Israel: And Aaron
spake all the words which the Lord had spoken unto
Moses, and did the signs in the sight of the people.
And the people believed: and when they heard that the
LORD had visited the children of Israel, and that he had
looked upon their affliction, then they bowed their
heads and worshiped." Ex. iv: 29-31.
Please notice especially that here is an account of the
preaching, or presentation of the purpose of God to de-
liver the children of Israel, and its confirmation by the
miracles done in the sight of the people, and the people
100 GOSPEL SERMONS.
"believed." Here is their faithare they delivered

yet? No, this is the first they had heard of God's pur-
pose to deliver them. Don't forget this.
We need not speak of the ten plagues that God, by
the hand of Moses brought upon Pharaoh and the Egyp-
tians to make Pharaoh consent to the departure of the
children of Israel; it is sufficient to say that they
turned their backs upon their enemies, and under the
lead of Moses "they took their journey from Succoth,
and encamped in Etham, in the edge of the wilderness.
And the Lord went before them by day in a pillar 'of a
cloud, to lead them the way; and by night in a pillar
of fire, to give them light; to go by day and night:
He took not away the pillar of the cloud by day, nor
the pillar of fire by night, from before the people." Ex.
xiii: 20-22.
Now, they have believed, turned away from serving
the Egyptians, and have started for Canaan under the
lead of Moses, and are in camp at Etham. Are they
delivered or saved yet? No, they are still in the land
of Egypt, and liable to be captured and taken back at
any moment.
" And the Lord spake unto Moses, saying, Speak unto
the children of Israel, that they turn and encamp before
Pi-hahiroth, between Migdol and the sea, over against
Baal-zephon: before it shall ye encamp by the sea."
Ex. xiv: 1, 2. Now, they are in camp by the seaare
they safe yet? "And when Pharaoh drew nigh, the
children of Israel lifted up their eyes, and, behold, the
Egyptians marched after them; and they were sore
afraid: and the children of Israel cried out unto the Lord.
And they said unto Moses, Because there were no graves
in Egypt, hast thou taken us away to die in the wilder-
ness? wherefore hast thou dealt thus with us, to carry
us forth out of Egypt? Is not this the word that we

did tell thee in Egypt, saying, Let us alone, that we
may serve the Egyptians? For it had been better for us
to serve the Egyptians, than that we should die in the
wilderness." Ex. xiv: 10-12. This shows that they
did not feel very safe, to say the least of it. "And
Moses said unto the people, Fear ye not, stand still, and
see the salvation of the Lord, which he will show to
you to-day: for the Egyptians whom ye have seen to-
day, ye shall see them again no more for ever." v. 13.
See the salvation of the Lord which he will show to you
to-daynot did show you when you believed.
"And Moses stretched out his hand over the sea;
and the Lord caused the sea to go back by a strong east
wind all that night, and made the sea dry land, and the
waters were divided. And the children of Israel went
into the midst of the sea on dry ground; and the waters
were a wall unto them on their right hand, and on their
left." vs. 21, 22.
The Egyptians pursued after them, "And Moses
stretched forth his hand over the sea, and the sea re-
turned to his strength when the morning appeared;
and the Egyptians fled against it; and the Lord over-
threw the Egyptians in the midst of the sea. And the
waters returned and covered the chariots, and the
horsemen, and all the host of Pharaoh that came into
the sea after them; there remained not so much as one
of them. But the children of Israel walked upon dry
land in the midst of the sea; and the waters were a wall
unto them on their right hand, and on their left. Thus
the Lord saved Israel that day out of the hand of the
Egyptians; and Israel saw the Egyptians dead upon the
sea shore." vs. 27-30. Thus the Lord saved Israel
that day. What day? The day they believed, when
102 GOSPEL SERMONS.
they were back in Egypt? No, but the day they were
baptized unto Moses in the cloud and in the sea. There
is where their enemies were drowned that they saw
them no more; and they sung their song of rejoicing
on the opposite shore from where they went in. Now
they are delivered from slavery and bondage in Egypt,
but not before. This surely is plain enough.
Though saved from their enemies, and from slavery
and bondage in Egypt, they are not in Canaan yet. This
is their objective point. This is their inheritance to
which they have startedwill they ever get there?
This depends entirely upon their fidelity to God. Cer-
tain it is they have started right, and never could have
reached Canaan by remaining in Egypt. If they are
faithful to God he will lead them safely home.
But their fidelity must be tested, and God put them
on a trial or probationary state, and they proved un-
grateful and rebellious. So their probation was pro-
tracted until of the six hundred thousand men of war
who crossed the Red sea only Caleb and Joshua were
faithful. Under the lead of Joshua, after the death of
Moses, those who were faithful crossed over Jordan and
entered the land of Canaan, the home to which they all
started when they left the land of Egypt.
The deliverance of the children of Israel is now suffi-
ciently before us to enable us to see, with great clear-
ness, its typical import; and it only remains for us to
recapitulate its typical features, and apply them to their
corresponding features of the antitype, in order to
fully bring out the lesson contained in it. Before be-
ginning our application we wish to call attention to cer-
tain facts upon which all religious teachers are agreed.
First, it is agreed that all men who would be saved
must believe in Christ. Faith in Christ is indispensa-
ble to acceptance with God. Second, it is agreed, on all

hands, that sinners must repent or perish. Third, it is
agreed that believing penitents should be baptized.
Where then is the real ground of difference? It is as to
the point in the process where pardon takes place. The large
majority believe that pardon takes place at the moment
of belief, while we think it takes place at the time of
baptism, the last condition standing between the sinner
and pardon. We think all will agree that this is a cor-
rect statement of the real controversy; and we wish
this thought kept in mind in the application of this
type; that we may see exactly where pardon or deliver-
ance takes place.
(1) The children of Israel became slaves in Egypt by
their own wickednessmen become servants of sin by
indulgence in sin. "Know ye not, that to whom ye
yield yourselves servants to obey, his servants ye are
to whom ye obey: whether of sin unto death, or of obe-
dience unto righteousness?" Rom. vi: 16.
(2) God heard the groanings of his people in Egypt
and provided for their deliverance. God so loved the
world that he gave his Son to die to save them.
(3) Moses was the deliverer of the children of Israel
Jesus is our deliverer, whose blood cleanseth from all
sin.
(4) Pharaoh feared for the safety of his throne on ac-
count of the rapid increase of the children of Israel, and
ordered all male children born of Hebrew mothers to be
put to deathafter Jesus was born "King of the Jews,"
Herod fearing for the safety of his throne, "sent forth
and slew all the children that were in Bethlehem, and
in all the coasts thereof, from two years old and under."
Matt. ii: 16.
(5) God preserved Moses from death by Pharaoh's
104 GOSPEL SERMONS.
decreeGod sent Joseph with the infant Jesus into

Egypt, there to remain until Herod was dead, and thus
saved him from death by Herod's decree.
(6) Moses was enabled to perform miracles in confir-
mation of his mission, that the people might believe in
him as sent of God"Many other signs truly did Jesus
in the presence of his disciples which are not written in
this book: but these are written that ye might believe
that Jesus is the Christ, the Son of God, and that be-
lieving ye might have life through his name." John
xx: 30, 31.
(7) Moses, through Aaron, made known to the Israel-
ites the plan of their delivery, and they believed it. (Ex.
iv: 29-31)Jesus required his apostles to preach the
gospel to every creature in all the world, that every one
might believe it; for faith comes by hearing, and with-
out faith it is impossible to please God. "He that be-
lieveth not shall be damned." Mark xvi: 16.
(8) The Israelites were required to quit serving the
Egyptians and turn away from themJesus required
the people every where to repent, turn away from the
service of sin.
(9) The Israelites were baptized unto Moses in the
cloud and in the seaPeter commanded the people to
be baptized in the name of Jesus Christ for the remis-
sion of sins; and he wrote to the scattered strangers that
"baptism doth also now save us."
(10) The Egyptian task-masters of the Israelites were
left just where the people were baptized unto Moses,
and they saw them no morethose baptized in the
name of Jesus Christ for the remission of sins leave their
sins just where they are baptized; if they do not, this
type is a false representation, and there is no fitness in
it. In baptism the Romans obeyed from the heart the

form of doctrine delivered them and were then made free
from sin.
(11) The Israelites rejoiced in their deliverance on
the shore after their baptism. (Ex. xv: 1. )as soon
as the Eunuch was baptized he went on his way rejoic-
ing. Acts viii: 39.
(12) The Israelites were not secure in Canaan as soon
as they were baptized, but they had to be faithful to
God or die short of the promised landthose baptized
in the name of Jesus Christ for the remission of sins,
though freed from past sins, are not in heaven, but
must live lives of devotion to God or be lost at last.
Paul records the sad fate of the Israelites as examples
to us lest we should fall as they fell. 1 Cor. x: 5-12.
(13) The Israelites who remained faithful to God
through their period of probation were conducted across
the Jordan and into the land of Canaan, the inheritance
promised to their fathersthose Christians who remain
faithful to God through life will be conducted across the
Jordan of death into heaven, the everlasting Canaan
which God has prepared for them that love him.
Now this type with its lesson is before uscould any
thing be more plain? Can there be any possible mis-
take in its application? Can this whole matter be the
result of accident? Can we not see the finger of God
in it from beginning to end? Had not the apostle said
that all these things happened to them as examples to
us, would not such exact fitness have been conclusive in
itself?
Moses specifically locates the time of their salvation.
"Stand still and see the salvation of the Lord, which he
will show to you to-day." "Thus the Lord saved Is-
rael that day." Ex. xiv: 13-30. Language could not
106 GOSPEL SERMONS.
more definitely locate the time of their salvation at their

baptism than it does here. Not only does the language
itself show it, but all the facts connected with their de-
livery show it so clearly that we cannot fail to see it
without closing our eyes.
All agree that the baptism of the Israelites in the
cloud and in the sea was a type of our baptism; but
some seek to evade the force of the lesson so plainly
taught in it, by the fact that God recognized the Israel-
ites as his people when he appeared to Moses in the
burning bush; and as this was before their baptism, they
assume that we must be God's people before we are bap-
tized. But if this objection amounts to any thing
against baptism for remission of sins, it amounts to just
as much against faith, for the Lord had not then revealed
the plan of their delivery, but had then appeared to
Moses for the purpose of making it known to him. The
Israelites knew nothing about it. So they were God's
people before they had faith, as well as before they were
baptized. Indeed, they were God's people before the
birth of Moses; hence, if we must be God's people at the
same time they were, it follows that we must have been
God's people before Jesus, the antitype of Moses, was born.
The objector forgets that the type was in the salvation,
or deliverance of the Israelites from bondage, hence, we
cannot go behind the type for impressions in the antitype.
To do this would destroy the fitness of all types.
But we are told that the Hebrews were saved when
the blood of the passover was shed, typical of Christ's
blood which was shed for the remission of sins. Well,
if they were saved at that time, and that was the salva-
tion contemplated in this type, then it follows that there
is no such thing as pardon or salvation now at all. The
antitype must fit the type; and those saved under the
antitype must be saved at the time and place indicated in

the type. Then as the Israelites were saved when the
blood of the passover was shed, so all persons saved
through Christ, were saved or pardoned when his blood
was shed, and there is no pardon of sin now, by faith or
otherwise.
But from what were the Hebrews saved by the blood
of the passover? From Egyptian bondage? Certainly
not. They were saved from death by the angel that
slew all the first born of the Egyptians. When this
blood was seen on the door posts and lintels of a house,
the inhabitants of that house were secure from death;
but were they saved from bondage in Egypt at that
time? No indeed. They were saved from bondage
when baptized unto Moses in the cloud and sea; and
the word of the Lord plainly says so: "Stand still, and
see the salvation of the Lord, which he will show to
you to-day." Not did show you back in Egypt when
the blood of the passover was shed, but to-day; "for
the Egyptians whom ye have seen to-day ye shall see
them again no more for ever." Ex. xiv: 13. And af-
ter their baptism the record says: "Thus the Lord saved
Israel that day." What day? When the blood of the
passover was shed? No, but when they were baptized
and their enemies were all drowned. Ex. xiv: 30.
Could anything be more plain? And when Paul gives
the type he associates it with their baptism, and the re-
sults following; and he draws the lesson accordingly.
1 Cor. x: 1-12. It may not be out of place to remark
here that within the progress of one type God may give
quite a number of other types. While the deliverance
of the Hebrews from bondage and their location in the
land of Canaan was in progress, very many other types
occurred; of which the passover was one, the tabernacle
108 GOSPEL SERMONS.
was another, and the animals slain as sin offerings were

others; but these do not destroy the lesson taught in
the deliverance of the Hebrews from bondage. Other
types have their places in the scheme of redemption,
and each one may be considered in its place; but as the
Bible says, "Thus the Lord saved Israel that day," we
may as well believe and accept it, without worrying
ourselves to find something by which to evade the force
of a truth so plainly spoken.
As to how the Israelites were baptized see Gospel
Plan of Salvation, page 350. Infant baptism connected
with the baptism of the Israelites see Gospel Plan of
Salvation, page 476.
Our object in this discourse has been to see the time
when pardon takes place, and we should feel thankful
to God that he has made a matter of so much import-
ance so very plain. God gave to man powers of thought
and reason by which he can appreciate his will when
clearly revealed to him; and he has given man a com-
plete revelation adapted to the organization furnished
him; and he expects man to exercise his God-given
powers of thought in an intelligent submission to his
will. Can we rise above our prejudices to an intelligent
acceptance of the truth taught in this type? Surely we
cannot mistake its import, and surely our responsibility
will be great, if knowing the Master's will and our duty
to him, we still fail to trustingly obey him.
Lord Jesus, look down from thy throne in the skies,
And help me to make a complete sacrifice;
I give up myself, and whatever I know;
Now, wash me, and I shall be whiter than snow.
Lord Jesus, for this I most humbly entreat;
I wait, blessed Lord, at thy crucified feet,
By faith, for my cleansing, I see thy blood flow;
Now, wash me, and I shall be whiter than snow.
CHAPTER VII.
THE TABERNACLE.
W HEN the children of Israel were safe from their

enemies, and from their bondage and slavery
in Egypt, they gave themselves up to a season of rejoic-
ing in which they ascribed their deliverance to God, and
from their expressions of gratitude we would suppose
that they never would have forsaken or forgotten God,
whose power had been so plainly seen in their deliver-
ance. But alas, their songs of praise to God were soon
lost in shouts of revelry, and dancing around a golden
calf.
The cloud in which they were baptized did not for-
sake them when they were saved from bondage; but
went with them in all their journeyings; and was a pil-
lar of cloud by day, and a pillar of fire by night. By
it God indicated their time, and route of travel; and
their place of rest. When it was God's pleasure that
they go forward the cloud began to move; and when
it was God's pleasure that they go into camp the
cloud ceased to move. Thus their movements and
camping places were selected by God through this cloud,
as clearly as though God had said when the cloud
moved, "go forward," and when it stopped, "camp
here."
Guided by this cloud they went to, and camped at the
base of Mount Sinai, and there remained in camp forty
days. Moses went up on the mountain and God gave
him the ten commandments written on two tables
of
(109)
110 GOSPEL SERMONS.
stone; and a description of a building and furniture;

and a system of worship to be conducted in connection
with it adapted to their condition in their nomadic
state. In this system of worship God gave us another
beautiful type of the system of worship offered the world
through Jesus Christ in the gospel dispensation. The
writer of the letter to the Hebrews, says:
"Then verily the first covenant had also ordinances of
divine service, and a worldly sanctuary. For there was
a tabernacle made; the first, wherein was the candle-
stick, and the table, and the shew-bread; which is
called the sanctuary. And after the second vail, the
tabernacle which is called the Holiest of all; which had
the golden censer, and the ark of the covenant overlaid
round about with gold, wherein was the golden pot
that had manna, and Aaron's rod that budded, and the
tables of the covenant; and over it the cherubims of
glory shadowing the mercy seat; of which we cannot
now speak particularly. Now when these things were
thus ordained, the priests went always into the first tab-
ernacle, accomplishing the service of God. But into the
second went the high priest alone once every year, not
without blood, which he offered for himself, and for the
errors of the people: The Holy Ghost this signifying,
that the way into the holiest of all was not yet made
manifest, while as the first tabernacle was yet standing:
which was a figure for the time then present, in which
were offered both gifts and sacrifices, that could not
make him that did the service perfect, as pertaining to
the conscience; which stood only in meats and drinks,
and divers washings, and carnal ordinances, imposed on
them until the time of reformation. But Christ being
come an high priest of good things to come, by a greater
and more perfect tabernacle, not made with hands, that
THE TABERNACLE. 111
is to say, not of this building; neither by the blood of

goats and calves, but by his own blood he entered in
once into the holy place, having obtained eternal re-
demption for us." Heb. ix: 1-12.
Here we learn that the building or tabernacle, a de-
scription of which God gave to Moses at Mount Sinai,
was a figure of the greater and more perfect tabernacle,
which all agree, is the church.
To understand the lesson taught in this type we must
know something of the tabernacle of the wilderness, the
furniture connected with it, and the system of worship
conducted in it.
The word tabernacle literally means a movable building.
It was so constructed that it could be taken down, and
carried from one camping place to another, by the Le-
vites in whose care it was placed, and put up wherever
the cloud indicated that the Israelites should go into
camp.
This building was thirty cubits long from east to
west, and ten cubits broad from north to south. This
equals about forty-five by fifteen feet. It was made of
upright boards ten cubits long, and one and a half cu-
bits broad. On the lower end of each board were two
tenons set in sockets of silver. If these sockets were
made of wood in our day they would be called mortises
in blocks of wood. Of these upright boards there were
twenty on each side, six in the west end and one at
each corner, making fifty boards, and one hundred
blocks of silver, each weighing a talent or about one
hundred and fourteen pounds, or eleven thousand four
hundred pounds of silver in these blocks that were
the foundation of this building. The boards were over-
laid with gold. In these were staples of gold through
which passed bars of wood overlaid with gold. On the
112 GOSPEL SERMONS.
top of each board was a ring of gold through which

passed a cord, so that when the blocks of silver were
placed on the ground, the tenons on the boards put in
the sockets, the bars put in position and the cords tight-
ened around the top, it was quite a substantial building.
This building was divided by a vail, crossing from
north to south, into two apartments. The first was
called the holy place, and was twenty cubits long; and
the other was called the most holy place, and was of
course ten cubits square. I say of course, for the whole
being thirty cubits by ten, and twenty cubits being cut
off the eastern end, the part remaining would be ten
cubits square. This vail was suspended upon four pil-
lars, and was of fine-twined linen, colored blue, purple
and scarlet; was made of exquisite workmanship, "with
cherubim and cunning work." The entire building
was lined and closed at the eastern end with the same
material.
The first ply of the covering or roof was of the same
material as the lining; the second ply was made of goat's
hair; the third ply was of ram's skins, dyed red; and
the fourth or outer ply was of badger's skins.
The building or tabernacle was surrounded by a fence
made by suspending a curtain on pillars set in sockets
of brass, and the space thus enclosed was one hundred
cubits by fifty; the long way being from east to west,
with an opening of twenty cubits in the eastern end;
and I may here say, "once for all," that all the en-
trances were from the east. The outer court, or "court
of the tabernacle " was entered from the east, the holy
place was entered from the east, and the most holy place
could be entered only through the holy place, hence from
the east.
THE FURNITURE.
The brazen altar was so called because it was made of
THE TABERNACLE. 113
durable wood, overlaid with brass sufficiently thick to

protect the wood against the fire when the offerings were
burned upon it. It was also called the altar of burnt of-
ferings, because on it were burned all the offerings made
during the time the tabernacle worship was continued.
It was five cubits square and three cubits high. It had
four horns, one on each corner; and four rings, two on
each side, in the four corners; through these went a
rod or staff on each side made of wood covered with
brass. These were to bear the altar from one camping
place to another. The pans to receive the ashes, the
fire pans, shovels, basins, flesh hooks, and grate were all
of brass.
The laver was made of brass. Its dimensions are not
given, but it had a main sea, and a foot or rim that
contained water in which the priests washed at their
consecration, and in their daily ministrations. In their
consecration they washed the person, (Ex. xxix: 4) and
in cleansing from defilement; "Then the priest shall
wash his clothes, and he shall bathe his flesh in water."
Num. xix: 7. But in their daily ministrations they
washed their hands and feet only. Ex. xxx: 19;
xl: 31-32.
The table of shewbread was made of durable wood over-
laid with gold. It was two cubits long, one cubit in
breadth, and a cubit and a half high. It had a border
and a crown of gold. Its dishes, spoons, bowls and
cover were of gold. There were two rings of gold on
each side, through which passed two rods or staves, one
on each side, to bear the table. These were made of
wood covered with gold.
The candlestick was of solid beaten gold. It had a
central stem and six branches, three coming out of its
114 GOSPEL SERMONS.
two sides. Its stem, branches, bowls, knops, flowers,

seven lamps, snuffers, and snuff dishes, were all of
beaten gold. It required a talent (about 114 pounds)
of pure gold to make this candlestick and appendages.
The golden altar, or altar of incense was one cubit square
and two cubits high. It was called the golden altar be-
cause it was made of wood and overlaid with gold suffi-
ciently thick to protect it from damage by fire when in-
cense was burned upon it. It was also called the altar
of incense from the fact that on it the priests burned in-
cense in their daily ministrations. Its horns and crown
were of gold. It had four rings of gold, two on each
side, through which passed two rods or staves, one on
each side, made of wood overlaid with gold to bear the
altar withal.
The ark of the covenant was made of wood and over-
laid with gold. It was two and a half cubits long, a cubit
and a half in width, and a cubit and a half high. Its crown
was of gold. "And he cast for it four rings of gold, to be
set by the four corners of it; even two rings upon the one
side of it, and two rings upon the other side of it. And
he made staves of shittim wood, and overlaid them with
gold. And he put the staves into the rings by the sides
of the ark, to bear the ark. And he made the mercy
seat of pure gold: two cubits and a half was the length
thereof, and one cubit and a half the breadth thereof.
And he made two cherubims of gold, beaten out of one
piece made he them, on the two ends of the mercy seat;
one cherub on the end on this side, and another cherub
on the other end on that side: out of the mercy seat
made he the cherubims on the two ends thereof. And
the cherubims spread out their wings on high, and cov-
ered with their wings over the mercy seat, with their
THE TABERNACLE. 115
faces one to another; even to the mercy seatward were

the faces of the cherubims." Ex. xxxvii: 3-9.
Much of this description may be deemed more minute
than is necessary to a development of the lesson con-
tained in this type. This may be true, but it gives us
clearer conceptions of the building and furniture; and
it teaches us a lesson of liberality by which we might be
benefitted if we would study it. This people were un-
settled, and certainly had but little opportunity of mak-
ing money or accumulating wealth; yet when Moses
issued a proclamation calling for material of which to
construct the tabernacle and things connected with it.
the people brought it with such liberality that "all the
wise men, that wrought all the work of the sanctuary,
came every man from his work which they made; and
they spake unto Moses, saying, The people bring much
more than enough for the service of the work, which the
Lord commanded to make. And Moses gave command-
ment, and they caused it to be proclaimed throughout
the camp, saying, Let neither man nor woman make
any more work for the offering of the sanctuary. So
the people were restrained from bringing." Ex.
xxxvi: 4-6.
Can a parallel to this be found in modern times? The
mind is bewildered in calculating the value of the mate-
rial used in constructing this tabernacle and append-
ages; and the eye is dimmed by its dazzling splendor as
we attempt to call before us a conception of it: No
work of man has ever eclipsed it except the temple that
succeeded it; and yet the Jews, in their recent exit from
slavery and bondage, brought free-will offerings to the
Lord until they had to be restrained; and yet we, in an age
of vast resources, when multiplied millions are rolling in
wealth until they know not what to do with it, can with
116 GOSPEL SERMONS.
difficulty raise money enough to build a meeting bouse.

If the tabernacle had to be built in this country to-day,
would it be necessary to issue a proclamation' restrain-
ing the people from giving material with which to build
it? We have a better religion than they had; and
have more light than they haddo we love the Lord
less than they did? Why were they more liberal than
we?
We now propose to set up the tabernacle and put the
furniture in position. As this is a very important part
of our lesson we have made a ground-plan drawing that
will assist us in locating every part of it as directed in
the bill of instructions given by Moses.
Let the attentive Bible student read carefully the last
sixteen chapters of the book of Exodus for a description
of the tabernacle and its furniture. In these chapters
will be found a minute description of each piece in de-
tail; and in the last or fortieth chapter will be found
the erection of the tabernacle, and the location of each
piece of furniture in its God-appointed position. As he
reads the location of each piece let him look at the dia-
gram and see whether or not it occupies just the place in
the drawing that the word of the Lord commanded
Moses to place it. Let us be specially careful at this
point, for a mistake in the location of the furniture
will be fatal to our study of this most beautiful of all
types.
The exterior lines inclose the Outer Court, 50 cubits
by 100. The Tabernacle was 30 cubits by 10, and was
covered with a four-ply covering. Vail dividing the
Tabernacle into Holy Place and Most Holy Place. A.
C. Ark of Covenant. T. S. Table of Shew-bread. A.
I. Altar of Incense. L. the Laver. B. A. Brazen Altar.
THE TABERNACLE. 117
118 GOSPEL SERMONS.
"Thus did Moses: according to all that the Lord

commanded him, so did he. And it came to pass in the
first month of the second year, on the first day of the
month, that the tabernacle was reared up. And Moses
reared up the tabernacle, and fastened his sockets, and
set up the boards thereof, and put in the bars thereof,
and reared up his pillars. And he spread abroad the
tent over the tabernacle, and put the covering of the
tent above upon it; as the Lord commanded Moses.
And he took and put the testimony into the ark, and
set the staves on the ark, and put the mercy seat above
upon the ark: And he brought the ark into the taber-
nacle, and set up the vail of the covering, and covered
the ark of the testimony; as the Lord commanded
Moses. And he put the table in the tent of the congre-
gation, upon the side of the tabernacle northward, with-
out the vail. And he set the bread in order upon it be-
fore the Lord; as the Lord had commanded Moses.
And he put the candlestick in the tent of the congrega-
tion, over against the table, on the side of the tabernacle
southward. And he lighted the lamps before the Lord;
as the Lord commanded Moses. And he put the golden
altar in the tent of the congregation before the vail.
And he burnt sweet incense thereon; as the Lord com-
manded Moses. And he set up the hanging at the door
of the tabernacle. And he put the altar of burnt offer-
ing by the door of the tabernacle of the tent of the con-
gregation, and offered upon it the burnt offering and
the meat offering; as the Lord commanded Moses.
And he set the laver between the tent of the congrega-
tion and the altar, and put water there, to wash withal.
And Moses and Aaron and his sons washed their hands
and their feet thereat: When they went into the tent
of the congregation, and when they came near unto the
THE TABERNACLE, 119
altar, they washed; as the Lord commanded Moses.

And he reared up the court round about the tabernacle
and the altar, and set up the hanging of the court gate.
So Moses finished the work." Ex. xl: 16-33.
This Scripture locates the furniture too plainly to ad-
mit of mistake. The mercy seat was placed upon the
ark, and its contents put within it, and it was brought
into the tabernacle and the vail put up, covering it from
sight. Then the table was placed on the north side
without the vail, and the candlestick was put on the
south side over against, or opposite the table. The gol-
den altar was placed before the vail. Then the hanging
was set up at the door, closing the tabernacle; thus
showing that nothing more was to be put within. Then
the brazen altar or altar of burnt offering was placed by
the door, and the laver was placed between the altar and
the door. To this agrees the letter to the Hebrews,
saying: "For there was a tabernacle made; the first,
[that is in the first apartment] wherein was the candle-
stick, and the table, and the shew-bread; which is
called the sanctuary. And after the second vail, [the
first vail was at the door, the second vail divided the
tabernacle into two rooms] the tabernacle which is
called the Holiest of all [Most Holy place]; which had
the golden censer, and the ark of the covenant overlaid
round about with gold, wherein was the golden pot that
had manna, and Aaron's rod that budded, and the ta-
bles of the covenant; and over it the cherubims of glory
shadowing the mercy seat; of which we cannot now
speak particularly." Heb. ix: 2-5.
There is a remarkable emphasis given to the fact that
this furniture was located as God commanded Moses.
The Lord not only gave him specific directions for
making every thing, but also for the location of every
120 GOSPEL SERMONS.
thing; hence whenever a piece was put in position it

was by divine authority, "as the Lord commanded
Moses." He had no discretion in the matter; and any
departure from God's order was punishable with death.
The priests' robe had on it "a golden bell and a pome-
granate upon the hem of the robe round about. And it
shall be upon Aaron to minister; and his sound shall
be heard when he goeth in unto the holy place before
the Lord and when he cometh out, that he die not."
Ex. xxviii. 34, 35. "For Aaron and his sons shall
wash their hands and their feet thereat; when they go
into the tabernacle of the congregation, they shall wash
with water, that they die not; or when they come near
to the altar to minister, to burn offering made by fire
unto the Lord; so they shall wash their hands and their
feet, that they die not." Ex. xxx: 19-21.
THE PRIESTHOOD.
During the patriarchal dispensation the father was the
priest of the family, and conducted the service for the
family; and in his absence the first born son officiated
in his stead. When the first born of the children of Is-
rael were saved from death on the night of their depart-
ure from Egypt, God claimed them as his, and for a
time settled the priesthood with them, but when the
two sons of Joseph were made heads of separate tribes,
making thirteen of the original twelve, God abandoned
the first born as priests, and settled the priesthood in
the tribe of Levi. "And I, behold, I have taken the_
Levites from among the children of Israel instead of all
the first born that openeth the matrix among the chil-
dren of Israel: therefore the Levites shall be mine."
Num. iii: 12. From this time the family of Aaron, of
the tribe of Levi, became the priests, and the other Le-
vites were engaged in the service of the sanctuary.
THE TABERNACLE. 121
But it was not enough to make a man a priest that

he be a Levite, and have the blood of Aaron in his veins
he must be consecrated to that service in accordance
with a ceremony given by God to Moses. And the cer-
emony was very lengthy and somewhat complicated;
but only a few features of it were brought into the new
dispensation, and these are all that are of practical value
to us. There was a sin offering made at the
brazen altar, or altar of burnt offerings where all
sin offerings were made. This done he was taken
to the laver at the door of the tabernacle and
washed in or with water. Next he put on the
priestly garments. And it is worthy of note that the
same term "flesh" is used to indicate the extent of the
washing that is used to indicate the parts on which the
holy garments were to be worn. "Thus shall Aaron
come into the holy place: with a young bullock for a
sin offering, and a ram for a burnt offering. He shall
put on the holy linen coat, and he shall have the linen
breeches upon his flesh, and shall be girded with a linen
girdle, and with the linen mitre shall he be attired:
these are holy garments; therefore shall he wash his
flesh in water, and so put them on." Lev. xvi: 3, 4.
Having accepted the sin offering, been washed in
water, and clothed in the holy garments, he enters the
tabernacle and officiates as a priestis a priest. He can
go to the candlestick and attend to the seven lamps on
it, which give all the light there is in the holy place.
He can go to the table and on the Sabbath day eat of
the shew-bread kept on it. He can go to the golden
altar, and there burn sweet incense before the Lord.
This is close to the vail, and is the nearest approach
that can be made to the mercy seat where God is, ex-
cept by the high priest alone, and he only once a year.
122 GOSPEL SERMONS.
The common priests dare not even lift the vail and look
into the most holy place. Even Aaron, himself was
specially warned to "come not at all times into the holy
place within the vail before the mercy seat, which is
upon the ark; that he die not." Lev. xvi: 2.
We now have our type sufficiently before us to see
the application of it in the antitype. The court or yard
was a place where all the people had a right to enter, and
fitly represents that state called the world. The place
where the seed of the kingdom was sown, in the parable
of the tares. Matt. xiii: 38. That state which distin-
guished the people from the disciples. "These things
I command you, that ye love one another. If the world
hate you, ye know that it hated me before it hated you.
If ye were of the world, the world would love his own;
but because ye are not of the world, but I have chosen
you out of the world, therefore the world hateth you."
John xv: 17-19. From this state the people must be
converted or they never can be saved.
But what will they be when converted? In our type
the sons of Aaron of the tribe of Levi only, could be
priests; but under the more perfect system all Christians
are priests; and how men and women are converted from
the world into priests is the great feature of our lesson.
But is it true that all Christians are priests? "Ye
also, as lively stones, are built up a spiritual house, a
holy priesthood, to offer up spiritual sacrifices, accepta-
ble to God by Jesus Christ." 1 Pet, ii: 5. Verse 9:
"But ye are a chosen generation, a royal priesthood, a
holy nation, a peculiar people; that ye should show
forth the praises of Him who hath called you out of
darkness into his marvelous light." Surely all Chris-
tians should do this. Again: "I beseech you therefore,
brethren, by the mercies of God, that ye present your
THE TABERNACLE. 123
bodies a living sacrifice, holy, acceptable unto God,

which is your reasonable service." Bom. xii: 1. It
was the business of the priests to offer sacrifice, and here
Paul admonishes the brethren at Rome to offer their
bodies as living sacrifices in contrast with the animals
slain in sacrifice under the law.
Other Scriptures might be quoted, but these are
enough to show that all Christians are priests under the
gospel, and sustain the same relation that priests did
under the law. Hence the importance of our inquiry
how do we come to the priesthood? or, how are we made
priests under the gospel? There must be some resem-
blance between type and antitype.
First then, there was a sin offering madeour sin of-
fering has been made. Jesus Christ is our high priest
and as such made our sin offering for us. "For such a
high priest became us, who is holy, harmless, undefiled,
separate from sinners, and made higher than the heav-
ens; who needeth not daily, as those high priests, to
offer up sacrifice, first for his own sins, and then for the
people's; for this he did once, when he offered up him-
self." Heb. vii: 26, 27. Again: "But Christ being
come an high priest of good things to come, by a greater
and more perfect tabernacle, not made with hands, that
is to say, not of this building; neither by the blood of
goats and calves, but by his own blood he entered in
demption for us; for if the blood of bulls and of goats,
and the ashes of an heifer sprinkling the unclean, sanc-
tifieth to the purifying of the flesh, how much more
shall the blood of Christ, who through the eternal Spirit
offered himself without spot to God, purge your con-
science from dead works to serve the living God."
Heb. ix: 11-16. Once more: "For Christ is not en-
124 GOSPEL SERMONS.
tered into the holy places made with hands, which are
the figures of the true; but into heaven itself, now to
appear in the presence of God for us: Nor yet that he
should offer himself often, as the high priest entereth
into the holy place every year with the blood of others;
for then must he often have suffered since the founda-
tion of the world: but now once in the end of the world
hath he appeared to put away sin by the sacrifice of
himself. And as it is appointed unto men once to die,
but after this the judgment: So Christ was once offered
to bear the sins of many." Heb. ix: 24-28. Finally
on this point: "By the which will we are sanctified
through the offering of the body of Jesus Christ once
for all. And every priest standeth daily ministering and
offering oftentimes the same sacrifices, which can never
take away sins: But this man, after he had offered one
sacrifice for sins for ever, sat down on the right hand
of God." Heb. x: 10-12.
Many other Scriptures bearing on this subject could
be produced, but these are quite enough to show that
Christ is our high priest, and that he offered himself
without spot to God, and that he entered heaven with
his own blood having obtained eternal redemption for
us. The candidate for the Jewish priesthood accepted
his offering at the brazen altar, but our offering thus
made by Christ we accept by faith in him. "Being
justified freely by his grace through the redemption that
is in Christ Jesus; whom God has set forth to be a pro-
pitiation through faith in his blood, to declare his right-
eousness for the remission of sins that are past, through
the forbearance of God." Rom. iii: 24, 25.
But the candidate next went to the laver at the door
of the tabernacle and had his flesh washed in water, so
Jesus says: "He that believeth and is baptized shall
THE TABERNACLE. 125
be saved," and speaking of this typical lesson the Hebrew

letter says: "Having therefore, brethren, boldness to
enter into the holiest by the blood of Jesus, by a new
and living way, which he hath consecrated for us,
through the vail, that is to say, his flesh; and having an
high priest over the house of God; Let us draw near
with a true heart in full assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies
washed with pure water." Heb. x: 19-22.
Having received the propitiatory sacrifice of Christ by
faith in his blood, and having our bodies washed with
pure water, what next? What did the Levite do next?
We have seen that he next put on the holy garments.
So we must put on the Christian character. "Our
old man is crucified with him that the body of sin might
be destroyed." Rom. vi: 6. "That ye put off, con-
cerning the former conversation, the old man, which is
corrupt according to the deceitful lusts; and be renewed
in the spirit of your mind; and that ye put on the new
man, which after God is created in righteousness and
true holiness." Eph. iv: 22-24. "Seeing that ye have
put off the old man with his deeds; and have put on
the new man, which is renewed in knowledge after the
image of him that created him." Col. iii: 9, 10.
When a Levite put on the priestly garments he en-
tered the tabernacleso we are delivered from the power
of darkness, and translated into the kingdom of God's
dear son; in whom we have redemption through his
blood, even the forgiveness of sins. Col. i: 13, 14.
The order of worship in the tabernacle is nowhere
given that I remember, but we know something of what
was done. The priest waited upon the golden candle-
stick, the seven lamps which furnished all the light
in the holy place, which we have already seen was a
126 GOSPEL SERMONS.
figure of the church or kingdom of God's dear Son.

We have found our high priest ruling over the house of
God (Heb. x: 21) and Paul tells us this is the church of
God. (1 Tim. iii: 15).
As the seven lamps on the candlestick furnished a
perfect light to the holy place, so the word of God fur-
nishes a perfect light for the church of God. David
said: "Thy word is a lamp unto my feet, and a light
unto my path." Ps. cxix: 105. Verse 130: "The en-
trance of thy words giveth light; it giveth understand-
ing unto the simple." "We have also a more sure
word of prophecy whereunto ye do well that ye take
heed as unto a light that shineth in a dark place." 2
Pet. i: 19. We read of certain characters who believed
not, "lest the light of the glorious gospel of Christ, who
is the image of God, should shine unto them." 2 Cor.
iv: 4. "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. iii: 16, 17. The perfection of this
light precludes the necessity for more; and as it is our
only light it is unquestionably the antitype of that
which gave the only light in the type.
The priests ate of the shew-bread every Sabbath day.
There is a striking analogy between this and the Lord's
supper in the more perfect tabernacle. It was set in
order every Sabbath day, and the priests ate of it on
every Sabbath, which was the day devoted to the serv-
ice of God during that typical age. The disciples met
together on the first day of the week to break bread.
When the Jew was required to observe the Sabbath day
he understood that to be every Sabbath day. Then when
we learn that the disciples met together on the first day
THE TABERNACLE. 127
of the week to break bread shall we not understand that

to mean every first, day of the week? The observance of
the Sabbath day passed away with the law written on
tables of stone. 2 Cor. iii: 3-11. The first day of the
week Christ rose from the dead and brought life and
immortality to light through the gospel, and the disci-
ples kept this day as regularly as the Jew kept the Sab-
bath day. The shew-bread was lawfully eaten only by
the priests. The Lord's supper was for the Lord's peo-
ple only. But it was for all of them.
The priests offered, or burned incense on the golden
altar morning and evening. This incense was typical
of the prayers of the saints which should be offered also
morning and evening. "Let my prayer be set forth
before thee as incense; and the lifting up of my hands
as the evening sacrifice." Ps. cxli: 2. "And when he
had taken the book, the four beasts and four and twen-
ty elders fell down before the Lamb, having, every
one of them, harps and golden vials full of odours,
which are the prayers of saints." Rev. v: 8. And an-
other angel came and stood at the altar, having a
golden censer; and there was given unto him much
incense, that he should offer it with the prayers of all
saints upon the golden altar which was before the
throne." Rev. viii: 3.
It will be remembered that this altar was before
the vail and the nearest approach to the mercy seat
that the priest could make. Let us learn, therefore,
that when the Christian is pouring out the earnest
prayer of a devoted heart he is as near God as he can
get in this life. And if we would make the nearest
approach to God that is allowed to mortals on earth,
we must make that approach in prayer.
The vail separated between the holy and most holy
128 GOSPEL SERMONS.
place, and this vail is the flesh, (Heb. x: 20) the confines
of mortality. "We are confident, I say, and willing
rather to be absent from the body, and to be present
with the Lord." 2 Cor. v: 8. When we pass through
the flesh, or out of the body, we pass out of the holy
place, or church on earth into the Most Holy Place,
where God is on the mercy seat, and angelic guards
are anxiously looking at the glory of his countenance,
and ready to bear the messages of his love.
A few plain questions and we are done, for we have
already extended this discourse beyond reasonable
limits. Please turn and look on the ground plan
while we consider the questions proposed. It is said
that a man can go to heaven just as well out of the
church as in it. Please notice that all the entrances
are from the east, and that there is no way into the
most holy place only through the holy place. To enter
it at all you must pass into the holy place and through
the vail which is the flesh. Now then, as the holy place
was a type of the church, and the most holy place a
type of heaven, how are you going to heaven only
through the church?
The first thing in order was a sin offering made at the
brazen altar, then wash at the laver. Now, suppose we go
by the altar and begin with the laver, what then?
Does any one do this way? How is it in baptizing a
babe? Does this not begin with the laver?
But they always washed before putting on the holy
garments; suppose we go to the brazen altar and accept
Christ, the sin offering, by faith, and put on the holy
garments before we washperhaps not wash at allwill
this do? Does any one do this? This is a very general
practiceget religionbecome a Christian by faith in
THE TABERNACLE. 129
Christ. This puts on the priestly garments or Chris-

tian character before washing.
But suppose they go to the brazen altar, accept Christ
by faith, put on the holy garments, or Christian charac-
ter, and are received into the church by vote, given the
hand of fellowship, and baptized afterward! This takes
the laver from the outer court where God put it, into
the tabernacle or holy place, that is, takes baptism from
the door into the church. No one in the church was
ever baptized by divine authority.
But the golden altar was in the holy place hard by
the vail and on this altar the priests offered incense.
We have found this a type of the prayers of the saints.
Now suppose we take the golden altar (of prayer) out
of the church and give it to the world, what then? As
the Lord commanded Moses so did heas God com-
mands us so ought we. If any disregard of God's order
was punished with death what will be our fate if we
disregard God's law and substitute our own will? "If
ye love me keep my commandments." John xiv: 15
Thus we see a most perfect fitness of this type to the
system of salvation taught by Christ and the apostles
in the New Testament; but if we attempt to fit it to
modern theories, the furniture has to be removed from
the positions in which God located it, and re-arranged
or, rather, scattered around promiscuously. When
each piece was located it was emphasized by, "as the
Lord commanded Moses." But when taken out of the
positions in which God placed them and located else-
where, it cannot be said, "as the Lord commanded
Moses," but as commanded by men. "If the Lord be
God follow him; but if Baal then follow him." "Why
call ye me Lord, Lord, and do not the things which I
say?" We have seen that any departure from God's
130 GOSPEL SERMONS.
order in the tabernacle was punishable with death;

would it not be well for us to take heed how we set at
naught the counsels of God; and set up our own altars,
and walk in our own ways? Though the punishment
come not as speedily as in olden times, it will none the
less surely come; and be none the less terrible when it
does come.
CHAPTER VIII.
FREEDOM FROM SIN.

"Know ye not, that to whom ye yield yourselves
servants to obey, his servants ye are to whom ye obey;
whether of sin unto death, or of obedience unto right-
eousness? But God be thanked, that ye were the serv-
ants of sin, but ye have obeyed from the heart that form
of doctrine which was delivered you. Being then made
free from sin, ye became the servants of righteousness."
Rom. vi: 1618.
T HOUGH the epistles were written to Christians,

there are allusions, in most of them, to the way
those to whom they were written had become Chris-
tians; a careful examination of which will exhibit the
plan of salvation very perfectly. One such allusion we
find in our text.
The church at Rome was composed of Jews and
Greeks, or Gentiles; and the chief object of the Roman
letter seems to have been to show that they were eman-
cipated from the law of Moses, and were under the gos-
pel of Jesus Christ. In the first chapter, he says: "I
am not ashamed of the gospel of Christ: for it is the
power of God unto salvation to every one that believ-
eth; to the Jew first, and also to the Greek. For
therein is the righteousness of God revealed from faith
to faith: as it is written, The just shall live by faith."
Rom. i: 16, 17.
Again he says: "But now the righteousness of God
without the law is manifested, being witnessed by the
law
(131)
132 GOSPEL SERMONS.
and the prophets; even the righteousness of God which is

by faith of Jesus Christ unto all and upon all them that
believe : for there is no difference: for all have sinned,
and come short of the glory of God." Rom. iii: 21-23.
The law of Moses and the prophets of the Old Testa-
ment bore witness to the righteousness of God through
the system of faith revealed in the gospel through Jesus
Christ, unto all and upon all who will believe. While
the gospel is the power of God unto salvation, it has no
power to save them who will not believe it. Hence the
apostle goes on to contrast the system of works in the
law of Moses with the system of faith revealed in the
gospel, showing that by the former there is no justifica-
tion, but by the latter there is not only justification, but
peace with God through our Lord Jesus Christ. Pur-
suing this line of thought he comes to the way they
were made free from sin, and the time when it was ac-
complished. This prepares us for the analysis of our
text.
We note first that they became free by becoming serv-
ants; and they became servants by obedience. This was
a voluntary servitude. They were the servants of that
to which they yielded themselves servants to obey. This
shows us that man is perfectly free to yield to the al-
lurements of sin and die, or turn to the service of God
and live. God invites man to him, but he will not com-
pel him to heed the invitation. He is as free to serve
sin as he is to serve God; but he is plainly shown that
the service of sin brings death. This he makes still
more prominent in the closing verses of the chapter.
"For the end of those things is death. But now being
made free from sin, and become servants to God, ye
have your fruit unto holiness, and the end everlasting
life. For the wages of sin is death; but the gift of God
FREEDOM FROM SIN. 133
is eternal life through Jesus Christ our Lord." What a

contrast! sin and deathservants of God, the end ev-
erlasting life. Shall we not turn away from the former
and yield ourselves, heart and life, to the latter? There
can he no such thing as a servant without obedience;
hence if we would become the servants of righteousness
we must obey God; and by becoming his servants we
are made free from sinfree from one master by be-
coming the servant of another.
But we next notice that the obedience which frees
us from sin is an obedience from the heart. Though we
do the very thing God requires of us, if we do it not
with a sincere desire to honor God, the service is worth
nothing to us. God is not mocked; and he looks to
the motive prompting the service rendered him. If a
man obeys God to please his wife, or the wife to please
her husband, the service is not from the heart. If a
young man obeys God to please a young lady whose
hand he hopes to win, or a professional man obeys
God to secure professional patronage, such service is a
foul stench in the nostrils of Jehovah, and he will spew
it out of his mouth.
Suppose a farmer has a good farm in this country,
but he has more children than he can hope to be able
to settle, or furnish with homes at the price land sells
for in his neighborhood. He therefore determines to
sell his land here and go to a new country where lands
are new and productive, and so cheap that with what
he can get for his land here he can secure as much
as will be quite sufficient to make himself a good
home, and furnish a home for each of his children.
Acting upon these reflections he sells his farm and
goes to the Western frontier; and after looking for a
time, he finds a large body of fertile land, well-tim-
184 GOSPEL SERMONS.
bered, with plenty of good water, in a genial and pleas-

ant climate, with all the prospective conveniences desir-
able to make him a satisfactory settlement for him-
self and children. He purchases and secures title to as
much as he desires, and draws a plot of it on paper that
will enable any one to find it without trouble. He looks
out a beautiful eminence that affords a commanding
view of the landscape for miles around. Hard by there
is a beautiful spring, furnishing an abundant and per-
petual supply of clear, cool and pure water; and he de-
termines that on this eminence shall be erected the
buildings that are necessary to make his future home.
After determining the precise location, shape and size
of his dwelling, he marks it off on the ground and makes
corresponding signs on his plot, with ample directions
concerning it. He next determines the location of his
meat housemarks it off on the ground and on his
plot. Next he selects a suitable place for his barns and
cribs, and marks them off, giving distance and degree
from the site of the dwelling, and then transfers the corres-
ponding marks to his plot. But he remembers that barns,
cribs, stables, etc., are very liable to be burned, either by
incendiaries or accident, and he determines that he will
have his stables for the protection of his stock isolated
from his barns and cribs; so that if he should lose
part he may not lose all; and he selects, as he thinks,
a suitable location for stables, and marks them off' on
the ground and on his plot.
All things completed, he comes home, gladly meets
his family, and reports his success. He has a son
about grown to whom he shows his plot, and fully
explains every thing; and tells him to take the plot,
and go to the land, and erect the buildings just as in-
dicated on the plot and bill of directions; and by the
time he can get the buildings ready for their reception

he will have wound up his business and be there with
the family.
The son goes as directed and finds the land without
trouble. Before going to work, however, he rides over
the land, looks at the lines and the soil, and in short
makes a general survey of the whole prospect. He is
wonderfully pleased with his father's purchase; and es-
pecially is he pleased with the beautiful eminence se-
lected for the dwelling house. It gives a beautiful view
of the whole country for miles, and his heart swells with
admiration as he contemplates the Eden home they will
have in that beautiful place.
Thus delighted he goes to work and erects just such a
dwelling as his father directed, on the very spot desig-
nated for it. He next finds the place selected for the
meat house, and after careful consideration he thinks
the place well chosen, and he erects the meat house just
where his father had directed. Next he looks for the lo-
cation selected for the barn and cribs. He thinks the place
well chosen in the back ground, and a suitable distance
from the dwelling, and feeling sure that a more suitable
location could not be found, he builds them there just
as instructed in the bill of directions given by his father.
Finally he looks for and finds the place for the stables,
and on looking around he concludes that his father has
made a wonderful mistake here. "The food for the
stock will have to be carried quite a distance; and the
stables are to be on one side of the branch and the cribs on
the other; and I shall have to cross the branch, and per-
haps get my feet wet, every time I feed; and when
there comes a freshet I may fall in and get wet all over.
It is just terrible, and I will not put it in that inconven-
ient place, I am sure. It must be over here on the same
136 GOSPEL SERMONS.
side of the branch the barns and cribs are on," and he
goes to work and puts it there.
Now, I submit that that boy has not obeyed his fa-
ther in any thing he did, and in place of deserving his
father's blessing, he deserves the severest censure his
father can give him. "Did he not locate the other
buildings where his father directed they should be built?"
Yes, but he did it because his own judgment approved
it, and not because his father commanded it. When-
ever his judgment ceased to accord with that of his
father, he left his father's will and went his own way;
showing that he would have gone his own way at first,
had not his father's way been his way.
The obedient child, wishing to honor the father, only
wishes to know the father's will, in order to know the
line of his duty. When God commanded Abraham to
leave his native country and go into a land that he
would show him, he went, not knowing whither he went.
This was an exhibition of faith that met God's approval,
and it is recorded for our imitation. Until we can feel
a disposition to know God's will and do it, and to want
to do it because it is his will, we are not in a fit frame of
mind to acceptably obey God in any thing.
But we cannot obey from the heart without first believ-
ing with the heart. This is self-evident. Obeying from
the heart implies an obedience springing from the heart,
from the will or inclination of the heart. The heart
must approve the service before we can heartily render
it. We cannot obey Jesus Christ from the heart until
we first believe in him with the heart. Until Ave believe
him clothed with authority to command us, we cannot
render hearty obedience to him. This is so very
evident that all will agree to it without a dissenting
voice. Are we entirely sure of this? Let me admon-
ish you to be sure it is right before you agree to it; for

when you agree to it you make a full surrender of the
whole doctrine of justification by faith only. Paul says
that it was when the Romans obeyed from the heart that
they were made free from sin, hence if they had to first
believe with the heart before they could do that which
brought freedom from sin, then it is certain that believing
did not reach the freedom, but only prepared them to
do that which did reach it. Do you see, now, what the
concession does for you? But it is too late to take it
back now. It is trueevidently true, and we should
not want to take it back simply because it comes in
contact with our peculiar views.
Once more: He who is in love with sinyielding
himself to the service of sin; delighting in sin; working
all uncleanness with greedinesscannot obey from the
heart without a changed heart. * In order to obey God
from the heart he must love God, and sin is opposed to
God. We cannot love God and love sin at the same
time. "If any man love the world, the love of the Fa-
ther is not in him. For all that is in the world, the lust
of the flesh and the lust of the eyes, and the pride of
life, is not of the Father, but it is of the world. And
the world passeth away, and the lust thereof: but he
that doeth the will of God abideth for ever." 1 John
ii: 15-17.
This Scripture needs no explanation. While the
heart is filled with love of the world, with its sinful
lusts, appetites and passions, there is no place for that
love of God that prompts acceptable obedience to him.
But when these carnal desires are subjugated to the
will
*For a full examination of the subject of a change of heart see

Gospel Plan of Salvation, pages 222 to 232.
138 GOSPEL SERMONS.
of God until we cease to love them, and love him in-

stead; then we have all the change of heart that is nec-
essary. When we really and truly cease to love sin and
love holiness, when we cease to love the company of
the wicked, and desire the company of the pure and
righteous, then we have the change of heart that enables
us to obey from the heart. This change in our affec-
tions is the happy result of believing with the heart as al-
ready seen. We love God because he first loved us;
and God commendeth his love to us in that while we were
yet sinners Christ died for the ungodly God's love re-
vealed to us, and believed by us, is certainly sufficient to
cause us to love him and desire to serve him. This
faith gives us proper conceptions of our unworthiness
and sinfulness, and makes us realize our need of a Sav-
ior. Now, what hinders obedience from the heart?
Just here is the great mistake by the religious world
of to-day. In place of telling the sinner what God re-
quires him to do that he may obey it, and rejoice in the
pardon of his sins, and in a Savior's love, he is kept
praying for, and expecting something, he knows not
what; and with a heart bowed in bitterest grief he goes
from day to day, week to week, month to month, and often
year to year as honest and as truly penitent as ever he can
get to be; and as willing and anxious to do any thing and
every thing that he believes to be his duty as was Saul
when Ananias went to and instructed him. And if,
unbiased by any previous teaching, the same instruc-
tions were given such a man he would gladly accept and
obey them without a moment's delayeven in the same
hour of the night, if it were in the night. We dare not
pray that an Ananias may be sent to such, since the
law of the Lord has bean written, and is open to them;
but we may pray that they may give heed to what An-
anias did say to one in their condition: "Arise and be

baptized and wash away your sins calling on the name
of the Lord." Acts xxii: 16.
But we are ready now, to look for the form of doctrine
which the Romans obeyed, in doing of which they were
made free from sin. And while we look for it you will
please bear in mind that we have found that no one can
obey from the heart without first believing with the heart;
and hence when we speak of obedience from the heart,
we mean an obedience rendered by one who has earn-
estly and Scripturally believed with the heart before ren-
dering the obedience of which we are speakingsuch
obedience as freed the Romans from sin.
In what sense are we to understand the word form,
in connection with the word doctrine, in our text? The
form of a thing is not the thing of which it is a form.
Usually it is construed to mean mould or form of teach-
ing. Then the apostle meant to say that the Romans
obeyed the doctrine itself in some particular arrangement
of it. Is this the thought? What is the doctrine?
Paul says: "Moreover, brethren, I declare unto you the
gospel which I preached unto you, which also ye have
received, and wherein ye stand; by which also ye are
saved, if ye keep in memory what I preached unto you,
unless ye have believed in vain." You preached the
gospel to them Paul? Yes, for it is the power of God
unto salvation to every one that believes it; and these
Corinthians were saved by it too, if saved at all. Now
Paul, what was the gospel you preached at Corinth?
"For I delivered unto you first of all that which I
also received, how that Christ died for our sins accord-
ing to the Scriptures; and that he was buried, and that
he rose again the third day according to the Scriptures."
1 Cor. xv: 1-4.
140 GOSPEL SERMONS.
Now Paul, did you preach the same gospel at Rome

that you preached at Corinth? Yes; "if we or an an-
gel from heaven, preach any other gospel unto you than
that which we have preached unto you, let him be ac-
cursed. As we said before, so say I now again, if any
man preach any other gospel unto you than that ye
have received, let him be accursed." Gal. i: 8, 9.
Certainly Paul did not so anathematize any one for
preaching another gospel and preach another himself.
Then these three facts were the facts of the gospel, and
was the doctrine preached at Pome as well as at Corinth,
the form of which the Romans obeyed, in doing of
which they were made free from sin. Now let us look
at these items separately. That Christ died for our sins
according to the Scripturescan we obey this? No,
there is nothing in it to obey. And that he was buried
can we obey this? We can see nothing here to obey.
And that he rose again the third day according to the
Scripturescan we obey this? We cannot see how.
Mould these items as we may, or arrange them any way
we can there is no way by which to obey them. This
doctrine consisted of facts and could not be obeyed. We
may obey something symbolizing, or resembling it, but
the facts themselves we cannot obey. Then the apostle
did not mean that the Romans obeyed some special ar-
rangement of the doctrine itself. This is not the thought
exactly. We have the gospel in facts, commands and
promises. The facts may be believed, the commands may
be obeyed, the promises may be enjoyed; but neither facts
nor promises can be obeyed. There can be no obedience
to them.
The word form in Romans vi: 17, is from the original
word tupon, usually rendered type; but it is not again used
in the Greek Testament in the same form it here ap-
pears; hence we can get but little assistance from anal-

ogy. The word type, however, implies an antitype, or
something made by the type and answering to it. That
which is made by, and answers to the type must and
will resemble the type. The apostle uses the word like-
ness in the fifth verse of this chapter, conveying a some-
what similar idea to the word form in the seventeenth
verse; and the word likeness may assist us in catching
the meaning he gave to the word form. The form of
the doctrine was that which the Romans obeyed, and
not the doctrine itself. The doctrine, we have seen,
could not be obeyed, but they could obey the likeness or
form of itsomething symbolizing, representing or fig-
uratively exhibiting it.
But to recognize the form or likeness of a thing we
must be acquainted with the thing of which it is a form.
Were we to present you a most perfect likeness or form
of some person entirely unknown to you, you could not
recognize the likeness, picture, or form, because you
have no acquaintance with the person of which it is a
form. On the contrary, were we to present you a form,
picture, or likeness of some one you see every day, you
would recognize it at once. So in order to recognize
the form of doctrine, obeyed by the Romans we must fa-
miliarize ourselves with the doctrine itself, of which they
obeyed the form.
We have seen that the first fact mentioned by Paul
as the gospel, was "that Christ died for our sins ac-
cording to the Scriptures." Then there must be some-
thing in the form resembling this. In the second verse
of this chapter the apostle asks: "How shall we, that
are dead to sin live any longer therein." Then as Christ
died FOR sin, the sinner must die to sin.
Second item: "And that he was buried." Then there
142 GOSPEL SERMONS.
is something in the form resembling burial; hence we

read again: "Know ye not that so many of us as were
baptized into Jesus Christ were baptized into his
death?" Being dead to sin we are ready to be bap-
tized into the benefits of the death of Him who died for
us. "Therefore we were buried with him by baptism
into death." v. 4. Here, then, we see that as Christ
was buried, so we are buried with him in baptism.
Third item: "And that he rose again the third day
according to the Scriptures." Then in the form there
must be something resembling a resurrection; hence
we read: "That like [yes likethis is the word] as
Christ was raised up from the dead by the glory of the
Father, even so we also [having been raised] should
walk in newness of life." Here we see that in baptism
there is not only a burial but also a resurrection.
"For if we have been planted together in the likeness
of his death, we shall be also in the likeness of his res-
urrection." And again: "Buried with him in baptism
wherein also ye are risen with him." Col. ii: 12. Then
we see that in baptism we are both buried and raised
with Christ.
Posting up, then, we find that Christ died for our
sins according to the Scriptures, and the Romans died
to sin as required by the Scriptures. Christ was buried,
and the Romans were buried with him in baptism
planted in the likeness of his death. And that Christ
arose again the third day according to the Scriptures;
and the Romans were raised from their burial in bap-
tism to walk in newness of life. Thus they obeyed from
the heart the form of doctrine delivered them, in doing
of which they were made free from sin. And Paul
says: "Now being made free from sin, and become ser-
vants to God, ye have your fruit unto holiness, and the
end everlasting life. For the wages of sin is death;

but the gift of God is eternal life through Jesus Christ
our Lord." Rom, vi: 22, 23. Glorious endeverlast-
ing life. End that never ends. Priceless gifteternal
life. Life that knows no death.
But before leaving these items of the gospel we would
call attention to a very loose way of quoting them.
When preachers attempt to tell what the gospel is, they
say it is the death, burial, and resurrection of Christ.
Now we respectfully suggest that there is not a particle
of gospel in that. No more than in the death of Wash-
ington or any other man.
What is gospel? It is good newsglad tidings. What
good news could there be in the death, burial, and res-
urrection of Christ? Quoted in that way, none what-
ever. Does not Paul say these are the gospel? No,
not exactly. The first item he gives is that Christ died
for our sins according to the Scriptures. Not that Christ
died; but that Christ died for our sins. This is
gospel or good news. Good news to methat Christ
died for me. We are interested in his death and may be
benefited by it. Quoted as Paul gave it, it is good
news; but the vitality is all cut out of it by the loose
habit of quoting it.
"But the Baptism reported in the sixth of Romans is
Holy Ghost baptism." Is it indeed? Take care lest
you spoil the pouring in Holy Ghost baptism. The bap-
tism in the sixth of Romans was a burial; and if that
was Holy Ghost baptism then Holy Ghost baptism was
a burial; and hence the pouring of the Holy Ghost
was an insignificant circumstance, but not the baptism
at all.
But was this Holy Ghost baptism? We have seen
that it was obedience to a form of doctrine that freed
144 GOSPEL SERMONS.
the Romans from sin. Was there any obedience in

Holy Ghost baptism? "Being assembled together
with them, commanded them that they should not
depart from Jerusalem, but wait for the promise of
the Father, which, saith he, ye have heard of me." Wait
for the promise of the Father? what promise? "For John
truly baptized with water; but ye shall be baptized
with the Holy Ghost not many days hence." Acts i:
4, 5. Here we see that the baptism of the Holy Spirit
was a promise, and could not be obeyed. It never was
a command to any one, nor was there ever any obedi-
ence on the part of any one in being baptized with it.
Then as the baptism recorded in the sixth of Romans
was obedience, it is certain it was not Holy Spirit bap-
tism. This ought to put that matter forever at rest, it
seems to us.
A few questions and we shall have done. If the facts
of the gospel be the doctrine of which the Romans obeyed
the form or likeness, can any one tell what likeness there
is to a burial and resurrection in sprinkling or pouring a
few drops of water on the head of the subject? While
the subject may have died to sin, surely the form or
likeness of burial and resurrection must both be wanting
in such procedure as that. And worse still. If the
subject be an infant it could not have died to sin; and
in its so-called baptism every element of the form of
doctrine obeyed by the Romans is wantingevery one.
Lives there a man on the earth to-day, who has only
had a few drops of water sprinkled or poured upon him,
who can put his hand on his breast and lift his eyes to
heaven and say, I have been buried and raised with
Christ in baptism?
Will every one ask himself the question: "Have I
obeyed from the heart the form of doctrine obeyed by
the Romans? If not, have I been made free from sin

as they were? If not, will the end of my course be
everlasting life, as Paul said theirs would he? Remem-
ber that the wages of sin is death; but the gift of God
is eternal life through Jesus Christ our Lord. This is a
matter so important that you cannot afford to trifle with
it. There is too much at stake on the decision you
make concerning it. This may be the last time you will
ever have an opportunity to decide the question. Cer-
tainly you will decide it for the last time ere long, how
soon you cannot tell. Hence the decision you make
now may settle your final destiny. Then let me beg you
to decide wisely, and decide now, for now is all the time
you can certainly claim. The past is gonethe future
may never come to you. Now is your time. Then
come now.
CHAPTER IX.
JUSTIFICATION.
T O justify means to declare innocent, or blameless. In

this sense the term justification may apply to such
as are accused of crime of which they have never been
guilty. But it also means to acquit, to absolve from guilt
where guilt has really and justly been incurredto de-
clare innocent after actual violation of the lawto de-
clare blameless where blame has justly attached. In this
sense it is applied in the justification of sinners, and in
this sense we propose to employ it in this chapter.
As all men sin and come short of the glory of God,
we want to find a system of justification, if there be one,
by which the guilty may become innocent, in the sight of
God. In this sense justification must include the idea
of pardon of sinremission of sinsalvation from sin
blotting out of sin, so that the party may stand before
God as though he had never sinnedas a new born
babe, beginning a new life in the family of Godin the
kingdom of God's dear Son. Surely, then, the subject
of justification is second in importance to nothing that
has ever engaged the attention of men. Let us, there-
fore, open the Divine Volume and examine the subject
with that care and attention which its importance de-
mands.
On this, as on most other subjects connected with the
salvation of man, there are different and conflicting the-
ories, each having its advocates claiming support
from
(146)
JUSTIFICATION. 147
the word of God. Before Luther's day the theory of

Romanism was all worksdoing penance; and he, very
naturally, vibrated to the other extreme, rejecting all
works, and adopting a theory of all faith, or justification
by faith only. Out of these two have grown other theo-
ries. One that justification grows out of "God's free
grace and love without any foresight of faith, good
works, or any other thing in the creature as causes or
conditions moving Him thereto." And closely akin to
this is another theory that justification grows out of an
eternal covenant made between God and his Son, in
which the salvation of the elect was unconditionally se-
cured by Christ, who in due time gave his life for them,
and none others were at all interested in or benefitted
by his death, as God never loved them or made any
provision for them.
It is not our purpose to enter upon an examination of
these theories, or still others which we might mention;
sufficient it is to say that they cannot ALL be true; and
we think it will abundantly appear, in this investiga-
tion, that they are all wrong. If we examine the word
of God closely we will find a number of items in the
system of justification revealed in the gospel, each one
filling an important place; and hence it cannot be true
that man is justified by any one thing alone. To find
these several items, and the God-appointed place and of-
fice of each, is the object of this investigation.
We suppose it is scarcely necessary to offer proof that
remission or pardon of sin is embraced in the idea of
justification. If any are troubled at this point, how-
ever, we refer such to the following Scriptures as proof:
"Be it known unto you therefore, men and brethren,
that through this man is preached unto you the forgive-
ness of sins; and by him all that believe are justified from
148 GOSPEL SERMONS.
all things, from which ye could not he justified by the

law of Moses." Acts xiii: 38, 39. Here we see that
forgiveness of sins was preached through Jesus Christ,
and that those who believed were justified or forgiven.
And again: "Being justified freely by his grace
through the redemption that is in Christ Jesus; whom
God hath set forth to be a propitiation through faith in
his blood, to declare his righteousness [righteous method
of remission] for the remission of sins that are passed,
through the forbearance of God; to declare, I say, at
this time his righteousness [God's righteous method of
justification] that he might be just and the justifier of
him which believeth in Jesus." Rom. iii: 24-26.
Here the remission of sins and the justification of the
believer must mean the same thing.
Finally: "But to him that worketh not, [the works
of the law of Moses] but believeth on him that justifieth
the ungodly, his faith is counted for righteousness.
Even as David also describeth the blessedness of the
man, unto whom God imputeth righteousness without
works, saying, blessed are they whose iniquities are
forgiven, and whose sins are covered; blessed is the
man to whom the Lord will not impute sin.' Rom,, iv:
5-8. This illustration drawn from David, by Paul,
shows that the justification of the ungodly and forgiv-
ing iniquity are one and the same thing. If a man is
justified, his sins are pardoned, forgiven or remitted;
and if his sins are pardoned, forgiven, remitted, he is
justified. Assuming, now, that this point is conceded,
we wish next to look for the
PARDONING POWER.
We have already quoted: "That he [God] might be
just and the justifier of him which believeth in Jesus."
JUSTIFICATION. 149
Rom. iii: 26. This shows that God justifies the be-
liever, and as none others are justified at all, it fol-
lows that the pardoning power is alone in Him. But
Paul says: "Who shall lay any thing to the charge of
God's elect? It is God that justifieth." Rom. viii: 32.
Seeing then that in God alone is power to justify or
pardon, it follows that pardon takes place in the mind
of God and not in the heart of the sinner. Man has
no power to pardon himself, nor has he wisdom suffi-
cient to enable him to devise a plan by which to obtain
pardon of another. God is the offended party, and
from Him pardon must come, or the guilty can never
stand justified in his sight. As God is the offended
party, in whom is lodged all pardoning power, it fol-
lows that he alone has the right to suggest terms of
reconciliation; and it is the duty of him who wishes
forgiveness to accept the terms imposed without effort
to change or supplement them in any wayindeed
this he must do if the priceless boon is ever enjoyed
by him. We cannot see why any one should wish to
be pardoned otherwise than as suggested by God
against whom he has sinned, and from whom must
come the mercy sought. Rejoicing in his love he should
gladly accept salvation on any terms, and comply with
any conditions upon which he may stand justified be-
fore God, and be re-instated in his favor. Speak, Lord,
thy servant heareth. But are not all willing to do
this? Perhaps they are willing, but for want of proper
instruction they sometimes fail to do it. When the
blind lead the blind, they both fall into the ditch. They
are like the Jews who "being ignorant of God's right-
eousness, and going about to establish their own right-
eousness, have not submitted themselves to the right-
eousness of God." Rom. x: 2, 3.
150 GOSPEL SERMONS.
Seeing, then, that it is God that justifieth the ungodly,

and showeth mercy to the guilty, we come next to in
quire for the
AGENCIES, MEANS AND CONDITIONS
upon which justification may be extended to guilty sin-

ners by a merciful God. And first we may remark that
God has done for man what he was unable to do for
himself; but what he was able to do for himself God
has required of him, and will not do for him. Man could
not devise a system of justification for himself; divine
wisdom has done this. Man could not consummate the
system when conceived; God sent his Son to do this.
Man could not provide himself an offering that could
take away sin, but "we are sanctified through the offer-
ing of the body of Jesus Christ, once for all." All
things being thus provided, we can believe and obey God,
and we will be lost if we refuse to do this.
Man having alienated himself from God by wicked
works, could not re-instate himself in the favor of God,
or do any thing to merit the forgiveness of his sins; but
God loved him still; not only did he love him, but he
so loved him as to provide a way by which to save him.
This unmerited love or favor which moved the Heavenly
Father to offer terms of salvation to man makes the
salvation or justification
BY GRACE.
Hence says the apostle: "Being justified freely by his

grace through the redemption that is in Christ Jesus,
whom God has set forth to be a propitiation through
faith in his blood, to declare his righteousness [right-
eous method] for the remission of sins that are passed,
through the forbearance of God." Rom. iii; 24, 25.
JUSTIFICATION. 151
And again: "But after that the kindness and love of

God our Savior toward man appeared, 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, which he shed,. on us
abundantly through Jesus Christ our Savior; that
being justified by his grace, we should be made heirs
according to the hope of eternal life." Titus iii: 4-7.
We are, then, justified freely by his gracehow?
Through the redemption that is in Christ Jesus. That
is, the grace of God caused him to give the world the
redemption, or rather the PLAN of redemption that is
in Christ Jesus, and those who accept it have the re-
mission of their past sins and are thus justified by
grace, for they did not, nor could they merit the salva-
tion thus provided for them. And we could only be
thus saved or justified by grace, after that the kindness
and love of God appeared in the gift of Jesus Christ.
Before leaving the Scriptures quoted we would call
attention to the fact that both passages show that justi-
fication or salvation is not secured by grace alone with-
out any conditions to be complied with by man. Note
first that we are only justified by grace through the re-
demption that is in Christ Jesus; and he is a propitia-
tion only through faith in his blood. Hence, no faith,
no propitiation; and no propitiation, no redemption in
Christ Jesus; and no redemption, no justification by
grace. "Therefore it is of faith that it might be by
grace." Rom. iv: 16. Hence, after the grace of God
has perfected the plan of justification in the gospel, it is
only the power of God to the salvation of him who be-
lieves it. Rom. i: 16.
But again, Paul says: "God, who is rich in mercy,
for his great love wherewith he loved us, even when we
152 GOSPEL SERMONS.
were dead in sins, hath quickened us together with

Christ, (by grace ye are saved) and hath raised us up
together, and made us sit together in heavenly places
in Christ Jesus; that in the ages to come he might
show the exceeding riches of his grace, in his kindness
toward us, through Christ Jesus; for by grace are ye
saved through faith; and that not of yourselves; it is
the gift of God." Eph. ii: 4-8.
Here we learn that the riches of God's mercy and
his great love for his creature man, are at the very
foundation of the system of salvation; hence truly may
it be said, "by grace ye are saved." But it is through
faith; hence, no faith, no salvation by grace, or other-
wise; for without faith it is impossible to please God."
Heb. xi: 6.
But we are told that "faith is the gift of God and
not the act of the creature." Surely the apostle does
not mean this. What does he say? That not of your-
selves, it is the gift of God. What is the gift of God?
When the last thought in a sentence is referred to, the
demonstrative THIS is used to designate it; but when the
word that is used it cannot refer to the last thought pre-
sented, but must refer to something beyond it. To
what then does it refer? "By grace are ye saved
through faith, and that salvation, not of yourselves, it is
the gift of God." To this agrees the language of the
same writer when he says: "The wages of sin is death;
but the gift of God is eternal life through Jesus Christ
our Lord." The gift of God, then, is not faith, but sal-
vation which ends in eternal life. Rom. vi: 23.
But it is "not of works, lest any man should boast."
v. 9. Certainly this is true. As stated before, we could
not save ourselves, nor could any works of our own
merit salvation; if so, then salvation would be an equiv-
JUSTIFICATION. 153
alent for our works, and hence salvation would be of

debt and not of grace at all. But are we to understand
this as excluding all acts of obedience to the gospel,
under the head of works? Surely not; for this would
damn the last one of the human race. To believe on
Jesus is a work; not only so, but is the work of God,
because it is commanded of God to be done by man.
(John vi: 29.) Yet it is excluded if all works are ex-
cluded; still, Jesus says,"he that believeth not shall be
damned." Mark xvi: 15. Hence if all works done in
obedience to the gospel are excluded, then the last ray
of hope for the salvation of man is swept away. Of
course the apostle meant nothing like this; but when
he said "not of works lest any man should boast," he
meant that salvation is not of works done by man, but
is of God, just as Paul said, "it is God that justifieth,"
and the means of salvation was His free gift to man.
That we may see further that obedience to the gospel
was not the works referred to by Paul, as excluded, we
quote again his language to Titus: "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 iii: 5.
Here it is distinctly stated that God saves us accord-
ing to his mercy: and he does not save us by works of
righteousness which we have done. But he does save us
in some other way. How? By the washing of regen-
eration and renewing of the Holy Ghost. By the wash-
ing of regeneration here is meant baptism as every com-
mentator of note agrees. It could not mean spiritual
washing, for the renewing of the Holy Spirit is men-
tioned specifically as an additional item. This being
so it follows that baptism or the washing of regenera-
154 GOSPEL SERMONS.
tion by which we are saved, is not included in the works of

righteousness by which we are not saved. Surely this is
plain enough.
By the grace of God we have bread to eat. In the
production of bread God has done for us that which we
could not do for ourselves. We could not provide the
soilGod has done this. We could not provide the
sun to give light, and heat the earthGod has furnished
this. We could not furnish the atmosphere, the carbon
of which is the necessary food of vegetationGod has
furnished this. We could not provide the rain to
moisten the earthGod has provided this. We could
not furnish the seasonsspring-time to plant, summer
to cultivate, autumn to gather, and winter to recuper-
ate the soil, but God has arranged all this. We can,
however, prepare the soil, plant the seed, cultivate and
gather the crop and have it converted into bread; and
God requires us to do this, and if we do not use the
means thus provided for the production of bread, we
will surely perish, and ought to perish; but he that
uses the means, graciously provided, will, by the grace
of God, have bread. So in justification by grace. God
has provided the means and we must use thembelieve
and obey him, or we will as surely be lost as will the
man perish for bread, who refuses to use the means for
its production.
But are the means of grace provided only for the
elect? Paul says: "The grace of God that bringeth
salvation hath appeared to all men." Titus ii: 11.
Thus we see that the grace of God that brought salva-
tion, brought it to all men; yet all men will not be
saved by it. "Grace and truth came by Jesus Christ."
John i: 17. "He became the author of eternal salva-
tion unto all them that obey him." Heb. v: 9. Thus
JUSTIFICATION. 155
we see that the grace of God has brought salvation

within the reach of all men and all who obey him will be
saved; but those who refuse to obey him will be lost,
however ample the provisions made for them.
WE ARE JUSTIFIED BY CHRIST.
Speaking of Jesus Christ Paul said; "Be it known

unto you, therefore, men and brethren, that through
this man is preached unto you the forgiveness of sins;
and by him all that believe are justified from all things,
from which ye could not be justified by the law of
Moses." Acts xiii: 38, 39.
Here forgiveness of sins through Christ and justifica-
tion by him seem to indicate the same thing. Again
Paul says: "Knowing that a man is not justified by
the works of the law, [of Moses] but by the faith [gos-
pel] of Jesus Christ, even we have believed in Jesus
Christ, that we might be justified by the faith [gospel]
of Christ and not by the works of the law, [of Moses]
for by the works of the law [of Moses] shall no flesh
be justified. But if, while we seek to be justified by
Christ, we ourselves also are found sinners, is there-
fore Christ the minister of sin? God forbid." Gal.
ii: 16, 17.
Here justification by Christ through the gospel is
contrasted with the law of Moses by which none can be
justified. But the point to which we invite attention
at present is that we are justified by Christ. The grace
of God was manifested to the world in the gift of his
Son. This we have already seen. When the plan of
salvation was conceived by Divine Wisdom, it was nec-
essary that it be revealed to his Son, through whom it
should be set up and carried out on earth. Hence Jesus
said, "I do nothing of myself; but as my Father hath
156 GOSPEL SERMONS.
taught me, I speak these things. And he that sent me

is with me, the Father hath not left me alone; for I do
always those things that please him." John viii: 28, 29.
"I have not spoken of myself; but the Father which sent
me, he gave me commandment, what I should say, and
what I should speak; and I know that his command-
ment is life everlasting; whatsoever I speak therefore,
even as the Father said unto me, so I speak." John
xii: 49, 50. Hence, "by his knowledge shall my right-
eous servant justify many."
But it pleased God by the foolishness of preaching to
save them that believe; hence it was not only necessary
that the Father should give his Son the words of eter-
nal life, but he must reveal them to those whose duty
it would be to preach them to others. In his prayer to
his Father he said: "I have manifested thy name unto
the men which thou gavest me out of the world; thine
they were, and thou gavest them me, and they have
kept thy word. Now they have known that all things
whatsoever thou hast given me, are of thee; for I have
given unto them the words which thou gavest me; and
they have received them, and have known surely that I
came out from thee, and they have believed that thou
didst send me." John xvii: 6-8.
Jesus is the center of the Christian system, the object
of the Christian's faith, the anchor of his hopes; and in
him are centered all the blessings of the gospel. Well
may we say with the apostle that we are justified by
Christ, for he is the author and finisher of the faith.
WE ARE JUSTIFIED BY THE BLOOD OF CHRIST.
"Without the shedding of blood is no remission."

Heb. ix: 22. But the blood of animals could never
take away sins. (Heb. ix: 4). "Neither by the blood
JUSTIFICATION. 157
of goats and calves, but by his own blood he entered in

demption for us." Heb. ix: 12. But God commend-
eth his love toward us, in that, while we were yet sin-
ners, Christ died for us; much more then being now
justified by his blood we shall be saved from wrath
through him." Rom. v: 9.
"Whom God hath set forth to be a propitiation
through faith in his blood to declare [reveal] his right-
eousness [righteous method] for the remission of sins
that are past, through the forbearance of God." Horn,
iii: 25. "In this was manifested the love of God
toward us, because that God sent his only begotten Son
into the world that we might live through him. Here-
in is lovenot that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins."
1 John iv:- 9, 10. "And he is the propitiation for our
sins; and not for our sins only, but also for the sins of
the whole world." 1 John ii: 2.
"If we walk in the light as he is in the light, we have
fellowship one with another, and the blood of Jesus
Christ his Son cleanseth us from all sin." 1 John i: 7.
"In whom we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace."
Eph. i: 7. "In whom we have redemption through
his blood even the forgiveness of sins." Col. i: 14.
"For a testament is of force after men are dead, other-
wise it is of no strength at all while the testator liveth."
Heb. ix: 17. We have not space for a comment on
each of the foregoing Scriptures having reference to the
blood of Christ, nor is it at all necessarythey explain
themselves. Sufficient it is to say that man by sin for-
feited his right to live, and God graciously permitted
him to substitute the life of animals for his own life.
158 GOSPEL SERMONS.
But this blood could not take away sin; it could only
lay them over for a year at a time until Christ perfected
these offerings, giving his life for the redemption of the
transgressions that were under the first testament.
(Heb. ix: 15). He also, by his death, sealed and rati-
fied the New Testament, "by the which will we are
sanctified by the offering of the body of Jesus Christ
once for all." Heb. x. 10. We therefore have re-
demption through his blood even the forgiveness of sins
according to the riches of God's grace. The blood of
Jesus was unlike the blood offered under the Old Test-
ament in that sins forgiven through his blood were for-
ever goneblotted outremembered no more. How grate-
ful we should be that we are permitted to live under a
better covenant founded upon better promises than that
dedicated only by blood that could never take away the
sins of those for whom it was offered. Strange that the
Jews, after they had been emancipated from the law
under which they had been held for ages, and were in-
troduced to the superior privileges of the new covenant
should want to return again to the bondage of the old
covenant. But as the bird that has been raised in con-
finement, when set at liberty is not content, but wishes
to re-enter its cage, so the Jews after they were set at
liberty, were not content, but continually clamored for
a return to the old covenant and the bondage of the law
of Moses. When freed from Egyptian bondage they
longed for a return to the flesh-pots of Egypt and the
slavery in which they had been held; so when freed
from the bondage of Judaism and introduced to the
glorious light and liberty of the gospel, they were not
content to remain free, unless the gospel could be en-
grafted upon the Jewish law. But we need not marvel
at this, for there are many to-day who wish to amalga-
JUSTIFICATION. 159
mate the law of Moses and the gospel of Jesus Christ.

Having never been under the law, it is strange indeed
that they want to be entangled with it. Surely it must
be that they have never clearly seen the perfection and
beauty of the system presented in the gospel or they
would not wish to adulterate it with defunct law or hu-
man tradition. But we have not space to pursue this
thought further here.
WE ARE JUSTIFIED IN THE NAME OF THE LORD JESUS.
Paul says: "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. vi: 11.
And what has his name to do with the justification
of the sinner? As the blood of Christ sealed and rati-
fied the new covenant that took the place of, or suc-
ceeded the old covenant, so that the name of Jesus
Christ gives authority to the new covenant and every
feature of it, his name gives authority to every com-
mand in it; and assures the fulfillment of every prom-
ise contained in it. "Whatsoever ye do in word or
deed, do all in the name of the Lord Jesus, giving
thanks to God and the Father by him." Col. iii: 17.
"For there is none other name under heaven given
among men, whereby we must be saved." Acts iv: 12.
"To him give all the prophets witness that through his
name whosoever believeth on him shall receive remis-
sion of sins." Acts x: 43. Thus Peter instructed the
Gentiles at the house of Cornelius; and that they might
have the promised remission of sins, "he commanded
them to be baptized in the name of the Lord." v. 48.
Thus they were washed, sanctified, and justified in the
name of the Lord Jesus.
160 GOSPEL SERMONS.
When the believing Jews were cut to the heart on

the day of Pentecost and asked what to do, Peter an-
swered. "Repent and be baptized every one of you in
the name of Jesus Christ for the remission of sins."
Acts ii: 38. When the disciples found by Paul at
Ephesus were properly instructed, "They were baptized
in the name of the Lord Jesus." Acts xix: 5. Peter
said to the cripple found at the gate of the temple, "in
the name of Jesus Christ of Nazareth rise up and walk."
Acts iii: 6. When Paul was grieved by the spirit of
divination in the damsel at Philippi be said to the spirit
"I command thee in the name of Jesus Christ to come
out of her. And he came out the same hour." Acts
xvi: 18.
Other Scriptures might be quoted, but these are suffi-
cient to show that the name of Jesus Christ is the
source of all authority in heaven above and on the earth
beneath. Every command given, every promise made,
and every punishment threatened in the gospel, derive
authority, validity and force from the name of Jesus
Christ, the ever blessed Son of God.
JUSTIFIED BY THE SPIRIT.
In the passage already quoted it is said: "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. vi: 11.
By the Spirit of our God we suppose is meant the
Holy Spirit. Before leaving the world Jesus said to
the disciples: "I have yet many things to say unto you,
but ye cannot bear them now; howbeit when he the
Spirit of truth is come be will guide you into all truth;
for he shall not speak of himself; but whatsoever he
shall hear, that shall he speak; and he will show you
JUSTIFICATION. 161
things to come." John xvi: 12, 13. Thus we learn

that whatever was lacking to perfect the plan of sal-
vation the Holy Spirit would furnish. Jesus assured
them that the "Holy Ghost, whom the Father will send
in my name, he shall teach you all things, and bring
all things to your remembrance, whatsoever I have said
unto you." John xiv: 26. Thus the frailty of human
memory was provided for by the Holy Spirit which
was to be sent them from the Father, after Jesus should
leave the world.
Jesus said to his disciples: "I will pray the Father
and he shall give you another comforter that he may
abide with you forever; even the Spirit of truth whom
the world cannot receive, because it seeth him not,
neither knoweth him; but ye know him for he dwell-
eth with you, and shall be in you." John xiv: 16, 17.
Here we learn that the Holy Spirit was promised to
the disciples and was to dwell with and be in them for-
ever; hence, after it came it is scarcely necessary for
us to pray to the Lord to send down the Holy Spirit,
unless we can show that it has left the disciples and
gone back to heaven.
But from this quotation we learn another thing,
which is, that the world cannot receive the Spirit. By
the term world here we understand the unconverted por-
tion of the race. But we hear Jesus saying of the Holy
Spirit, that "when he is come, he will reprove the
world of sin, and of righteousness, and of judgment."
John xvi: 8.
We learn then that while the world cannot receive the
Spirit yet it may be operated on or reproved by it. It was
promised to the disciplescame to them on the day of
Pentecost, and took up its abode in them, and through
Peter's words dictated by the Spirit, cut the hearers
162 GOSPEL SERMONS.
(who as yet were of the world) to the heartreproved

them of sin, righteousness, and judgment. Seeing their
lost and ruined condition they cry out, "Men and breth-
ren what shall we do?" Peter was inspired by the
Holy Spirit and spake as it gave him utterance. Surely
he knew what to say and how to say it; and he knew
well that what he said would be a rule of action for
others in all time to come. If there was ever a time and
place to invite inquirers to the anxious seat or mourn-
er's bench that the apostles might engage in prayer to God
for them, this was the time; and had such procedure been
in harmony with God's will, surely such would have
been the instructions given. But the inspiring Spirit put
a different answer into Peter's mouth, and he spake it in
burning words fresh from the court of heaven: "Re-
pent and be baptized, every one of you, in the name of
Jesus Christ for the remission of sins." Was this an-
swer correct and appropriate? And if we, to-day, give a
similar answer, under similar circumstances, to a similar
question, can we be wrong? What was the effect of
this teaching upon those who had made the inquiry?
As many as gladly received his word were baptized;
and thus they were justified in the name of the Lord
Jesus and by the Spirit of our God, because the com-
mand was given in the name of Jesus Christ as guided by
the Holy Spirit. This must be infallibly correct.
But we are a little ahead of our lesson. In getting a
brief view of the Spirit's relation to the plan of justifica-
tion we have been precipitated into the obedience ren-
dered by man. Let us go back and post up a little.
(1) We have seen the grace, love and mercy of God at
work in providing a system of justification for man by
which he might be reinstated in the favor of God.
(2) We have seen Jesus Christ the ever blessed Son
JUSTIFICATION. 163
of God, leave the realms of bliss and come to the world

to execute, the scheme of redemption conceived in infinite
wisdom and given to him by his Father for the salva-
tion of man.
(3) We have seen Jesus execute his will or testament
containing ample provisions for the salvation of sinners;
and seal and ratify it with his blooddie that his will
might go into effectenter heaven with his own blood
to make an atonement for the sins of the world; that
we might have redemption through his blood even the
forgiveness of sins.
(4) We have seen the name of Christ so connected
with the new covenant as to give force, authority and
validity to every command, promise and threat con-
tained in it.
(5) We have seen the Holy Spirit come to and take
up its abode in the disciples, to bring to their recollec-
tion all things Jesus had taught them, and perfect any
thing that might be wanting, enabling them to preach
the word of life in all languages spoken by man, so
that every one might hear and understand the terms
upon which God proposed to save him. And finally,
we learn that the gospel preached was confirmed by
signs and wonders, and with divers miracles, and gifts
of the Holy Ghost. Heb. ii: 4.
Thus we find the scheme of redemption complete
the plan of salvation perfectedall things necessary to
a system of justification provided, which man was una-
ble to provide for himself. But there are duties as-
signed to man which he can do, and is required to do
conditions to be complied with by man with which he
can and must complyterms to be accepted by man
which are every way reasonable and just. Will he
164 GOSPEL SERMONS.
accept the terms, comply with the conditions, and per-

form the duties assigned him that he may he justified?
We have seen that in the production of bread God has
provided the soil, the light, the heat, the moisture, the
atmosphere, and the seasons which man could not have
provided for himself; but he can prepare the soil, plant
the seed, cultivate and gather the crop, and if he refuses
to do this he will most certainly starve. So we have
seen the plan of justification prepared and placed before
man for his reception, and if he refuses to accept the
terms offered him he will as surely be lost as the earth
will fail to produce bread without effort on the part of
man.
What, then, is left for man to do? What are the
conditions of acceptance on his part with which he
must comply in order to be pardonedsavedjustified?
WE ARE JUSTIFIED BY FAITH.
"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 wherein we
stand, and rejoice in hope of the glory of God." Rom.
v: 1, 2.
By this quotation we see that we are justified by faith
and being justified we have peace with God, and that
this peace comes through our' Lord Jesus Christ, and
that through our Lord Jesus Christ we have access into
the grace wherein we now stand, and rejoice in hope of
the glory of God. Thus we are by faith connected with
the grace of God, the Son of God, and the glory of God,
and being so connected we have peace with God.
"Therefore we conclude that a man is justified by faith
without the deeds of the law." i. e. the law of Moses.
Rom. iii: 28.
JUSTIFICATION. 165
Seeing that we are justified by faith, it is pertinent to

inquire what faith is; for unless we know what it is we
cannot tell when we have it, or exercise it.
When contrasting the gospel with the law of Moses,
the apostle uses the ward faith as the synonym of gos-
pel, meaning a system of faith. "Knowing that a man
is not justified by the works of the law [of Moses] but
by the faith of Jesus Christ [the gospel of Jesus Christ]
even we have believed in Jesus Christ, that we might
be justified by the faith of Christ, [gospel of Christ]
and not by the works of the law [of Moses]; for by the
works of the law [of Moses] shall no flesh be justified."
Gal. ii: 16. "And the Scripture, foreseeing that God
would justify the heathen through faith [through the
gospel] preached before the gospel unto Abraham."
Gal. iii: 8. "After that faith [the gospel] is come we
are no longer under a schoolmaster." v. 25.
Again Paul addressed Titus as his own son "after the

common faith." Titus i: 4. This shows that at that
time there was, or had been, an uncommon faith. This
uncommon faith was enumerated among the spiritual
gifts, (1 Cor. xii: 9) and was imparted by imposition
of apostolic hands, and enabled those who had it to per-
form miracles. It was doubtless the same kind of faith
to which Jesus referred when he said, "If ye had faith
as a grain of mustard seed, ye might say to this syca-
mine tree, be thou plucked up by the roots and be thou
planted in the sea; and it should obey you." Luke
xvi: 17. We suppose no one claims to have this
faith now. If he does let him remove a mountain or
a tree by his word, and thereby establish his claim.
This faith was purely miraculous and passed away with
the age of miracles.
But Titus was Paul's son after the common faith,
166 GOSPEL SERMONS.
that is, Paul had preached the gospel to Titus and he

had believed it. Then the common faith is the belief
of the gospel without which none can come to God or
be saved; for Jesus said he that believeth not shall be
damned. Mark xvi: 16.
A few quotations will make this point clear enough.
The Centurion went to Jesus and reported his servant
sick. Jesus proposed to go and heal him. The Centurion
said he was not worthy that the Master should come
under his roof; but he requested that he speak the word
only, and his servant should be healed. Jesus said to
those about him: "I have not found so great faith, no
not in Israel." And to the Centurion he said, "Go thy
way, as thou hast believed so be it done unto thee; and
his servant was healed in the self same hour." Matt.
viii: 5-13. Here the belief of the Centurion is called
faith, hence belief is faith.
Again: "Abraham believed God and it was counted
unto him for righteousness." Rom. iv: 3. What was
counted unto Abraham for righteousness? Believing
God. "But to him that worketh not, but believeth on
him that justifieth the ungodly, his faith is counted for
righteousness." Here believing God and faith are clearly
the same thing, and counted for the same thing. After
telling us in the third verse that Abraham believed God
and it was counted unto him for righteousness, Paul tells
us in the ninth verse that "faith was reckoned to Abra-
ham for righteousness." This clearly shows that believ-
ing God was the faith that was reckoned to him for
righteousness.
Once more: "But without faith it is impossible to
please him; for he that cometh to God must believe
that he is, and that he is a rewarder of them that dili-
gently seek him." Heb. xi: 6. Here faith and belief are
JUSTIFICATION. 167
used interchangeably, and surely mean the same thing.

Other Scriptures might be quoted, but these are enough.
When a man believes all God has said, and believes it
because he has said it, he has all the faith that God re-
quires of any one, and he has all the faith any one can
have.
Since the uncommon or miraculous faith passed away
with the miracles connected with it, there has been but
one faith (Eph. iv: 5), and this is the belief of testimony.
It may differ in degree but not in kind. It may be
weak or strong, dead or alive, fruitful or barren, but in
kind it is one. It is the belief of testimony and can be
nothing else.
There is no power in the English language to convert
faith into a verb or into a participle. We cannot say,
Abraham faithed God, but we can say Abraham believed
God and his faith was counted unto him for righteous-
ness. We cannot command any one to faith on the
Lord Jesus Christ and thou shalt be saved; but we can
command any one to believe on the Lord Jesus Christ
and thou shalt be saved. We cannot say he that faith-
eth not shall be damned, but we can say he that believeth
not shall be damned. We cannot say, and that faith-
ing ye may have life through his name, but we can say,
and that believing ye may have life through his name.
When the thought is expressed in the noun form we use
the word faith, but if in the verbal or participial form, it is
of necessity expressed by believe, in the form adapted to
the construction of the sentence.
Thus it is easy to see that faith is the belief of testi-
mony, and without testimony there can be no faith.
A fact must exist, then there must be testimony suffi-
ciently clear to be understood, and sufficiently strong to
168 GOSPEL SERMONS.
be convincing or conclusive; then when parties are suf-

ficiently interested to take hold of the testimony there
may be faith, but beyond the testimony faith cannot go.
To make this clear to the satisfaction of all, let us
consider some of the points established in the testimony
concerning Jesus the Christ. He was born in Bethle-
hem, of the Virgin Marygrew up to manhood, was
baptized by John in the river Jordandid many mira-
cles in confirmation of his claim to be the Son of God
was betrayed by Judascondemned by Pilatecruci-
fied on Calvary, and buried in Joseph's tomb. Now
had the testimony stopped here, how much faith would
any one have to-day in his resurrection from the dead?
Just none at all. Our faith would end in the tomb just
where the testimony left him. Beyond this it could not
go. Faith must end with the testimony.
From this view of the subject it is quite easy to see
what Paul meant when he said: "So then faith com-
eth by hearing, and hearing by the word of God." Rom.
x: 17.
Faith comes by hearing the word of God which con-
tains the testimony necessary to produce faith; and
faith that does not come in this way is not the faith of
which Paul wrote, for it did come by hearing; nor is
faith of any other kind, the faith that justifies; for by
Christ all that believe are justified from all things from
which they could not be justified by the law of Moses.
Jesus understood the subject just as Paul here taught
it; for in his ever memorable prayer to his Father he
prayed for them that should believe on him through the
words of the apostles. If your faith came by visions,
dreams or mystical operations of the Spirit, then Jesus
did not pray for you to be one with him and such as did
believe through the apostles' words.
JUSTIFICATION. 169
That we are justified by faith, has, we think, been

made plain enough. But it is claimed that we are justi-
fied by faith only, or by faith alone. Faith only, or alone
means faith by itself, to the exclusion of every thing
else. Surely no one really believes this. The objector
does not mean that we can be justified without the
grace of God, the mission of Jesus, the blood of Christ,
and the Holy Spirit. Certainly not. Then the lan-
guage is unfortunate, for faith only or alone would ex-
clude all these.
Then what does he mean? We suppose he must
mean that faith is the only condition of justification to
be complied with by man. Well, is this true? Will any
one say that we can, as sinners, be justified without
repentance? Jesus said: "Except ye repent ye shall
all likewise perish." Luke xiii: 3. "The times of
this ignorance God winked at; but now commandeth
all men every where to repent:" Acts xvii: 30. So
the sinner can no more be justified without repentance
than without the grace of God or the blood of Christ.
But says the objector: "When I say a man is justi-
fied by faith only, I do not mean to exclude repentance."
Then you ought not to say we are justified by faith only,
for this does exclude repentance. But he explains:
"Repentance is before faith, therefore the moment a
man believes, he is justified, hence it is by faith only."
This is not quite satisfactory. If faith and repentance
are both necessary, changing places and putting repent-
ance before faith, does not make it any the less impor-
tant to justification, or any the less a condition of par-
don. When a blessing is promised on compliance with
a given number of conditions, it is reached on compli-
ance with the last condition, but this can be reached
only through compliance with all conditions preceding
170 GOSPEL SERMONS.
the last. Hence when there are a number of conditions

indispensable to justification, it cannot be true that jus-
tification is by the last condition only; and it cannot,
therefore, be true that sinners are justified by faith only,
though it were true that repentance precedes faith;
which, however, is by no means true. Repentance is
produced by faith, and never exists without it.
There is but one verse in the Bible that speaks of jus-
tification by faith only; and that says: "Ye see, then,
how that
BY WORKS A MAN IS JUSTIFIED,
and not by faith only." James ii: 24. Here the phrase
not by faith only shows that faith and works are con-
nected in the system of justification; and each fills its
own place, and can not be dispensed with. Faith is the
cause of every act of obedience to God; for without
faith it is impossible to please God in any thing. Heb.
xi: 6. Hence were it possible to repent without faith,
such repentance would not be pleasing to God.
We know of but one verse in the Bible that speaks
of faith alone. That verse says: "Even so faith, if it
hath not works, is dead, being alone." James ii: 17.
Thus we see that James puts it in both formsfaith
alone, and faith only. Faith alone is dead, and we are
justified by works and not by faith only. Can dead faith
save or justify any one? "But wilt thou know, O vain
man, that faith without works is dead." Verse 20. And
still again: "For as the body without the spirit is dead
so faith without works is dead also." Verse 26. It
occurs to us that argument ought to stop, on this sub-
ject, just here.
James' teaching on the subject of justification is in
exact harmony with the commission under which he
JUSTIFICATION. 171
acted. He associated faith and works in justification.

So in the commission given by Christ to the apostles,
after he arose from the dead, and before he ascended to
heaven, he said: "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." Mark xvi: 15, 16.
Here belief or faith and baptism are both made con-
ditions on which salvation depends. By works we un-
derstand James to mean just whatever is commanded in
order to the perfection of faith; for "by works is faith
made perfect." Repentance is not here specifically men-
tioned, nor was it necessary that it should be, for repent-
ance being the necessary result of a God-approved belief
or faith, wherever faith is mentioned its necessary re-
sult is presumed to be present whether mentioned
or not.
Let it be observed that Jesus does not say "He that
believeth and is saved may or should be baptized if conven-
ient;" but he does say: "He that believeth and is
baptized shall be saved." Salvation is promised on com-
pliance with all the conditions stipulated. Was ever
language more plain than this? It could not be misun-
derstood in every-day affairs of business life. Suppose
I say to a business man: "Dig me a cistern and wall
it up with brick and you shall have one hundred dol-
lars." He accepts the proposition, the specifications are
all made out and reduced to writing. The man digs the
cistern, just as he agreed to dig it, and demands full
pay for the job, though he has not put a brick in it
is he entitled to the one hundred dollars? Certainly
not. He was to dig the cistern and wall it up with
brick. He has dug the cistern, but not having walled it
up with brick, he has not brought himself within the
172 GOSPEL SERMONS.
range of my promise, and cannot recover the pay. The

commission says: "He that believeth and is baptized
shall be saved." The man believeshas not been bap-
tizedis be saved? Surely not. He has not brought
himself within the range of the Savior's promise. He
has not put a brick in the cistern. If he wants salva-
tion let him obey the commands given; then, and not
till then, he will get salvation, or the promise of Jesus
fails. But his faith must be alive to the performance
of the work commanded, otherwise it is dead, being
alone. Thus we see that James and Jesus agree most
perfectly.
Before leaving the commission we want to try it by
the same logic that is used to prove justification by
faith only, because, says the theory, repentance precedes
faith. Faith comes after repentance, therefore justifi-
cation is by faith only. Well, in the commission the
style is "He that believeth and is baptized shall be
saved." Baptism comes after faith, therefore salvation
is by baptism only. This is your logichow do you like
it? Oh, circumstances alter cases, we suppose! Of
course they do!!
But we are told that Paul taught justification by faith
only. Surely he did not. He taught justification by
faith, and so do we. There is no controversy about this.
It is by adding the word only to Paul's teaching that
the trouble comes. While his language is allowed to
remain as he used it, there is no controversy whatever.
Suppose I say I live by eatingthat is true, for if I do
not eat I shall die. But if I say I live by eating only,
then it is false; for I live by breathing as well as by eat-
ing. I live by sleeping, I live by exercise; but it is not
true that I live by any one thing only. A place for
JUSTIFICATION. 173
every thing, and every thing in its place, is the order of

life, and it is the order of justification as well.
Paul and James both refer to Abraham's faith as the
faith of which God approves. But we are told that
Paul refers to Abraham's justification in the sense of
pardon of sins, and James refers to it in the sense of ap-
proval of a righteous man, hence the apparent difference
in their teaching. Here again the theory is wrong.
No man knows when Abraham was pardoned. He was just
as good a man the first we know of him as he ever got
to be. Never was there a more faithful exhibition of
obedience to God than he gave, when first we hear of
him. He was in Ur of the Chaldees, surrounded by
idolaters, and God told him to leave there; and so
strong was his faith that he went out not knowing
whither he went; and yet we are asked to believe that
he was an unpardoned sinner then, and so remained for
twenty-five years, until the time when Paul speaks of
his faith as counted unto him for righteousness. Cer-
tainly nothing could be more foreign from the truth.
Paul and James both refer to Abraham as furnishing an
example of the faith that is well pleasing to Godfaith
strong enough to take God at His word and go right
along in obedience to what He commanded. This is
the argument they both draw from Abraham's faith;
and God never approved any other kind or degree of faith
in
saint or sinner. When God told Abraham to do any
thing he staggered not, in unbelief, but obeyed at all
times and under all circumstances. When God prom-
ised him anything he believed and trusted Him; and
this he did from the very first mention of him in Bible
historywould an unconverted, sinner have done so? If
the theory of justification or pardon by faith only, be
true, then as Abraham had the faith, how can it be that
174 GOSPEL SERMONS.
he was an unpardoned man up to the time of which

Paul speaks of him as justified? Surely it cannot he.
Then the theory, that Paul alludes to Abraham's faith
at the time of his pardon is an unscriptural and illogical
effort to make him prove a doctrine different from that
taught so clearly by James, that a man is not justified by
faith only. There is not the slightest difference in their
teaching. If we remember that Paul never used the
word only in connection with justification by faith, the
trouble is all gone, and surely he never did so use it.
There is not an example of approved faith recorded
in the Bible, that was not perfected by doing whatever
was commanded to be done by the party mentioned,
and that before it was recorded for our imitation. The
great cloud of witnesses mentioned in the eleventh
chapter of the epistle to the Hebrews furnishes abun-
dant evidence of this fact. And if we supply the word
only after the word faith in the examples there given we
shall make a palpable absurdity of every one of them.
We have only room to examine a single case, but this
will serve as an example of all. "By faith Abra-
ham, when he was tried, offered up Isaac: and he
that had received the promises offered up his only be-
gotten son, of whom it was said, That in Isaac shall
thy seed be called." Heb. xi: 17, 18.
Now, the theory is that when Paul says we are justi-
fied by faith, that means that we are justified by faith
only. Then when it is said: by faith Abraham, when
he was tried offered up Isaac, it is meant that by faith
only he offered him up. Now imagine the old Patriarch
sitting in his tent, and by faith only going three days
journey, attended by his servants and his son. By faith
only his servants are left at the foot of the mountain, while
he by faith only ascends the mountain, builds an altar,
JUSTIFICATION. 175
binds his son thereon, and lifts his knife to slay him.
This is all done by faith only, while Abraham is resting
quietly in his tent, and has not moved, hand or foot in
the whole matter. Is this ridiculous enough? Not a
particle more absurd is it than it is to assume that we
are justified by faith only, because it is said that we are
justified by faith.
Paul says: "For ye are all the children of God by
faith in Christ Jesus." Now Paul, how is it that we are
all the children of God by faith in Christ Jesus? "For
as many of you as have been baptized into Christ have
put on Christ." Then by being baptized into Christ
and thus putting him on in faith we become the chil-
dren of God by faith in Christ Jesus, who said in the
commission, "He that believeth and is baptized shall be
saved; " and in whose name and by whose authority we
are commanded to be baptized. Then in him, "there
is neither Jew nor Greek, there is neither bond nor
free, there is neither male nor female; for ye are all one
in Christ Jesus; and if ye be Christ's then are ye Abra-
ham's seed, and heirs according to the promise." Gal.
iii: 26-29.
Then when, in faith we are baptized into Christ and
thus put him on, we not only become "the children of
God by faith, but we become the seed of Abraham and
heirs according to the promise God made to him. Is
this plain enough?
Now, friendly sinner, when Jesus says: "He that be-
lieveth and is baptized shall be saved; " and Peter, to
whom this commission was given, commanded believers
to repent and be baptized for the remission of sins, and
said to the saints scattered abroad, baptism now saves
us; and James says we are justified by works and not
by faith only, is it safe to adopt and act upon a theory of
176 GOSPEL SERMONS.
justification by faith only? Is it not infinitely more safe to

let the word of God be the guiding star of our lives?
When the Bible says we are justified by grace, believe
it, for it is true. When it says we are justified by Christ,
believe it. When it says we are justified by his blood,
believe it. When it says we are justified in the name
of Christ, believe it. When it says we are justified by
the Spirit, believe it. When it says we are justified by
faith, believe it; but add not the word only, nor any
thing else, to it, for it is dangerous to add to the
word of the Lord. When the Bible says we are justi-
fied by works, believe this also, for the Bible is the same
inspired book when it says that, that it is when it says
we are justified by faith. Seek to know what is re-
quired of you in order to the perfection of your faith,
and when you have learned what the Lord requires of
you, go and do it without delay, trusting in God to
verify his promises to you, and you will not trust in
vain. His word cannot fail.
When God says believe, do it. When God says repent,
do it. When God says be baptized and wash away
your sins, (Acts xxii: 16) do that too. No matter who
says no, it God says do it, why tarriest thou? Obey
God and let events take care of themselves. When God
says go to the mourner's bench, go there; but if man,
and not God, tells you to go there, you will do well to
pause before going. When God says go, you may go,
but when the light of his word ceases to shine on your
pathway, it is dangerous to proceed.
Let us beware lest we make void the command of
God by our traditions; for in vain do we worship him
teaching for doctrines the commandments of men.
CHAPTER X.
REGENERATION.
"But after that the kindness and love of God, our

Savior, toward man appeared, not by works of righteous-
ness, which we have done, but according to his mercy
he saved us, by the washing of regeneration and renew-
ing of the Holy Ghost, which he shed on us abundantly
through Jesus Christ our Savior; that being justified by
his grace we should be made heirs according to the hope
w
of eternal life." Titus iii: 4-7.
E think it likely that as much has been spoken

and written on the subject of regeneration as
on any other subject connected with the salvation of
man; why then should any thing further be attempted?
If it is fully understood in the light of what has been
said, then nothing more is needed, and if it is not under-
stood yet, is it likely that any thing we may be able to
say will contribute to a more perfect understanding of
that which is obscure, after so much thought has been
bestowed upon it? As there are many different and
conflicting theories given by those who have favored
the public with their views of it, we think it certain
that all do not understand it. The Bible is not a book
of contradictions, and hence it cannot be the source of
conflicting theories on this or any other subject, there-
fore, while such theories are taught and believed, we
may feel sure that the subject needs further inves-
tigation.
It is not our purpose to attempt to harmonize these
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178 GOSPEL SERMONS.
conflicting theoriesthis would indeed be impossible.

Truth and error cannot be made to harmonize, and it
is still more difficult to harmonize a number of conflict-
ing theories all of which have their foundation in error.
This is just the case in hand. Not a single correct
theory on the subject of regeneration has ever fallen into
my hands, or saluted my earsif I have seen or heard
such a theory, then I am quite free to confess that I do
not understand the subject myself, for certain it is I
have not found any thing entirely satisfactory to me.
It is quite probable that those from whom I differ will
be just as far from believing what I am about to write.
Very wellthey have had their say, may I not have
mine? I have read what they have writtenwill it be
asking too much of them to hear what I have to say?
If I speak not as the oracles of God, then they ought
to reject it, and will be sure to do it. All I ask is a
candid and respectful hearing. Hear and then decide.
Of the various theories extant, I will mention only
oneviz: Regeneration and the new birth are identical.
This is the theory of most of our brethren who have
spoken out on the subject. This is not only untrue in
fact, but is a pernicious and mischievous error, an error
which leads to conclusions as objectionable to those who
advocate it as they are to us.
John says: "Whosoever believeth that Jesus is the
Christ is born of God." 1 John v: 1. It is conceded
by all parties that when a man is born again he is in a
saved state. Speaking of God, Paul says: "Who hath
delivered us from the power of darkness and hath
translated us into the kingdom of his dear Son, in
whom we have redemption through his blood, even the
forgiveness of sins." Col. i: 13, 14. Out of the king-
dom, then, we are subject to the power of darkness
REGENERATION. 179
under the dominion of Satanin the kingdom, we are

freed from this evil power, have redemption through
the blood of Christ, even the forgiveness of sins, hence
in a state of salvation.
Now then, whosoever believeth that Jesus is the
Christ, is horn of God, and if a man he born of God,
he is in the kingdom, has redemption through the
blood of Christ, the forgiveness of sins, and is saved,
whether baptized or not. Do you see where you
are? The premises conceded, the conclusion comes
like a conqueror and takes possession of the field,
whether we so will or not. This looks to me like a
clear, unequivocal, unconditional surrender to the doc-
trine of justification by faith only. I know that those
who believe regeneration and the new birth to be ident-
ical are as far from accepting the conclusion as I am,
but it seems to me they must have trouble to keep out
of it. I am not unfamiliar with the route taken to find
relief, but it is not very satisfactory even to themselves,
and can never satisfy those who oppose them, while the
thought expressed in the passage sparkles like a gem
on its very surface.
But we may be told that the phrase born of God in 1
John v: 1, should read, begotten of God, as the context
clearly shows; and it is so rendered in the New Version,
and by all critics of any note every where. This is true,
most certainly true, and brings out the real thought in
the passage most beautifully, but what relief can this
bring to him who has already admitted that regeneration
and the new birth are identical? Begetting is generation,
and regeneration is simply re-begetting, and if regener-
ation or begetting of God and the new birth are the
same, what difference can it make which you render it?
You are tied hand and foot either way. "Whosoever
180 GOSPEL SERMONS.
believeth that Jesus is the Christ, is born of God, or be-

gotten of Godregenerated; and regeneration being
the new birth, whosoever thus believes is begotten of
Godregenerated, born again, and saved beyond the
possibility of a respectable quibble.
Believing, as we do, that there is a vast difference be-
tween generation and birth, or, if you please, between
rebegetting or regeneration and the new birth, we can
see a beauty and fitness in the apostle's language:
"Whosoever believeth that Jesus is the Christ, is begot-
ten of God, and every one that loveth him that begat lov-
eth him that is begotten of him." Never was there a
truth more beautifully expressed by the inspiring Spirit
of God. It enables us to clearly see and appreciate the
whole theory of regeneration as taught in the word of
God.
Whosoever believeth that Jesus is the Christ is be-
gotten of Godregenerated. But how shall they be-
lieve in him of whom they have not heard? and how
shall they hear without a preacher? In order to believe
they must hear, for faith cometh by hearing and hear-
ing by the word of God; and this is the word which by
the gospel is preached unto you. Hence, says Paul:
"Though ye have ten thousand instructors in Christ, yet
have ye not many fathers: for in Christ Jesus I have
begotten you through the gospel." 1 Cor. iv: 15.
Paul preached the gospel to the Corinthians, and when
they believed it, they believed that Jesus was the Christ,
for this is included in the gospel; and when they be-
lieved this they were begotten of Godregenerated.
But were they born again at the time they believed?
Not yet. Were they physically born, when naturally
generated or begotten? Surely not. How and when
were they born again? "And many of the Corinthians
REGENERATION. 181
hearing believed and were baptized." Acts xviii: 8.

Now they are both begotten and born; or regenerated and
born again. Begotten or regenerated when they be-
lieved through the gospel that Jesus was the Christ;
and born again of water and of the Spirit when they
were baptized as required by the Spirit.
But regeneration is the subject in hand for the pres-
ent. What is regeneration? Surely by tins time we
are prepared to define the term. Generate means to
beget. Re as a prefix means again, hence regenerate
must mean to beget again. We are generated naturally
we are regenerated spiritually. Birth means brought
forthdelivered. We are born naturally, we are born
again spiritually. We use the term spiritual in contrast
with natural because the means are in both regenera-
tion and birth appointed by the Spirit.
But is not the same Greek word translated begotten in
some places and born in others? Certainly, but is this
conclusive evidence that begetting and birth are the
same? Surely not. The word pneuma is translated
wind and spiritare wind and spirit the same? A thou-
sand examples might be given where the same word
means different things in different connections. The
word gennao may be translated begotten or born as the
context may demand, but it cannot mean both begotten
and born at the same time and in the same place. Well
established rules of exegesis tell us that in no language
can a word have more than one literal meaning at the
same time and in the same place. This is true of all
words every where, and hence is true of gennao. It may
be translated begotten or born, and the context must de-
cide which, but it cannot mean both at once, or in a sin-
gle occurrence.
Now if we will keep in mind that regeneration is simply
182 GOSPEL SERMONS.
re-begetting the whole subject becomes easy enough.

That this is its philological import is as certain as it is
that language means any thing. We take it that Jesus
and the apostles, guided by the Holy Spirit, understood
the figures they used and the language they employed,
and if they did they never taught that generation and
birth are the same, and consequently could not have
meant to teach that the thoughts represented by these
figures of speech are the samenever.
That God is our spiritual Father I need not stop here
to prove. James says: "Of his own will begat he us
with the word of truth." James i: 18. Here we learn
that God our spiritual Father begets us, and that the
word of truth is the instrument employed by him in
this work. Peter says: "Being born [begotten cer-
tainly] again not of corruptible seed, but of incorruptible,
by the word of God, which liveth and abideth forever."
1 Pet. i: 23. That the word born, here should read
begotten is admitted by all scholars, and it is so rendered
by the revisers in the New Version. To talk of being
born of seed is not respectable nonsense. Here again we
learn that the word of God is the incorruptible seed
with which men are spiritually begotten. When this
spiritual seed is deposited in a good and honest heart,
and through this God-appointed means a hearty trust-
ing faith in Jesus is secured, the subject is begotten of
God, truly and really regenerated, as John says: "Who-
soever believeth that Jesus is the Christ is begotten of
God."
Now as nothing can be naturally born that has not
been previously generated, so nothing can be born again
that has not been previously regenerated. The regen-
erated man may be born again, no one else can be. Born
again, how? Born of water and of the Spirit. "Ex-
REGENERATION. 183
cept a man be born of water and of the Spirit, he can-

not enter into the kingdom of God." John iii: 5.
Water is the element appointed by the Spirit of which
the regenerated man must be born, hence washing in
water is that washing which belongs to or follows regen-
eration by which Paul says God saves us. Is this plain
enough?*
There is no place for water in regeneration. Regen-
eration is the work of faith in Christ through the gos-
pel. The inspiring Spirit said whosoever believeth that
Jesus is the Christ is begotten of God, and it is true.
We repeat with emphasis: as well may we talk of nat-
ural birth without previous generation, as to talk of the
new birth without previous regeneration. The one is just
as absurd as the other. Such a thing cannot be. What
then, becomes of the oft-repeated slander of baptismal
regeneration? Baptism has nothing to do with regener-
ation only as a sequence to it. But it occurs to us that
the charge is not without some degree of plausibility if
regeneration and the new birth are identical.
But what becomes of the well-established doctrine of
baptism for remission of sins if regeneration must pre-
cede baptism? Is not a regenerated man saved the
moment he is regenerated? I think not. I know this
will sound strange in the ears of many. How can
that be? Regenerated and still unsaved! Yes, unquestio-
nably regeneration precedes salvation if Paul understood the
subject. He says: "Not by works of righteousness
which we have done, but according to his mercy he
saved us by the washing of regeneration and the renew-
ing of the Holy Ghost." Titus iii: 5. He saved
*For a full and thorough examination of the New Birth, see our
book on the Gospel Plan of Salvation, pages 180208.
us
184 GOSPEL SERMONS.
according to his mercy. Yes, but how? By regenera-

tion? No, he did not say so, but why did he not say
it? Because it is not true. Is this a good reason? He
does not leave us in the dark to guess at the matter, for
had he so left us we might have guessed that we are
saved by regeneration, but he tells us plainly how God
does save us. Well, how is it? He saves us by the
washing of regeneration and the renewing of the Holy
Ghost. Then he did not save us by regeneration, but
by the washing that belongs to or follows regeneration,
and renewing of the Holy Ghost.
We have a very similar construction in reference to
John's baptism. John preached the baptism of repent-
ance for the remission of sins. What did John preach for
remission of sins? Not repentance, but that the baptism
that belonged to or followed repentance was for remis-
sion of sins. Very well, the washing of regeneration.
What does this mean? Surely it must mean the wash-
ing that belongs to or follows regeneration. Certainly
then, we are not saved by regeneration, but by that
which belongs to or follows it. Suppose I say the house
of my friend gave me shelter for the night. What
gave me shelter? Not my friend, but the house that
belonged to him. We are saved by the washing of re-
generation. By what are we saved? Not by regener-
ation, but by the washing that belongs to it. Other
illustrations might be given, but surely this is plain
enough.
That the washing of regeneration is baptism in water
is already apparent, but at the risk of being tedious, I
beg permission to suggest a few additional thoughts on
this feature of our text. That it cannot refer to the re-
newing of the Holy Spirit is evident from the fact that
this is specifically mentioned as an additional item.
REGENERATION. 185
Paul says: "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." Eph. v: 25. Here I suppose the same
washing is referred to, and it is a washing of water.
And it is the washing of water by the Word. That is, the
washing of water contained in or required by the Word.
What other washing of water is contained in the Word
beside baptism?
But it is the church, not the sinner, that is to be sancti-
fied and cleansed by this washing. Ah, indeed! Then
the sinner is to be put into the church uncleansed, and
washed afterward, that he may be cleansed! Is this the
idea? The church is cleansed by cleansing the mate-
rial of which it is composed, and this is done by wash-
ing it in water as required by the Word.
" Let us draw near with a true heart in full assurance
of faith, having our hearts sprinkled from an evil con-
science, and our bodies washed with pure water." Heb.
x: 22. Here we find what the washing is. It is a wash-
ing of the body, in or with water. This looks very much
like what we call baptism. Peter says: "Baptism doth
also now save us." 1 Pet. iii: 21. Hence the language
of Paul: "According to his mercy he saved us by
the washing of regeneration and renewing of the Holy
Ghost."
All this is in perfect harmony with the commission.
Jesus said: "Go ye into all the world and preach the
gospel to every creature. He that believeth and is bap-
tized shall be saved." Mark xvi: 15, 16. We have
found that whosoever believeth that Jesus is the Christ
is begotten of God, or regenerated. In the commission
this is believing the gospel. If believing results in re-
generation, then we want to find the washing of regen-
186 GOSPEL SERMONS.
eration, that is, the washing that belongs to or follows

this belief that produces regeneration. Very well. He
that believeth and is baptized shall be saved. Believing,
he is regenerated, and when baptized, he is saved with
the washing of regeneration or the washing that belongs
to or follows it.
Finally, this view of regeneration buries the doctrine
of justification by faith only, beyond the possibility or
hope of resurrection. As an abstract condition the work
of faith ends in regeneration. Whosoever believeth that
Jesus is the Christ is begotten of God. Then he is pre-
pared to be born again, in other words, saved with the
washing of regeneration. The regenerated man may be
born againno one else can be, but he must be born
again, or into the kingdom of God he cannot go. Jesus
said it and it is true, as every thing he said was true.
But we have not written this for the purpose
of antagonizing this or any other doctrine, or for the
purpose of coming in contact with the views of any
one; but for the sole purpose of developing the truth
on a subject, as we think, not well understood. If we
have come in contact with the views of any one, it has
been incidental to the line of thought we have sought
to present.
But we are asked what we will do with the regenera-
tion of Matt. xix: 28. This is not the same regenera-
tion referred to in Titus iii: 5, of which we have been
writing. This any one can see who will examine the
context carefully. In Titus the word regeneration is
connected with salvation: "He saved us by the washing
of regeneration." This subject was not under consider-
ation in Matt. xix: 28. This the connection will clearly
show. Let us examine it.
"Then answered Peter and said unto him, Behold,
REGENERATION. 187
we have forsaken all, and followed thee; what shall we

have therefore? And Jesus said unto them, Verily I
say unto you, That ye which have followed me, in the
regeneration when the Son of man shall sit in the
throne of his glory, ye also shall sit upon twelve thrones,
judging the twelve tribes of Israel. And every one
that hath forsaken houses, or brethren, or sisters, or fa-
ther, or mother, or wife, or children, or lands, for my
name's sake, shall receive an hundred fold, and shall in-
herit everlasting life."
Here the word regeneration refers, not to salvation, as
in Titus iii: 5, but to a state or time when certain things
should be. The thought is not "ye which have followed
me in the regeneration," but ye that have followed me,
shall, in that state of things called the regeneration, have
certain privileges. Salvation from sin was not the sub-
ject spoken of here at all.
We are by no means certain that the regeneration here
spoken of has come yet. We have not yet seen the
time when the apostles were sitting on the twelve
thrones judging the twelve tribes of Israel. In this re-
generation they were to do this; and they will do it
when the regeneration here spoken of comes. We have
read much that has been written to prove that they are
now1 on their thrones judging the twelve tribes; but it
has never been satisfactory or conclusive to us. In this
promise of Jesus some things were to be realized in this
life; others not until in the world to come. Mark and
Luke both report this same conversation. Mark says:
"Then Peter began to say unto him, Lo, we have left
all, and have followed thee. And Jesus answered and
said, Verily I say unto you, There is no man that hath
left house, or brethren, or sisters, or father, or mother,
or wife, or children, or lands, for my sake, and the gos-
188 GOSPEL SERMONS.
pel's, but he shall receive an hundred fold now in this

time, houses, and brethren, and sisters, and mothers,
and children, and lands, with persecutions; and in the
world to come eternal life." Mark x: 28-30.
Luke says: "Then Peter said, Lo, we have left all,
and followed thee. And he said unto them, Ver-
ily I say unto you, There is no man that hath left
house, or parents, or brethren, or wife, or children, for
the kingdom of God's sake, who shall not receive man-
ifold more in this present time, and in the world to
come life everlasting." Luke xviii: 28-30.
Thus we quote the three reports of this conversation.
Matthew says they shall inherit eternal life, but does not
tell us when they will get it. He tells us that the apostles
shall sit on twelve thrones in the regeneration, but he does
not tell us token that will be. He speaks of the mani-
fold things they should get, like those forsaken for His
sake; but does not say when they should have them.
Mark and Luke tell us we shall have these in this life,
and will get the eternal life in the world, to come. They
say nothing of the regeneration, or thrones on which the
apostles were to sit in the regeneration. Then we re-
spectfully suggest that the time and nature of this regen-
eration are not set out in Matthew's report of it;
and neither of the others reports the regeneration at all.
As we have never seen the apostles on such thrones yet,
and know not where the twelve tribes of Israel are that
are now being judged by them, we take it that the time
has not yet come for the regeneration of which Jesus
spake.
Jesus ought to be pretty good authority on this sub-
ject and he has clearly spoken out upon it. He says:
"When the Son of man shall come in his glory,
and all the holy angels with him, then shall he sit upon
REGENERATION. 189
the throne of his glory; and before him shall be gath-

ered all nations; and he shall separate them one from
another as a shepherd divideth his sheep from the
goats; and he shall set the sheep on his right hand, but
the goats on his left." Matt. xxv: 31-33.
Bear in mind that he was to sit upon the throne of
his glory in the regeneration, and this is here clearly
connected with his coming to judge the world. The
only trouble in avoiding confusion here is, (as in Matt.
xxiv) that events are crowded together as though to oc-
cur simultaneously, which we learn elsewhere, are to
occur after considerable intervals. But that the regen-
eration of Matt. xix: 28 is as far in the future as Christ's
second coming, we think scarcely admits of a doubt.
But we have another pointer to the same time. Af-
ter John saw Jesus come, and all the armies of heaven
with him (called angels in Matthew) he says: "And I
saw thrones and they sat upon them, and judgment
was given unto them." Rev. xx: 4. Here we have a
plurality of thrones, corresponding, we suppose, with the
twelve thrones upon which the apostles were to sit to
judge the twelve tribes. This looks clear enough to us.
Certain it is that the regeneration of Titus iii: 5 is not
the same regeneration recorded in Matthew. The two
are perfectly consistent, but quite different.
Our work, in this effort, has been to prepare the sin-
ner, by regeneration, for a birth of water and Spirit,
that he may enter the kingdom of God and be saved.
That he may be delivered from the power of darkness
and translated into the kingdom of God's dear Son.
We have sought to brush away the mist and fog that
have beclouded the subject, so that the truth may be
seen by those who wish to know it. We have said,
190 GOSPEL SERMONS.
and we wish to repeat with emphasis, that the regen-

erated man may be born againno one else can be.
Are we able to rise above all preconceived notions,
and long-cherished theories, to a reception of the truth
as revealed in Holy Writ? We are bound by no creed
but the Bible. Every truth taught in that book be-
longs to us as fast as we can learn it. If we are in er-
ror with regard to any thing, we are perfectly free to
accept the truth when we see it. We never stop to in-
quire what is believed among us; but what does the
Bible teach? This settles everything. Before a "thus
saith the Lord" every one should be willing to bow at all
times. We should have no wills of our own, but to
know and do the Lord's will. Not my will, but thine,
O Lord, be done in all things. This is the true spirit
of the religion instituted by Christ. It was the spirit
that actuated him, and it should control us.
" Wide as the world is thy command,
Vast as eternity thy love;
Firm as a rock thy truth shall stand,
When rolling years shall cease to move."
CHAPTER XI.
THE TRANSFIGURATION.
AND after six days Jesus taketh Peter, James, and

John his brother, and bringeth them up into an
high mountain apart, and was transfigured before them:
and his face did shine as the sun, and his raiment was
white as the light. And, behold, there appeared unto
them Moses and Elias talking with him. Then an-
swered Peter, and said unto Jesus, Lord, it is good
for us to be here: if thou wilt, let us make here three
tabernacles; one for thee, and one for Moses, and one
for Elias. While he yet spake, behold, a bright cloud
overshadowed them: and behold a voice out of the
cloud, which said, This is my beloved Son, in whom
I am well pleased; hear ye him. And when the dis-
ciples heard it, they fell on their face, and were sore
afraid. And Jesus came and touched them, and said,
Arise, and be not afraid. And when they had lifted
up their eyes, they saw no man, save Jesus only. And
as they came down from the mountain, Jesus charged
them, saying, Tell the vision to no man, until the Son
of man be risen again from the dead. And his disci-
ples asked him, saying, Why then say the scribes that
Elias must first come? And Jesus answered and said
unto them, Elias truly shall first come, and restore all
things. But I say unto you, That Elias is come al-
ready, and they knew him not, but have done unto
him whatsoever they listed. Likewise shall also
the
(191)
192 GOSPEL SERMONS.
Son of man suffer of them. Then the disciples under-

stood that he spake unto them of John the Baptist."
Matt. xvii: 1-13.
While there is great unanimity among commentators
as to the facts connected with the transfiguration, they
are not so well agreed as to the lesson intended to he
taught by it.
(1) By some it is made to teach the resurrection of the
dead. While we believe as firmly that the dead will be
raised as we believe any other well-established fact taught
in the Bible, yet it would require much clearer proof
than can be found in the transfiguration to establish our
faith in it. To our mind there is about as much proof in
the appearance of Samuel from the dead, as in the ap-
pearance of Moses and Elias. This proof is entirely too
short. Moses and Elias were both good menwho rep-
resented the wicked in the proof here furnished? The
wicked must be raised as well as the righteous. When
Christ taught the resurrection he did not leave out the
wicked. "Marvel not at this, for the hour is com-
ing, in the which all that are in their graves shall hear
his voice, and shall come forth; they that have done
good, unto the resurrection of life; and they that have
done evil unto the resurrection of damnation." John
v: 27, 28. This announcement was made before the
transfiguration, and it occurs to us that Peter, James,
and John did not need proof of the resurrection after
this; and if they did, they would scarcely find it where
there was not a word said about it.
(2) By others it is made to teach the doctrine of fu-
ture recognition, i. e. that the saints will personally know
each other in heaven. It is not necessary to our pres-
ent purpose to inquire whether this doctrine be true or
false; sufficient it is to say that it is scarcely perceptible
THE TRANSFIGURATION. 193
in the transfiguration. It is assumed that the saints

will carry a personal recollection with them to heaven,
and will therefore know those there, with whom they
were acquainted herehusbands and wives, parents and
children will remember and know each other as such;
and this is all shown by the fact that Peter, James and
John knew Moses ana Elias. Well, but this proves too
much, and that which proves too much proves nothing
at all. It is certain that the apostles had never seen
Moses, and if Elias of the transfiguration was the old
Jewish prophet, Elijah, then it is certain they had never
seen him; hence, no recollection of personality could
have enabled the apostles to recognize them. If this
proves any thing, it proves that if we get to heaven, we
shall know every one there, whether we knew them be-
fore or not. We will know Abel, Noah, Abraham, and
Lot, just as well at first sight as we will know our
mothers. Does any one believe this? Hardly, we
guess. The apostles heard Moses and Elias talking
with Jesus. (Matt. xvii: 8. Mark ix: 4. Luke ix:
30.) They talked to him about his crucifixion at Jeru-
salem; and we think it much more likely that they had
knowledge of them by what they heard, than by per-
sonal marks of identity which they could not have
known otherwise than by inspiration.
(3) Others think the transfiguration designed to teach
three states of existence for man(1) the living or
earthly state, (2) the dead or intermediate state, and (3)
the heavenly or final state; and that the transfiguration
furnished a representative of each stateviz: Jesus in
the living state; Moses from the dead or intermediate
state; and Elijah, who was taken alive to heaven, from
the heavenly state.
I once listened to a very fine discourse by a brother
194 GOSPEL SERMONS.
on the "Power of the Word," and after it was done he

asked me what I thought of it. I told him I thought
it a most excellent discourse, but I was at a loss to see
any connection between the discourse and the text from
which he preached it. I could not see how he got the
sermon out of the text. I am inclined to admit, nay I
believe in three such states for the righteous, but I am un-
able to see that the transfiguration was intended to
teach it, or that it even incidentally does teach it.
Matthew, Mark and Luke record the transfiguration
and not one of them, either directly or remotely, alludes
to the three states of man. Is not this a little significant?
Peter mentions a thrilling announcement which he
heard on the "holy mount," and yet he makes no refer-
ence to the three states taught there. Is it not a little
strange that no one of the inspired writers mentions
any thing of such a lesson taught in that most wonder-
ful vision? The conclusion comes like a conqueror,
that no such thing was seen by them, or some one of
them would have mentioned it some where. What
right have we to come to such a conclusion when there
is not an intimation of it any where?
But was the Elias of the transfiguration the Elijah of
the Jewish prophets? If not, he could not have been a
representative of the heavenly state in the vision. Were
we to concede that he was, it would not authorize the
assumption that he was there as a representative of the heav-
enly state, in the absence of any mention of it by those
who record the facts concerning it. But let us see how
this is:
Elias and Elijah are but different forms of the same
name. We concede this to start with. The name Elias
of the common version is Elijah of the new version.
But this settles not our questionwas the Elijah of the
vision the Elijah of the Hebrew prophets? With one voice

the commentators, preachers and writers, great and
small, ancient and modern, say yes; and in the face of
such unanimous authority we fear to say no; for an ex-
egesis so hoary with years, and honored with universal
acceptance, must he cautiously set aside. This is right
unquestionably right. But it stamps it not with the
seal of infallibility. However old, and honorable a the-
ory may be, it may still be wrong. W"e still have the
right to think for ourselves, and it is our duty to do so.
"Prove all things, and hold fast to that which is good,"
is still very wholesome advice.
God by the mouth of Malachi said: "Behold, I will
send you Elijah the Prophet before the coming of the
great and dreadful day of the Lord; and he shall turn
the heart of the fathers to the children, and the heart
of the children to their fathers, lest I come and smite
the earth with a curse." Mal. iv: 5, 6.
Here we find that God said he would send Elijah
the prophet, and this was quoted by the angel who an-
nounced the birth of John to Zacharias in the temple.
"And he shall go before him in the spirit and power
of Elias, to turn the hearts of the fathers to the children,
and the disobedient to the wisdom of the just; to make
ready a people prepared for the Lord." Luke i: 17.
Thus we see that John the Baptist was Elijah the prophet
who was to come. After Jesus had sent back the messen-
gers sent to him by John, he said: "And if ye will re-
ceive it, this is Elias [new version, Elijah] which was
for to come." Matt. xi: 14.
After the transfiguration, "as they came down from
the mountain, Jesus charged them, saying, Tell the
vision to no man till the Son of man be risen from the
dead." Please note the fact that the vision is the subject
196 GOSPEL SERMONS.
of their conversation"tell the vision to no man," etc.

And they are coming right down the mountain from
where it had occurred but a short time before. What
could be more natural than that they, so soon, should
think and talk of little else? "And his disciples asked
him, saying, Why then say the scribes that Elias [Eli-
jah] must first come? And Jesus answered and said
unto them, Elias [Elijah] truly shall first come, and re-
store all things. But I say unto you, That Elias [Eli-
jah] is come already, and they knew him not, but have
done unto him whatsoever they listed. Likewise shall
also the Son of man suffer of them. Then the disci-
ples understood that he spake unto them of John the
Baptist." Matt. xvii: 10-13.
Now how are we to conclude that the Elijah of this
conversation about the vision, so soon after its occur-
rence, was a different person from the Elijah seen in the
vision, without a single intimation of any change of
thought with reference to the persons spoken of?
Without this conversation we might be left in doubt as
to which Elijah was seen in the vision; but with this
conversation it looks to us like the matter was settled
clearly settled.
Now we have learned that John the Baptist was Eli-
jah the prophet, that God, by Malachi, said he would
sendwe have learned that John the Baptist was to
come in the spirit and power of Elijahwe have learned
that John the Baptist was the Elijah that was to come,
and John the Baptist was the Elijah that had come;
and we have learned that John the Baptist was the Eli-
jah that was put to death by the wicked, as Jesus was
to be put to death in the near future; and much of this
we have learned from a conversation about the vision be-
tween Christ and those who witnessed it. Then how are we
to know that John the Baptist was not the Elijah seen
in the transfiguration? Is there a single intimation
forbidding it? We think not. Then why should the
connection be broken to make it refer to the old Jewish
prophet? We confess we are unable to see a reason for
it, and therefore cannot teach it.
We have not forgotten that when John was baptizing
the people, the Jews asked him if he were Elijah and
he said he was not. This, of course, was understood by
him to refer to the old Jewish prophet; otherwise we
bring him and Jesus into contradiction of each other,
for Jesus said John was the Elijah that was to come.
This shows that the prophecies concerning the com-
ing of Elijah in the person of John the Baptist were
not understood by the Jews, nor perhaps by John him-
self at that time.
But we are told that Moses appeared in the transfigu-
ration as the Jewish law-giver, and Elijah as a repre-
sentative of the Jewish prophets. This is pure and
unadulterated assumptionnothing else. Where is the
proof that Elijah appeared in the vision as a representa-
tive of the Jewish prophets? I have read nothing from
any one who attempted to prove it. And had a prophet
been desirable to complete the vision, Jesus said:
"Among those that, are born of women there is not
a greater prophet than John the Baptist." Luke vii:
28. It is not necessary to tell us that his greatness
was not as a prophetJesus said there is not a greater
prophet than John the Baptistthat settles that point
with us. If the object had been a representative
prophet, would not John have filled this demand, as
there had never been a greater prophet born of women
than was he? He was not only a prophet, but he was
greater than a prophet. Matt. ii: 9. He was to pre-
198 GOSPEL SERMONS.
pare the way of the Lord before him. He was to give

knowledge of salvation to his people by the remission
of their sins. Hence he was the law-giver through
whom the law of pardon was proclaimed in that pre-
paratory work. His conception was as much a miracle
as was that of Jesus himself. But it is denied that he
was a law-giver, because we no where read of the law
of John. What constitutes a law-giver? What made
Moses a law-giver? Did he proclaim his own laws, or
God's laws? He was a law-giver only in that he was
the person through whom God gave laws to be ob-
served by the people. Did not John give the law of
pardon to those to whom he gave knowledge of salva-
tion by the remission of their sins? It was not his law,
but God's law given through him. He preached faith,
repentance, and baptism; and the baptism he preached
was for the remission of sins, and he was the first that
ever did preach it on this earth of whom we know any
thing, or can know any thing.
But it is said, "His preaching of repentance and its
consequents were substantially Old Testament ideas."
By this we suppose we are to understand that John
learned what he preached from the Old Testament,
perhaps the law of Moses. We respectfully suggest
that John's ministry was no part of Judaism. Why bring
John into the world by special miracle, of parents who
were past age, and fill him with the Holy Spirit from
birth, and send him forth on a special God-appointed mis-
sion to preach "Old Testament ideas" that any Jewish
priest would have been abundantly competent to do?
John was directly sent of God. John i: 6,33. Mal.
iii: 1. iv: 5.
But our reviewer says: "He could not have been pre-
eminent in this office, certainly, without a hint, at least,
of it in the gospels." O yes, my brother, that is the

easiest thing imaginable. Don't you see how easy it is
to break the connection between Elijah in the conversa-
tion about the vision, and Elijah in the vision right in the
same chapter without even a hint or intimation about
it in the whole connection? Not even one hint.
But our reviewer speaking of John says: "He truly
added baptism; but it may be questioned whether this
was not in too close a connection with the coming Lord,
to whom he pointed, to distinguish John as a law-
giver." Now we are not very sure we catch the thought
here. Does he mean that John was in close connection
with the coming Lord and therefore got what he
preached from him, hence was not a law-giver himself?
If this is not the thought in it, we can see no point in it
at all. If this is the thought, we suggest that John
was sent before the Lord to prepare a people for him
to make his paths straightto bear witness of the
light that all men through him might believe.
But so far as my point is concerned, it matters not
whether we call John a law-giver or a teacher. One thing
is certain: Peter wanted to stay there and take lessons
from them or be instructed by them, and this called
forth the exaltation of the Sonhear him.
Then may not this be the thought? In the vision
the three great law givers: Moses, the giver of the Jew-
ish law; John, the Elijah that was to come, through
whom the law of pardon, or remission of sins was given
in preparing a people for the Lord; and Jesus, the great
law-giver under the new and better covenant. Peter
proposed to make tents and stay there to take lessons
of, or be instructed by all of them; but God lets him
know that the time to hear Moses and John has passed
this is my Son, honor him. He it is that was to be
200 G0SPRL SERMONS.
raised up like unto Moses, to whom all should hearken

"hear him."
This certainly was the loading thought in the lesson.
It was certainly not to convince Peter, James and John
that Jesus was the Son of God, for they knew this be-
fore. In answer to a question put by Jesus to the dis-
ciples, six days before the transfiguration, Peter said:
"Thou art the Christ, the Son of the living God."
Matt. xvi: 16. And Jesus said this had been revealed
to them by the Father in heaven. When the Father
made him manifest to Israel at his baptism, he said:
"This is my beloved Son in whom I am well pleased."
At the transfiguration he used the same words:
"This is my beloved Son, in whom I am well pleased; "
adding, " hear ye him." Why was this supplement made
to the words used before? If the announcement had
been made to confirm his divine character only, surely
the language used at his baptism would have been quite
sufficient. Is there not significance in the fact that this
announcement was not made until Peter proposed to
make three tentsone each for the three distinguished
persons seen in the vision? Does it not seem that Peter
reasoned something like we suggested before: "Lord,
how fortunate it is to be here under such favorable cir-
cumstances; if it please thee, let us make tents and
stay here, that we may sit at the feet of these great law-
givers, or teachers, and take lessons of heavenly wisdom
from all of them?" This proposition called forth the
wonderful announcement: "This is my beloved Son,
in whom I am well pleased; hear ye him." The lan-
guage used at bis baptism would not have conveyed
the lesson intended here. It would have given assur-
ance of his divine character, but this the disciples had
before. Peter bad proposed to stay there and take
lessons from these three great teachersMoses, Elijah,

and Jesus. God answered: "This is my beloved Son,
in whom I am well pleased; hear ye him." As much
as to say, Moses and Elijah were persons through whom
I gave law to the people in time past, and it was right
to hear them then; but my Son is the law-giver now
hear him. Thus God honored his Son above Moses
and Elijah, and being above them, it may be assumed
that he was honored above all through whom God had
ever spoken to man before.
Peter says: "For we have not followed cunningly
devised fables, when we made known unto you the
power and coming of our Lord Jesus Christ, but were
eye witnesses of his majesty. For he received from God
the Father honor and glory, when there came such a
voice to him from the excellent glory, This is my be-
loved Son, in whom I am well pleased. And this voice
which came from heaven we heard, when we were with
him in the holy mount." 2 Pet. i: 16-18.
Perhaps there was never a grander exhibition of maj-
esty, glory, and honor bestowed by the Father on the
Son than was connected with this transfiguration. His
raiment was as white as snow, whiter than any fuller on
earth could make it, and his face shone as the sun in
the glory of its light at mid-day. No human face ever
glowed in light sublime as that which sat on the face
of Jesus as it reflected the glory of the ever blessed Fa-
ther in that transfiguration. A bright cloud overshad-
owed them. Not a cloud like that which- enveloped
Mount Sinai in fire, which burned in blackness, dark-
ness, and a tempest, until even Moses feared and quaked
exceedingly; but it was a bright cloud, lighted up by the
glory of God, from the midst of which he proclaimed
the majesty of his Son, and the supremacy of his law,
202 GOSPEL SERMONS.
even over those who were permitted to appear with

him in this most wonderful transfiguration. This was
the grandest trio ever seen by mortal eyes on this earth;
but God declared the right of his Son to reign above
the other two"hear ye him." This is the lesson of
the transfiguration. What else may be incidentally
taught in it matters not. This is taught beyond dispute.
We are not dependent on far-fetched inference, and
imaginary platitudes, but we have it coming in clear
and unmistakable utterances fresh from heavenhear
ye him,.
Though we were to admit a thousand times that the
Elijah of the vision was the old Jewish prophet it
would not hush to silence the voice that came from
heaven, saying, "This is my beloved Son, in whom I
am well pleasedhear ye him."
Now, are we ready to hear him? Or are we ready
to follow him as long as he leads where we want to go?
We cannot go with him in that way. We must hear
him all the way of our journey through life. There
are no collisions when he conducts the train. The
waves of life's tempestuous ocean are harmless when he
commands the ship on which we sail. He is our all
in all. Without him we can do nothing; with him we
can do much. Let us hear him. Let us obey every
command coming from him. This is hearing him
less than this is not hearing him. When temptations,
trials, and troubles come, let us lay our hand in his, and
trust his gentle care, and all will be well. He never
forsakes those who confidingly put their trust in him.
"By and by we shall meet him,
By and by we shall greet him,
And with Jesus reign in glory by and by."
Some suppose that the transfiguration was designed
to give us an idea of the grandeur and glory that will

characterize the person of the redeemed in heaven. It
is not easy to see how persons can believe this, and at
the same time believe that Elijah of the transfiguration
was the old Jewish prophet. If their theory be true,
he was fresh from heaven and his appearance might have
been expected to represent the appearance of those in
that state: and yet there was nothing unusual in his
appearance at all. If Moses or Elijah was transfigured
or in any way changed in appearance, the record fails
to give an account of it; hence their appearance can
furnish no idea of the appearance of the immortalized
in heaven or elsewhere.
But is this taught in the transfiguration? If so, the
apostles who witnessed it failed to find it out. John
says: "Beloved, now are we the sons of God, and it doth
not yet appear what we shall be; but we know that,
when he shall appear, we shall be like him, for we shall
see him as he is." 1 John iii: 2. How could John
have said this if the transfiguration had shown him what
we shall be? If the appearance of Jesus in the trans-
figuration was to be the appearance of the redeemed in
heaven, it would be quite as easy to describe what that
appearance will be as to describe the appearance of
Jesus in the vision; hence as John did not know what
likeness the saints would wear in heaven, it is certain
that no such lesson was taught in the transfiguration
witnessed by him. This is plain enough.
In the vanity of poor fallen humanity we can scarcely
restrain the wish that such a lesson were taught, but
when we realize our unworthiness, we feel that if we may
but get there, we would be willing to sit in ashes at the
feet of the dear Savior, clothed in sack cloth for ever.
Oh, let us get there! Dear, blessed Savior, may we be
204 GOSPEL SERMONS.
among the redeemed, to see and live with thee in glory

on any terms. Grand and sublime thoughtwe shall
see Jesus as he is, and be like him; be among those
who have washed their robes and made them white in
his most precious blood. This will be glory enough
for us.
"I am weary, I'm fainting, my day's work is done,
I am watching, I'm waiting for life's setting sun,
The shadows are stretching far o'er the lea;
Then, oh, let me anchor beyond the dark sea!"
CHAPTER XII.
PAUL'S CHARGE TO TIMOTHY.

"I charge thee therefore before God, and the Lord
Jesus Christ, who shall judge the quick and the dead at
his appearing and his kingdom; preach the word; be
instant in season, out of season; reprove, rebuke, exhort
with all longsuffering and doctrine. For the time will
come when they will not endure sound doctrine; but
after their own lusts shall they heap to themselves
teachers, having itching ears; and they shall turn away
their ears from the truth, and shall be turned unto
fables." 2 Tim. iv: 1-4.
IS it possible that the time of which Paul spoke has

come, as he said it would? Is it true that in this
boasted age of enlightenment, men will not endure
sound doctrine? Do you not often hear men say, "I
do wish he would quit preaching about baptism. I
never go to preaching without hearing baptism! bap-
tism!! baptism!!! I am sick and tired of hearing it?"
Well, my brother, you would best not read the New Tes-
tament, for if you do you might find Jesus saying: "He
that believeth and is baptized shall be saved." And
you might find where Peter, in his very first discourse
under the great commission, commanded the people to
"repent and be baptized in the name of Jesus Christ
for the remission of sins;" and it would be awful if
you should open his letter to his brethren and find him
saying "baptism doth also now save us." And you
might find where Paul says, "as many of you as have
been baptized into Christ have put on Christ."
Or,
(205)
206 GOSPEL SERMONS.
"buried with him in baptism wherein ye are also risen

with him." Thus you see, my dear sir, the only safe
way is to not read the New Testament at all; for if you
do, you may blunder right on the nauseating word and
be kept sick all the time. And you must lecture your
preachers until they learn better manners, and can quote
the commission in good modern style: "He that be-
lieveth, etc., shall be saved; " or, "he that believes and
obeys the gospel shall be saved." Many preachers have
learned this style already, and if you will let your
preacher know that you cannot endure sound doctrine,
he may learn to feed you on fables, and tickle your itch-
ing ears with nice little half-hour speeches exactly
suited to your taste.
Preachers are not so dull as to be unable to learn that
half-hour discourses are much more easily prepared and
delivered than discourses of an hour or more in length.
There is not a field hand in all the country that does
not know that a half hour's work is more easily done
than an hour's work. There is another advantage, too,
in half-hour sermons. When a preacher has to preach
to the same congregation for a number of years, if he
cuts up what he knows into small sermons, having only
one or two thoughts in each, the balance in nice filling,
he will be able to make his stock go much further than
if he prunes out all surplus drapery and puts in dis-
courses of an hour or more, filled with solid shot
throughout. Oh, but he who makes short discourses
learns to consolidate his thoughts and say more in less
time. Such has not been our observation. These half-
hour speeches are made up of flowers designed to tickle
the itching ear, and, as a rule, have nothing solid in
them. The man who has something to say is the one
who consolidates. He knows he can discuss no impor-
PAUL'S CHARGE TO TIMOTHY. 207
tant subject thoroughly in half an hour, and if he wishes

to teach the people he selects subjects that have some-
thing in them worth preaching, and he has no use for
surplus words, or redundant verbiage just to fill up, or
embellish his sermons. We have no objection to ele-
gance of style, but we are more concerned about what is
said than about elegance of expression. We would rather
have sound doctrine plainly and forcibly expressed, than
to have the ears tickled with a straw.
"But we are tired of so much doctrine. I do wish
you would quit preaching doctrinal sermons and give
us something pretty." Well, dessert is very nice with
which to close out a meal, but it does not do very well
to live on, or even to make one entire meal. The most
substantial food is very nice when well served up; so
the most substantial doctrine may be beautifully told;
and viewed from different standpoints, may furnish
very great variety, too. And what is more touchingly
sublime than the melting story of the cross? It is ever
new, and never grows old. It is food on which the
hungry soul never cloysfood of which it never gets
enough. As the poet has well said, so the hungry soul ever
says,
"Sing them over again to me,
Wonderful words of life;
Let me more of their beauty see,
Wonderful words of life.
Words of life and beauty,
Teach me faith and duty,
Beautiful words, wonderful words,
Wonderful words of life."
Paul told Timothy to "take heed to thyself and unto
the doctrine, continue in them; for in doing this thou
shalt both save thyself, and them that hear thee." 1
Tim. iv: 16. The inference is very clear that if he
208 GOSPEL SERMONS.
tailed to thus take heed, he would neither save himself

nor those who heard him. But my brother, will you
remember that while you understand the gospel, and
need not that it be preached to you, there was a time
when you did not understand it; and had it not been
preached to you, it is possible you might not have
understood it yet. Thousands of your neighbors and
neighbors' children are just in the condition you were
in before you learned it; and if they are ever saved
by it, they will have to learn it as you did. Those who
heard it before you, were anxious that you should hear
it, and be saved by it, as they had been. Then as you
have heard it, and been saved by it, you should never
grow weary in hearing it proclaimed to others. Should
you not rather
"Shout the tidings of salvation,
To the aged and the young;
'Till the precious invitation
Waken ev'ry heart and tongue.
Send the sound, the earth around,
From the rising to the setting of the sun;
'Till each gathering crowd, shall proclaim aloud,
The glorious work is done."
Never was there a more solemn charge clothed in hu-
man language, or uttered by mortal tongue, than Paul
gave Timothy in the opening of our text. "I charge
thee therefore before God, and the Lord Jesus Christ,
who shall judge the quick and the dead at his appearing
and his kingdom; preach the word." And why preach
the word? Because in so doing he might both save
himself and those that heard him. "And this is the
word which by the gospel is preached unto you." 1
Pet. i: 25. Then when the word is preached, the gos-
pel is preached; and when the gospel is preached the
word is preached. We cannot believe in him of whom
we have not heard; and we cannot hear without a
preacher; "so then faith cometh by hearing, and hear-

ing by the word of God." Rom. x: 17. "Without
faith it is impossible to please him." Heb. xi: 6. As
we cannot please God in any thing without faith; and as
faith comes by hearing the word of God, we see the im-
portance of Paul's charge to Timothy to preach the
word. If it was so important to preach the word then,
is it any less important to preach the word now? Again
Paul said: "The things that thou hast heard of me
among many witnesses, the same commit thou to faith-
ful men, who shall be able to teach others also." 2 Tim.
ii: 2. This shows that the things taught by Paul to
Timothy were to be perpetuated through all time; hence
it is as important that the word be preached to-day as
it was when Paul so solemnly charged Timothy to
preach it.
Paul says: "I am ready to preach the gospel to you
that are at Rome also; for I am not ashamed of the gos-
pel of Christ; for it is the power of God unto salva-
tion to every one that believeth." Rom. i: 15, 16. So
then the gospel is the power of God unto salvation!
Yes the power, not a power, one of the powers, or
some power, but the power. This implies that there is
no power beside, above, or beyond the gospel by which
God proposes to save man. But ample as may be the
power which God has placed in the gospel, he proposes
to save only those who believe it. "He that believeth
not shall be damned." If he will not believe the gospel
he cannot be saved by it; and as it is the power of God
to salvation, if he is not saved by it, he cannot be saved
at all, and will be lost without remedy.
In the parable of the sower we learn that if any
casualty happened to the seed there was no crop pro-
duced. We learn also that the sower sowed the word,
210 GOSPEL SERMONS.
and that the word was the seed of the kingdom. And
as the farmer can have no crop without seed are sown, so
there can be no spiritual crop without the word, or seed
of the kingdom in the hearts of men; hence the neces-
sity of preaching the word. No seed, no cropno word
preached, no Christians made. One result is just as cer-
tain as the other.
In no land on which the sun shines to-day, can a
Christian be found where the word of God has not
gone. Where the rays of gospel light have never
shone, there ignorance and superstition cover the earth,
and gross spiritual darkness hangs like a black pall of
night over the people. Were it possible to banish the
word of God, and every recollection of every thing
learned from it, from this fair land of ours, as complete
spiritual darkness would envelop our country as physi-
cal darkness would cover the earth were the sun, our
only source of physical light, blown out of existence, as
we extinguish a candle or a lamp. Well hath David
said: "Thy testimonies are wonderful; therefore doth
my soul keep them! The entrance of thy words giveth
light; it giveth understanding unto the simple." Ps.
cxix: 129, 130. "Thy word is a lamp unto my feet,
and a light unto my path." verse 105.
Jesus said: "As long as I am in the world, I am the
light of the world." John ix: 5. Again: "I am the
light of the world; he that followeth me shall not walk
in darkness, but shall have the light of life." John viii:
12. If Jesus is the light of the world, where he is not
preached there is no light. He that followed him had
the light of life. But how can we follow him? Thy
word is a lamp to my feet, and a light unto my path.
But he said he was the light of the world as long as he
was in the world. Yes, and while in the world he pre-
pared a light to shine after he left it. Addressing his dis-

ciples he said: "Ye are the light of the world." Matt.
v: 14. In his prayer to his Father he said: "I have
given unto them the words which thou gavest me, and
they have received them." John xvii: 8. "Neither
pray I for these alone, but for them also which shall be-
lieve on me through their word." verse 20. Thus we
see that Jesus gave the words he received of his Father,
to the apostles, and he prayed for those who believed on
him through their words. On one occasion when many
of the disciples had left the Master, he said to the
twelve: "Will ye also go away? Then Simon Peter
answered him, Lord to whom shall we go? Thou hast
the words of eternal life." John vi: 67, 68.
The words that Jesus had, were the words of eternal
life. He received them of his Father, and gave them to
his apostles, and commissioned them to preach these
words of eternal life to every creature in all the world.
Thus Jesus was the light of the world, and the disci-
ples were the light of the world as they proclaimed the
words of eternal life to the world. Before leaving the
world, Jesus perfected every thing, and charged the apos-
tles to preach the word; and Paul charged Timothy to
preach the word, and commit it to faithful men who
might be able to teach others; and so the charge comes
to us, preach the word, and this is the word which by the
gospel is preached unto you.
But we are told that no country has ever been found
where the people did not worship something; and
hence no country can be found where the Holy Spirit
has not taught the people the necessity of worship.
Without stopping, for the present, to deny that the idea
of worship exists every where, let us ask; if the Holy
Spirit taught them the necessity of worship why did it
212 GOSPEL SERMONS.
fail to teach them what to worship, and how to worship

him? Why did the Holy Spirit teach them the neces-
sity or duty of worship and leave them in idolatry to wor-
ship any and every thing of which their imagination
could conceive? This is not like the Holy Spirit of
which we read in the New Testament. Here we find
that the comforter was to guide the taught into all truth;
but there the heathens were only taught the duty of
worshiping without a knowledge of whom to worship or
how to worship him. Now I respectfully suggest that
the Holy Spirit does no such imperfect work as this. It is
all a myth. There is not a word of truth in it. No word
of Godno spiritual light, is just as certain as it is that
the farmer can have no crop where he sows no seed. If
the Holy Spirit operates on the heart of men and
women without the word, where the word is in every
house, why does it not make Christians in heathen lands
where the word has never gone? And if the Holy
Spirit does so operate without the word here, or there;
then of what use is the word? Why shall we worry
ourselves to preach it where it is, or send it where it is
not, if men and women may he converted without
it as well as with it?
But is there not a more rational way of accounting
for a disposition in heathen lands to worship something,
than by supposing that the Holy Spirit taught them the
necessity of worship, and then left them without teach-
ing them how, and what to worship? Paul says, "Have
they not all heard? Yes verily, their sound went into
all the earth, and their words unto the ends of the
world." Rom. x: 18. And again: "If ye continue
in the faith grounded and settled, and be not moved
away from the hope of the gospel, which was preached
to every creature under heaven." Col. i: 23. Here we
learn that there was a time when all nations had the
gospel; and hence not only knew the necessity of wor-
ship, but they knew the true God, and how to worship
him according to the gospel.
Why, then, are they now without a knowledge of God
and the true worship? "Because that, when they knew
God, they glorified him not as God, neither were thank-
ful; but became vain in their imaginations, and their
foolish heart was darkened. Professing themselves to be
wise, they became fools, and changed the glory of the
uncorruptible God into an image made like to corrupti-
ble man, and to birds, and fourfooted beasts, and creep-
ing things." Rom. i: 21-23.
Here we find that when they knew God, they glorified
him not as God, but voluntarily went into idolatry, wor-
shiping images of men, birds, and beasts. In the course
of ages they forgot God and the true worship. Those
who had the knowledge of God, all ceased to worship
him in some countries; and their children and grand
children, seeing nothing but image worship, naturally
enough fell into that kind of worship; and hence the
idea of their worship came, not from the Holy Spirit,
but from the tradition of the fathers, first derived from
the true worship, then corrupted as we have seen, and
perpetuated through tradition. David says: "The
wicked shall be turned into hell, and all the nations that
forget God." Ps. ix: 17. Here David speaks of na-
tions forgetting God; and they could not forget that
which they never knew. Hence only such nations as
once had a knowledge of God, could forget him. Thus
we account for a disposition to worship among the
heathens.
The word of the Lord, or gospel of Jesus Christ, is
able to do for man every thing necessary to his conver-
214 GOSPEL SERMONS.
sion, sanctification, and final happiness that he can de-

sire. Does the sinner need conversion? "The law of
the Lord is perfect, converting the soul." Ps. xix: 7.
The soul is that which needs conversion; and the law of
the Lord is perfect in the performance of this very
work. That which is perfect cannot be improved. If
the law of the Lord needs any outside touch, or addi-
tional influence to apply it, or make it effective then it
is not perfect. David said it was perfect, and not only
perfect, but perfect in this matter of converting the
soul. In this work then, it needs no supplementnone
whatever.
If the sinner needs faith, the word of the Lord tells
him what it is, how it comes, and what it does. If he
has not repented, it tells him to repent, and if he fails to
repent, he will surely perish. If he has not confessed his
faith in Christ, from the word of the Lord he can learn
what to confess, and how to confess it. If he has not
been baptized, the word of the Lord tells him how he
must be baptized, and what he must be baptized tor.
If he has arisen to walk in the newness of life, the word
of the Lord meets his wants in all the relations and con-
ditions of life, and thoroughly furnishes him to every
good work.
If he has a hard and unfeeling heart: "Is not my
word like as a fire? saith the Lord; and like as a ham-
mer that breaketh the rock in pieces." Jer. xxiii: 29.
As the fire and the hammer break the hardest rock in
pieces, so will the word of the Lord mellow, subdue, and
subjugate the hardest heart that listens to its teaching;
and he who will not hear, cannot believe, and therefore
cannot be saved.
Do you want sanctification? Jesus prayed to his Father
for the sanctification of his disciples; and how did he
pray that it be done? "Sanctify them through thy

truth; thy word is truth. As thou hast sent me into
the world, even so have I sent them into the world; and
for their sakes I sanctify myself, that they also might
be sanctified through the truth." John xvii: 17-19.
The word was the truth through which he expected the
Father to sanctify his disciples. Paul says: "Hus-
bands 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."
Eph. v: 25, 26. Sanctification and cleansing are here
connected, and are accomplished as taught by the word.
Jesus said: "Ye are clean through the word which I
have spoken unto you." John xv: 3. Then both sanc-
tification and cleansing are to be accomplished by the
word, and this simply means as taught in or by the
word. Thus we see how the gospel saves men.
If you want salvation Jesus tells you in the commis-
sion how to be saved; and the angel told Cornelius to
"send for Simon whose surname is Peter, who shall tell
thee words whereby thou and all thy house shall be
saved." Acts xi: 13, 14. "Men and brethren, children
of the stock of Abraham, and whosoever among you
feareth God, to you is the word of this salvation sent."
Acts xiii: 26. And James exhorts his brethren to "re-
ceive with meekness the engrafted word which is able
to save your souls." Jas. i: 21. Other passages might
be quoted, but these are enough to show that the way
of salvation is clearly revealed in the word of the
Lord, and by its teaching we must be saved, if saved
at all.
If you are hungering for the grace of God, "I com-
mend you to God and to the word of his grace, which is
able to build you up, and to give you an inheritance
216 GOSPEL SERMONS.
among all them which are sanctified." Acts xx: 32.

If you want to be reconciled to God, you must re-
member that you are the party to be reconciled. "And
all things are of God, who hath reconciled us to himself
by Jesus Christ, and hath given to us the ministry of re-
conciliation: to wit, that God was in Christ, reconcil-
ing the world unto himself, not imputing their trespass-
es unto them; and hath committed unto us the word of
reconciliation." 2 Cor. v: 18, 19. There is no use of
begging God to be reconciled to you. The word of re-
conciliation was given to the apostles, and when you will
comply with the terms of reconciliation you will be
reconciled.
If you would make good soldiers of the cross you
must "put on the whole armor of God, that ye may be
able to stand against the wiles of the devil. For we
wrestle not against flesh and blood, but against princi-
palities, against powers, against the rulers of the dark-
ness of this world, against spiritual wickedness in high
places. Wherefore take unto you the whole armor of
God, that ye may be able to withstand in the evil day,
and having done all, to stand. Stand therefore, having
your loins girt about with truth, and having on the
breastplate of righteousness; and your feet shod with
the preparation of the gospel of peace; Above all,
taking the shield of faith, wherewith ye shall be able to
quench all the fiery darts of the wicked. And take the
helmet of salvation, and the sword of the Spirit, which
is the word of God." Eph. vi: 11-17.
By close observation you will find that every part of
this armor of God is provided in his word; and the
sword of the Spirit with which the Christian soldier is
to fight the battles of the Lord, is the word of God itself.
Please notice that while this is the, sword of the Spirit,
the Christian soldier is the party that is to use it. You

need not wait for the Spirit to use it, but use it yourself.
My Christian brother, are you clad in God's armor?
and are you using the sword of the Spirit in fighting the
battles of the Lord? If not, are you doing your duty in
the cause of the Master? If you cannot preach the
word yourself, can you not support some one else who
can? How do you expect to pass roll-call in the great
day, having done nothing? The most worthless soldier
of whom we can conceive is the mere hanger-on, who
does nothing but eat the rations of those who do the
fighting. Better that such were in the camp of the
enemy subsisting on his commissaries, than be doing
nothing for the Master but consume his substance. Go
over and draw rations from the stores of the devil, and
leave your rations for your brethren, who are doing
service for the Lord. You will weaken the enemy that
much and do less harm at home.
" According as his divine power hath given unto us
all things that pertain unto life and godliness through
the [revealed] knowledge of him that hath called us to
glory and virtue." 2 Pet. i: 3. God's revealed knowledge
constitutes his word, in which are given to us all things
that pertain to life and godliness. Then what more can
we ask or desire? Not some things, but all things which
pertain to life and godliness are given to us through
God's revelation, or word. Surely this is enough.
But Timothy was not, only to preach the word to the
sinner, but he was to reprove the wayward, rebuke the
persistently rebellious, and exhort the negligent. It is
not enough to become Christians, but we must live so that
our natures will be so transformed as to be assimilated
to the pure and holy with whom we are to associate in
heaven. The church is a school in which we are to be
218 GOSPEL SERMONS.
trained and fitted for association with God, angels, and

purified spirits in a higher state of existence than this.
Many seem to he going through this life as though
they believed it to be the end of existence. They seem
to dream of nothing beyond the grave; and hence they
seek to make the most of this life, which its opportuni-
ties afford, in order to promote carnal pleasures only.
"This world can never give,
The bliss for which we sigh;
'Tis not the whole of life to live,
Nor all of death to die.
Beyond this vale of tears,
There is a life above;
Unmeasured by the flight of years,
And all that life is love."
The religion of the Bible was intended to prune off
the excrescences of our nature, and develop those God-
like attributes that make us partakers of the divine na-
ture, so that we shall be prepared to enjoy heaven when
we get there. If a man, fresh from the haunts of wick-
edness, be placed in the company of the pure and holy
of earth, where their habits of thought and subjects of
conversation are wholly unlike those with whom he has
been accustomed to associate, he cannot be happy, be-
cause he cannot partake of their spirit, nor enter into
their sources of enjoyment; hence he will withdraw at
the earliest practicable moment, and seek company con-
genial to his feelings and habits of life. So if it were
possible to transfer the wicked from earth to heaven,
with all his depraved appetites and passions clinging
to him, it would be a place of misery, rather than a
place of happiness to him. His nature is not assimi-
lated to the nature of those with whom he would have
to associate, and he could not be happy. To enjoy
heaven, then, we must be made partakers of the divine
nature, like the nature of those with whom we must as-

sociate when we get there.
In the revealed knowledge of God "are given unto
us exceeding great and precious promises; that by these
ye might be partakers of the divine nature." 2 Pet. i:
4. Who can contemplate the exceeding great and pre-
cious promises made by our Father in his ever blessed
word without partaking of the nature of him who made
the promises? We are promised remission of sins and
the gift of the Holy Spirit in obedience to the gospel.
He has promised to be with us in our temptations and
trials, and that he will not allow us to be tempted beyond
our ability to bear; but in every trial he will make a
way for our escape, and bring us off more than con-
querors through him that loved us and gave himself for
us. He has promised to go with us through the dark
Valley and shadow of death; and that he will not forget
us in the tomb, but will bring us up to live again, if
worthy, in the glorified image of his Son. He has
promised that if we are faithful and do his command-
ments, we shall at last enter through the gates into the
city, where God is, where Jesus is, where angels are,
and where the spirits of just men made perfect will ever
be, and that we shall there be permitted to bask in the
sunny smiles of his love for ever and ever. Nor is this
all: he has promised that we shall there be restored to
the tree of life from which our parents were driven;
and that we shall be permitted to pluck and eat of its life-
giving fruit, beyond the reach of temptation, disease and
death; that we shall there be permitted to drink of
the stream of life that gurgles from beneath the throne,
of which he that drinks shall thirst no more; and
that there we shall, with tongues immortal, engage in
singing a new song to God and to the Lamb, with an-
220 GOSPEL SERMONS.
gels around the eternal throne, in sweeter strains than

mortal tongues have ever made. Well hath the poet said:
"The Bible reveals a glorious land,
Where angels and purified spirits dwell,
Where pleasures ne'er end, at God's right hand,
And anthems of praises for ever swell.
Outgushing beneath the throne of God,
And of the blest Lamb at his right hand,
Thence runneth the crystal stream of life,
A fountain of joy in that glorious land.
In th' midst of the street on either side,
The tree of life, arching the way, o'ershades,
With health-giving foliage far and wide,
No sickness this glorious land invades.
Twelve manner of fruits hang pendent there,
And they who partake shall never die:
With Jesus they dwell, and ever share
The joys of that glorious land on high."
CHAPTER XIII.
A REASON FOR THE CHRISTIAN'S HOPE.

"But sanctify the Lord God in your hearts: and be
ready always to give an answer to every man that asketh
you a reason of the hope that is in you with meekness
and fear." 1 Pet. iii: 15.
A LL Christians are expected to have a hope, and

they should he able to give a reason for it when
asked to do so. They are not expected to proclaim it
on the house top and from the street corners as a thing
of which to boast; but when respectfully asked for it,
they are expected to he able to give a reason for the
hope that is in them, in that spirit of humility that
should ever characterize the meek and humble follow-
ers of the Lord.
It is true they are admonished to "earnestly contend
for the faith which was once delivered to the saints; "
(Jude 3. ) but there is a time, place, and manner of doing
this, so as to have a salutary influence upon those to
whom the reason is given; and if not given in this way
and under proper circumstances, our reason may do
more harm than good, however scriptural the matter of
it may be. Arrogant street-corner disputations on re-
ligious subjects, are always of doubtful propriety, to say
the least of them. But while this is true, it is also true
that we are to be always ready to give a reason for the
hope within us, when asked for it. And please note the
fact that we are not only to be ready, but we are to be
always ready to give every manyes, not some men,
but
(221)
222 GOSPEL SERMONS.
every man that asks us. To do this requires intelligence,

and more thought than is sometimes given to this very
important subject. We think it likely that the word
hope is about as badly abused by unscriptural usage as
any word in the Bible. If a man be asked whether or
not he is a Christian, he is likely to answer, "I hope I
am." Have you got religion? "I hope I have." Such
expressions are very often heard; but they betray an
inexcusable ignorance of Bible teaching on the whole
subject. And this ignorance is frequently seen as
plainly in the one who asks the question, as in those
who answer it.
A man cannot hope he has any thing, or that he is
any thing. Hope always looks ahead to something fut-
ure. It includes both desire and expectation. We cannot
hope for any thing unless we both desire and expect that
thing. The apostle says, "For we are saved by hope;
but hope that is seen is not hope; for what a man
seeth why doth he yet hope for? but if we hope for
that we see not, then do we with patience wait for it."
Rom. viii: 24, 25.
Desire looks ahead, so does expectation. We do not
either desire or expect that which we already have. We
must both desire and expect a thing before we can hope
for it. We all expect to die, but we do not hope to die,
because we do not desire to die. Most persons cling to
life as long as they can. While we may hope to go to
heaven when we die, yet we do not hope to die at all;
but would linger on the shores of time, in vigorous
manhood, forever if we could.
All good men desire the salvation and final happiness
of all men; but we do not hope for the salvation of all
men, because we do not expect it. Believing the Bible,
we cannot expect it; therefore, however much we may
A REASON FOR THE CHRISTIAN'S HOPE. 223
desire it, we cannot hope for it. Expectation is absent,

and without it there cannot be hope.
While the elements of hope (desire and expectation)
are ever the same, the objects of hope may be very dif-
ferent. The sick may hope for health. The poor may
hope for wealth. The obscure may hope for fame.
Even the wicked may hope to be saved; for they think
they will quit their wickedness after awhile, and as they
desire salvation they hope to be saved at last. Job
said: "What is the hope of the hypocrite when God
taketh away his soul." Job xxvii: 8. Solomon says:
"When a wicked man dieth his expectation shall per-
ish; and the hope of unjust men perisheth." Prov. xi:
7. But no one of these is the hope for which the Chris-
tian is to give a reason.
Our text was addressed to such as had been begotten
again unto a lively hope by the resurrection of Jesus
Christ from the dead, to an inheritance incorruptible
and undefiled, and that fadeth not away, reserved in
heaven for them. 1 Pet. i: 3, 4. Their hopes were
not that they were Christiansnot that they had religion,
but that they should finally come to the enjoyment of
an eternal inheritance which was reserved in heaven for
them. This they both expected and desired, and hence it
was truly said they hoped for it. This is plain enough.
The writer of the letter to the Hebrews said: "And
we desire that every one of you do show the same dili-
gence to the full assurance of hope unto the end; that
ye be not slothful, but followers of them who through
faith and patience inherit the promises. * * * That
by two immutable things, in which it was impossible for
God to lie, we might have a strong consolation, who
have fled for refuge to lay hold on the hope set before
us: which hope we have as an anchor of the soul, both
224 GOSPEL SERMONS.
sure and steadfast, and which entereth into that within

the veil." Heb. vi: 11-19.
Amid our labors, toils, trials, temptations, vexations,
disappointments and persecutions, our hope anchors the
soul securely in heaven, where Jesus, our forerunner,
has gone to prepare a home for us "if we hold fast the
confidence and the rejoicing of the hope firm unto
the end."
This is the Christian's hope for which he should al-
ways be ready to give a reason in meekness and fear,
to every man who respectfully asks him for such a
reason. My brother have you this hope? and are you
always ready, to give a satisfactory reason for it?
But in order to give a reason for the Christian's hope
within him with meekness and fear, a man must, him-
self, be a Christian; and we, have seen that it is a mis-
taken use of terms to say "he hopes he is a Christian; "
for he cannot hope for that which he has, or is; but
if he hopes for that which he has not, then he can with
patience wait for it. If he is a Christian he cannot hope
to be one, for he is one; and there can be no hoping
for what he is; nor can he hope for that which he al-
ready has. If he is a Christian, he knows it, and there
is no place for hope in that. He cannot expect to be
what he already is, and he must both expect and desire
that for which he hopes, otherwise he cannot hope at
all; therefore he cannot hope he is a Christian.
He is a Christian or he is not. If he is a Christian,
he cannot hope he is one; and if he is not a Christian,
he cannot have the Christian's hope within him, and
cannot give a reason for a hope within him that is not
in him. If he is a Christian, he may hope to remain
one, for he may both expect and desire to hold out
faithful to the end, "laying up in store for himself a
good foundation against the time to come, that he may

lay hold on eternal life." 1 Tim. vi: 19.
But we have said that if a man is a Christian, he
knows ithow does he know it? This question has
been so thoroughly examined in other parts of our
work that it need not detain us long here.
To be a Christian we must be in Christ. Paul says:
"Therefore if any man be in Christ, he is a new creat-
ure; old things are passed away; behold, all things are
become new." 2 Cor. v: 17. As any one in Christ is
a, new creature, it follows that those out of Christ are
not new creatures. Old things have not all passed away
to them; nor have all things to them become new.
Once more: "There is, therefore, now no condemna-
tion to them which are in Christ Jesus, who walk not
after the flesh but after the Spirit; for the law of the
Spirit of life in Christ Jesus hath made me free from
the law of sin and death." Rom. viii: 1, 2. The lan-
guage, "there is no condemnation to them who are in
Christ Jesus," implies that there is condemnation to such
as are not in Christ Jesus. If a man is free from con-
demnation, he is a pardoned mana saved mana jus-
tified mana Christian. He does not desire, or expect,
or hope to be free from condemnation, for there is no con-
demnation to such a man. His hopes reach ahead to
things future. They never fasten upon old things that
have passed away.
Then how do we get into Christ? We will let Paul
answer: "Or, are ye ignorant that all we who were
baptized into Jesus Christ were baptized into his death?
We were buried therefore with him thro ugh baptism into
death; that like as Christ was raised from the dead
through the glory of the Father, so we also might
walk in newness of life." Rom. vi: 3, 4. [New Version.]
226 GOSPEL SERMONS.
Then when the Romans were baptized they were bap-

tized into Jesus Christ. Their baptism put them into
Jesus Christ, and into his death, that is, into the bene-
fits of his death; "in whom we have redemption
through his blood, even the forgiveness of sins." Col.
i: 14. "Buried with him in baptism, wherein also ye
are risen with him through the faith of the operation
of God, who hath raised him from the dead. And you,
being dead in your sins and the uncircumcision of
your flesh, hath he quickened together with him, hav-
ing forgiven you all trespasses." Col. ii: 12, 13.
They were baptized into Christ, and when raised
from their burial with him in baptism they had redemp-
tion through his blood, even the forgiveness of sins.
They were quickened together with him, and all their
trespasses were forgiven. They were new creatures in
him, and had the Christian's hope, for which they were
always ready to give a reason to every man that asked
them for it. Being in Christ, they were new creatures,
and could walk in newness of life, for indeed it was a
new life to them. Old things had passed away. Their
old life was done. They had put off the old man with
his deeds, and had put on the new man which was re-
newed in righteousness; hence to such all things had
become new. If you want to be a Christian, and have
the Christian's hope, would it not be safe to do as these
did who were guided by inspired teachers?
But how did the Galatians get into Christ? "For
ye are all the children of God by faith in Christ Jesus."
How were they the children of God by faith? "For
as many of you as have been baptized into Christ have
put on Christ." Then the Galatians got into Christ
the same way the Romans did. They were baptized
into Christ, and so put him on. If you want all the
blessings of the gospel, they are in Christ; hence when

you are in him, you are where every thing is. You
cannot be at a loss to know how to enter into, or put
on Christ. Paul wrote to the Romans, Galatians, and
Colossians as to what they had done; and he
wrote of it as though it was right. If it was right
then, is it not right yet? If it saved them, will it not
save you, if you do as they did under the same law?
If what they did put them into Christ, would it not put
you in, if you were to submit to it just as they did? If
not, why not? Is there any other way of entering him
and being made new creatures? If so, what is it?
But the baptism of the Galatians put them where
"there is neither Jew nor Greek, there is neither bond
nor free, there is neither male nor female; for ye are all
one in Christ Jesus. And if ye be Christ's, then are ye
Abraham's seed, and heirs according to the promise."
Gal. iii: 28, 29.
Thus we see how the Galatians became children of
God by faith. They acted out their faithperfected it
by obedience. Christ said in the commission: "He
that believeth and is baptized shall be saved." The
Galatians believed, hence had faith; and when they
were baptized into Christ, they were baptized into his
teaching; and hence put him on, where there was no
distinction of classes, but perfect equality among all.
By being baptized into Christ, and putting him on,
they became his, and Paul says: "If ye be Christ's,
then are ye Abraham's seed, and heirs according to the
promise." What promise? Certainly the promise
which God made to Abraham concerning Christ, in
whom all the families of the earth were to be blessed.
Is this plain enough?
Now, you are in Christ, or you are not. If you are
228 GOSPEL SERMONS.
in Christ you know it, and know how and when you
entered him. There is no place for hope in that part
of it. You can likely explain it, and tell all about how
you put on Christ. But the hope that is in you goes
not backward to that matter, but it goes within the
heavenly city. For this hope you can give a reason, if
you have the hope.
Though your entrance into Christ, or becoming a
Christian, may be the foundation of your hope, and must
be understood before you can have the hope, yet it is not
the hope that the Christian has, and for which he is at all
times to be ready to give a reason. The hope is one
thing and the reason for it quite another thing. Hope
rests upon faith in, and obedience to God. These two
pillars must rest under and support our hope through
life; and if at any time one or both of them be with-
drawn, the hope that rested upon them will be de-
stroyed.
We have stated already that in the commission un-
der which the apostles were to operate in converting
the nations to God, Jesus said: "He that believeth and
is baptized shall be saved." Mark xvi: 16. If you
have believed the gospel, you know it. If you have be-
lieved in Christ through the gospel, you know it. And
if, believing, you were baptized, you know it; unless
you have been fearfully deceived by the teaching of
men. And if you have believed and been baptized, you
know you are saved; for Jesus said, in terms too plain
to be misunderstood, that he that believeth and is bap-
tized shall be saved. Now then, if asked whether or
not you are a Christian, will you reply "I hope I am?"
No sir, where is any room for hope in this process?
You are saved, or you are not saved; and you know on
which side of the line to place yourself. If you have
believed and been baptized, you know you are saved;

and if you have believed, but have not been baptized,
you know equally well that you are not saved according
to the terms of this commission.
There is no middle ground about it. You are saved
or not saved, and you know very well which. If you
are saved, you have the Christian's hope. You do not
hope you are a Christian, for this you know, if you
have obeyed the gospel. There is no room to hope
about that. But if you have obeyed from the heart that
form of doctrine which was delivered you, and been
made free from sin, then as a Christian, you hope to
persevere until death, and be saved in heaven at last.
This is the Christian's hope. Paul says: "If in this
life only we have hope in Christ, we are of all men most
miserable." 1 Cor. xv: 19. Then the Christian's
hope reaches beyond this life, in the direction of the
future state.
"Then Peter began to say unto him, Lo, we have
left all and have followed thee. And Jesus answered
and said: verily I say unto you, There is no man that
hath left house, or brethren, or sisters, or father, or
mother, or wife, or children, or lands, for my sake, and
the gospel's, but he shall receive an hundredfold now in
this time, houses, and brethren, and sisters, and moth-
ers, and children, and lands, with persecutions, and in
the world to come eternal life." Mark x: 28-30.
Now we cannot say we hope for the persecutions here
promised, for we scarcely desire them; and as desire is
an indispensable element of hope, we cannot hope with-
out it. But we can hope for eternal life in the world to
come. Paul says: "But now being made free from sin,
and become servants to God, ye have your fruit unto
holiness, and the end everlasting life; for the wages of
230 GOSPEL SERMONS.
sin is death: but the gift of God is eternal life through

Jesus Christ our Lord." Rom. vi: 22, 23.
There is no looking backward to the time of pardon
in the Christian's hope. Though based on pardon, it
looks to eternal life.
For this eternal life the Christian hopes. Paul clearly
intimated as much in his letter to Titus. He says:
"Paul, a servant of God, and an apostle of Jesus Christ,
according to the faith of God's elect, and the acknowl-
edging of the truth which is after godliness; in hope
of eternal life." Titus i: 1, 2.
And again: "For the grace of God that bringeth
salvation hath appeared unto all men, teaching us that,
denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly, in this present world;
looking for that blessed hope, and the glorious appearing
of the great God and our Savior Jesus Christ; who gave
himself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of
good works." Titus ii: 11-14. And once more:
"That being justified by his grace, we should be made
heirs, according to the hope of eternal life." Tit. iii: 7.
These Scriptures teach, very clearly, that eternal life
is the great object of the Christian's hope. He may
hope for other things, but they are all subordinate to,
and centered in eternal life at last. And we are taught
how to live that we may confidently look for a realiza-
tion of that blessed hope. Being Christians, if we live
according to the laws laid down, there need be no fears
as to what the end will be. If we deny ourselves of all
things wrong, and cultivate only that which is good,
the end will be eternal life in heaven.
Jesus says: "Ye shall know them by their fruits."
Matt. vii: 16. "I am the vine, ye are the branches.
He that abideth in me, and I in him, the same bringeth

forth much fruit, for without me ye can do nothing."
John xv: 5.
Here is the rule by which we may know others, and
we see not why we may not apply it to ourselves.
Paul classifies the fruit for us that we may know the
good from the bad fruit. "Now the works of the flesh
are manifest, which are these: Adultery, fornication,
uncleanness, lasciviousness, idolatry, witchcraft, hatred,
variance, emulations, wrath, strife, seditions, heresies,
envyings, murders, drunkenness, revelings, and such
like." Are you doing these things? Is this the kind
of fruit you are bearing? If so, here is what he says
of you: "Of the which I forewarn you, even as I did
forewarn you, that they which practice such things shall
not inherit the kingdom of God." [Revision.] This is
plain enough; no comment is needed to simplify it. Then
he gives the good fruit: "But the fruit of the Spirit is
love, joy, peace, longsuffering, gentleness, goodness,
faith, meekness, temperance: against such there is no
law. And they that are Christ's have crucified the flesh
with the affections and lusts. If we live in the Spirit, let
us also walk in the Spirit." Gal. v: 19-25. Being in
Christ, are you bearing this fruit? If so, you know it,
and if not, you know it. We have already found Paul
saying that the servant of God has his fruit unto holi-
ness and the end everlasting life. If you are a child of
God, bringing this fruit, you have good reason to hope
for eternal life "in the sweet fields of Eden where the
tree of life is blooming."
HOW DOES HOPE COME?
On this division of our subject we must be briefin-

deed there is no need that we should be otherwise than
232 GOSPEL SERMONS.
brief. "For whatsoever things were written aforetime

were written for our learning, that we through patience
and comfort of the Scriptures might have hope." Rom.
xv: 4. The Scriptures were written for our learning,
but how much of the Scriptures will he learn who never
studies them? By patient study of the Scriptures we
learn what God has done for us, and what he proposes to
do for us, and what he requires of us in order that we
may enjoy the blessings he has promised us. When
we learn what he requires of us, it is quite easy to de-
cide for ourselves whether we are doing it or not. And
if we are doing what he requires us to do, surely we
may most confidently hope to enjoy what he has prom-
ised us. "We give thanks to God and the Father of
our Lord Jesus Christ, praying always for you, since we
heard of your faith in Christ Jesus, and of the love
which ye have to all the saints, for the hope which
is laid up for you in heaven, whereof ye heard before in
the word of the truth of the gospel." Col. i: 3-5. "If
ye continue in the faith grounded and settled, and be
not moved away from the hope of the gospel which ye
have heard, and which was preached to every creature
which is under heaven." Col. i: 23.
These Scriptures clearly show that the object of the
Christian's hope is laid up for him in heaven, that is,
the realization of things hoped for is futurenot past,
and that those having the hope, learned of the things
for which they hope through the gospel. When we
have a firm faith in Jesus Christ through the gospel,
and know that we have done, and are still doing, that
which is required of us in the gospel, we have a good
reason to hope to enjoy that which is promised us
in the gospel. Thus we see that our hope comes
through, and is predicated upon the gospel; and hence
we see that he who would be always ready to give a

reason, when asked, for the hope that is in him must
study the gospel, or a scriptural and intelligent reason
for his hope he cannot give.
Finally, these Scriptures teach that while we may
have a well-grounded hope of heaven, and be able to
give a good reason for it, still we may forfeit our inher-
itance and blast our hopes. We have no room to dis-
cuss this thought here, but only call attention to the
fact that it is quite apparent in the Scriptures already
quoted. "And you, that were some time alienated and
enemies in your mind by wicked works, yet now hath
he reconciled in the body of his flesh through death, to
present you holy and unblameable and unreproveable in
his sight; if ye continue in the faith grounded and set-
tled, and be not moved away from the hope of the gospel,
which ye have heard." Col. i: 21-23.
Here were persons once alienated by wicked works, as
all other sinners are, who had become reconciled with a
purpose of presentation to the Father, holy, unblamable,
and unreproveable in his sight, if they continued in the
faith, and were not moved away from the hope of the
gospel. Yes, but what if they do not continue in the
faith, and are moved away from the hope of the gospel?
It would be folly to talk about continuing in the faith if
not in the faith. This could not be; and it would be ab-
surd to talk of being moved away from the hope of the
gospel, if they did not have the hope of the gospel. And
it would be equally absurd to talk of making their pre-
sentation to the Father contingent on their continuing in
the faith, if they could not depart from it. And it
would be ridiculous to make their presentation to the
Father contingent on not being moved away from the
hope of the gospel, if they could not be moved away
234 GOSPEL SERMONS.
from it. But Christ was a son over his own house;
"whose house are we, if we hold fast the confidence
and the rejoicing of the hope firm unto the end." Heb.
iii: 6. But if we do not hold fast, firm, unto the end
what then? "Let us hold fast the profession of our
faith without wavering for he is faithful that promised."
Heb. x: 23.
Blessed thoughthe is faithful that promised. Men
may prove unfaithful, and their promises may fail. They
may deceive and disappoint us, but he who has prom-
ised to save the obedient "believer is faithful, and cannot
disappoint those who trust in him to the end.
"Looking for that blessed hope, and the glorious ap-
pearing of the great God and our Savior Jesus Christ."
Yes, that blessed hope! How could we live without it?
Beset with trials, vexations, disappointments, and sore
persecutions at every step, our spirits would sink within
us were it not for the glorious hope that our troubles will
end in an eternity of bliss by and by. "For our light
affliction, which is but for a moment, worketh for us
a far more exceeding and eternal weight of glory, while
we look not at the things which are seen, but at the
things which are not seen, for the things which are seen
are temporal, but the things which are not seen are eter-
nal." 2 Cor. iv: 17,18. These are the things for which
we hopenot temporal, but eternal. We can scarcely see
how Paul could call such affliction as he endured light
affliction. But they were of short duration, while the
weight of glory, wrought out by them, was eternal.
Says he: ""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. v: 1. This enabled him to look with indifference,
even, on the dissolution of the body, in the hope of being
clothed in another one not made with hands, which

would last while the eternal years of God should roll
their endless cycles on. Blessed hope! glorious hope! Who
could weather the storms incident to a pilgrimage
through this life without such a hope?
Who of us could bear patiently Paul's afflictions now
and think them light? "In stripes above measure,
in prisons more frequent, in deaths oft. Of the Jews
five times received I forty stripes save one. Thrice was
I beaten with rods, once was I stoned, thrice I suf-
fered shipwreck, a night and a day have I been in the
deep; in journeyings often, in perils of waters, in perils
of robbers, in perils by mine own countrymen, in perils
by the heathen, in perils in the city, in perils in the
wilderness, in perils in the sea, in perils among false
brethren. In weariness and painfulness, in watchings
often, in hunger and thirst, in fastings often, in cold
and nakedness." 2 Cor. xi: 23-27. And yet in this same
letter he speaks of our light affliction! Surely it took a
faith that never knew a doubt, and a hope that knew no
fear to rise above such furiously mad cyclones of perse-
cution as this. His hope was anchored firmly within
the vail and sustained him to the end. He says: "I
am now ready to be offered, and the time of my depart-
ure is at hand. I have fought a good fight, I have
finished my course, I have kept the faith; henceforth
there is laid up for me a crown of righteousness, which
the Lord, the righteous judge, shall give me at that day;
and not to me only, but unto all them also that love
his appearing." 2 Tim. iv: 6-8.
Here is a grand summing up of his lifethe ground
of his hope, and the crown for which he hoped, and there
was consolation enough in it to compensate for all the
suffering he had borne. He might well call the mo-
236 GOSPEL SERMONS.
mentary affliction light compared with an eternity of

bliss like this. Even death itself has no terrors for him
who has such a hope as he had.
His hope rested upon his knowledge of what awaited
him in the future. "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. For in this we groan, earnestly desir-
ing to be clothed upon with our house which is from
heaven; if so be that being clothed we shall not be
found naked." 2 Cor. v: 1-3. His hope robbed death
of its sting, and this grand victory may be ours, if we
live as he did.
CHAPTER XIV.
ZEAL WITHOUT KNOWLEDGE.

"Brethren, my heart's desire and prayer to God for
Israel is, that they might be saved; for I bear them rec-
ord that they have a zeal of God, but not according to
knowledge; for they, being ignorant of God's righteous-
ness, and going about to establish their own righteous-
ness, have not submitted themselves unto the righteous-
ness of God." Rom. x: 1-3.
Z EAL is defined: "Energetic pursuit; passionate

ardor; fervent earnestness." It is commendable
when properly directed, but misguided zeal becomes fa-
naticism. No one knew better how to sympathize with
the religious intolerance of the Jews than did Paul.
He had been the very impersonation of religious mad-
ness. He verily thought he ought to do many things
contrary to the name of Jesus, and he did them. He
gave his voice against those put to death for their de-
votion to the Christian religion. He held the clothes
of those who stoned the devoted Stephen. Even wo-
men escaped not the fierceness of his wrath. Not con-
tent with persecuting them in Jerusalem, he pursued
them into strange cities. He was, as he says, "exceed-
ingly mad against them." He lived in all good con-
science while pursuing this mad career, and could concede
honesty of purpose to those who were doing as he had
done. After his conversion to the Christian religion,
and he had seen the error of his way, he realized that he
would have been lost, notwithstanding all his
honesty
(237)
238 GOSPEL SERMONS.
of purpose, had he died while persecuting the church

of God. Knowing well the ignorance that beclouded
the mind of the Jews, and caused them to substitute
their own righteousness for the righteousness of God,
his great desire was that they might come to a knowl-
edge of the truth and be saved.
But why should Paul have been so deeply concerned
about the salvation of these Jews? We are told that
whatever a man believes to be right is right to him.
These Jews had a zeal of God. True, it was not ac-
cording to knowledge, but they thought it was. It was
what they believed to be rightwas it not right to
them? If not, why not? In their ignorance they had
substituted their own plan of salvation for God's plan;
but are there not religious parties doing the same thing
to-day? They think they are right, so did the Jews.
If one can be saved, why not the other? But the par-
ties of to-day think they are right and we are wrong.
Yes, there is no doubt about their thinking so. The
Jews just as certainly thought they were right and
Paul wrong. Did they not? They thought they were
right in rejecting the Lord Jesus Christ and having him
crucifieddid that make it right? Peter says: "But
ye denied the Holy One, and the Just, and desired a
murderer to be granted unto you; and killed the Prince
of Life, whom God hath raised from the dead: where-
of we are witnesses." "But they knew better." Peter
did not think so. He says: "And now, brethren, I
wot [know] that through ignorance ye did it, as did also
your rulers." Acts iii: 14, 15, 17.
Did their ignorance even excuse them? He did not
think so. He says: "Repent ye therefore, and be con-
verted, that your sins may be blotted out, when the
times of refreshing shall come from the presence of the
ZEAL WITHOUT KNOWLEDGE. 239
Lord." v. 19. Killing the Lord, believing it to be

right, did not make it right; nor did it excuse those
who did it. They had to repent of what they igno-
rantly did that was wrong, and turn away from it, or
perish for having done it, however honest they had been
in doing it. Does this mean any thing?
We think it likely that there was never a man on the
earth that had a more profound sympathy for any peo-
ple than Paul had for the Jews, yet he did not feel
authorized to expand the plan of salvation in order to
save them, however honest and zealous they were in
devotion to their law, while they rejected the gospel-
He says: "I say the truth in Christ, I lie not, my con-
science also bearing me witness in the Holy Ghost,
that I have great heaviness and continual sorrow in
my heart; for I could wish that myself were accursed
from Christ for my brethren, my kinsmen according to
the flesh." Rom. ix: 1-3.
What could indicate a higher degree of sympathy
than this? That he should be willing to forfeit his own
salvation to save them! He exerted all his great pow-
ers in trying to convince them of their wrong, and turn
them from the law to the gospel; but he never once
intimated that their ignorance would excuse them, in
rejecting the gospel, or that they could be saved with-
out obedience to it.
Had Jesus proposed to supplement Judaism with
Christianity, they most likely would have accepted his
teaching without a murmur; but when he came pro-
posing to cut up the Jewish religion, root and branch,
and substitute an entirely new one, they revolted at it.
They knew their religion was from God. They had
seen too many evidences of this to be mistaken about it.
Knowing this, they were not prepared to submit to its
240 GOSPEL SERMONS.
removal without a struggle. Many there are now who

know how hard it is to give up a theory in which they
have lived all their lives. When they have imbibed it
from their parents, and have been taught from the cra-
dle to manhood that it was true and sacred, they have
found it very hard to give it up. The Jews had seen
many miraculous evidences of God's approval of their
religion. This is more than any man can say of his re-
ligion now. If persons are so slow to give up religious
theories in which they have been trained from child-
hood, why should we be astonished that the Jews were
unwilling to give up a religion in which they had been
brought up, and of which they had seen very many ev-
idences of God's approval?
But Paul knew that give it up they must, or saved
they could not be; hence his great concern for them.
The Jewish law had been taken out of the way by the
death of Christ, after which they had to be saved by
the gospel of Christ, or they could not be saved at all.
He greatly desired their salvation, and it grieved him
much to see them still clinging to the carcass of the
law which could do them no good.
Being ignorant of God's righteousness and going
about to establish their own righteousness, they had not
submitted themselves unto the righteousness of God.
The word righteousness sometimes has only a personal
application, but in passages like this it has a much
wider signification, embracing the whole plan of salva-
tion, or God's plan of making men righteous.
All unrighteousness is sin. No one having the small-
est taint of sin upon him can enter heaven. The
Jews, as all other men, were sinners. They could not
go to heaven in their sins. Their good resolves for the
future could not cancel the sins of the past. A distin-
guished evangelist has preached all over the United

States, that it a man wanted to he a Christian, all he
had to do was "to quit sinning, join the church of his
choice, and live right." But what is to be done with
the dark mantle of sin covering the past life of the
sinner? He must get rid of the sins of the past or be
eternally lost. He cannot atone for them himself. The
blood of Jesus Christ alone can take away sins. That
can only be reached through the gospel; for it is the
power of God unto salvation. It is God's righteousness
God's only way of making sinners righteous. Igno-
rant of this, Paul's kindred sought relief in a system
of their ownthe law of Moses, or the Jewish law.
There was no pardon for them in this. They did not
submit themselves to the gospelhow, then, could they
be saved? Had Paul wept tears of blood over them, he
could not have saved them without submission, on their
part, to God's plan of salvation. He could not obey the
gospel for them. There is an individuality in religion
that cannot be dispensed with. No one can obey the
gospel by proxy. Each one must obey it for himself.
This obedience the Jews refused to render; therefore
they could not be saved. But was there not as much
chance for their salvation as for any one else who does
now, as they did then? They were zealous; and their
zeal was a zeal of Godreligious zeal. They were as
honest as any are now; but they would not obey the
gospel. It was the power of God to salvation, but they
did not obey it. They tried a plan of their own, but
that could not save them. Can the systems of men save
now? If not, why adhere to them?
Paul said his heart's desire and prayer to God for Is-
rael was that they might be saved; so our heart's desire
and prayer to God for every honed man is that he may
242 GOSPEL SERMONS.
be saved. But Paul's desire and prayer for Israel could

not change the law of God concerning them. They had
to abandon their own righteousness, and submit them-
selves to God's righteousness, or be lost. So now we
must give up the doctrines and commandments of men,
and believe and obey the gospel, or we shall be lost.
"This is a hard sayingwho can bear it?"
But we are told that this is religious intolerance.
That it is uncharitable, and unkind. That it is religious
bigotry and egotism. Were we to admit, at every breath,
that we are wrong and others right, it would not change
a single principle in God's governmentnot one. We
only claim that the Bible is rightunquestionably right;
and every thing antagonistic to it is wrong to the full
extent of that antagonism. Is there any thing wrong
in this? Surely not.
How intolerant it was to reject Saul from being king
over Israel because he spared Agag alive, and brought
him back as evidence of his victory, and saved the best
of the flocks and herds to sacrifice to God in Gilgal.
He doubtless thought God would be pleased at this.
He had commanded sacrifice to be made to him of such
animals. Saul did not propose to sell them and pocket
the money, but he proposed to offer them to the Lord.
We suppose he was honest, for he withstood Samuel to
the face, affirming that he had obeyed the commandment
of the Lord. How exceedingly intolerant in God to
reject him for a matter so small, and apparently, unim-
portant done with an honest purpose !
Was it not a little unkind to slay the young prophet
for going back to Bethel and refreshing himself after
having faithfully done every thing for which God sent
him there? God paralyzed the arm of Jeroboam when
he sought to lay violent hands on him while in the dis-
charge of his duty, thus showing that God was with

him, and protected him while he obeyed him. When
the king offered to reward him if he would go in and
refresh himself with him, he told him he would not do
it for half his kingdom; because God had commanded
otherwise. Though he could not be bribed, he could be
deceived. An old man lied to him and made him be-
lieve that God, through a prophet, had ordered him to
return. So he went and was slain for it. Was this not
a small matter to kill a man for? Just went back and
ate his dinner, honestly believing that God had so or-
dered! Was not this bordering on cruelty?
Was it not downright cruelty to kill old Uzzah for
putting his hand on the ark of the covenant when he
thought it was in danger of falling? In all the devotion
of his soul he did it. He loved that sacred ark and did
not want to see it injured by falling; hence he inadvert-
ently put his hand on it to stay it, but it was a violation
of God's law, for which he was smitten with instant
death. Even David did not like this breach upon
Uzzah. But God's law had to be honored; hence Uzzah
suffered the penalty for its violation, however pure
his motives.
Once more; Was it not cruel to slay all the Amale-
kites, men, women and children, for a crime committed
by their ancestors four hundred, years before they were
born? You would scarcely have done that, would you?
"For my thoughts are not your thoughts, neither are
your ways my ways, saith the Lord; for as the heavens
are higher than the earth, so are my ways higher than
your ways, and my thoughts than your thoughts."
Isa. lv: 8, 9.
But we are told that all religious parties believe the
Bible. Not only do they believe it, but they believe it
244 GOSPEL SERMONS.
to be an infallible standard of right. Every man be-

lieves that his party faithfully teaches what is taught in
the Bible. And the denominations, one and all, just as
firmly and honestly believe us to be wrong as we be-
lieve them to be wrong. All this we freely concede;
but we cannot concede that all the conflicting and con-
tradictory doctrines taught by the denominations are
taught in the Bible, and are, therefore from God. What
then is to be done with them? Some tell us to just let
them alone. Will this ever heal the breaches in the
walls of Zion? Hardly, we suppose.. No one will ever
be moved from any position, however dangerous it may
be, by telling him that he is all rightthat he is as safe
where he is as he would be any where else. We can
scarcely regard him our friend who sees us believing
and practicing grievous error, and yet fails to warn us
of our danger.
Jesus prayed to his Father that all who should be-
lieve in him through the words of the apostles might be
one; and it occurs to us that every true and devoted
Christian should earnestly labor to bring about the state
of things for which Jesus prayed.
We make no quarrel with any one for teaching what
he honestly believes. This is right. All true men will
teach just that. He would be a hypocritical deceiver
were he to teach otherwise. We have no respect for
him who caters to public opinion, especially in matters
of religion. "Preach the truth if the heavens fall."
Preach it in love, but preach it. Of course we mean that
you preach it as you understand it. You cannot preach
it as others understand it, unless you understand it as
they do. Stop not to inquire whether it is popular or
unpopular, or whether it will be accepted or rejected by
those for whom you preach. Preach the truth, and
leave results to God and those who hear and read. Let
everyone take what he hears and reads to the Bible;
and, for himself, diligently try it by that infallible stand-
ard. That which cannot abide this test should be re-
jected, no matter how high the source from which it
comes. If it is in harmony with that standard, it can-
not be wrong, and should be accepted, whether our
parents believe it or not. Were this course pursued, all
differences might not disappear; but we are fully per-
suaded that many of them would. God will settle the
others in the great day of accounts, if not before, as
may be pleasing to him. Here we are content to leave
this issue. There is no dogmatism in this. We want
every one to have the utmost liberty of thought, feeling,
and action. This is a God-given liberty. We are glad
that no man can take it away if he would. We are sure
that we would not if we could; but God said: "The
prophet that hath a dream, let him tell a dream, and he
that hath my word, let him speak my word faithfully.
What is the chaff to the wheat? saith the Lord." Jer.
xxiii: 28. We can not see why this should not apply
to preachers as well as prophets. "When I say unto
the wicked, Thou shalt surely die; and thou givest him
not warning, nor speakest to warn the wicked from his
wicked way, to save his life; the same wicked man shall
die in his iniquity; but his blood will I require at thine
hand. Yet if thou warn the wicked, and he turn not
from his wickedness, nor from his wicked way, he shall
die in his iniquity; but thou hast delivered thy soul.
Again: When a righteous man doth turn from his
righteousness, and commit iniquity, and I lay a stum-
blingblock before him, he shall die; because thou bast
not given him warning, he shall die in his sin, and his
righteousness which he hath done shall not be remem-
246 GOSPEL SERMONS.
bered; but his blood will I require at thine hand." Ez. iii:
1820
GOD'S RIGHTEOUSNESS.
We have already quoted John saying: "All unright-

eousness is sin." 1 John v: 17. "Sin is the transgres-
sion of the law." 1 John iii: 4. Therefore unright-
eousness is the transgression of the law; and the trans-
gression of the law is unrighteousness. "He that doeth
righteousness is righteous, even as he is righteous." 1
John iii: 7. To be fit for companionship with Jesus we
must be perfectly righteous as he is, for no one defiled by
sin can enter heaven.
"No cloud those blissful regions know,
For ever bright and fair;
For sin, the source of every woe,
Can never enter there."
Jesus, himself was the only sinless one that ever lived
on this earth. "If we say that we have no sin, we de-
ceive ourselves, and the truth is not in us." And again:
"If we say that we have not sinned, we make him a
liar, and his word is not in us." 1 John i: 8, 10. Then
as all men sin, and one defiled by sin cannot enter
heaven; it follows that all must become righteous, in
some way, or be lost.
He that doeth righteousness is righteous even as Jesus
is righteous. He that is thus perfectly righteous, stands
before God as guiltless as though he had never sinned.
"He that doeth righteousness is righteous." When
Peter went with the message of life to the Gentiles, he
said: "Of a truth I perceive that God is no respecter
of persons; but in every nation he that feareth him,
and worketh righteousness, is accepted with him." Acts
x: 34, 35. When we speak of obeying God, our friends
quote Paul, "not of worksnot of works," without
stopping to enquire what Paul meant by the expression,

"not of works." Peter here says: he that feareth God
and worketh righteousness is accepted with him. Will
the objector say, "stop Peter, there must be no works
about it, lest there be room for boasting?" But Peter
is sustained by John. There is no difference in doing
righteousness, and working righteousness. He that ac-
cepts God's righteousness becomes personally righteous.
That is, he that believes and obeys the gospel, wherein
God's righteousness is revealed, is savedmade right-
eous. "If we walk in the light, as he is in the light, we
have fellowship one with another, and the blood of Jesus
Christ his Son. cleanseth us from all sin." 1 John i: 7.
The blood of Jesus is the only thing which can cleanse
from sin. It can only cleanse those who come in con-
tact with it. This can only be done through the means
which God has appointed for that purpose. Hence
Paul said: "For I am not ashamed of the gospel of
Christ, for it is the power of God unto salvation to
every one that believeth; to the Jew first, and also to
the Greek; for therein is the righteousness of God re-
vealed from faith to faith; as it is written, The just shall
live by faith." Rom. i: 16, 17.
The gospel of Christ is the power of God to the sal-
vation of no one who fails to believe it. It is the power
of God to the salvation of the believer, because God's
righteousness is revealed in it from faith to faith. That
is, God's righteous plan of saving men by a system of
faith, is revealed in the gospel in order to personal faith.
From faith to faith; i. e., from a system of faith to per-
sonal faith. Therefore Paul says: "Faith cometh by
hearing, and hearing by the word of God." Rom. x: 17.
But faith has nothing meritorious in it, more than
any other act of obedience to God. Its value consists in
248 GOSPEL SERMONS.
bringing us to Christ. "He is the propitiation for our

sins; and not for ours only, but also for the sins of the
whole world." 1 John ii: 2. He is the great Physician
who has power to cure the sin-sick soul. Faith moves
the sinner to him; but it must do more than thisit
must induce him to take the remedies prescribed. Faith
that does not do this, is worthless. The power of the
Physician is in his remedies, and his skill consists in his
ability to adapt his remedies to the condition of his
patient. The patient may have all faith in the skill of
the Physician, and in the potency of his remedial agents;
but if he refuse to submit to his treatment, the Physi-
cian can do him no good. So the sinner may believe in
Christ, but if he refuse to obey him, he will be lost. As
the patient could not be cured by the doctor until he
took his remedies, neither can the believing sinner be
saved by Christ, until he complies with the conditions
on which Christ proposes to save him.
When the dying Israelite was commanded to look on
the brazen serpent placed on a pole, and reared in the
camp, he was not healed until he looked as required. Had
he believed, ever so earnestly, that the brazen serpent
was on the pole, and that God was able to cure him
when he should look upon it, and still refused to look
as commanded, he would have died, notwithstanding
his faith in the means prepared for his cure. The rem-
edy was, believe and look, (of course he would not look
until he did believe, hence belief was implied. ) Now it
is believe and be baptized, with the promise that salvation
will be the result. "Well, but I think God will save me
without baptism." Perhaps he will, but it occurs to us
that a very important question for your consideration
is, has he promised to save you without it? He could have
cured the dying Israelite without his looking on that
brazen serpent; but did he promise to do it that way?

"But Paul told the jailer to believe on the Lord Jesus
Christ, and he should be saved." Yes, but did he say
"believe on the Lord Jesus Christ and you shall be
saved without baptism?" Had he thus spoken it would
have been in direct antagonism to the commission given
by the Lord Jesus, saying, "He that believeth and is
baptized shall be saved." Surely Paul did not com-
mand belief in the Lord Jesus Christ and in the same
moment antagonize his teaching. We can scarcely be-
lieve he did this, at the jail, or any where else.
Suppose we visit our neighbor and find him very sick.
We urge him to send for the doctor. He has no confi-
dence in the doctor suggested, and declines to send for
him. Knowing the doctor better than the sick man, we
say to him: "Believe in the doctor and he will cure you."
Would any one understand us to mean that if the sick
man would believe in the doctor, he would be cured
without the means prescribed by the doctor? Surely
not. We suppose all would understand us to mean that
the sick man should believe in the doctor strong enough
to send for him, and submit to his treatment when he
should come. So when Paul told the jailer to believe
on the Lord Jesus Christ and he should be saved, he did
not mean that he should be saved without compliance
with the commission. The obvious design was that he
should believe on the Lord Jesus Christ so that he
might be willing to do what the Lord Jesus Christ re-
quired of him. Hence he spake unto him the word of
the Lord, and to all that were in his house, and they
obeyed it the same hour of the night. The jailer aban-
doned his own righteousness, if he had any, and
promptly submitted to God's righteousness and was
saved. Those who will do now as he did, may be saved
250 GOSPEL SERMONS.
as he was. This no one who is loyal to the Bible will

deny. Then will all persons wishing to be saved, ac-
cept salvation on the same terms proposed to, and ac-
cepted by him? If not, why not?
The sinner has no righteousness of his own to com-
mend him to the favor of God. There is nothing he
can do that will pay God an equivalent for his salvation.
No wisdom of his can devise a plan by which to save
himself. Through Christ alone is there hope of salva-
tion for any son of Adam. Hence there is no place for
boasting. It is excluded by the law of faith. Christ is
made unto us wisdom, and righteousness, and sanctifi-
cation, and redemption. So then let him that glorieth,
glory in the Lord. "Unto him that loved us, and
washed us from our sins in his own blood, and hath
made us kings and priests unto God and his Father;
to him be glory and dominion for ever." Rev. i: 5, 6.
"Should my tears forever flow,
Should my zeal no languor know,
This for sin could not atone;
Thou must save, and thou alone:
In my hand no price I bring
Simply to thy cross I cling.
While I draw this fleeting breath,
When my eyelids close in death,
When I rise to worlds unknown,
And behold thee on thy throne;
Rock of ages, cleft for me,
Let me hide myself in thee!"
CHAPTER XV.
PAUL'S NATURAL MAN.

"But the natural man receiveth not the things of the
Spirit of God: for they are foolishness unto him: neither
can he know them, because they are spiritually dis-
cerned." 1 Cor. ii: 14.
T HIS Scripture is used by many to show that man

is incapable of understanding the Bible without
supernatural aid. The Catholic expositors take the
Bible from the people because they cannot understand
it. The advocates of direct spiritual influences invoke
the aid of this passage as conclusive proof of their posi-
tion. Both classes start out with quite a number of
unsupported
ASSUMPTIONS.
(1) "The natural man is the sinnerthe uncon-

verted, and includes all the unconverted in contrast
with the converted man, which includes all Christians."
(2) "The Bible, or Word of God, if not the things of
the Spirit, is at least a thing of the Spirit."
(3) "Therefore the word of God will not be received
by the sinner, for it is foolishness to him; neither can
he know or understand it because it is spiritually dis-
cerned. Until God spiritually illuminates his under-
standingconverts himmakes a Christian of him, he
can know nothing about the Scriptures."
Then of what use is the Bible? If God must illumi-
nate the mind of the unregenerate sinner by a
direct
(251)
252 GOSPEL SERMONS.
operation of the Holy Spirit before he can understand

what is revealed in the Bible concerning him, why not
make the revelation without the Bible? If the Bible
cannot be understood by the unconverted man, then
we respectfully submit that it is no revelation until he
is converted. Indeed, a revelation which cannot be un-
derstood by those for whom the revelation is made, is
simply no revelation at all. Such a thought is a most
ridiculous absurdity.
David says: "The law of the Lord is perfect, con-
verting the soul." In the very matter of converting the
soul, the law of the Lord is perfect; and yet the man to
be converted by it cannot understand a word of it, or get
a thought out of it, or from it, until he is converted.
"The testimony of the Lord is sure making wise the
simple." Ps. xix: 7. How could it make a man wise
who could not understand a word of it? How any one
can grow wise by reading and studying that which he
cannot understand, is a matter incomprehensible to us.
But if the sinner cannot understand the revelation
until God converts him from a natural to a spiritual
man, and the good Lord fails to convert him, whose
fault will it be, should he fail of conversion entirely?
The gospel is the power of God unto salvation, (Rom.
i: 16) and therefore, without it, there can be no salva-
tion, and the gospel is all foolishness to the natural man
or sinnerhe cannot know any thing about it until God
illuminates him by conversionhe waits for the illu-
mination and it never comes, who is responsible for the
failure? Certainly not the natural man or sinner, for
he can do nothing. All God's power to save him is in
the gospel, and it is utterly incomprehensible to him,
and he has no more power to understand and believe
it than he has to make a world; and yet God will damn
PAUL'S NATURAL MAN. 253
him if he does not believe it. "He that believeth not

shall he damned." Mark xvi: 16. And from this
stand-point it looks a little like- God is about as power-
less to save as the sinner is to be saved. The gospel is
the power of God unto salvationnot a powersome
powerone of the powers, but the power, and the sin-
ner cannot receive that, how then, can he be saved by
this arrangement? The God of the Bible that made
the heavens and the earth, and all things that in them
are, did not fix up such a system of salvation as this.
It is man's work, surely.
" For the word of the cross is to them that are per-
ishing foolishness; but unto us which are being saved it
is the power of God; for it is written, I will destroy
the wisdom of the wise; and the prudence of the pru-
dent will I reject. Where is the wise? Where is the
scribe? Where is the disputer of this world? Hath
not God made foolish the wisdom of the world? For
seeing that in the wisdom of God the world through
its wisdom knew not God, it was God's good pleasure
through the foolishness of the thing preached to save
them that believe." 1 Cor. i: 18-21. [N. V., margin. ]
While the preaching of the cross of Christ seemed
to be foolishness to them who were trying to find out
God by their own wisdom, it was the power of God to
the salvation of those who were being saved by it.
While the world through its wisdom knew not God, it
pleased God to save, through the gospel, them who be-
lieved it, though it seemed only foolishness to them
who were relying on their own wisdom. The Epicu-
rian philosophers and Stoics of Athens thought Paul
a setter forth of strange gods, because he preached unto
them Jesus and the resurrection. Acts xvii: 18.
Jesus said: "I thank thee, O Father, Lord of heaven
254 GOSPEL SERMONS.
and earth, that thou hast hid these things from the wise
and prudent, and hast revealed them unto babes: even
so, Father; for so it seemed good in thy sight. All
things are delivered to me of my Father: and no man
knoweth who the Son is, but the Father; and who the
Father is, but the Son, and he to whom the Son will
reveal him." Luke x: 21, 22.
These Scriptures show the utter impossibility of
knowing or finding out God but by revelation, and
surely these revelations were intended to be understood
by those to whom and for whom they were made, oth-
erwise they could have furnished no assistance in com-
ing to a knowledge of God, and would have left the
world to the wisdom of man at last.
Let us next see how God made revelations for the
benefit of his creature man. "Knowing this first, that
no prophecy of the scripture is of any private interpreta-
tion. For the prophecy came not in old time by the will
of man: but holy men of God spake as they were moved
by the Holy Ghost.' 2 Pet. i: 20, 21.
David said: "The Spirit of the Lord spake by me,
and his word was in my tongue." 2 Sam. xxiii: 2.
Thus we see that holy men of God spake as they
were moved or inspired by the Holy Spirit, and that
the tongues of inspired men were used to reveal or
make known God's will to other men, or, if you please,
natural men. These spiritual men were not always un-
der the spirit of inspiration, nor was every thing re-
vealed at once; but when God saw fit to reveal any
thing, he put his words into their mouths and caused
them to speak them, not for their own benefit exclu-
sively, but for the benefit of such as were intended to be
affected by the revelation. This has ever been God's
method of communicating his will to the race of man;
and this was the subject under consideration when the

apostle used the language of our text, as an examina-
tion of the context will clearly show.
He says: "And my speech and my preaching was
not with enticing words of man's wisdom, but in dem-
onstration of the Spirit and of power; that your faith
should not stand in the wisdom of men, but in the
power of God." 1 Cor. ii: 4, 5. Paul, as an apostle,
had power to confirm and to demonstrate what he
preached; and at no place did he more freely confer
these gifts of the Spirit than at Corinth, so that no con-
gregation excelled the Corinthians in the exercise of
these supernatural powers.
"Howbeit," says he, "we speak wisdom among them
that are perfect: yet not the wisdom of this world, nor
of the princes of this world, that come to nought: but
we speak the wisdom of God in a mystery, even the
hidden wisdom, which God ordained before the world
unto our glory: which none of the princes of this world
knew: for had they known it, they would not have
crucified the Lord of glory." v. 6-8. No, if they had
been inspired or spiritual men, as Paul was, they would
have known the Lord and would not have put him to
death. This is clear enough.
"But as it is written, Eye hath not seen, nor ear
heard, neither have entered into the heart of man, the
things which God hath prepared for them that love
him; but God hath revealed them unto us by his
Spirit; for the Spirit searcheth all things." Yes, God
has revealed these things unto us. Us whom? We will
see directly.
"For this cause I Paul, the prisoner of Jesus Christ
for you Gentiles, if ye have heard of the dispensation
of the grace of God which is given me to you-ward:
256 GOSPEL SERMONS.
How that by revelation he made known unto me the

mystery; (as I wrote afore in few words, whereby, when
ye read, ye may understand my knowledge in the mys-
tery of Christ) which in other ages was not made known
unto the sons of men, as it is now revealed unto his
holy apostles and prophets by the Spirit." Eph. iii: 1-5.
Here were things that had been hidden from the world
for ages, which God had now revealed to his holy
apostles and prophets by his Spirit; and Paul wrote
them to the Ephesians that they might understand that
which had hitherto been a mystery. However pro-
found and long concealed this mystery, when it was
revealed to Paul, and he wrote it to them, it was a
mystery no longer; for the very object of writing it to
them was that they might understand his knowledge in
the mystery.
Then we see that God, by his Spirit, revealed these
things unto us holy apostles and prophets. Having seen
this, we resume our examination of the context.
"For what man knoweth the things of a man, save
the spirit of man which is in him? even so the things
of God knoweth no man, but the Spirit of God [knows]."
Until the spirit of man reveals what is in him, no oth-
er man can know it, even so no man can know the
things of God until he by his Spirit reveals them.
"Now we have received, not the spirit of the world,
but the spirit which is of God; that we might know
the things that are freely given to us of God. Which
things also we speak, not in the words which man's
wisdom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual." v. 12, 13.
The apostles had received the Spirit of God that they
might know the things freely given to them of God;
and the things thus received by them they spoke in
PAIL'S NATURAL MAN 257
words furnished by the Spirit, and the object was that

those to be benefitted might receive and understand the
revelation thus made.
"But the natural man receiveth not the things of the
Spirit of God: for they are foolishness unto him:
neither can he know them, because they are spiritually
discerned." v. 14. Natural men not having the Spirit
of God by which inspired men knew things freely given
to them, could not receive spiritual communications,
for they were foolishness to them until spiritual men
received them, and wrote, or spoke them, in words
which natural men could understand.
Thus God made known spiritual things through spir-
itual men to natural men; not that the things revealed
might remain in mystery, but that they might be en-
veloped in mystery no longer.
All men are natural men in the sense in which Paul
used the phrase. He meant uninspired men who could
not receive spiritual communications directly from God;
hence, whether saint or sinner, as there are no inspired
men, all are natural men now, and will so remain,
whether converted or not.
The same thought in our text may be seen by an ex-
amination of examples, showing that God put his Spirit
into men to reveal things of which natural men could
know nothing until spiritual men revealed themthen
they were plain enough to be understood by all. We
have room for a very few only, of the many examples
which might be given in illustration of this fact.
When Joseph was a slave in Egypt, for no fault
of his own, he was put into prison; and after a time
the king's chief butler and baker were put into the
same prison.
"And they dreamed a dream both of them, each man
258 GOSPEL SERMONS.
his dream in one night, each man according to the in-

terpretation of his dream, the butler and the baker of
the king of Egypt, which were hound in the prison.
And Joseph came in unto them in the morning, and
looked upon them, and, behold, they were sad. And
he asked Pharaoh's officers that were with him in the
ward of his lord's house, saying, Wherefore look ye
so sadly to-day? And they said unto him, We have
dreamed a dream, and there is no interpreter of it. And
Joseph said unto them, Do not interpretations belong
to God? tell me them, I pray you." Gen. xl; 5-8.
Each one told Joseph his dream, and Joseph, or rather
God through Joseph, gave the interpretations. He in-
formed the butler that in three days he would be re-
stored to his office, and bear the king's wine as before
he was put in prison; and he told the baker that in
three days he would be hanged on a tree and the birds
would eat his flesh.
"And it came to pass the third day, which was Pha-
raoh's birthday, that he made a feast unto all his ser-
vants: and he lifted up the head of the chief butler
and of the chief baker among his servants. And he
restored the chief butler unto his butlership again; and
he gave the cup into Pharaoh's hand; but he hanged
the chief baker: as Joseph had interpreted to them.
Yet did not the chief butler remember Joseph, but for-
gat him." Gen. xl. 20-23.
Now, why could not the baker and butler interpret
their own dreams? Simply because they were natural
mennot discerners of spiritual things. Why could
Joseph interpret and make plain that which was fool-
ishness to them until revealed? Because he was a man
in whom the Spirit of God dwelt, and through whom
God made revelations to natural men. We suppose the
baker and butler understood the interpretation of their

dreams quite well as soon as Joseph gave it to them,
even before it was verified on the third day.
When Joseph saw that the butler was to be set at lib-
erty, he made a request of him in his own behalf. "But
think on me when it shall be well with thee, and shew
kindness, I pray thee, unto me, and make mention of
me unto Pharaoh, and bring me out of this house: for
indeed I was stolen away out of the land of the He-
brews: and here also have I done nothing that they
should put me into the dungeon." Gen. xl: 14, 15.
"And it came to pass at the end of two full years,
that Pharaoh dreamed: and, behold, he stood by the
river. And, behold, there came up out of the river
seven well-favored kine and fatfleshed; and they fed in
a meadow. And, behold, seven other kine came up af-
ter them out of the river, ill-favored and leanfleshed;
and stood by the other kine upon the brink of the river.
And the ill favored and leanfleshed kine did eat up the
seven well-favored and fat kine. So Pharaoh awoke.
And he slept and dreamed the second time: and, behold,
seven ears of corn came up upon one stalk, rank and
good. And, behold, seven thin ears and blasted with
the east wind sprung up after them. And the seven
thin ears devoured the seven rank and full ears. And
Pharaoh awoke, and, behold, it was a dream. And it
came to pass in the morning that his spirit was
troubled; and he sent and called for all the magicians
of Egypt, and all the wise men thereof: and Pharaoh
told them his dream; but there was none that could in-
terpret them unto Pharaoh."
Ah, indeed! why not? Here are wise men and ma-
gicians, doubtless learned in all the wisdom of Egypt,
why did they fail? Because they were natural men,
260 GOSPEL SERMONS.
not discerners of spiritual things; hence these dreams

were foolishness to them. By the wisdom of men they
could not know them.
"Then spake the chief butler unto Pharaoh, saying,
I do remember my faults this day: Pharaoh was wroth
with his servants, and put me in ward in the captain of
the guard's house, both me and the chief baker: and
we dreamed a dream in one night, I and he; we
dreamed each man according to the interpretation of
his dream. And there was there with us a young man,
an Hebrew, servant to the captain of the guard; and
we told him, and he interpreted to us our dreams; to
each man according to his dream he did interpret.
And it came to pass, as he interpreted to us, so it was:
me he restored unto mine office, and him he hanged."
Yes, poor, frail, ungrateful humanity. At liberty
himself he thought no more of his friend, and allowed
him to languish in prison for two full years, until his
services were needed to do that which none of them
could do, then his memory was quickened into a con-
fession of his fault. Are there not many butlers to-day?
Devoted to a friend as long as they can use him to their
own advantage, but forget him in his distress, when
they need him no longer.
"Then Pharaoh sent and called Joseph, and they
brought him hastily out of the dungeon: and he shaved
himself, and changed his raiment, and came in unto
Pharaoh. And Pharaoh said unto Joseph, I have
dreamed a dream, and there is none that can interpret
it: and I have heard say of thee, that thou canst un-
derstand a dream to interpret it. And Joseph answered
Pharaoh, saying, It is not in me: God shall give Pha-
raoh an answer of peace."
Unaided of God, Joseph would have been as other
men, but God, through him, made revelations which

natural men could understand well enough after the
revelation was made.
"And Joseph said unto Pharaoh, The dream of Pha-
raoh is one; God hath shewed Pharaoh what he is
about to do. The seven good kine are seven years;
and the seven good ears are seven years: the dream is
one. And the seven thin and ill-favored kine that
came up after them are seven years; and the seven
empty ears blasted with the east wind shall be seven
years of famine. This is the thing which I have spoken
unto Pharaoh: What God is about to do he sheweth
unto Pharaoh. Behold, there come seven years of
great plenty throughout all the land of Egypt: And
there shall arise after them seven years of famine; and
all the plenty shall be forgotten in the land of Egypt;
and the famine shall consume the land; and the plenty
shall not be known in the land by reason of that famine
following; for it shall be very grievous. And for that
the dream was doubled unto Pharaoh twice; it is be-
cause the thing is established by God, and God will
shortly bring it to pass." Gen. xli: 25-32.
Here were things revealed by God through Joseph,
and they did come to pass. The seven years of plenty
did come, and the seven years of famine did follow.
And the king understood the interpretation very well,
for he took Joseph's advice and went to laying up
food during the seven years of plenty to supply the
wants of the people during the seven years of famine.
Now, this exactly illustrates the natural man of our
text. Paul's natural man could not receive the things
of the Spirit of God, neither could the wise men and
magicians of Egypt. Pharaoh's dreams were just as
foolish to the wise men of Egypt as was any thing to
262 GOSPEL SERMONS.
the natural men of Corinth; and the things which Paul

spake in words furnished him by the Holy Spirit were
just as easily understood after he spoke them, as were
the words of Joseph, in which Pharaoh's dreams were
interpreted to him. Let us examine another case.
While many of the Jews were held captive in Baby-
lon, the king "Nebuchadnezzar dreamed dreams, where-
with his Spirit was troubled, and his sleep brake from
him. Then the king commanded to call the magicians,
and the astrologers, and the sorcerers, and the Chal-
deans, for to shew the king his dreams. So they came
and stood before the king." Dan. ii: 1, 2.
Surely if man's wisdom could reveal the things of
God, here is enough of it to accomplish the work. But
they were natural men, not discerners of spiritual things;
hence the king's dream was nought but foolishness to
them, and he issued a decree that they should all be
slain as pretenders.
"Therefore Daniel went in unto Arioch, whom the
king had ordained to destroy the wise men of Babylon:
he went and said thus unto him; Destroy not the wise
men of Babylon: bring me in before the king and I
will shew unto the king the interpretation. Then
Arioch brought in Daniel before the king in haste, and
said thus unto him, I have found a man of the captives
of Judah that will make known unto the king the in-
terpretation. The king answered and said to Daniel,
whose name was Belteshazzar, Art thou able to make
known unto me the dream which I have seen, and the
interpretation thereof? Daniel answered in the pres-
ence of the king, and said, The secret which the king
hath demanded cannot the wise men, the astrologers,
the magicians, the soothsayers, shew unto the king;
but there is a God in heaven that revealeth secrets, and
maketh known to the king Nebuchadnezzar what shall

be in the latter days. Thy dream, and the visions of
thy head upon thy bed, are these; As for thee, O king,
thy thoughts came into thy mind upon thy bed, what
should come to pass hereafter: and he that revealeth
secrets maketh known to thee what shall come to pass.
But as for me, this secret is not revealed to me for any
wisdom that I have more than any living, but for their
sakes that shall make known the interpretation to the
king, and that thou mightest know the thoughts of thy
heart. Thou, O king, sawest, and behold a great im-
age. This great image, whose brightness was excellent,
stood before thee; and the form thereof was terrible.
This image's head was of fine gold, his breast and his
arms of silver, his belly and his thighs of brass, his legs
of iron, his feet part of iron and part of clay. Thou
sawest till that a stone was cut out without hands, which
smote the image upon his feet that were of iron and
clay, and brake them to pieces." Dan. ii: 24-34.
Without stopping to quote all the interpretation of
this dream, it is sufficient to state that Daniel, by the
Spirit of God, did interpret it, and show that each of
these parts of the image represented a government that
should arise, and in the time of the last one the God
of heaven would set up a kingdom which should never
be destroyed. Thus we see that the Spirit of God,
through Daniel, made clear what the combined wisdom
of Babylon failed to explain. "The Chaldeans an-
swered before the king and said, There is not a man
upon the earth that can shew the king's matter." And
this was true of natural men, who, without inspiration,
were not able to discern spiritual things. Take an-
other example.
Belshazzar, the king, made a great feast, and "In
264 GOSPEL SERMONS.
the same hour came forth fingers of a man's hand, and

wrote over against the candlestick upon the plaster of
the wall of the king's palace: and the king saw the part
of the hand that wrote. Then the king's countenance
was changed, and his thoughts troubled him, so that the
joints of his loins were loosed, and his knees smote one
against another. The king cried aloud to bring in the
astrologers, the Chaldeans, and the soothsayers. And
the king spake, and said to the wise men of Babylon,
Whosoever shall read this writing, and shew me the
interpretation thereof, shall be clothed with scarlet, and
have a chain of gold about his neck, and shall be the
third ruler in the kingdom. Then came in all the
king's wise men: but they could not read the writing,
nor make known to the king the interpretation there-
of." Dan. v: 5-8.
Here is another failure of the wisest of natural men
to comprehend the things of the Spirit; but Daniel,
aided by the Spirit of interpretation, did read the writ-
ing on the wall, and revealed the doom of the king,
and the division of his kingdom between the Medes and
Persians. "In that night was Belshazzar the king of
the Chaldeans slain." v. 30.
Thus we see that God has always made revelations
through spiritual men for the benefit of natural men,
who could know nothing of spiritual things until re-
vealed by the Holy Spirit that they might understand
them. "And he gave some, apostles; and some, proph-
ets; 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:
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 fullness of Christ."
Eph. iv: 11-18.
All these spiritual gifts and revelations were given

through God's appointed agencies with a view to the
salvation of the world; and if any are not saved, it is
not because they cannot understand the revelation
made concerning their duty, but because they will not
avail themselves of the means provided for their
salvation that they may be saved.
"Come unto me, all ye that labor and are heavy la-
den, 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. For my yoke
is easy, and my burden is light." Matt. xi: 28-30.
Jesus would not mock the sinner by inviting him to
come to him if he could not come. The very fact that
Jesus invites him is proof enough that he can come, if he
will. But he invites only him who labors and is heavy la-
den. He who is not weary of sin and feels not his need of
a Savior will not come. All overtures of mercy are made
in vain to him. The cross of Christ is planted in vain
before him. He will look with perfect indifference on
his quivering flesh as the rusty spikes make him fast to
the wood. He can look upon the mangled body of the
ever blessed Son of God, as his blood flows for the sins
of men, without a blush or a tremor of a nerve. He
must realize that he is lost without Jesus, before he will
accept salvation through him on any terms. It is idle
to talk of the sinner's inability to understand the gospel.
It is quite easy to teach him what God requires of him
when he wants to know it. It is much more difficult to
awaken the sinner to a sense of his danger, and get him
to want to be saved, than it is to tell him how to be
saved, provided, always, that the preacher understands the
gospel himself. The heavy laden sinner who comes to
Christ will always find the promised rest; but he must
266 GOSPEL SERMONS.
come trusting in the shed blood of Jesus and the prom-

ises of God. And he must come in the way marked out
by the Savior. In this way "the Spirit and the bride say,
come. And let him that heareth say, come. And let
him that is athirst, come. And whosoever will, let him
take the water of life freely." Rev. xxii: 17. Yes,
whosoever will! Thank God, whosoever will, may come.
If the sinner is not saved it is because he will not be
saved. God loved himJesus died for himthe Spirit
invites himthe church or bride invites himangels
are concerned for him. "But ye will not come unto
me." This is the trouble.
"What could your Redeemer do,
More than he has done for you?
To procure your peace with God,
Could he more than shed his blood?
CHAPTER XVI.
THE DIVINE NATURE IN THE CHRISTIAN.

"Grace and peace be multiplied unto you through
the knowledge of God, and of Jesus our Lord. Accord-
ing as his divine power hath given unto us all things
that pertain unto life and godliness, through the knowl-
edge of him that hath called us to glory and virtue:
whereby are given unto us exceeding great and precious
promises: that by these ye might be partakers of the
divine nature, having escaped the corruption that is in
the world through lust." 2 Pet. i: 2-4.
W E inherit human nature from our parents;

but we must be partakers of the divine
nature
before we can be fit for divine society. To enjoy the
society of God, Jesus, angels, and purified spirits in
heaven, our natures must be assimilated to theirs; and
the Christian religion is calculated to effect this trans-
formation. We think it likely that this life was given
us in which to prepare for anothera higher, purer, and
more perfect state of existence, of which God is the
center, and where angels and purified spirits make up
the society. This would not be a state of happiness to
the wicked and vicious even if it were possible for them to
be placed in it. They cannot be happy in good society
here; how, then, could they enjoy the society of heaven?
Take a man who has grown up in the constant practice
of vice and wickednesswho has visited places of riotry
and dissipation much more frequently than he has gone
to churchwho has gone where profanity and vulgarity
were indulged in by his daily associateswhere
dishon-
(267)
268 GOSPEL SERMONS.
esty and fraud were studied as an occupationwhere

theft is dishonorable only when exposed; and where
murder is so common that there is no more respect for
the life of a man than for the life of a good clever bird-
dog; and place him in a company wholly made up of
Christian men and women, who are talking about the
deplorable consequences of sin, or the glorious success
of a protracted meeting that is going on in the neigh-
borhoodcould he enjoy such company, and with
pleasure participate in the conversation? He would be
quite miserable, and would withdraw at the earliest
practicable moment, and seek company more congenial
to him. If it were possible to place such a man in
heaven, he would abscond to hell as soon as he could
get away. Heaven would be a place of indescribable
horror and awful misery to such a character. The
purer the association of such men, the more miserable
they are. What a picture for the contemplation of a
Universalist!
Heaven can be entered by only the pure and holy.
None others could enjoy it, if there. It requires assimi-
lation of nature to the nature of those who will make
up, and constitute the society of heaven to enable the
saints to be happy in heaven. The Christian religion
was designed to mould the affections, and so control the
life of man as to plant and develop the divine nature in
him who is in the daily practice of it.
Jesus said: "Love your enemies, bless them that
curse you, do good to them that hate you, and pray for
them which despitefully use you and persecute you."
Matt. v: 44. An objector says: "It is impossible for
me to do this. I cannot love that man that cursed and
abused methat slandered me and my familythat
swindled me out of my propertythat tried to kill me
THE DIVINE NATURE IN THE CHRISTIAN. 269
when I had done him no harmI cannot love him. It

is contrary to human nature to love such a man." Yes,
it is certainly contrary to human nature to love him;
but is it contrary to the divine nature to love him? If
you will bring yourself under the control of the divine
nature, perhaps you might find it quite easy to do that
which seems so revolting to human nature. Jesus
prayed for those who crucified him: "Father forgive
them, they know not what they do." If you possessed
the same nature which he had, could you not pray for
your enemies as he did? God loved the world, when it
was in rebellion against him. "For when we were yet
without strength, in due time Christ died for the un-
godly. For scarcely for a righteous man will one die:
yet peradventure for a good man some would even dare
to die. But God commendeth his love toward us, in
that, while we were yet sinners, Christ died for us."
Rom. v: 6-8.
Had the divine nature acted from the impulses of hu-
man nature, when would the scheme of human redemp-
tion have been wrought out? Never. The world was
lost, and lost it would have remained without the very
love which Jesus requires of us. The divine nature is
equal to thishuman nature is not. Oh, but you say:
"I have not this nature, and never can have it, for I
cannot love my enemies. If God requires this of me, I
am lost, for I never can do it." Peter thought it possi-
ble for those to whom he wrote to be partakers of the
divine nature, and if they could partake of this nature,
why may we not become partakers of it as they did?
We have the same religion they had, and can read the
same instructions given to themwhy may we not par-
take of the same nature which they had?
This nature is not to be put on in full development
270 GOSPEL SERMONS.
at once, as a man may put on his coat, but it is to be

cultivated and progressively developed by a system of
means given for that purpose. The character that is
void of love is wholly unlike God, and cannot enjoy
him; for so prominent is love in the attributes of God
that the apostle says: "He that loveth not, knoweth
not God; for God is love." 1 John iv: 8. There can
be no congeniality between the "God of love" and a
character without love.
" In this was manifested the love of God toward us,
because that God sent his only begotten Son into the
world, that we might live through him. Herein is love,
not that we loved God, but that he loved us, and sent
his Son to be the propitiation for our sins. Beloved, if
God so loved us, we ought also to love one another. No
man bath seen God at any time. If we love one another,
God dwelleth in us, and his love is perfected in us." 1
John iv: 9-12.
Thus we see that it is not enough that we love God,
but we must love one another. "We love him because
he first loved us." But this would seem to be an inter-
ested lovewe love because we are loved. Our love
must go beyond this. "If a man say, I love God, and
hateth his brother, he is a liar: for he that loveth not
his brother whom he hath seen, how can he love God
whom he hath not seen? And this commandment have
we from him, that he who loveth God, love his brother
also." 1 John iv: 20, 21.
From these Scriptures we see that love is a prominent
element in the divine nature, and if we would be partak-
ers of the divine nature we. must cultivate the spirit of
lovelove for God, love for the brethren, love for our
enemies, love for all men. Our love must be as broad
as the universe of God, and the race of man.
"Owe no man any thing, but to love one another:

for he that loveth another hath fulfilled the law. For
this, Thou shalt not commit adultery, Thou shalt not
kill, Thou shalt not steal, Thou shalt not bear false wit-
ness, Thou shalt not covet; and if there be any other
commandment, it is briefly comprehended in this say-
ing, namely, Thou shalt love thy neighbor as thyself.
Love worketh no ill to his neighbor: therefore love is
the fulfilling of the law." Rom. xiii: 8-10.
Thus we see that the law of love not only cultivates
that God-like principle, but restrains vicious propensi-
ties and evil desires. It prunes off redundancies, rounds
off the angles, and smooths over the rough places of our
nature, and cultivates purity of heart and holiness of
life, until we are brought to that standard of perfection
that makes us ever anxious to do good, and tremble at
the thought of offending God by doing evil. It em-
bodies the golden rule, "Do unto others as you would
have them do unto you." "Love worketh no ill to his
neighbor." When we see a man seeking to injure his
neighbor in order to profit himself, we may feel sure
that he has not partaken of the divine nature, and is
a stranger to that love which fits men for the society of
heaven. If he would swindle his neighbor or his
brother here, he would seek to swindle Gabriel out of
his position in the presence of God, if he could get
there and make it profitable for him to occupy it. Such
men are wholly unfit for the climes of bliss, however
long their faces, or sanctimonious their pretensions.
"Though I speak with the tongues of men and of
angels and have not love, I am become as sounding
brass or a tinkling cymbal. And though I have the
gift of prophecy, and understand all mysteries, and all
knowledge; and though I have all faith, so that I could
272 GOSPEL SERMONS.
remove mountains, and have not love, I am nothing.

And though I bestow all my goods to feed the poor,
and though I give my body to be burned and have not
love, it profiteth me nothing. Love suffereth long, and
is kind; love envieth not; love vaunteth not itself, is
not puffed up, doth not behave itself unseemly,
seeketh not her own, is not easily provoked, thinketh
no evil; rejoiceth not in iniquity, but rejoiceth in the
truth; beareth all things, believeth all things, hopeth
all things, endureth all things." 1 Cor. xiii: 1-7.
By this we learn that it matters not what amount of
knowledge we have, what the strength of our faith, or
what the extent of the sacrifices we make, if we have
not love, nothing we are, have, or do, will avail us any
thing. Thus the apostle sums up the grand achieve-
ments of love, in moulding human character in accord-
ance with the divine nature.
After thus impressing the Corinthians with the utter
barrenness of Christian character without love, and the
glorious achievements of it, the apostle winds up his
most impressive lesson on the importance and suprem-
acy of love in the following words: "But now abideth
faith, hope, love, these three; and the greatest of these
is love." 1 Cor. xiii: 13. When we rightly consider
the importance of faith and hope with which love is
here compared, we may the better appreciate the value
of the latter. Let us look at them a little.
Faith is the main-spring of all acceptable obedience
to Godwithout it we cannot please him in any thing.
It purifies the heart, and works by love. It is the first
condition of salvation, and produces repentance; and,
perfected by obedience, secures eternal life; yet love
is greater than faith. The apostle says so, and so it is.
Hope is the anchor of the soul, and enters within the
vail where Jesus has for us entered. It sustains the

drooping spirits of the wayworn pilgrim amid the per-
secutions, trials, vexations, and disappointments inci-
dent to his journey through life, insomuch that the
apostle says "we are saved by hope," for without it we
would sink into despondency and die in despair; yet
love is greater than hope.
Faith and hope end with this life. They cannot cross
the chilly waters of death and enter into the home be-
yond. Faith will be lost in sight. Our feet will walk
the golden streets of the celestial city, and we shall see
Jesus as he is. Hope will be swallowed up in realiza-
tion. Here we hope for glory, honor, and eternal life
in heaven these will be enjoyed, and for them we shall
hope no more. There will be neither faith nor hope in
heaven. But love will continue to bind us to God and
humanity through this life, and its golden cords will
perhaps grow stronger in the life which is to come.
Love will live in immortal vigor while eternal years
roll on. Love will have no end, but will go on while
God and immortality endure.
"Love is the golden chain that binds,
The happy souls above;
And he's an heir of heaven who finds.
His bosom glow with love."
There are other elements in the divine nature, but
they are subordinate to and measured by love. Every
thing required by God of his creature, man, was in-
tended to be conducive to the highest happiness of
man. Nothing can add to the glory of God. The
earth is filled with the glory of the Lord (Num. xiv:
21. Ps. lxxii: 19. ) and the very heaven; declare the
glory of God. (Ps. xix: 1. ) All our efforts to glorify
God is but a recognition of the glory which already
274 GOSPEL SERMONS.
belongs to him. There can be no such thing as selfish-

ness in God. He requires no service at our hands to en-
rich him, or add to his glory. Such a thought is
ridiculously absurd. Jesus told the Jews that what
they did to benefit others they did to and for him. We
honor the Bridegroom by partaking of the supper pre-
pared for us at his own expense. We give glory to
God when we wash our own robes in the blood of his
Son. Obedience to the gospel secures eternal life to us
through the grace of God manifested to the world in
the gift of his Son. My dear friend, have you ever
considered the depth of your ingratitude to the Bride-
groom, in refusing to go in with him to the supper
prepared for you at such fearful cost? Your accept-
ance of the invitation would add nothing to the rich-
ness of the feast. The fatlings are killed and the feast
is prepared whether you go or not. Your presence
would add nothing to the happiness of the guests at
the supper. They will be quite as happy whether you
are present or absent. Perhaps they will not miss you
if you stay away. Their great love for you interests
them for you now; but when the door is shut, closing
them in, and you out, they will weep for you no more.
Their cup of bliss will be unmixed and full. The loss
will be entirely yours. God can do without youcan
you do without him? Jesus Christ will be entirely
happy, whether you are saved or lost. If you think
he cannot administer the affairs of heaven without you,
you are mistaken. He will allow you to be lost, if you
are determined not to be saved. That is a matter about
which every one is entirely free to decide for himself.
One thing is certain, however, if you go to heaven, Je-
sus Christ intends to conduct the train on which you
go. If you take passage with any other conductor, you
will get side-tracked, ditched, or wrecked most cer-

tainly. To speak without a figure, Jesus proposes to
save only those who come to God by him. While
there is the slightest disposition to go to heaven in our own
way we cannot be saved. There must be an unreserved
and entire surrender to the Lord's will, or there is no
salvation for any one.
How are Christians made partakers of the divine nature?
Peter says that in the revealed knowledge of God "are
given unto us exceeding great and precious promises; that
by these ye might be partakers of the divine nature."
By a proper consideration of the great and precious
promises revealed in the word of the Lord, we are
drawn to God, and made partakers of his nature, seen
in the promises. Of these promises, there are so many
that we can only present a few of them.
(1) He has promised that he will never leave nor for-
sake us while we walk uprightly before him. He will,
in nothing, allow us to be tempted beyond our ability
to bear, but in every trial he will be near us, to deliver
us and make a way for our escape. If we put our hand
in his, and allow him to lead us, he will keep our feet
from sliding, and conduct us in the way of life ever-
lasting. What a blessed and precious promise is this!
How often do we feel our great weakness, and the need
of a Father's care!
"Guide me, O thou great Jehovah,
Pilgrim through this barren land;
I am weak but thou art mighty,
Hold me with thy powerful hand."
Martha said to Jesus: "Lord, if thou hadst been
here, my brother had not died." John xi: 21. Like
Martha, we feel safe when in company with, and led by
the Savior. When the light of his word shines upon
276 GOSPEL SERMONS.
our pathway, we feel sure that we cannot fall. When

going by his direction, we feel sure that we are in his
company.
"I need thee every hourteach me thy will,
And thy rich promises, in me fulfill.
I need thee, O, I need thee; every hour I need thee,
O, bless me now my Savior, I come to thee."
O, Lord make us equal to the trials awaiting us, and
all the duties assigned us. Thy will in all things be done.
(2) "Yea, though I walk through the valley of the
shadow of death, I will fear no evil: for thou art with
me; thy rod and thy staff they comfort me." Ps. xxiii:
4. The decree has gone forth, and is irrepealable, that
dust we are and unto dust we must return; but "as in
Adam all die even so in Christ shall all he made alive."
1 Cor. xv: 22. God has promised that he will not for-
get us in the tomb, but he will awaken our sleeping
dust to live again, if worthy, in the glorified image of
his Son. "For if we believe that Jesus died and rose
again, even so them also which sleep in Jesus will God
bring with him." 1 Thess. iv: 14.
"Asleep in Jesus! blessed sleep,
From which none ever wake to weep,
A calm and undisturbed repose,
Unbroken by the last of foes."
Blessed promisewe shall live again. If this life
were all there is for man, it would scarcely be worth
the living. In many cases it were far better never to
have lived. Life to many is a grievous misfortune, if
there is nothing beyond death. Suffering, misery, vex-
ation, and disappointment, with an intellect capable of
appreciating his condition, without a ray of light, or a
gleam of hope coming from beyond the grave! Better
have been a brute, without intelligent appreciation to aug-
ment his suffering and intensify his miserable condition.

Begone from me, thou most unwelcome thought. We
have no time, space nor inclination to pursue the vile
intrusion further here.
(3) "Blessed are they that do his commandments,
that they may have right to the tree of life, and may
enter in through the gates into the city." Rev. xxii:
14. Our parents were driven from the presence of God,
away from the tree of life, and out of the garden of Eden.
Here, those who are faithfully obedient to the com-
mandments of the Lord, are promised an entrance into
the city of God, where God iswhere Jesus iswhere
angels arewhere the spirits of just men made perfect
will ever be. They are promised a right to the tree of
life from which our parents were driven, where they
may pluck and eat of its life-giving fruit, and live for-
ever, beyond the reach of pain, sickness, disease, and
death; provided, that a restoration to the tree of life
means a restoration to the privileges possessed by Adam
and Eve before they were driven from it; and we can-
not see how such a privilege could mean less. They
will be permitted to drink of the stream of life, which
gurgles from beneath the throne of God, of which he
that drinks will thirst no more. They will, with tongues
immortal, engage with angels around the eternal throne
in a new song of glory to God and to the Lamb for-
ever and ever.
Who has not felt his soul swell within him when list-
ening to the songs of praise made by mortal tongues in
the house of God on the Lord's day. If such be the
effect of songs sung by mortal tongues on earth, what
must be the character and effect of the sweeter strains
made by tongues immortal, when singing the new song
in the city of God? Human imagination is lost in at-
278 GOSPEL SERMONS.
tempting to contemplate it. Are not these "exceeding

great and precious promises?" They are given to us
in the revealed knowledge of God; and by them Peter
says we are made partakers of the divine nature. Is it
not true that in feasting the soul on such promises, we
drink copious drafts of the divine nature which streams
through them? Can we fail to gather spiritual strength
as our hearts run out in gratitude to God for such man-
ifestations of his love? Can we not love our worst
enemy in view of what God has done for man, when
man was an enemy to God? What human nature re-
fuses to do, the divine nature can do.
These may well he called exceeding great and prec-
ious promises; and by great and precious promises
Peter says the disciples are made partakers of the di-
vine nature; but he does not say they are made partak-
ers of the divine nature by promises only. Every princi-
ple in the government of God which tends to restrain
evil propensities, control appetites, moderate inordinate
desires, subjugate angry passions and vicious inclina-
tions on the one side, and cultivate love, mercy, kind-
ness, gentleness, goodness, benevolence, holiness, and
purity of heart on the other, is calculated to develop the
divine nature in the Christian. The Christian religion
is intended to make men and women like God; and
just as they are brought under the divine influence they
are made partakers of the divine nature. "For as
many as are led by the Spirit of God, they are the sons
of God." Rom. viii: 14.
"This I say then, Walk in the Spirit, and ye shall
not fulfill the lust of the flesh. For the flesh lusteth
against the Spirit, and the Spirit against the flesh: and
these are contrary the one to the other: so that ye can-
not do the things that ye would. But if ye be led of
the Spirit, ye are not under the law. Now the works
of the flesh are manifest, which are these; Adultery,
fornication, uncleanness, lasciviousness, idolatry, witch-
craft, hatred, variance, emulations, wrath, strife, sedi-
tions, heresies, envyings, murders, drunkenness, revel-
ings, 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. But the
fruit of the Spirit is love, joy, peace, longsuffering, gen-
tleness, goodness, faith, meekness, temperance: against
such there is no law. And they that are Christ's have
crucified the flesh with the affections and lusts. If we
live in the Spirit, let us also walk in the Spirit." Gal.
v: 16-25.
Quite a number of Scriptures might be cited, show-
ing things to be avoided, and others to be cultivated;
but this is sufficient to give the thought we are seeking
to bring outviz: That we become partakers of the
divine nature by moulding our hearts, and controlling
our actions in harmony with the divine willby avoid-
ing that which is wrong, till the disposition to do such
things is crucifiedbanished from the heart, and we
have no inclination to do that in which we once de-
lighted; and by faithfully doing that which the Lord
requires, until the Lord's will becomes part of our na-
ture; and it becomes a pleasure to do that which was
once repulsive to us. We can love to do things because
we know it to be the Lord's will that we shall do them.
We can love our enemies because it gives us pleasure to
do any thing that is well pleasing to God. Once it
may have required constant watch care for one to avoid
the use of profane language; but he has cultivated him-
self under the divine Spirit, ever present in the word of
the Lord, until profanity is repulsive to his very nature.
280 GOSPEL SERMONS.
Has he not partaken of the divine nature on this sub-

ject? and can we not see how he did it? It was by
training and educating himself on the subject of pro-
fanity in harmony with the divine will; and God has
promised to bless those who trust in, and obey him on
this, as in every thing else. Thus the promises of the
Lord, relied upon, make us partakers of the divine na-
ture, having escaped the corruption that is in the world
through lust.
"Therefore if any man be in Christ, he is a new creat-
ure: old things are passed away; behold, all things are
become new." 2 Cor. v: 17. "And be renewed in the
Spirit of your mind; and that ye put on the new man,
which after God is created in righteousness and true ho-
liness." Eph. iv: 23, 24. "But now ye also put off all
these; anger, wrath, malice, blasphemy, filthy communi-
cation out of your mouth. Lie not one to another, see-
ing that ye have put off the old man with his deeds; and
have put on the new man, which is renewed in knowl-
edge after the image of him that created him." Col.
iii: 8-10.
These Scriptures show that the Christian is in Christ,
and is a new creature. He has put off the old man or
character, and has put on the new man, which is re-
newed in knowledge after the image of his Creator. He
has put off the old behavior, and has been created in
righteousness and true holiness. The elements of the
divine nature have been planted in his heart, and if cul-
tivated and developed to perfection, he will be so com-
pletely like God as to be happy in his presence, and fit
for association with the redeemed in heaven. The
Christian religion is intended to bring about this
transformation, and without it man is wholly unfit for
association with God, angels, and purified spirits above.
Oh, what a world we should have if every one in it

were a partaker of the divine nature, and guided wholly
by the word of the Lord. All jails and penitentiaries
would be pulled down and thrown away, and the praises
of God would resound from pole to pole; and love
would fill every heart, and the glory of God would be
sung by every tongue, and universal peace and happi-
ness would fill the world. Why will not every man
and every woman co-operate in bringing about such a
glorious state of things on the earth? God speed the
day when even the church, in all its members, shall so
appreciate the promises of God as to be made partakers
of the divine nature, and be brought fully under its
influence. We are persuaded that the world would
feel its power as it has never felt it before.
"Precious promise God hath given,
To the weary passer by;
On the way from earth to heaven,
I will guide thee with mine eye."
CHAPTER XVII.
EXCUSES.
"Then said he unto him, A certain man made a great
supper, and bade many: and sent his servant at supper
time to say to them that were bidden, Come; for all
things are now ready. And they all with one consent be-
gan to make excuse. The first said unto him, I have
bought a piece of ground, and I must needs go and see
it: I pray thee have me excused. And another said, I
have bought five yoke of oxen, and I go to prove them:
I pray thee have me excused. And another said, I have
married a wife, and therefore I cannot come. So that
servant came, and shewed his lord these things."
Luke xiv: 16-24.
I T is not our purpose to dwell upon the first invita-

tion of the Jews to the privileges of the gospel,
and the subsequent invitation of the long outcast Gen-
tiles, compelled by earnest argument and entreaty to
accept the salvation spurned by those so highly favored
of God, as had been the Jews; but we desire to draw a
more practical lesson from the excuses rendered by those
invited, for the benefit of those who are doing now as
they did thenrendering frivolous excuses for not
obeying the gospel, and accepting salvation under very
favorable circumstances, when the dearest friends they
have on earth so earnestly importune them to be saved.
The excuses show very plainly that they were founded
in hypocrisy, and prompted in an utter want of interest
in the feast prepared for their entertainment. The first
had bought a piece of ground and had to go and see
(282)
EXCUSES. 283
it. Did he buy a piece of ground without seeing it be-

fore he bought it? It being real estate, it would hardly
have run away until the next day. He could have gone
to the supper if he had been anxious to honor the
master by going.
The next one had bought five yoke of oxen and had
to go to prove them. Strange that he bought them
without trying them before buying them. It he had
been anxious to go to the supper to which he had been
invited, he could have put off proving his oxen for an-
other day. When persons do not wish to do a thing, it
is quite easy to find some excuse for not doing it.
But the next one had married a wife, and of course
he could not go. He did not even ask to be ex-
cused; he could not go, and that was enough. He was
newly married and could not, so soon, leave his wife
long enough to go to a supper. But could he not have
taken his wife with him? Prom the general character
of the invitation, we suppose the presence of ladies was
not prohibited; and the application of the lesson would
show that the supper was for men and women. True,
the narrative says, "That none of those men which were
bidden shall taste of my supper; " but this only shows
that the men were to blame for the non-attendance.
There is nothing showing that this man might not
have taken his wife with him to the supper. Had he
been very anxious to go he could have gone. He felt
no interest in honoring the master of the supper, and
the master knew it, and was very angry. These flimsy
excuses did not satisfy him.
The excuses made by men to-day are no better than
those made by the. Jews. We will examine a few of
them and see whether or not they are valid.
(1) "There are so many different doctrines preached
284 GOSPEL SERMONS.
that I do not know which is right. If wise men differ,

how am I to decide which is right?" The Bible is right,
infallibly right. Have you ever taken that infallible
standard and carefully examined it to see what is taught
in it, that you might know who preached the truth?
We guess not. Is it not likely that you could live in
any of the churches around you and do as well as you
are doing now? While it is a great misfortune that
the religious world is split up into parties, and preach-
ing different doctrines, that will scarcely justify you in
refusing to read and study the Bible for yourself. There
was never a counterfeit piece of money that was not an
imitation of something genuine. So there may be
many spurious religions in the world, but that very fact
is evidence that there is something pure some where;
and if you will study the great counterfeit detector, you
will be very apt to find what is spurious, and what is
genuine. Generally those who render this excuse do
not care which is right. They are not anxious to know
about it, and hence, do not try to know.
(2) "If baptism is for the remission of sins, as you
teach, then my parents are lost, for they were not bap-
tized. My mother was a good woman, and I know she
went to heaven without baptism. For me to be bap-
tized for the remission of sins would be to say that
my mother has gone to hell. I am not going to do
that, sure. That settles it with me."
Do you suppose that any thing you can do will change
the condition of your dead mother one way or the other?
Suppose your mother did the best she knew, and God
saved her because she did so, will he save you in neg-
lect of your duty when you know it to be your duty?
Perhaps you have light that she never had. Perhaps
she thought non-essential that which you know to be
EXCUSES. 285
a solemn command of God. Will he save you in known

and willful neglect of duty, because your mother did
not know it to be her duty? If your mother did the
best she knew, would it not be well for you to do the
best you know? Whether your mother was lost or
saved is not a matter regulating your duty. If you
know your duty and do it not, you will be beaten with
many stripes, while few may be the stripes coming to
the lot of such as come short of their duty because they
knew not what duty was. Do your own duty and let
God attend to others. He will manage that matter as
may be pleasing to him.
(3) "I am better now than many who are in the
church." Well, suppose you are; perhaps you might
improve on that a little. But why compare yourself
with the worst in the church? Suppose you put it this
way: "I am better than any in the church." Do you
think you could, in truth, say this? If every one in
the church goes to hell for neglect of duty, is that any
reason why you should want to go? Will that excuse
you for neglect of duty? If every man in the church
goes to hell, if you will, in good faith, do your duty, you
will be saved. But "you cannot live in the church with
those bad men who are in it." Well, the Lord will take
those wicked fellows out of the church after a while,
and he will put them right into your company; and
you will have to spend eternity with them, if eternity
may be spent. 'Twere better to come into the church
and help to put those bad fellows out, then they will
be out, and you in, and thus you will get rid of them.
Now, we respectfully suggest that the wickedness of
others is no excuse for you. Do your own duty faith-
fully and you will be saved, whatever may be the end
286 GOSPEL SERMONS.
of the wicked. "The wickedness of the wicked be upon

him," is God's law.
But are you not just a little inconsistent in rendering
this excuse? There are but two classesthose in the
church, and those out of it. You belong to the class
on the outside. Do you not think there are as bad men
out of the church as can be found in it? There are
murderers, thieves, robbers, liars, gamblers, whoremon-
gers, sorcerers, and all other classes engaged in the
whole dark catalogue of sin, among those out of the
church; and you can be quite contented to live
with them out of the church, but you cannot afford
to live with a few bad men in the church! Do you not
feel ashamed of such an excuse as this? Better do your
own duty, and let the Lord attend to the tares that the
devil sowed among the wheat. This is safenothing
else is.
(4) ""Well, I am a moral man. I use no profane lan-
guage. I pay my debts promptly. I speak the truth
always. I am as liberal in relieving the poor as any
one in the church. I do not swindle, cheat, or steal. I
try to make a good neighbor and a good citizen; and
I see no use in joining the church. I cannot see that
that would make me any better." Have you a firmly
fixed and trusting faith in Jesus Christ as your Savior?
Jesus said, "he that believeth and is baptized shall be
saved; but he that believeth not shall be damned." If
you have not been baptized you are not within range
of the Savior's promise: and if you do not believe in
Christ, through the gospel, the anathemas of heaven
will rest upon you if Jesus told the truth.
Again Jesus said: "Except a man be born again he
cannot see the kingdom of Cod." Have you been
born again? "Except a man be born of water and of
EXCUSES. 287
the Spirit he cannot enter into the kingdom of God."

Have you been horn of water and of the Spirit? If
not, into the kingdom of God you cannot go. Jesus
said this, and it must be true. In this kingdom is a
state of safetycan a man be saved out of it? If so,
how? Why did not Nicodemus say: "Master, there is
no necessity of entering the kingdom, seeing a man can
be saved out of it as well as in it." If a man can get
to heaven out of the kingdom he will be saved on a
plan of his own, and he may give the glory to himself,
and not to God. The blood of Christ had nothing to
do with it, and therefore the blood of Christ was shed
for nothing. If you can be saved without it, all others
can. Cornelius was a devout man, and one that feared
God with all his house, who gave much alms to the
people and prayed to God always. Are you better than
he was? He had to hear words from Peter by which
to be saved. (Acts xi: 14. ) Jesus requires you to be-
lieve and obey him; you live every day in rebellion
against him while you fail to obey him. Do you think
it safe to live in rebellion against God?
(5) "I am not good enough to obey the gospel and be
a Christian." Well, how long do you think it will re-
quire for you to get to be good enough while you spend
your time in serving the devil? Is that not rather a
slow way of improving much? Jesus came not to call
the righteous, but sinners to repentance. If you are a
sinner you are among the class he came to save. Are
you worse than the murderers of Jesus Christ? If they
could be saved, why may not you? On the day of
Pentecost Peter told the Jews that they had, with
wicked hands crucified and slain the Lord Jesus Christ;
and yet many of them obeyed the Lord and were saved
that day. It is difficult to conceive of any worse than
288 GOSPEL SERMONS.
they were; and yet they were not required to mourn and
weep, and wrestle with the Lord like Jacob did; but
when they believed on the Lord Jesus Christ through
Peter's preaching, and were cut to the heart by it, and
cried out to know what to do, Peter told them to repent
and be baptized, in the name of Jesus Christ, for the re-
mission of sins; and as many as gladly received his
word were baptized and the same day added to the
saved. Now, if they could do this, why may not you
do as they did, and be saved as they were?
"I want to feel like I am pardonedmy sins forgiven,
before I am baptized." Will you be sure you are par-
doned when you feel like you are pardoned? Such
feelings are the result of your faith. When you believe
you are pardoned, you will feel like you are pardoned,
whether you are pardoned or not. If you could be
made believe, without a doubt, that when you shall
have counted ten, you will be pardoned, when you have
counted ten, you will feel just like you are pardoned.
In other words, whenever a man does that which he be-
lieves will secure his pardon, he will feel like he is pardoned.
Jacob believed Joseph was dead, when he was alive
and governor of Egypt; and while he believed his son
to be dead, he felt just like he was really dead. A
falsehood believed, will produce the same feelings that would
follow from the belief of the same thing if it were true.
When, therefore, you believe you are pardoned, you
will feel like you are pardoned, whether you are par-
doned or unpardoned. When the Catholic pays his
money to the priest to absolve him from guilt, or secure
his pardon, he feels like he is pardoned; and he feels like
it because he believes it. So the heathen man, who bows
before his idol god, feels like he is pardoned for the
very same reason. Are not his feelings as reliable as
EXCUSES. 289
yours? Why not? We confess we can see no reason why.

But you say: "He is deceived, for his idol god has
no power to pardon him." Very true indeed; but he
thinks his god has the power, and believing this, he
feels just as happy as you do. If his feelings deceive,
him, may not your feelings deceive you? Jesus said: "He
that believeth and is baptized shall be saved." If you
are saved before you are baptized, for what will you
then be baptized? Jesus did not say: "He that be-
lieveth and is saved, may, or should be baptized."
Had he said this, your position might have been plaus-
ible; but as he did not say it, your position is unreas-
onable and absurd. Better accept salvation as it is
offered to you by him who has the power to save you.
Since the last will went into force on the day of Pen-
tecost, there is not a case of conversion recorded, where
the converted, rejoiced in his pardon before he was baptized
not one. The Eunuch went on his way rejoicing
after he was baptized. Acts viii: 39. The jailer re-
joiced in his salvation after his baptism. Acts xvi: 34.
A man may well feel like he is pardoned when he
knows he has complied with all the conditions upon
which Jesus said he should be saved; but until then
his feelings may deceive him, however honest he may be
in relying upon them.
We feel good because we know we are pardoned;
and we know we are pardoned because we know we
have obeyed the Lord. You want your good feelings
as evidence of your pardon before obedience, when in
truth good feelings should spring from a knowledge
of pardon, based upon obedience to the commands, and
a firm reliance on the promises contained in the word
of the Lord. The child feels good when it knows it
has obeyed its parents, so we feel good when we know
290 GOSPEL SERMONS.
we have obeyed the Lord; and, as his children, may

call him "our Father." We feel good because we know
we are pardonedyou know you are pardoned because
you feel good. This is the real difference. We sub-
mit the two positions for your very careful considera-
tion. One, or the other, may be trueboth cannot be
You can decide which.
(6) "I don't know enough yet." How much do you
know? Do you know that you are a sinner, and in
need of a Savior? Do you know that Jesus died to
save sinners, and that he proposes to save all who
come to God by him? Do you know what he requires
you to do in order that he may save you? If you do,
you know enough to be saved; and you will be lost if
you fail to do that which you know to be your duty.
You are required to grow in grace and in knowledge; and
there could be no growth in knowledge if you knew
every thing at the beginning.
There is no age specified in the Bible at which chil-
dren may obey the gospel. This very much depends
on their general intelligence and their opportunities of
obtaining a knowledge of the Lord's will. Some chil-
dren at ten years old know more of the Bible than some
men ever learn. As soon as they know their duty they
are old enough to obey the Lord, and they will be lost
if they fail to render the obedience which the gospel re-
quires. They can then render the obedience of faith, and
until this can be done no obedience is worth any thing.
(7) "I am afraid I cannot hold out faithful, and I
do not want to bring reproach upon the cause of
Christ." This is a laudable feeling. Surely no one de-
sires to bring reproach upon the cause of the Master,
but we think it likely that those most fearful of bring-
ing reproach are most secure against it. They will be
EXCISES. 291
more careful in exercising a watch-care over them-

selves, and will therefore be less liable to fall than the
self-confident, who will he more reckless and less safe.
With faith and trust in God, and constant prayer for
success, the humble soul will not fail.
(8) "There is time enough yet. I am young and
have not enjoyed myself enough. By and by, when
my cup of pleasure is full, I will obey the Lord" A
wise man said: "Remember now thy Creator in the
days of thy youth, while the evil days come not, nor
the years draw nigh, when thou shalt say, I have
no pleasure in them." Eccl. xii: 1. It is not the
cross, nor does it cost the struggle to surrender to
the Lord in youth that it costs those who have been
hardened in sin. In youth, as a rule, vicious habits
have not been formed, and there is but little refor-
mation to make; the heart is not all scarred up by
indulgence in crime. The affections are tender and
readily moulded in love for a crucified Savior. But
how hard it is to turn back from a life of indulg-
ence in sin; and alas! how few there are who ever
come to Jesus in old age. It is hard to give up hab-
its so long indulged. How ungrateful it is to give
the strength of manhood to the devil, and blow the
ashes from the candle of life into the face of the Lord
when the hardened old wretch can serve the devil no
longer! But my young friend, while you are indulging
in your career of pleasure, suppose death should knock
at your door! You are expecting to live a long time,
but you may die to-day. Though your cheeks may
bloom in the rose tints of health and youthful vigor,
death may already have marked you as his own. To-
day is the day of salvation. Now is the accepted time.
To-morrow to you may never come. And if you knew
292 GOSPEL SERMONS.
you would live to be old, you owe all to the service of

God. You can never repay God for what he has done
for you. You will never regret an early obedience to
Godyou may have eternity in which to regret that
you did not honor God when you had an opportunity
to do so. Don't delaycome to Jesus and come now.
(9) "Well, but I have not made money enough yet.
I know that my business is contrary to the spirit and
genius of the Christian religion, and I am in debt, and
cannot give up my business yet. Or, I have not as
much land as I want, and I cannot afford to give up my
business until I make my contemplated purchase.
When I make enough I will consider the subject of re-
ligion." In the first place, you should not want to
make money by such immoral business. No man should
want money made by dishonest or immoral means. We
know nothing about repentance that does not repair
damages done, or restore all ill-gotten gains to the full
extent of his ability. We cannot see how a man can
truly repent with money in his pocket obtained in this
way. It is unsafe to risk it.
We can readily conceive it possible for a man to in-
considerately pursue an immoral calling and truly repent
and come to Christ for pardon; but for him to deliber-
ately resolve to indulge in wrong-doing in the hope of
washing out the stains in the blood of a crucified Sav-
ior, and keep what he has made in his unholy call-
ing, is putting the grace and mercy of God to a strain
that is extremely dangerous, to say the least of it. We
dare not say that all possibility of repentance is gone;
but such deliberate resolve is infinitely worse than the
overt acts committed in pursuance of the resolve. We
earnestly hope that few have reached the degree of de-
pravity capable of such a resolve. The risk is surely a
EXCUSES. 293
fearful one. There is little chance for him to be saved.

(10) "But another says; "I am waiting for others.
I want my friend to go with me. I want my wife to go
with me, or, I want my husband to go with me when I
go to the Savior." This is a mistaken policy. If you
wish your friend to obey the Lord through your influ-
ence, it is better to set him an example worthy of his
imitation. This is far better. It shows that you are in
earnestthat you intend to be honest with your God,
yourself, and your friend. We have often seen wives
who seemed to be more concerned for their husbands
than for themselves; and in the hope of inducing them
to obey the Lord they have lived in disobedience them-
selves, when if they had gone along and met their own
obligations to God, their influence would have been
much more potent in bringing their husbands to a dis-
charge of their duty. And the same is true of husbands
with regard to their wives. But the whole procedure
is wrong. No one should trifle with his salvation in
that way. He should do his own duty and let conse-
quences take care of themselves. He cannot afford to
risk his own salvation to save any one, even though it
be the dearest friend he has on earth. Suppose the person
should die while waiting for a companion, would wait-
ing for a companion be a valid excuse in the day of
judgment? It looks a little like the man who had mar-
ried a wife and could not go to the supper. But there
is a principle behind all this. You owe the service of
your whole life to God; and you have no right to with-
hold any part of that service in waiting on any one;
nor have you any right to contract with any one about
your duty to your God. "I will go if you will." If
you love your friend better than your God, you are un-
worthy of him, and you are not in a suitable frame of
294 GOSPEL SERMONS.
mind to obey God in anything. Better stay away until

you can rise above this. Were you to go to the Lord
in such a frame of mind as this, you might find yourself
in the attitude of the man who went in to the marriage
supper not having on a wedding garment.
(11) "My parents and friends are all opposed to that
church. I believe it right myself, but I ought to obey
my parents, and they would be greatly offended were I
to join the Campbellites." Well, suppose you simply
obey the gospel without joining the Campbellites.
We know but little about these Campbellites any way.
They must be very bad people, for we have never heard
any thing good of them. All the reports that come to
us concerning them are decidedly unfavorable, and we
would not encourage an alliance with them, unless an
earnest and hearty obedience to God should put you in
company with them. This could not be unless they are
doing the same thing; and if they are thus faithfully
obedient to God, they are not quite so bad as reported.
If you will faithfully obey the Lord, these unworthy
Campbellites cannot hurt you, however bad they may
be. It is true that you should obey your parents; but
only when parental authority is in harmony with the
law of God. If parental authority conies in conflict
with God's authority, then obey God rather than the
parents. Suppose your parents should command you
to steal, when God says, "thou shalt not steal," what
then? Will you steal in obedience to your parents,
or refuse to steal in obedience to God? "But my par-
ents will not require me to steal." Very well, this set-
tles the principle.
You will obey your parents until their will comes in
conflict with the Lord's will. If your parents under-
take to control your obedience to God, you will obey
EXCUSES. 295
God and take the consequences. They cannot obey

God for you. You are responsible for yourself, and
will be judged for yourself. Jesus said: "He that lov-
eth father or mother more than me is unworthy of me."
If it becomes necessary to forsake all for Jesus' sake,
then the sacrifice must be made. All things will work
together for your good, if you will do your duty faith-
fully. Your obedience may lead your obdurate parents
to repentance. If not, you will at least save yourself.
(12) "This religion is unpopular. The people are
not fashionable. It will injure me in my business."
Yes, the preaching of Noah was very unpopular.
Only his own family gave attention to it in one hundred
and twenty years. Yet, of all the world, only these
eight souls were saved. Would you have preferred the
fate of the popular world rather than the salvation of
Noah? Jesus was exceedingly unpopular. He con-
sorted with the poor. The aristocracy would have
nothing to do with him. He preached to the poor and
the illiterate, and of them selected his apostles; yet they
were able to confound and put to silence the wisdom of
the wise. The poor and despised Lazarus was carried
by angels to the bosom of Abraham, while the rich
man opened his eyes in the flames of hell. Who
would you rather be, the rich man, or the poor Lazarus?
Paul said: "The fashion of this world passeth away."
1 Cor. vii: 31. And James said: "Let the brother of
low degree rejoice in that he is exalted: but the rich,
in that he is made low: because as the flower of the
grass he shall pass away. For the sun is no sooner
risen with a burning heat, but it withereth the grass,
and the flower thereof falleth, and the grace of the
fashion of it perisheth: so also shall the rich man fade
away in his ways." James i: 9-11.
296 GOSPEL SERMONS.
Let us not seek the fashion of the world that passeth

away like the grace of the flower under the burning
heat of the mid-day sun; so also shall the rich man
fade away in his ways. Let us not be conformed to this
world, but be clothed with that humility that charac-
terized the meek and lowly Son of God. No matter
what the world may say of us, if God be for us, who
can be against us? "I will not be afraid of ten thou-
sands of people, that have set themselves against me
round about." Ps. iii: 6. "Better is little with the
fear of the Lord than great treasure and trouble there-
with." Prov. xv: 16.
Suppose that obedience to the gospel does injure
you in your business; then let your business go. Obey
God and let business take care of itself. There are very
few that do not prefer to do business with an honest
Christian man. Some customers may withdraw their
patronage on account of your religion, but you will gain
two more for every one you lose. And if you do not,
you cannot afford to barter your soul for business. If
you gain the whole world and lose your soul, what will
you give in exchange for it? "Because thou sayest, I
am rich, and increased with goods, and have need of
nothing; and knowest not that thou art wretched, and
miserable, and poor, and blind, and naked: I counsel
thee to buy of me gold tried in the fire, that thou may-
est be rich." Rev. iii: 17, 18.
Paul told Timothy to "charge them that are rich in
this world, that they be not highminded, nor trust in
uncertain riches, but in the living God, who giveth us
richly all things to enjoy; that they do good, that they
be rich in good works, ready to distribute, willing to
communicate; laying up in store for themselves a good
foundation against the time to come, that they may lay
EXCUSES. 297
hold on eternal life." 1 Tim. vi: 17-19. This is safe.

The riches of this world are uncertain. They are liable
to be blown away by the first adverse wind that comes;
but God gives us the true riches that endure unto eter-
nal life. "He that oppresseth the poor to increase his
riches, and he that giveth to the rich shall surely come
to want." Prov. xxii: 16.
(13) "I have not time to be a Christian nowI am
too busy. When I have leisure, I will consider the
subject of religion." Yes, you are very busydo you
think you can take time to die when death comes?
You are like Martha, cumbered about with many
things; but Jesus said that Mary had chosen the good
part that should never be taken away from her. The
seed that fell among thorns were choked out by the
cares of the world and the deceitfulness of riches, and
they brought no fruit to perfection. Jesus told the
Jews to seek first the kingdom of God and his right-
eousness, and other things should be added; but you
propose to reverse his rule and begin at the other end,
leaving the kingdom of God to be sought at the last.
Yes, you propose to serve the devil as long as you can,
and when you can serve him no longer, then you will
say: "Here Lord, take me. I am very busy, it is true,
but I can do no more just now, so I guess I will surrender.
Here I am, take me." Of course, no one says this in
words, but the lives of many do say it. Oh, the depth
of such ingratitude! God loved them, and Jesus died
for them, and yet they expect to be saved after spend-
ing their manhood in rebellion against God! Can
this be? If so, they may, every one, sing,
"Amazing grace, how sweet the sound,
That saved a wretch like me."
We think it likely that procrastination has sent more
298 GOSPEL SERMONS.
souls to hell than any other one thing that has ever
cursed the race. Few men have ever gone down to the
grave unprepared, who had not intended at some time
to be Christians; but from one cause and another have
put it oft' and neglected it till too late. In full view of
all their responsibility they have drifted down the
stream of life to the end, until the harvest was passed,
the summer ended, opportunities all gone, and nothing
done. All acknowledge such a course unwise, and un-
safe, but thousands go through life just this way. They
take the risk, and a fearful risk it is. Whenever a man
has opportunity to obey the gospel and he fails to do it,
he takes his salvation in his own hands, with all the
risk attaching to it. If he lives to have other opportu-
nities, he is fortunate if he accepts them; but if he falls
into conditions which put it out of his power to obey,
he can scarcely hope that God will excuse him for
slighting the opportunities of the past. When he had
the privilege, then was the time he should have accepted
it; and as he did not, in vain may he call for mercy
when the time has been passed in rebellion against his
Maker. The eternal principles of justice can only be
vindicated in his punishment, and punished he will
surely be. In the Hebrew letter the soul-stirring ques-
tion is asked: "How shall we escape if we neglect so
great salvation." Neglect may make escape impossi-
ble. Oh, then, do not neglect your duty another day.
Remember that the lord of the supper said that not one
of those who made excuse should taste of his supper,
for they were unworthy. Will you not be unworthy to
go into the marriage supper of the lamb? And think
you that your excuses will be worth any more than
theirs? "Where there is a will there is a way." They
who want to come to Christ always find a way to come.
CHAPTER XVIII.
THE ORIGIN, MISSION, AND DESTINY OF ANGELS.
For this cause I bow my knees unto the Father of our
Lord Jesus Christ, of whom the whole family in heaven
and earth is named." Eph. iii: 14, 15.
B Y this text we clearly learn two things(1) that

God has a family; (2) that part of them are on
this earth and part in heaven, and this was true at the
time the apostle wrote this letter to the Ephesians.
That living Christians are God's family on the earth is
so very generally admitted as to scarcely need proof.
John says: "Behold, what manner of love the Father
hath bestowed upon us, that we should be called the
sons of God: therefore the world knoweth us not, be-
cause it knew him not. Beloved, now are we the sons
of God, and it doth not yet appear what we shall be:
but we know that, when he shall appear, we shall be
like him; for we shall see him as he is." 1 John iii: 1,
2. "Blessed are the peacemakers: for they shall be
called the children of God." Matt. v: 9. "For as
many as are led by the Spirit of God, they are the sons
of God." "The Spirit itself beareth witness with our
spirit, that we are the children of God." Rom. viii:
14, 16. "For ye are all the children of God by faith in
Christ Jesus." Gal. iii: 26. These Scriptures, will:
many others which might be given, so clearly identify
that portion of God's family which is on the earth,
that we need not spend more time looking for them.
We propose to seek an acquaintance with that part
of
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300 GOSPEL SERMONS.
the family which were in heaven at the time the apos-

tles wrote, whence they came, how long they had been
there, and what they were doingin a word, every
thing we may know of them.
First, then, was that portion of God's family which
were in heaven at the time the apostle wrote, made
up of the saints who had lived, died, been judged and
glorified before then? We think not. "Because he
hath appointed a day, in the which he will judge the
world in righteousness by that man whom he hath or-
dained; whereof he hath given assurance unto all
men, in that he hath raised him from the dead."
Acts xvii: 31.
We take it that this day was appointed as a time
for the judgment of all men, without regard to the time
in which they lived. That it was not appointed as a
day in which to judge only those who might be living
at that time, is evident from the language of Jesus
himself. He says: "Marvel not at this: for the hour
is coming, in the which all that are in the graves shall
hear his voice, and shall come forth; they that have
done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damnation."
John v: 28, 29. This resurrection reaches those who
are in their graves, and brings them up for judgment.
Again: "And I saw a great white throne, and him
that sat on it, from whose face the earth and the heaven
fled away; and there was found no place for them.
And I saw the dead, small and great, stand before
God; and the books were opened: and another book
was opened, which is the book of life: and the dead
were judged out of those things which were written
in the books, according to their works. And the sea
gave up the dead which were in it: and death and
ORIGIN, MISSION, AND DESTINY OF ANGELS. 301
hell delivered up the dead which were in them: and

they were judged every man according to their works."
Rev. xx: 11-13. This brings the deadall the dead,
to judgment. Then the family was not composed of
those who had lived and died on the earth, for they had
not been judged, when Paul wrote.
That all men do not immediately go to heaven or hell
at death, is further evident from the fact that David had
been dead and buried more than a thousand years be-
fore the day of Pentecost; yet, on that day, Peter said:
"David is not ascended into the heavens." Acts ii: 34.
If David, a man after God's own heart, did not go di-
rect to heaven at death, who else may expect to go?
But let us hear Peter further on this subject. He
says: "The day of the Lord will come as a thief in the
night; in the which the heavens shall pass away with
a great noise, and the elements shall melt with fervent
heat, the earth also and the works that are therein shall
be burned up. Seeing then that all these things shall
be dissolved, what manner of persons ought ye to be in
all holy conversation and godliness, looking for and
hasting unto the coming of the day of God, wherein the
heavens being on lire shall be dissolved, and the ele-
ments shall melt with fervent heat?" 2 Peter iii: 10-
12. The day of the Lordwhat day? "But the heav-
ens and the earth, which are now, by the same word
are kept in store, reserved unto fire against the day of
judgment and perdition of ungodly men." v. 7. This
day, to which the heavens and the earth are reserved, is
here called the "day of the Lord," "day of God," "day
of judgment and perdition of ungodly men." Hence
the apostle says: "The Lord knoweth how to deliver
the godly out of temptation, and to reserve the unjust
unto the day of judgment to be punished." 2 Pet. ii: 9.
302 GOSPEL SERMONS.
This settles the question. There is awaiting all men

a day of judgment, when the final doom of the wicked
will come upon them, and the righteous will receive
their reward. But a general day of judgment would he
a most ridiculous farce if men should have to he brought
back from heaven and hell to be re-sentenced to the
same positions in which they have been before.
Enoch and Elijah were taken alive to heaven, and
many of the saints were raised when Christ arose, but
these were exceptionsnot the rule. The rich man and
Lazarus are supposed to show a different theory. The
only thing necessary in understanding that case, is to
learn whether that was a literal past event, or was it a
parable. If it was a literal description of a literal past
event, then the whole doctrine of a general day of judg-
ment for all men is false; for the judgment was passed
as to them, certainly. And worse still, heaven and hell
will be in sight of each other, and the wicked and
righteous will be talking across the line; and heaven
will be made vocal with the cries and groans of the
damned in hell, which may be heard across the line.
There is no escape from this if the case of the rich man
and Lazarus was a literal description of a literal past
event. That it was a parable, we think is beyond dis-
pute; and hence, like all other parables, it was intended
to illustrate a single thought; and must not be strained
beyond the one thing taught in it. Then it cannot ap-
ply to the case in hand at all, unless that be shown to
be the point in the parable. This will scarcely he at-
tempted by any one.
But we have not yet found that portion of God's
family who were in heaven at the time Paul wrote.
Let us try again. "Take heed that ye despise not one
of these little ones; for I say unto you, That in heaven
their angels do always behold the lace of my Father

which is in heaven." Matt xviii: 10.
And again: "But of that day and hour knoweth
no man, no, not the angels of heaven, but my Father
only." Matt. xxiv: 36.
These Scriptures, with many others which might be
given, show that there are angels in heaven, and of
them we shall learn more as we proceed. We think
it likely that they were the chief portion of the family
in heaven at the time the apostle wrote. Of this, how-
ever, each one will think for himself. We are now
fully introduced to the subject of
ANGELS,
and with them we propose to cultivate an acquaintance

for a time.
Besides the heavenly or celestial angels already seen,
there are also earthly, or terrestrial angels, which are
simply messengers; examples of which we have in the
angels of the seven churches of Asia. Rev. ii: 8, 12,
18. iii: 1, 7, 14. And there are also infernal angels, or
such as wait upon and serve the devil. Those infernal
angels were once in heaven. "And there was war in
heaven: Michael and his angels fought against the
dragon; and the dragon fought and his angels, and
prevailed not; neither was their place found any more
in heaven. And the great dragon was cast out, that
old serpent, called the Devil, and Satan, which deceiv-
eth the whole world: he was cast out into the earth, and
his angels were cast out with him." After describing
the means by which the devil was overcome and cast
out of heaven into the earth, with all his angels, the
result is indicated. "Therefore rejoice, ye heavens, and
ye that dwell in them. Woe to the inhabitants of the
304 GOSPEL SERMONS.
earth, and of the sea! for the devil is come down unto
you." Rev. xii: 7-9, 12. Jesus said to his disciples:
"I beheld Satan as lightning fall from heaven." Luke
x: 18.
We propose to dismiss the devil and his angels here,
at least for the presentindeed, we do not care to cul-
tivate a very intimate acquaintance with them. We
wish to know more of the angels of heaven, believing,
as we do, that they constitute the major part of the
heavenly family.
WERE THEY CREATED, OR WERE THEY ETERNAL?
"For by him were all things created, that are in

heaven, and that are in earth, visible and invisible,
whether they be thrones, or dominions, or principalities,
or powers: all things were created by him, and for
him." Col. i: 16. See also Eph. iii: 9. Heb. i: 2.
John i: 3.
This is certainly broad enough to include angels, for
it includes every thing in the heavens above, or on the
earth beneath; visible or invisible, dominions, princi-
palities, or powers, all things were created, hence God
only was eternal. This shows that angels were, created,
whether they be in heaven, earth, or hell.
WHEN WERE THEY CREATED?
Not in the six days of creation; for every thing is

mentioned that was created on each day, and yet we
have no account of the creation of angels or devils. As
soon as God left man in the garden, under law, we find
the devil there, and at work; and we know that there
were good angels as soon as there were bad ones; for
we have already seen that there was war in heaven, be-
tween the good and the bad angels, which resulted in
casting out the devil and his angels to the earth; hence
unless the devil, by some strategy, got back into heaven,
that war was anterior to the devil's operations in the
garden of Eden. Therefore we conclude that the crea-
tion of angels, good and bad, must have been before
the creation recorded by Moses.
God said to Job: "Where wast thou when I laid
the foundations of the earth? declare, if thou hast un-
derstanding. Who hath laid the measures thereof, if
thou knowest? or who hath stretched the line upon it?
Whereupon are the foundations thereof fastened? or
who laid the corner stone thereof; when the morning
stars sang together, and all the sons of God shouted for
joy." Job xxxviii: 4-7.
Who were the sons of God who shouted for joy when
God laid the foundations of the earth? Those who
deny angelic existence before the creation of Adam are
at sea here, without chart or compass. They are hope-
lessly engulfed in the Stygian waters of infidelity. The
truth gets into no such trouble, as we will see directly.
We have spoken of good and bad angels as created
beings. By this we would not be understood to say
that bad angels were bad when created; on the contrary
all were good when created; but they were placed under,
law, which some kept and remained good, while others
rebelled against God and violated his law, thereby mak-
ing themselves bad. This we now propose to prove.
"And the angels which kept not their first estate, but
left their own habitation, he hath reserved in everlast-
ing chains under darkness unto the judgment of the
great day." Jude 6. These angels had an estate and a
habitation, else God would scarcely punish them for
leaving the one, and failing to keep the other.
Peter is equally clear on this subject. He says: "For
306 GOSPEL SERMONS.
if God spared not the angels that sinned, but cast them
down to hell, and delivered them into chains of dark-
ness, to be reserved unto judgment." This hypothet-
ical case in so put as to assume it to be true. 2 Pet. ii:
4. Peter assumes that they were not spared because they
sinned. Sin is the transgression of the law. 1 John
iii: 4. Where there is no law there is no transgression.
Rom. iv: 15. Hence, these angels that sinned were
under law and violated it, thereby making themselves
bad, and subject to punishment.
But we have said others obeyed the law and remained
good. David says: "Bless the Lord, ye his angels, that
excel in strength, that do his commandments, hearken-
ing unto the voice of his word. Bless ye the Lord, all
ye his hosts, ye ministers of his, that do his pleasure."
Ps. ciii: 20, 21.
John says: "And I John am he that heard and saw
these things. And when I heard and saw, I fell down
to worship before the feet of the angel which showed
me these things. And he saith unto me, See thou do it
not. I am a fellow servant with thee, and with thy
brethren the prophets, and with them which keep the
words of this book. Worship God." Rev. xxii: 8, 9.
New Version.
These quotations show that angels were under law in
the days of David and John; and there was, perhaps,
never a time when they were without law. We pre-
sume they are under law now, and will ever be. We
have seen that some sinned in violating the law, and
others were obedient to it. This, we think, the proofs
cited clearly show.
But our question is not yet answered. When were
angels created? We reply that we do not certainly know
We can only reason about itthat is all. We have
found that they were creatednot eternal. We think we

may feel pretty sure that they were created before the
fall of Adam, for the devil was there, an active agent
in that event; and the sons of God shouted for joy
when the foundations of the earth were laid, before
there was a man on the earth. We think we may feel
pretty sure that they were not created in the six days
of creation, for we have every thing mentioned that
filled up the work of each day. Then we repeat our
questionwhen were they created?
We have seen that a day will come, in which the
heavens will pass away with a great noise, and the ele-
ments will melt with fervent heat, the earth also, and
the works that are therein shall be burned up. "Nev-
ertheless, we, according to his promise, look for a new
heavens and a new earth, wherein dwelleth righteous-
ness." 2 Pet. iii: 13.
Now, as this state of existence will fill its God-ap-
pointed mission and come to an end, to he succeeded by
another, may we not justly conclude that it was pre-
ceded by another, perhaps by others. May it not be
true that a state analogous to the present state preceded
our creation, in which intelligent beings existed under
law, as we exist under lawthat that state filled its
mission, was brought to a close, and was succeeded by the
present state; as the present state will be brought to a
close and be succeeded by the new heavens and the new
earth? The angels of the present state were perhaps
the inhabitants of the previous state, and were ready
for service before the creation described by Moses. The
holy were the sons of God who rejoiced when the
works of God were complete in the creation; and the
devil was the leading spirit among the wicked, ready to
deceive our parents in the garden of Eden as soon
308 GOSPEL SERMONS.
as they were left under law, as he had been. This

theory is plausiblewe do not claim it to be certainly
true. We only say we believe it is true.
It is sometimes claimed that angels are the spirits of
those who have lived and died in the present state; but
this theory breaks down in the operations of the devil
in the garden before the death of any one whose spirit he
could have been. And this theory is unable to account
for the sons of God spoken of by God to Job, who re-
joiced when the foundations of the earth were laid. A
theory so manifestly defective can scarcely be true.
We cannot very readily conclude that the devil ex-
isted as a fallen angel before there were any other an-
gels. We very soon find the angels of the Lord en-
gaged in his service, and the Bible is as silent as to their
creation, as it is with reference to the creation of the
devil. And as he existed before the death of any hu-
man being, we think it likely that good angels were at
least co-existent with him. Hence, we are not pre-
pared to believe that angels are the spirits of those who
have lived and died on this earth as it now is. We can-
not resist, therefore, the conclusion that angels, good
and bad, existed in some form anterior to the creation
of Adam. One thing is certain, they are here; and have
been here from a period more remote than any record
we have. It becomes us as students of the Bible to
learn what is revealed concerning them. We think
they will be found very important agents in conducting
the affairs of God's universe, perhaps both spiritual and
physical.
In their usual, or, if you please, normal state, they are
INVISIBLE TO UNAIDED HUMAN VISION.
A few examples illustrative of this are all for which

we have room. The beast on which Balaam rode was

permitted to see the angel that stood in the way, but
Balaam could not see him without divine aid. "Then
the Lord opened the eyes of Balaam, and he saw the
angel of the Lord standing in the way, and his sword
drawn in his hand." Num. xxii: 31. Balaam's un-
aided human eye could not see the angel, though it was
in the way before him, -and even visible to the beast
on which he rode. Whether the beast was aided by
divine power in seeing the angel or not, we cannot
know certainly.
When Elisha was in Dothan the king of Syria sent
a great army to take him. "And when the servant of
the man of God was risen early, and gone forth, behold,
an host compassed the city both with horses and
chariots. And his servant said unto him, Alas, my
master! how shall we do? And he answered, Fear not:
for they that be with us are more than they that be
with them. And Elisha prayed, and said, Lord, I pray
thee, open his eyes, that he may see. And the Lord
opened the eyes of the young man; and he saw: and,
behold, the mountain was full of horses and chariots of
fire round about Elisha." 2 Kings vi: 15-17. That
these horses and chariots of fire were angelic, would
seem scarcely to admit of doubt; and the young man's
natural eyes, unaided by divine power, could not see
them, though the mountain was full of them, all
around him.
"The angel of the Lord encampeth round about
them that fear him, and delivereth them." Psa. xxxiv:
7. Though the Psalmist may have had direct reference
to the deliverance of Elisha seen above, yet he makes a
general statement without specifications, leaving us to
infer that the rule would apply to all who fear the
310 GOSPEL SERMONS.
Lord. They are constantly surrounded by angels in-

visible to them. What a consolation to know that God
has made such wonderful provisions for the protection
and deliverance of his children in times of danger and
trouble.
WHAT IS THEIR FORM?
Angels are capable of assuming any form in which

God is pleased to employ them. We have just seen
them as horses and chariots of fire, encamped around about
Elisha. Another example similar, may be found in the
account of Elijah's ascent to heaven. 2 Kings ii: 11.
Another example was witnessed by Moses. "And the
angel of the Lord appeared unto him in a flame of
fire out of the midst of the bush; and he looked, and
behold, the bush burned with lire, and the bush was
not consumed." Ex. iii: 2. Here the angel appeared
in a flame of fire.
"And of the angels he saith, Who maketh his angels
spirits, and his ministers a flame of fire." Heb. i: 7.
These Scriptures show that God employed his angels
in the appearance of fire when he saw fit to do so..
THEY OFTEN APPEARED AS MEN.
We think it likely that angels more frequently ap-

peared as men than in any other form. "And the
Lord appeared unto him in the plains of Mamre: and
he sat in the tent door in the heat of the day; and he lifted
up his eyes and looked, and, lo, three men stood by him:
and when he saw them, he ran to meet them from the
tent door, and bowed himself toward the ground." Gen.
xviii: 1, 2. These three angels, in the appearance of
men, refreshed themselves with Abraham as men, they
detected Sarah's falsehood, they gave assurance to Abra-
ham that his wife should have a son, and they also made
ORIGIN, MISSION; AND DESTINY OF ANGELS. 311
known to him God's purpose to visit and destroy the

cities of Sodom and Gomorrah. Two of these men, as
they seemed to be, went on to Sodom and were enter-
tained by Lot. "And there came two angels to Sodom
at even; and Lot sat in the gate of Sodom; and Lot
seeing them rose up to meet them; and he bowed him-
self with his face toward the ground." Gen. xix: 1, 2.
In verses ten and twelve these angels are called men.
The angel that appeared to Manoah's wife, and then
to him, announcing the birth of Samson, was in the ap-
pearance of a man. Judge xiii: 6-13. The angel that
made known to the women at the sepulchre the res-
urrection of Jesus, was a young man. Mark xvi: 5.
Matt. xxviii: 5. The two angels who proclaimed the
return of Jesus to the disciples, who witnessed his as-
cension from the summit of Mount Olivet, were in the
appearance of men, clothed in white apparel. Acts i: 10,
11.
ANGELIC ATTRIBUTES.
They were wise, but not omniscient. The destroying

angel that smote, with death, the first born of every
family in Egypt, save the Hebrews, on the night of the
departure of the children of Israel, had to have, or did
have, a sign by which to know the houses of the He-
brews from those of the Egyptians. Had they been
omniscient, they would have known the houses of the
Hebrews without the blood on the door-posts and lin-
tels to assure them that a Hebrew lived there.
When the Jews wanted to know the time of Christ's
second coming, he said: "But of that day and hour
knoweth no man, no not the angels in heaven, but my
Father only.." Matt. xxiv: 36. Here is a specifi-
cation of one thing which angels did not know. We
are not left to inferential reasoning about this, but the
312 GOSPEL SERMONS.
fact is plainly stated that the angels in heaven know

nothing about when the Savior will come again to the
earth. This settles the question of angelic omniscience.
Much more proof might be furnished, but we have not
room for it, nor do we deem it at all necessary. They
know what God reveals to themno more.
THEY ARE NOT OMNIPRESENT.
They were capable of rapid motion, capable of pass-

ing over any space in an inconceivably short time, but
they had to go to a place when it was necessary for them
to be there. They went to visit Abraham. They went
down to Sodom and Gomorrah to destroy them and
save Lot. The angel of death passed through the whole
land of Egypt, so as to smite with death at midnight the
first born in every house. "There was not a house in
which there was not one dead." Ex. xii: 29, 30.
"And while I was speaking, and praying, and con-
fessing my sin and the sin of my people Israel, and pre-
senting my supplication before the Lord my God for
the holy mountain of my God; yea, while I was speak-
ing in prayer, even the man Gabriel, whom I had seen
in the beginning, being caused to fly swiftly, touched
me about the time of the evening oblation. And he
informed me, and said, O Daniel, I am now come forth
to give thee skill and understanding. At the beginning
of thy supplication the commandment came forth, and
I am come to show thee; for thou art greatly beloved:
therefore understand the matter, and consider the vis-
ion." Dan, ix: 20-23.
Here we find the angel Gabriel is called the "man
Gabriel." In appearing to Zacharias he is called "the
angel Gabriel." Luke i: 26. By the appearing of
Gabriel to Daniel, we learn that he was caused to fly
swiftly, starting from the presence of God (Gabriel stands

in the presence of God. Luke i: 9. ) at the beginning
of Daniel's prayer, and reaching him before his prayer
ended. He came in obedience to commandwas sent.
Hence the fitness of David's remarkthe angels that do
his commandments. He came to bring information to
Daniel. Daniel was an inspired mancould not God
have given this message to him without the agency of
an angel? We know not what God could have done,
but of one thing we are sure; he did employ an angel
to carry and deliver the message. He did send this
same messenger to Zacharias. And the angel answering
said unto him, I am Gabriel, that stand in the presence
of God; and am sent to speak unto thee, and to show
you these glad tidings." Luke i: 19. Thus we see
that Gabriel's place was in the presence of God, and he
was senthad to go to parties with communications from
God. He was not, therefore, omnipresent. Let us not
forget this. We may have use for it again.
"And I saw another angel fly in the midst of heaven,
having the everlasting gospel to preach unto them that
dwell on the earth, and to every nation, and kindred,
and tongue, and people. Rev. xiv: 6. Here we find
another angel flying in the midst of heaven, showing
that though capable of rapid motion, he was not om-
nipresent.
THEY ARE NOT OMNIPOTENT.
"So the Lord sent a pestilence upon Israel from the

morning even to the time appointed: and there died of
the people from Dan even to Beersheba seventy thou-
sand men. And when the angel stretched out his hand
upon Jerusalem to destroy it, the Lord repented him of
the evil, and said to the angel that destroyed the peo-
ple, It is enough: stay now thine hand." 2 Sam. xxiv:
314 GOSPEL SERMONS.
15, 16. Here were seventy thousand people of Israel

slain by an angel; but when God said it is enough, stay
now thy hand, the power of the angel was gone. The
angel was simply the agent through whom the power
of God was put forth. The angel had no power only
as God gave it to him.
"And the Lord sent an angel, which cut off all the
mighty men of valor, and the leaders and captains in
the camp of the king of Assyria. So he returned with
shame of face to his own land. And when he was come
into the house of his god, they that came forth of his
own bowels slew him there with the sword. Thus the
Lord saved Hezekiah and the inhabitants of Jerusa-
lem from the hand of Sennacherib the king of Assyria,
and from the hand of all other, and guided them on
every side." 2 Chron. xxxii: 21, 22.
Thus Sennacherib's army was destroyed by the Lord,
through an angel, who had no power only as the Lord
exerted his power through the angel.
"And, behold, there was a great earthquake: for the
angel of the Lord descended from heaven, and came
and rolled back the stone from the door, and sat upon
it. His countenance was like lightning, and his rai-
ment white as snow. And for fear of him the keepers
did shake and became as dead men." Matt. xxviii: 2-4.
This angel came from heaven to roll away the great
stone from the door of the sepulchre that held the Son
of God. The power that could make the earth quake,
could, of course, roll away the stone however great.
But his countenance struck terror to the hearts of the
Roman soldiery until they were frightened nigh unto
death. No face ever seen on this earth glowed in light
like this, save that of the ever blessed Son of God when
transfigured on the holy mount.
When Peter was bound with two chains and made to

sleep between two soldiers, and keepers were placed before
the doors of Herod's prison, secured by iron gates, bolts,
bars, locks, and doors, an angel entered the prison and
led Peter out as though nothing had been in the way.
"When they were past the first and second ward, they
came unto the iron gate that leadeth unto the city;
which opened to them of his own accord; and they
went out." Acts xii: 10. No keys were necessary to
open doors, or gates, or shake off chains where the angel
of the Lord was desiring to pass through. They opened
and closed in obedience to his will.
THEIR NUMBER.
The first announcement of a Savior born was by an

angel to the shepherds, who watched their flocks in the
plains of Bethlehem by night. And after this angel
had given such directions as would enable them to find
the infant Jesus, "suddenly there was with the angel a
multitude of the heavenly host praising God, and say-
ing, Glory to God in the highest, and on earth peace,
good will toward men.' Luke ii: 13, 14.
How many of this grand company there were we know
not, but there was a multitudea vast number.
When Peter smote off the ear of the high priest's
servant the Lord rebuked him, saying: "Thinkest thou
that I cannot now pray to my Father, and he shall
presently give me more than twelve legions of angels."
Matt. xxvi. 53. This word legion may have referred to
a division of the Roman army called a legion, and num-
bered from five to six thousand men. Taking this as
true, then more than twelve legion would be more than
sixty thousand angels.
Of many places which might be referred to in this
316 GOSPEL SERMONS.
connection, we will mention only one more. "But ye

are come unto Mount Sion, and unto the city of the
living God, the heavenly Jerusalem, and to an innu-
merable company of angels." Heb. xii: 22. Here we
find that the science of numbers is unable to furnish
figures to express the number of this company. Fig-
ures can express millions, billions, trillions, and on until
the mind reels and staggers under the contemplation of
their power; and yet they are incapable of expressing
that which is innumerable; hence there is no power to
compute the number of angels connected with God's
mighty universe. As well may we attempt the compu-
tation of the grains of sand upon the seashore, or the
stars that glitter in the heavens, as to attempt to com-
pute the number of angels at this moment engaged in
the service of God.
THEY ARE INTERESTED IN THE SALVATION OF MEN.
We have already witnessed the rejoicing of the an-

gelic multitude at the birth of the Savior. "Glory to
God in the highest, and on earth peace, good will
toward men." Luke ii: 14. What but an interest in
man's redemption could have brought such joy on ac-
count of the Savior's birth?
When the devil ceased to tempt the Savior, "angels
came and ministered unto him." Matt. iv: 11.
When Jesus was borne down by the prospects of com-
ing death, "there appeared an angel unto him, strength-
ening him." Luke xxii: 43.
Once more: "What man of you, having a hundred
sheep, if he lose one of them, doth not leave the ninety
and nine in the wilderness, and go after that which is
lost, until he find it? And when he hath found it, he
layeth it on his shoulders, rejoicing. And when he com-
eth home, he calleth together his friends and neigh-

bors, saying unto them, Rejoice with me; for I have
found my sheep which was lost. I say unto you, that
likewise joy shall be in heaven over one sinner that
repenteth, more than over ninety and nine just per-
sons, which need no repentance." Among whom was
this rejoicing in heaven on account of the repentance
of one sinner? We will see. "Either what woman
having ten pieces of silver, if she lose one piece, doth
not light a candle, and sweep the house, and seek dil-
igently till she find it? And when she hath found it,
she calleth her friends and her neighbors together, say-
ing, Rejoice with me; for I have found the piece which
I had lost. Likewise, I say unto you, there is joy in
the presence of the angels of God over one sinner that
repenteth." Luke xv: 4-10. Thus we learn that an-
gels watch with anxious solicitude for the salvation
of sinners, and when one repents they have a season of
rejoicing in heaven.
One other thought is apparent in this connection.
We know there is rejoicing in the family of God on
earth when a sinner is converted, is not the rejoicing
in heaven among the heavenly family when a sinner
is converted? We think so. Who rejoices in heaven
over the repentance of a sinner? The angels of God.
Then the angels of God are the heavenly portion of
God's family. This seems clear enough. Did any one
ever read in the Bible where one or more of the apos-
tles rejoiced in heaven over the conversion or repent-
ance of a sinner? Though they may be in a perfectly
conscious state of existence, they are scarcely in heaven
yet. "For we must all stand before the judgment
seat of Christ." Rom. xiv: 10. And again: "For
we must all appear before the judgment seat of Christ;
318 GOSPEL SERMONS.
that every one may receive the things done in las body,
whether it be good or had." 2 Cor. v: 10. This "we"
includes Paul. When shall we all appear before the
judgment seat of Christ? "Because he hath appointed
a day, in the which he will judge the world in Tight-
ness by that man whom he hath ordained; whereof he
hath given assurance unto all men, in that he hath
raised him from the dead." Acts xvii: 31. When this
day comes Christ will be on the judgment seat, and we
shall all appear before himnot before.
We return to the consideration of angels. Their
services have been rendered in answer to prayer. A few
examples must suffice. Manoah prayed for a return of
the angel who had appeared to his wife. "And God
hearkened to the voice of Manoah: and the angel of
God came again to the woman as she sat in the field."
Judges xiii: 9.
Again: "And for this cause Hezekiah the king, and
the prophet Isaiah, the son of Amoz, prayed and cried
to heaven. And the Lord sent an angel, which cut
off all the mighty men of valor, and the leaders and
captains in the camp of the king of Assyria." 2 Chron.
xxxii: 20, 21.
We have already seen an account of the angel Gabriel
corning to Daniel while he was praying, an account of
which may be found in Daniel ix: 3-28.
Peter was arrested by order of Herod, and put in
prison, "but prayer was made without ceasing of the
church unto God for him." Acts xii: 5. We have
already seen an account of his delivery by an angel, in
answer to the prayers of the church, unceasingly made
in his behalf. That they are engaged for God's chil-
dren, in some way, is as certain as it is that the Bible is
true. "Are they not all ministering spirits sent forth
ORIGIN, MISSION, AND DESTINY OK ANGELS. 319
to minister for them who shall be heirs of salvation?"

Heb. i: 14. "The angel of the Lord encampeth round
about them that fear him." Ps. xxxiv: 7. "For he
shall give his angels charge over thee, to keep thee in
all thy ways." Ps. xci: 11. "Take heed that ye de-
spise not one of these little ones; for I say unto you,
that in heaven their angels do always behold the face
of my Father which is in heaven." Matt. xviii: 11.
If these passages do not prove the active agency of an-
gels in the salvation of man, then we confess our inabil-
ity to tell what they do mean, or to prove any thing by
the language of Holy Writ.
When God would comfort Hagar, he sent an angel to
her; he sent angels to Abraham to give him promise
of a son in his old age; he sent an angel to stay his
hand to save the life of Isaac; he sent an angel to Ma-
noah to give him the promise of the birth of Samson;
he sent air angel to Zachariah to give him the promise
of the birth of John the Baptist; he sent an angel to
Mary to assure her that she should be the mother of
the Son of God; he sent an angel to warn Joseph that
Herod sought the life of the infant Jesus; and what
has the Lord not done through angelic agency? From
the burning bush an angel revealed to Moses God's pur-
pose to deliver the Hebrews from Egyptian bondage.
Through an angel God gave to Moses, the law from
Sinai's burning top, (Acts vii: 53. Gal. iii: 19. ) and
time would fail us to give even a tithe of what God has
done through angelic agency. One thought more and
we shall have done.
THEY WILL BE EMPLOYED IN THE JUDGMENT.
In explanation to the parable of the tares, Jesus said:

"The enemy that sowed them is the devil; the harvest
320 GOSPEL SERMONS.
is the end of the world; and the reapers are the angels.
As therefore the tares are gathered and burned in the
fire; so shall it be in the end of this world. The Son
of man shall send forth his angels, and they shall gather
out of his kingdom all things that offend, and them
which do iniquity; and shall cast them into a furnace
of fire: there shall be wailing and gnashing of teeth."
Matt. xiii: 39-41.
"And he shall send his angels with a great sound of
a trumpet, and they shall gather together Ins elect from
the four winds, from one end of heaven to the other."
Matt. xxiv: 31.
" 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: and before him shall be gathered
all nations; and he shall separate them one from the
other, as a shepherd divideth his sheep from the goats;
and he shall set the sheep on his right hand, but the
goats on the left." Matt. xxv: 31-33.
" And to you who are troubled rest with us, when
the Lord Jesus shall be revealed from heaven with his
mighty angels, in flaming fire taking vengeance on them
that know not God, and that obey not the gospel of our
Lord Jesus Christ." 2 Thess. i: 7, 8.
These Scriptures (and many others might be quoted
to the same import) show clearly that angels will be
actively engaged in the final winding up of this world.
They were in existence from the very dawn of creation,
and we think they existed before time began. We have
seen them active agents in God's work in all ages of the
world. Who can measure the extent of their operations
in all the universe of God? Of course God could have
administered the affairs of his government without
them, but it is certain he did not see fit to do so. Hav-
ing been created, they will never cease to be; and is it

not likely that God administers the affairs of the uni-
verse through their agency? Surely this is possible.
THEIR DESTINY.
We have already seen that angels were under law in

the time of David. He says: "Bless the Lord, ye his
angels, that excel in strength, that do his command-
ments, hearkening unto the voice of his word." Ps.
ciii: 20. This shows that there were angels that obeyed
the commandments of the Lord in the time of David,
Had they no commandments from the Lord they could
not have obeyed any. They also hearkened to the voice
of his word. His word was addressed to them, or they
could not have hearkened to it.
John says: "When I had heard and saw, I fell down
to worship before the feet of the angel which shewed
me these things. And he saith unto me, See thou do
it not: I am a fellow servant with thee, and with thy
brethren the prophets, and with them which keep the
words of this book. Worship God." Rev. xxii: 8, 9.
New Version.
This shows that in John's day this angel was a serv-
ant of God with John and the prophets, and kept the
sayings of that book. This would seem to indicate
that he was under the same law which applied to John.
Certain it is that he was obedient to law; hence he had
a law; and if he had, all others had. They were the
innumerable company to whom allusion is made in the
letter to the Hebrews, unto whom the saints had come.
Hence, the obedient angels will be the eternal compan-
ions of the redeemed in the new heavens and new earth.
But what will be the destiny of wicked angels? Jude
says: The angels which kept not their first estate, but
322 GOSPEL SERMONS.
left their own habitation, he hath reserved under chains

of darkness unto the judgment of the great day to be
punished.
These angels were wicked, or they would not be held
for punishment. This shows also, that they were under
law, and violated it in this state of the world's existence;
for had they violated law in a state anterior to this,
they would have met their doom in the winding up of
that state. There can be no doubt that angels are under
law now, just as they have always been. This being so,
they are free to keep or violate their law, for God never
put man or angel under a law which he was compelled
to keep, whether he willed so or not. Men and angels
must be free when under law, in order that they may
be responsible for violating law. Hence, the destiny of
angels will not be unlike the destiny of men. Jesus
will say to the wicked: "Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his an-
gels." Matt. xxv: 41. As wicked men will be placed
with the devil and his angels, it follows that wicked men
and wicked angels will be together, and their punish-
ment will be of the same kind, yet, perhaps, not of the
same intensity. The pure and the holy will be eternally
happy, while the rebellious and disobedient will be eter-
nally miserable. We think this most certainly true.
This will be the fate of wicked menwhy not of wicked
angels? What wonderful incentives are these to
prompt us all to live lives of purity and holiness, that
we may have association with angels and purified spirits
for ever. As the holy angels were most likely, the
spirits of those who lived in a state anterior to this state
of beings is it not likely that the immortalized spirits
of those who have lived in this world will swell the
number of the angelic hosts in the new heavens and the
new earth that will succeed the heavens and the earth
that now are? And thus angels will be the eternal
companions of the redeemed, over whom they have
watched, and for whom they have ministered in the
ages and dispensations of the past. Do you tell us this
is all speculation? then we derive comfort from the
speculation. It is a source of great joy to contemplate
even the possibility of being forever associated with angels
in giving glory to God and to the Lamb that was slain
to redeem us. God help us to be worthy of such honor.
"When the angel of the Lord proclaims that time shall be no
more,
We shall gather, and the saved and ransom'd see,
Then to meet again together, on the bright celestial shore,
What a gathering of the faithful that will be!
"At the great and final judgment, when the hidden comes to light,
When the Lord in all his glory we shall see;
At the bidding of our Savior, 'Come, ye blessed to my right,'
What a gathering of the faithful that will be I
"When the golden harps are sounding, and the angel bands pro-
claim,
In triumphant strains the glorious jubilee;
Then to meet and join to sing the song of Moses and the Lamb,
What a gathering of the faithful that will be!"
CHAPTER XIX.
THE MILLENNIUM.
"And I saw thrones, and they sat upon them, and
judgment was given unto them: and I saw the souls of
them that were beheaded for the witness of Jesus, and
for the word of God, and which had not worshiped the
beast, neither his image, neither had received his mark
upon their foreheads, or in their hands; and they lived
and reigned with Christ a thousand years. But the rest
of the dead lived not again until the thousand years
were finished. This is the first resurrection. Blessed
and holy is he that hath part in the first resurrection:
on such the second death hath no power, but they shall
be priests of God, and of Christ, and shall reign with
him a thousand years." Rev. xx: 4-6.
T HE revised or new version is a manifest improve-

ment on the above, so much so, that we propose
to insert and use it as the text for this discourse, rather
than the old version. Indeed, we treat the new version
just as we do any other version, receive and adopt its
improvements, but continue to use the old, and more
familiar version where it is not improved in the new.
"And I saw thrones, and they sat upon them, and
judgment was given unto them; and I saw the souls of
them that had been beheaded for the testimony of
Jesus, and for the word of God, and such as worshiped
not the beast, neither his image, and received not the
mark upon their forehead and upon their hand; and
they lived, and reigned with Christ a thousand years.
The rest of the dead lived not until the thousand years
should be finished. This is is the first
resurrection.
(324)
THE MILLENNIUM. 325
Blessed and holy is he that hath part in the first resur-

rection; over these the second death hath no power,
but they shall be priests of God and of Christ, and shall
reign with him a thousand years." Rev. xx: 4-6.
Time, the great prover of all things, has shown much
of what has been written on the millennium to be false;
and public sentiment has about settled down to the con-
viction that there is nothing clearly taught in the Bible
concerning it; hence, those who propose to speak or
write about it, are judged and condemned without a
hearing. The verdict is that it will be all speculation,
and so the matter is settled in advance. We have never
manufactured much reputation as a speculator on theo-
logical questions, and we are a little too old to begin
that kind of work now. Hear us before passing sent-
ence upon us.
There is surely something taught in the Bible on
the subject, and it can do us no harm to study it.
While it is vastly interesting, it, is not so important as
that any one's salvation depends upon a knowledge of
it. A mistake concerning it, therefore, would be en-
tirely harmless. Hence, we do not see cause for alarm,
even were we to indulge a little speculation about it,
so long as we make no effort to force our speculations
on any one else.
We have read much of what has been written on the
subject, and Bro. M. E. Lard is the only man whose
writings have fallen under our notice, who seemed to
have a tangible theory as to what the millennium really
will be. On this point we believe his theory is correct,
but we shall write as though he had not written.
Some writers boldly deny that there is any such thing
taught in the Bible as a thousand years' reign with Christ
by any class, at any time, any where, in any way. With
326 GOSPEL SERMONS.
this class we propose no argument. Our text says, as

plainly as words can express any thing, that there shall
be such a reign, and this ought to settle it with those who
believe the Bible; and we propose no argument with
those who do not believe it. All such labor is worse
than thrown away.
Others admit that there will be a thousand years' reign
with Christ, but they insist that it will be some sort of a
figurative affair, and they figure it all away, until there
is nothing left that they can describe, or that we can
see. We know not how to reason with this class, for
they give us nothing on which to reason.
Others think that it will consist in the breaking down
of denominationalism; and the universal acceptance of
the pure gospel of Christ, as taught by Mr. Campbell
and his co-workers. However desirable this may be,
we see no prospect of it; nor can we find satisfactory
evidence on which to base such a belief. Denomina-
tionalism is here, and it is here to stay. It will be here
when Jesus comes, perhaps about as it is now. Some
of the denominations that are here now will doubtless
pass away. Some are dying, and have been struggling
in the throes of death for a number of years. The
hand-writing is on the wall, and they must go; and he
is but a poor reader of the signs of the times who does
not already see this; but perhaps other parties will rise
up and take their place, and thus denominations will
continue as long as time endures. All the world has
never accepted the pure word of God, and never will.
He is dreaming who expects the millennium to come
about in this way.
Still others believe that the millennium will consist
in the return of the Jews to Jerusalem as a nation, and
their conversion to the Christian religion; and that
THE MILLENNIUM. 327
Christ will literally come to Jerusalem and reign among

them in person. Some go so far on this line as to as-
sume that after the Jews shall be converted, they will
go out as missionaries to convert the world, and that
through their agency the world is yet to be converted
to Christthat the nation that rejected and crucified the
Lord of glory, is to be the means of converting the world
to him. This may be all true, but it is, to our mind,
not only unscriptural, but wholly unreasonable. We
have two good reasons for not believing it(1) the
Bible does not teach it, (2) the Bible teaches just the
opposite.
"Thus saith the Lord, go and get a potter's earthen
bottle, and take of the ancients of the people, and of
the ancients of the priests; and go forth unto the val-
ley of the son of Hinnom, which is by the entry of the
east gate, and proclaim there the words that I shall tell
thee, and say, Hear ye the word of the Lord, O kings
of Judah and inhabitants of Jerusalem; Thus saith the
Lord of hosts, the God of Israel; Behold, I will bring
evil upon this place, the which whosoever heareth his
ears shall tingle." Jer. xix: 1-3.
The prophet then goes on to recount the wickedness
to which they would be parties, as though it were ac-
complished. This is prophetic style. Looking down
the stream of time into the future, he sees things as they
will be when completed long before they transpire. Take
an example of this style: "He was led as a sheep to the
slaughter; and like a lamb dumb before his shearer, so
opened he not his mouth: In his humiliation his judg-
ment was taken away: and who shall declare his gen-
eration? for his life is taken from the earth." Acts
viii: 32, 33.
This is a quotation from Isaiah, which was predicted
328 GOSPEL SERMONS.
more than seven hundred years before the events trans-

pired, and yet the verbs are in the past tense, as though
expressive of events completed when the prophet used
the language. So in describing the wickedness of the
Jews, the prophet speaks of things as already done,
which were long future: "Because they have for-
saken me, and have estranged this place, and have
burned incense in it unto other gods," etc., etc. Then
he describes the calamities that were brought upon
the Jews at the destruction of Jerusalem, by the Ro-
man army under Titus, as perfectly as Josephus, who
was there, an eye witness to the awful siege. "And
I will make void the counsel of Judah and Jerusa-
lem in this place; and I will cause them to fall by
the sword before their enemies, and by the hands of
them that seek their lives: and their carcasses will I
give to be meat for the fowls of heaven, and for the
beasts of the earth. And I will make this city deso-
late, and an hissing; every one that passeth thereby
shall be astonished and hiss because of all the plagues
thereof. And I will cause them to eat the flesh of
their sons and the flesh of their daughters, and they
shall eat every one the flesh of his friend in the siege
and straitness, wherewith their enemies, and they that
seek their lives, shall straiten them." Josephus says
these things literally occurred as here described by
the prophet. "Then shalt thou break the bottle in
the sight of the men that go with thee, and shalt say
unto them, Thus saith the Lord of hosts; even so
will I break this people and this city, as one break-
eth a potter's vessel, that cannot be made whole again;
and they shall bury them in Tophet, till there be no
place to bury." Jer. xix: 4-11.
God here describes the terrible condition to which the
THE MILLENNIUM. 329
Jews would be reduced in that siege, and that very con-

dition of things did come. He said he would break and
scatter them as a potter's vessel, that cannot be made
whole again. He did break up and scatter them, until
there is not a place on the face of the earth where
straggling Jews may not be found; and they have been
scattered as he said he would scatter them, from then
until now. Then how dare any one say they will be
gathered up again, when God has said it never can be
done? While that earthen bottle was clay it could be
worked over; if it would not make one vessel it might
make another; but when it became an earthen vessel,
and was broken, the wreck was complete and final.
From this there is no appeal. If the Jews are ever
gathered up, and, as a nation, made whole again, then
God's positive utterance by Jeremiah, as enforced by
the breaking of that earthen jug, will have failed. There
has not been a war in the eastern hemisphere in the last
fifty years that has failed to induce the belief that
the Jews would go back to Palestine as a result of it.
Still, wars have ceased, peace has followed, but the
Jews are scattered as before. But are there not Script-
ures that speak of the return of the Jews to Jerusalem?
Yes, many of them; but most of them were written
either before, or during the captivity, and had their ful-
fillment in the return of the Jews from Babylon. We
think it likely that many of the Jews will become
weary of waiting for their long-looked for Savior, and
will accept the Christian religion, but as a nation, never.
This is not only unreasonable, but impossible. There
is an individuality about the Christian religion that
cannot be dispensed with. Those who accept Christ
must do it as individuals, not as a nation. Each one
must come to Christ on his own individual faith. He
330 GOSPEL SERMONS.
can come in no other way. In this way he can come now;

and this is the only way a Gentile, or any one else can
come. The Jews were broken off for unbelief, and they
must come in faith. This opportunity they have now,
and have always hadthey need not expect, or wait for
any thing more.
But suppose large numbers of the Jews were to ac-
cept the Christian religion, why should they want to go
back to Jerusalem? And suppose they were to go
back to Jerusalem, how would that bring about the
millennium? "Oh, Jesus is coming to Jerusalem, to
live among and reign over the Jews." Is he, indeed?
It occurs to us that God has pretty thoroughly tested
that people. He delivered them from Egyptian bond-
age, fought their battles, and drove out their enemies,
made them the custodians of his law, raised up the
prophets among them, and in a thousand ways gave
them evidences of his power and goodness, clothed his
Son in Jewish humanity, who performed his wonderful
miracles in their presence, attesting the divine charac-
ter of his mission, and yet they rejected and persecuted
him, even unto death. When he came forth from the
grave it was in despite of every thing they could do to
keep him there. He selected his apostles of them, and
established his kingdom among them, and gave them
the first chances of salvation; and after all this they
forsook him, and went back into Judaism; and yet we
expect him to make his home among them when he
comes to be admired in his saintswe suppose illustra-
tive of the principle of doing good for evil. It requires
a greater degree of credulity than we can command
to believe this will ever occur.
In our opinion, the Jews will never want to return to
Palestine. They are peculiarly a money-loving peo-
THE MILLENNIUM. 331
ple. They will never wish to go to a country where

opportunities for making money are no better than
where they are; and certainly such facilities are not
very inviting in that country. For this reason they will
not likely wish to go there.
JESUS WILL COME AGAIN.
"And I saw heaven opened, and behold a white

horse; and he that sat upon him was called Faithful
and True, and in righteousness he doth judge and make
war. His eyes were as a flame of fire, and on his head
were many crowns; and he had a name written, that
no man knew but he himself. And he was clothed with
a vesture dipped in blood: and his name is called the
Word of God." Rev. xix: 11-13.
That this had reference to Jesus is evident from the
fact that his name is called The Word of God, and the
fact that he is coming as a judge and a warrior. Then
Jesus will come to the earth again. But we are told that
the book of Revelation is so highly symbolic that we can-
not know what it means. Well, let us see if the same
thing is not taught elsewhere. "For the Lord himself
shall descend from heaven with a shout, with the voice
of the archangel, and with the trump of God." 1
Thess. iv: 16.
"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." Matt. xxv: 31.
"And when he had spoken these things, while they
beheld, he was taken up; and a cloud received him out
of their sight. And while they looked stedfastly toward
heaven as he went up, behold, two men stood by them
in white apparel; which also said, Ye men of Galilee,
why stand ye gazing up into heaven? this same Jesus,
332 GOSPEL SERMONS.
which is taken up from you into heaven, shall so come

in like manner as ye have seen him go into heaven."
Acts i: 9-11.
There is no symbolism in this; but a plain statement
of a literal fact. These witnesses are assured that as
they had seen Jesus ascend into heaven, he would in
like manner come again. They saw him ascend liter-
allythen he will as literally come as he went. Of this
there can he no mistake.
"And the armies which were in heaven followed him
upon white horses, clothed in fine linen, white and
clean." Rev. xix: 14. Who were the armies of heaven
that followed him? "When the Son of man shall
come in his glory, and all the holy angels with him."
Matt. xxv: 31. Then the armies of heaven that followed
him were the holy angels that came with him. See also Matt.
xvi: 27.
We have seen that while the disciples beheld him
going, or ascending up, a cloud received him out of
their sight. He shall so come as they saw him go into
heaven. Then he will come in the clouds. "And
they shall see the Son of man coming in the clouds of
heaven with power and great glory." Matt. xxiv: 30.
"And then shall they see the Son of man coming in
the clouds with great power and glory." Mark xiii:
26. "Behold, he cometh with clouds; and every eye
shall see him, and they also which pierced him."
Rev. i: 7.
Then if authority can establish any thing, the state-
ment in the vision of John, relative to the coming of
Christ, is made out. He will come; and the armies,
or angels of heaven, will come with him. And he was
received by, and went up in a cloud, and he will come
in the clouds. We have these things in Revelation
THE MILLENNIUM. 333
fully corroborated by other witnesses. Then they are

trueliterally true.
WHEN WILL HE COME?
Many have been the calculations made on this sub-

ject. Some have set the very day for his coming. But
time has shown that these calculations were wrong.
The days set have passed and he has not come yet.
We think we can give all the information attainable
on this subject. We feel sure that we have reached
the truth in the premises. Then when will he come?
We do not know any thing about it. Not one thing. Nor
do we think it at all possible for any one else to know..
"But of that day and that hour knoweth no man, no,
not the angels which are in heaven, neither the Son,
but the Father. Take ye heed, watch and pray; for
ye know not when the time is." Mark xiii: 32, 33.
Now, why should we worry ourselves in seeking to
know that which no man knewno angel knewthat
which not even the Son of God himself knew. We
should so live as not to be taken by surprise when he
comes: hence the admonition: "Watch therefore; for
you know not what hour your Lord doth come. But
know this, that if the goodman of the house had known
in what watch the thief would come, he would have
watched, and would not have suffered his house to be
broken up. Therefore be ye also ready; for in such an
hour as ye think not the Son of man cometh." Matt.
xxiv: 42-44. While we may not know when the Lord
is coming, of one thing we may be surehe is not com-
ing when all the world is looking for him. "For your-
selves know perfectly that the day of the Lord so com-
eth as a thief in the night; for when they shall say,
Peace and safety; then sudden destruction cometh
334 GOSPEL SERMONS.
upon them." 1 Thess. v: 2, 3. When the Lord shall

come, the world will be moving on about as it is now.
We see no prospect of much improvement, and we most
earnestly pray it may get no worse. The farmer will be
going to his plow, the mechanic to his shop, the mer-
chant to his counter, the accountant to his desk, the
editor to his sanctum, the banker to his vaults, the doc-
tor to his pills, the lawyer to his office, the miser to his
gold. "As the days of Noah were, so shall also the
coming of the Son of man be; for as in the days
that were before the flood they were eating and
drinking, marrying and giving in marriage, until the
day that Noah entered into the ark, and knew not until
the flood came, and took them all away; so shall also
the coming of the Son of man be. Then shall two be
in the field; the one shall be taken, and the other left;
two women shall be grinding at the mill; the one shall
be taken, and the other left." Matt. xxiv: 37-41.
These Scriptures show that the world will be drift-
ing along as usual, without any visible change in the
vocations of men, just as if the Lord were not coming
at all. Of this there can be no doubt. That the peo-
ple will all be converted to the Christian religion, there
is not the slightest probability. We have seen that
Jesus is coming as a warrior and a judge. "In right-
eousness he doth judge and make war." On whom will
he make war? Not on the righteous, surely; for in
righteousness he doth judge and make war, not upon
the righteous, but the wicked. He will not fight against
his friends, but his enemies.
"But this is from that symbolic book." Then we will
see what Paul says about it. "And to you who are
troubled, rest with us, when the Lord Jesus shall be
revealed from heaven with his mighty angels, in
THE MILLENNIUM. 335
flaming fire taking vengeance." Vengeance? Yes.

Vengeance on whom? "On them that know not God,
and that obey not the gospel of our Lord Jesus Christ;
who shall be punished with everlasting destruction from
the presence of the Lord, and from the glory of his
power; when he shall come to be glorified in his saints,
and to be admired in all them that believe (because our
testimony among you was believed) in that day." 2
Thess. i: 7-10.
While there is no intimation as to how the events here
alluded to will be brought about, it is clearly seen that
Jesus will take vengeance on the wickedthem that
refused to obey him; and this fact is made, if possible,
more plain by the fact that he will be glorified in,
and admired by his saints. The two classes are clearly
seen in this quotation, and the contrast is well drawn.
No one need be mistaken as to the parties against whom
Jesus will fight in this war. No plea of "symbolic lan-
guage" can be made to cover them upthem that know
not God and obey not the gospel.
WITH WHAT WILL HE FIGHT?
"And out of his mouth goeth a sharp sword that with

it he should smite the nations; and he shall rule them
with a rod of iron; and he treadeth the winepress of
the fierceness and wrath of Almighty God." "And
the remnant were slain with the sword of him that
sat upon the horse, which sword proceeded out of his
mouth; and all the fowls were filled with their flesh."
Rev. xix: 15, 21. "This is more from that symbolic
book." Who can be at a loss to know that the sword
which proceeded out of his mouth was his word? This
is by no means the first use of such a style. Paul says:
"And take the helmet of salvation, and the sword of
336 GOSPEL SERMONS.
the Spirit which is the word, of God." Eph. vi: 17.

This book of Revelation was the "Revelation of Jesus
Christ," which God gave unto him * * * and he
sent and signified it by his angel unto his servant John.
To the angel of the church in Pergamos he said: "Re-
pent; or else I will come unto thee quickly, and will
fight against them with the sword of my mouth." Rev.
ii: 16. "We understand that the worlds were framed
by the word of God." Heb. ii: 3. God spake and
things were. He upholds "all things by the word of
his power." Heb. i: 3. He who spake the world into
existence, and upholds all things by the word of his
power, will speak the word, and the wicked will be slain,
in a moment they will diebe deadslain by the sword
which proceedeth out of his mouth.
" And I saw an angel standing in the sun; and he
cried with a loud voice, saying to all the fowls that fly
in the midst of heaven, Come, and gather yourselves to-
gether unto the supper of the great God; that ye may
eat the flesh of kings, and the flesh of captains, and the
flesh of mighty men, and the flesh of horses, and of
them that sit on them, and the flesh of all men, both
free and bond, both small and great." Rev. xix: 17,
18. "And the remnant were slain with the sword of
him that sat upon the horse, which sword proceeded
out of his mouth; and all the fowls were filled with
their flesh." v. 21.
This shows that the wicked who are slain will not be
buried, but will be devoured by the fowls of heaven just
where they chance to be when slain. Is this symbolic,
or is it a literal description of what will happen? We
think it must be understood literallywhy not? A
very similar account of what came upon the Jews at
Jerusalem is given by Jeremiah, and Josephus tells us that
THE MILLENNIUM. 337
it was literally fulfilled. Then why not this? He says:

"I will cause them to fall by the sword before their en-
emies, and by the hands of them that seek their lives;
and their carcasses will I give to be meat for the fowls
of heaven and for the beasts of the earth." Jer. xix:
7. Josephus was in Jerusalem, and he says they buried
the dead until there was no place to bury, and they
could bury no more, and the dead were consumed by
the vultures and dogs where they lay in the streets.
Now, when Jeremiah made this prediction, was it not
just as improbable as that the fowls should feed upon
the slain at the coming of Christ? This is a very natu-
ral and plausible result, and we think it will take place
just that way. Why not?
" But they are to be burned up, destroyed, judged,
and sent to hell the very day that Christ comes." Let
us not crowd things too close together. They are to be
destroyed, but that does not imply annihilation, surely.
"Likewise also as it was in the days of Lot; they did
eat, they drank, they bought, they sold, they planted,
they builded; but the same day that Lot went out of
Sodom it rained fire and brimstone from heaven, and
destroyed them all. Even thus shall it be in the day
when the Son of man is revealed." Luke xvii: 28-30.
This was intended to illustrate the condition of things
at the coming of Christ by the condition of things in
Sodom. As the people then went on in the usual pur-
suits of life, thinking nothing of danger until they were
destroyed, so it will be when Jesus comes to the earth
again. The people will be going 'on as usual until he
comes and destroys them. But what is meant by the
phrase, "destroyed them all?" Does it mean damned
in hell forever? We suppose not. What then?
They were going on, thinking of no danger, until God
338 GOSPEL SERMONS.
instantly killed themdestroyed their lives. So when

the Son of man comes, they will be going on until, like
the Sodomites, they will be instantly destroyed. De-
stroyed how? In hell forever? Then there is no fit-
ness in this wonderful Bible illustration. The Sodom-
ites were not thus destroyed, but their lives were destroyed.
They were destroyed as living creatures. Then the wicked
will be destroyed in the same way when Jesus comes.
They will be slain by the sword that will proceed out
of his mouth. And that destruction will be everlasting,
too. They will never live again as they lived before.
The question of a final resurrection and judgment is
not involved in this destruction. These will come in due
time. We will see them directly.
Will there be any righteous living on the earth when
Jesus comes? Most certainly there will. What will
be done with them? Paul says: "We shall not all
sleep, but we shall all be changed, in a moment, in the
twinkling of an eye, at the last trump, for the trumpet
shall sound, and the dead shall be raised incorruptible,
and we shall be changed. For this corruptible must put
on incorruption, and this mortal must put on immor-
tality." 1 Cor. xv: 51-53.
This shows that there will be righteous persons liv-
ing on the earth when Jesus comes. We shall not all
sleep, that is, all will not be dead. They will be changed
they will exchange their mortal for immortal bodies.
The dead will be raised incorruptible. At the same
moment when the living saints will be changed, the
dead saints will be raised incorruptible; that is, they
will come forth with the same kind of body that the living will
get by the change.
"But we would not have you ignorant, brethren, con-
cerning them that fall asleep, that ye sorrow not, even
THE MILLENNIUM. 339
as the rest, which have no hope. For if we believe that

Jesus died and rose again, even so them also that are
fallen asleep in Jesus will God bring with him. For
this we say unto you by the word of the Lord, that we
that are alive, that are left unto the coming of the Lord,
shall in no wise precede them that are fallen asleep.
For the Lord himself shall descend from heaven, with a
shout, with the voice of the archangel, and with the
trump of God; and the dead in Christ shall rise first;
then we that are alive, that are left, shall together with
them be caught up in the clouds, to meet the Lord in the
air; and so shall we ever be with the Lord." 1 Thess.
iv: 13-17. [New Version.]
This quotation is full, clear, and specific. We learn
that there will be righteous persons living when the
Lord comes, but they will not go before those who
sleep in Jesus. The dead in Christ shall rise first. This
is generic, and includes all the dead in him. We are
now prepared to read our text. "And I saw thrones,
and they sat upon them, and judgment was given unto
them; and I saw the souls of them that had been be-
headed for the testimony of Jesus, and for the word of
God, and such as worshiped not the beast, neither his
image, and received not the mark upon their forehead
and upon their hand; and they lived, and reigned with
Christ a thousand years." This is the millennium. If
this does not express a literal reign with Christ for a
literal thousand years, we know not what assemblage
of words would be capable of expressing that thought.
With the old version before them, many have con-
cluded that this was a sort of pre-eminence, given to
the martyrs, and that they are all who are included in
this reign. This would exclude even the beloved apos-
tle John himself. Holding, as he did, the most sacred
340 GOSPEL SERMONS.
place in the affections of the Savior, he could have no

share in this reign with him, because he died a natural
death, and was not among the martyrs. Besides this,
it seems to flatly contradict what we have already
quoted from the apostle Paul, that the dead in Christ
shall rise first. This is without restriction, and cer-
tainly includes all the dead in Christ. But the new ver-
sion clears up all the fog from the passage. After giv-
ing the characteristics of the martyrs, it takes in other
classes. And such as worshiped not the beast, etc.,
showing that others were included. It clearly means
all the righteous, living and dead, at the time Jesus
comes. It can mean no less, when construed with the
other passages cited.
The dead in Christ shall rise first. "This is the first
resurrection. Blessed and holy is he that hath part in
the first resurrection; on such the second death hath
no power, but they shall be priests of God and of
Christ, and shall reign with him a thousand years."
None but the pure and holy have part in this resurrec-
tion; because none but the saints will come forth in it.
This is corroborated by Paul to the Corinthians: "For
as in Adam all die, even so in Christ shall all be made
alive. But every man in his own order; Christ the
first fruits; afterward they that are Christ's at his com-
ing." 1 Cor. xv: 22, 23.
The resurrection will be in orders or ranks. Christ
has already been raised, afterward, or in the first rank,
they who are his at his coming. This is in exact accord
with what he said to the Thessalonians: The dead in
Christ shall rise first, for they will be his at his coming.
But Satan is to be bound during this thousand years.
The wicked will be all dead, the righteous clad in the
habiliments of immortality, and under the protection
THE MILLENNIUM. 341
of their Master, there will be none subject to the ma-

chinations of the devil, and hence he will be completely
shorn of his power. This will be a glorious period.
No wicked livingthe saints all immortalized, hence,
free from pain, sickness and death. No sorrowing, no
sighing, no tears, no sad farewells, and no temptations,
consequently no sin. All will be joy, peace, and love.
Not a ripple in the ocean of bliss for a thousand years.
Then will be fulfilled the benediction of the Savior:
"Blessed are the meek; for they shall inherit the
earth." Matt. v: 5. Then the earth will belong to
the meekthe saints; and it will be theirs by inherit-
ance, but never before. They get very little of it now,
and pay very dearly for that.
With this theory another curious saying of the Savior
becomes plain enough. "Then shall two be in the
field; the one shall be taken, and the other left." One
shall be slain, the other left alive, to be glorified and to
reign with Christ a thousand years. Without this
theory of the millennium the import of this Scripture is
difficult to see.
THE SECOND RESURRECTION.
We have seen that the dead in Christ rise first, and

that this is the first resurrection in which none but the
blessed and holy will have part. "On such the second
death hath no power, but they shall be priests of God,
and of Christ, and shall reign with him a thousand
years." The phrase, first resurrection, clearly implies a
second resurrection, for there cannot be a first without a
second. So does the phrase, dead in Christ, imply that
there are dead who are not in Christ; and the sentence,
the dead in Christ shall rise first, implies that the dead
out of Christ will rise afterward. How long afterward?
342 GOSPEL SERMONS.
"But the rest of the dead lived not again until the
thousand years were finished." Rev. xx: 5. This
clearly implies that the rest of the dead will live again
when the thousand years shall be finished. We see not
how to resist these conclusions from the premises, or
from the Scriptures quoted. They are plain statements
of Holy Writ, which seem to admit of no other inter-
pretation. It seems to us that the conclusions must
be admitted, or the truth of the Scriptures denied.
That "the rest of the dead" that lived not again
until the thousand years were finished, are the wicked
dead, is evident from at least two considerations.
First, all the righteous dead were raised in the first
resurrection, and hence the wicked must be the rest
of the dead. Second, as the dead in Christ will rise
first, it follows that the dead out of Christ will rise,
next or afterward. Then at the expiration of the
thousand years, the wicked will all be raisedwill
live again. Not as they live now, but they will
have bodies as indestructible as the righteous, but
capable of enduring the endless punishment awaiting
them according to their works.
God will give to every one a body, just such a
body as will be pleasing to him; doubtless to each
one such a body as may be capable of enduring that
degree of punishment which their works may deserve.
The punishment of all will be eternalendless; but
this by no means implies that it will be to all of the
same degree of intensity. "And that servant, which
knew his lord's will, and prepared not himself, neither
did according to his will, shall be beaten with many
stripes; but he that knew not, and did commit things
worthy of stripes, shall be beaten with few stripes.
For unto whomsoever much is given, of him shall much
THE MILLENNIUM. 343
be required; and to whom men have committed

much, of him they will ask the more." Luke xii: 47,
48. This seems to teach clearly that the intelligence and
opportunities of men, as well as their evil deeds, will
have much to do with the punishment inflicted upon
them; sufficient it is to our present purpose, however,
to show that the punishment of all the wicked will not
be of the same degree of intensity. This the above quota-
tion clearly proves. That the punishment of all will be
of the same kind, and of endless duration we will see as
we proceed.
"And when the thousand years are expired Satan
shall be loosed out of his prison, and shall go out to de-
ceive the nations which are in the four quarters of the
earth." Having always deceived the wicked, and they
being now raised, will be deceived by him again.
They will encompass the camp of the saints about, and
the beloved city; and fire will come down from God
out of heaven and devour them. And the devil that
deceived them will be cast into the lake of fire and
brimstone, where the beast and the false prophet will
be, and they will be tormented day and night for ever
and ever. Having made this general statement, the
writer goes back and gives the particulars in detail.
This style is common among divine writers, a sample
of which may be found in the Mosaic account of crea-
tion. For John's specifications see Rev. xx: 11-15.
The fifteenth verse is: "And whosoever was not
found written in the book of life was cast into the lake
of fire."
This is an awful thought. A lake is suggestive of a
fluidwe could not have a lake of solids. This is not
a lake of water, but of brimstone in a melted or fluid
state, else it could not be a lake. It is on fireburning.
344 GOSPEL SERMONS.
Oh the stifling fumes of burning brimstone! how intol-

erable the thought! But in it is to be the home of
the wicked for ever. See that poor creature as he is
plunged into that awful place, perhaps carried by the
waves out of sight for a time, and again thrown to the
surface; boiling, stewing, seething, broiling, frying;
writhing, groaning, crying, and weeping. And
how long is this to continue? For ever and ever.
And how long is for ever and ever? Ten thousand
times ten thousand years may have come and gone, and
yet for ever and ever will have just begun. Ten million
times ten million years may come and go, and yet for
ever and ever will have just begun. And thus the pun-
ishment of the wicked will go on and onalways dying, yet
never dead. "Oh, this is too intolerable to contem-
plate." True, indeed it is; but it is the sure destiny of
the wicked; and he is not their friend who fails to warn
them of it.
Horrible as this picture may make hell appear, we
can conceive that it originated in the goodness and mercy
of God. Man can be moved by attractive influences and
repelling forces. Appealing to man's love of the enjoya-
ble, God has made for man a home in heaven, with all
its eternal joys, and he invites him to it. Opening its
beauties and pleasures before him, he seeks to attract
man to himto win him to the paths of righteousness,
and keep him in the way of life everlasting. This at-
tractive force is sufficient to save some men. They will
serve God because they love him for what he has done for
them, and loving him they delight in his service, and
joyfully look to the reward at the end.
These attractive forces affect all men more or less;
but by far the larger portion of men are so much under
the control of appetite, passion, lust, ambition, pride
THE MILLENNIUM. 345
in short the pleasures of sin, that attractive influences

alone will not save them. Before these God has pre-
pared, and opened up a yawning hell, with all its hor-
rors, to deter them from rebellion against him. Thus
the joys of heaven attracting, and the awful punish-
ment of hell repelling, both conspire to save man. He may
be lost in despite of all the means provided for his sal-
vation; but if he is lost it will be because he will not
be savedbecause he will give up to appetite, pas-
sion, lust, and sinful desires, rather than deny himself
of these, and serve God that he may be saved. We
are fully persuaded that the great majority of men
are influenced much more by the fear of hell, than
by love for God. This should not be so, but it is so.
Men should love and serve God if there was no hell.
But they will not serve him any too well with the
fear of hell ever before them. Alas! many cannot be
induced to serve God, when all the joys of heaven,
and the terrors of hell combine to influence them. In-
deed, it sometimes seems that were hell blotted out,
there would be but little religion in the world. It is
right that there should be a hell, or God would not
have made it. If we will obey God and do right hell
will not hurt us. We do not propose to take any
stock in itwhy should we be terrorized by the se-
verity of its punishment? Let us repeat, then, with
emphasisGod did not institute hell from a spirit of
revenge, or hatred toward those who will go there; but
from a spirit of love and mercy, to prevent them from
going there, that they might be induced to serve God
and be saved.
But we are told that this is only figurativenot
literal fire. Well, what relief would this bring to the
wicked? If it be a figure, it must be a figure of
346 GOSPEL SERMONS.
something real; and figures always fall short of reali-

ties; hence the reality will he worse than the figure
better that it should he literal. But let us see if it is
not corroborated by other Scriptures against which the
plea of symbolism cannot be entered.
"Then shall he say also unto them on the left hand,
Depart from me, ye cursed, into everlasting fire pre-
pared for the devil and his angels." Matt. xxv: 41.
Does not this look like the same fire described by John
in Revelation? Is it figurative also?
Once more: Of the tares Jesus said: "The enemy
that sowed them is the devil; the harvest is the end of
the world; and the reapers are the angels. As there-
fore the tares are gathered and burned in the fire; so
shall it be in the end of this world. The Son of man
shall send forth his angels, and they shall gather out
of his kingdom all things that offend, and them which
do iniquity: and shall cast them into a furnace of fire:
there shall be wailing and gnashing of teeth." Matt.
xiii: 39-42. Would it require literal fire to burn up the
tares? Then will it not be literal fire in this furnace
into which the wicked are to be cast?
Finally on this subject we quote the language of
John: "I indeed baptize you with water unto repent-
ance; but he that cometh after me is mightier than I,
whose shoes I am not worthy to bear; he shall baptize
you with the Holy Ghost, and with fire; whose fan is
in his hand, and he will thoroughly purge his floor,
and gather his wheat into the garner; but he will burn
up the chaff with unquenchable fire." Matt. iii: 11, 12.
There were two classes in John's audience, one very
good, comparable to wheat, who were to be baptized in
the Holy Spirit; the other was composed of wicked
men, comparable to chaff, who were to be baptized in
THE MILLENNIUM. 347
unquenchable fire. As it requires literal fire to burn

chaff, so literal fire will be that into which the wicked
will be baptized. Is this plain enough?
Note the fact, too, that this is to be unquenchable fire.
What other than hell fire is unquenchable?
A few passages of Holy Writ supposed to contradict
what we have here taught, must now be noticed.
"And these shall go away into everlasting punish-
ment; but the righteous into life eternal." Matt. xxv:
46. This does indeed show that the punishment of
the wicked will be as endless as the life of the righteous.
They are both qualified by the same word in the orig-
inal, hence if the punishment of the wicked will have
an end, so will the life of the righteous. But the pass-
age has no bearing on any question we have raised
none whatever.
"Marvel not at this: for the hour is coming, in the
which all that are in their graves shall hear his voice,
and shall come forth; they that have done good, unto
the resurrection of life; and they that have done evil,
unto the resurrection of damnation." John v: 28, 29.
This passage does show that there will be a resurrec-
tion, both of the just, and of the unjust; but that both
classes will come forth in the same moment is assump-
tionnothing less. There is not an intimation in it as
to the order of the resurrection. The fact is stated, the
order is not. It is certainly unsafe to bring this pass-
age (where not one word is said about the order
of the resurrection) into contradiction of a num-
ber of passages in which the order is clearly and plainly
stated. It were better to take up such passages as
speak of the order and show, if such be the fact, that
they are not correctly construed, than to seek to con-
tradict them by remote inferences. Such a method of
348 GOSPEL SERMONS.
meeting an argument, though often resorted to, is not

very satisfactory to those who think for themselves.
As this is the strongest passage relied on, we need not
pursue the weaker ones, most of which have been al-
ready noticed in other connections.
AFTER THE JUDGMENT.
"And I saw a new heaven and a new earth: for the

first heaven and the first earth were passed away; and
there was no more sea. And I John saw the holy
city, new Jerusalem, coming down from God out of
heaven, prepared as a bride adorned for her husband.
And I heard a great voice out of heaven saying, Be-
hold, the tabernacle of God is with men, and he will
dwell with them, and they shall be his people, and God
himself shall be with them, and be their God. And God
shall wipe away all tears from their eyes; and there
shall be no more death, neither sorrow, nor crying,
neither shall there be any more pain: for the former
things are passed away. And he that sat upon the
throne said, Behold, I make all things new. And he
said unto me, Write: for these words are true and faith-
ful." Rev. xxi: 1-5.
In connection with this we beg permission to quote
from Peter: "But the day of the Lord will come as a
thief in the night; in the which the heavens shall pass
away with a great noise, and the elements shall melt
with fervent heat, the earth also and the works that
are therein shall be burned up. Seeing then that all
these things shall be dissolved, what manner of persons
ought ye to be in all holy conversation and godliness,
looking for and hasting unto the coming of the day
of God, wherein the heavens being on fire shall be dis-
solved, and the elements shall melt with fervent heat?
THE MILLENNIUM. 349
Nevertheless we, according to his promise, look for a new

heavens and a new earth, wherein dwelleth righteous-
ness." 2 Pet. iii: 10-13.
Many sublime thoughts are suggested in these quo-
tations. In the grand conflagration that will envelop
the universe at the close of the millennium, the heavens
will be dissolved, the elements melted, and the earth
burned updissolved. We suppose nothing will be
annihilated; indeed, we think it likely that every thing
created by God will exist, in some form, as long as he
will existeternally. We say of a house, "it was
burned up." We do not mean that it was annihilated
only that it ceased to exist as a house. The matter
passed off into other forms, gas, soot, ashes, etc. So
we apprehend that when all material things are dis-
solved, the matter of which they are composed will still
exist, and of it God will create a new heavens and a
new earth. Certain it is there will be a new heavens
and a new earth, for John saw them; and Peter looked
for them, and he looked for them because God had
promised them. Nearly seven hundred years before
Christ was born in Bethlehem, God, by the mouth of
Isaiah, said: "For, behold, I create new heavens and
a new earth; and the former shall not be remembered
nor come into mind; but be ye glad and rejoice for ever
in that which I create; for, behold, I create Jerusalem
a rejoicing, and her people a joy." Isa. lxv: 17, 18.
We take it that this is the promise to which Peter
refers as following the events described by him. If
this was not the promise in accordance with which
Peter looked for a new heavens and a new earth, then
we know not where to find it. Thus we learn that the
new heavens and the new earth were seen in prophecy
long before John saw them. That they will come as
350 GOSPEL SERMONS.
John saw them, we think is simply certain. We can

scarcely conclude that God will create them for naught,
or that the new earth will he uninhabited. Who, then,
will be its inhabitants? Peter's remark, "wherein
dwelleth righteousness," implies that only the righteous
will be on, and occupy it. May it not be that it will
be the eternal abode of the glorified saints? Of this we
affirm nothing. Only this we knowfree from the
presence of the wicked, and the alluring temptations
of the devil, with nothing but righteousness prevailing
there, it will be a glorious home for those who may
occupy it. Fit abode for those who have washed their
robes, and made them white in the blood of the Lamb.
We love life upon the earth as it now ishow much
more desirable it will then be. What a strong incent-
ive to the saints to strive after that degree of holiness
that will fit them for citizenship on the new earth. We
often think of moving to new countries to improve our
condition; but this earth, as it now is, can never satisfy
the longings of those who seek a better country. Not
so there. Those who will occupy the new earth will be
entirely contentedthey will want nothing better.
The tree of life will flourish in eternal vigor, and the
river of life will ever flow through it. Yes, and it will
have a city, whose maker and builder is God; and the
throne of God will be in it. Oh, what a country!
"Celestial land, could our weak eyes,
But half thy charms explore,
How would our spirits long to rise,
And dwell on earth no more."
Why any child of God should be stricken with terror

and alarm at the prospect of Christ's second coming is
not easy to see. For those who have oil in their vessels,
with their lamps trimmed and burning, and have on
THE MILLENNIUM. 351
the wedding garment ready to meet the Bridegroom

at his coming, it should be a source of inexpressible
joy. It will take away the dread of death, for to them
there will be no death. They will be changed in a mo-
ment without death. But those who have no oil in
their vessels, and have slumbered and slept, in neglect
of duty, until their lamps have gone out, and have not
on the wedding garment or Christian character, may
well be alarmed, for it will be too late to buy oil then.
Oh, my brother, wake up to a discharge of duty now.
Watch and be readyalways ready; for you know not
the time when the Son of man cometh. God help us
all to be ready.
Friendly sinner, do you ever think of the fact that
Jesus is coming to take vengeance on them that know
not God and obey not the gospel? What have you
to gain by continued rebellion against God?
"Say, have you an arm like God,
That you his will oppose?
Fear you not the iron rod,
With which he breaks his foes?"
When Jesus steps down from the mediatorial throne
there will be no more pardon of sin. It will then be too
late, too late. Now, mercy calls, begs, pleads, and
beseeches you to stop, but you will notthen stern,
unbending justice will take vengeance upon you
beyond the reach of mercy. Come back! come back!
Surely it is madness and folly to proceed.
"Stop, poor sinner, stop and think,
Before you further go;
Why will you sport upon the brink
Of everlasting woe?"
352 GOSPEL SERMONS.
NOTE: Many persons object to every thing written or spoken on the

subject of the Millennium, because the book of Revelation is so highly
symbolic that it cannot be understood. That much of the book is
symbolic, we most frankly admit, but that all of it is so we respect-
fully deny. Take, for example, the letters to the seven churches of
Asia. That these churches did exist, wearing the names applied to
them, is simply certain; and that they were literally guilty of what
is charged against them in those letters will be denied by none. In
the preface to the book it is said: "Blessed is he that readeth, and
they that heareth the words of this prophecy, and keep those things
which are written therein, for the time is at hand." Rev. i: 3.
How can the book be a blessing to any one who cannot understand
it? If it is so symbolic that nothing in it may be understood, how
can any one be expected to keep those things which are written
therein? We think it likely that those who symbolize and figure it
all away will not understand much of it, while grand truths sparkle
on the very surface unobserved.
But to one thing we wish to call the reader's special attention:
Almost every important point made in the foregoing discourse on the
Millennium is corroborated by other Scriptures which have never
been regarded as symbolic. We think that Peter, Paul, and Jesus
himself have pretty fully supported John in Revelation on this sub-
ject. The thousand years between the first and second resurrections
is the only single point now remembered that is dependent upon
John's vision alone for support. Being sustained in so many points
by other witnesses, is he not worthy of credit in this?
CHAPTER XX.
CHURCH ORGANIZATION. *
I T is our settled conviction, founded upon long, care-

ful, and extensive observation, that the greatest
hindrance to the advancement of the Redeemer's King-
dom, is the want of an efficient administration of the
divine government. This we never can have, while in
is every one's business to administer it. Very consci-
entiously believing this, we propose to submit a few
thoughts on the subject of Church Organization and
Government, that we may contribute something, if pos-
sible, to the removal of this unfortunate disease afflict-
ing the body of Christ. We are not vain enough to
suppose that we can say any thing that will change the
views of those who have written upon the subject. Our
acquaintance with human nature teaches us that when
men take a position before the public, and fortify them-
selves in it, they rarely ever recede from it. It is always
unfortunate for brethren to differ on any subject; and
I have no taste for controversy with brethren, but I
have already been notified that when I should write on
this subject, "there would be blows to take as well as
blows to give." I write not for the purpose of giving
"blows" to any one, but in the hope that those who
are not clad in a coat of mail made of preconceived
opinions, may be benefitted by an investigation of
the
*Originally written for the Old-Path Guide, and afterward pub-
lished in a tract. Revised for this work.
(353)
354 GOSPEL SERMONS.
subject. Before presenting the thoughts we have in

mind to write, however, we beg permission to repro-
duce a somewhat lengthy extract from an essay written
by Bro. A. Campbell in an Extra to the Millennial Har-
binger, for the year 1835. But very few have this essay,
and it occurs to us that those interested in the exami-
nation of the subject, and who have not read it, would be
profited by a perusal of it. It was written in the prime
of his manhood, and in his own inimitable style; at a
time which called into active exercise all the powers
of his giant intellect; and when the subject enlisted all
the sympathies of his pure spirit. But we will let the
extract itself pronounce its own eulogy.
ORGANIZATION OF A CHURCHBY A. CAMPBELL.
"When a society of disciples agree thus to walk as Christians

under the New Testament, solemnly adopted as the rule of their piety
and morality, they are not organized as a body having all the officers
necessary to their furtherance in the faith, and growth in the knowl-
edge of God, and of Jesus our Redeemer. They need bishops and
deacons; but it may happen that in the meantime they have no persons
qualified for these highly useful and responsible offices; yet they
must go forward and grow in the knowledge of the Lord. In order
to be useful to the most feeble band who have come together, we
shall suppose ourselves called to counsel those who have just entered
into the covenant, and have yet no persons approved to place over
them in the Lord.
"There are but two cases supposable, because there are but two
distinct cases which have as yet occurred. The one is a church com-
posed of disciples who have come together without the intervention
of any preacher or teacherpersons who may have migrated far
from the place in which they were first convertedor who have been
brought to a knowledge and belief of the truth without any other
creed than the Bible. The other is the case of those who have been
recently illuminated by the instrumentality of a preacher, by whose
labors in their neighborhood they have been translated into the
kingdom of God's beloved Son. In the latter case he should labor
among them till they are able to make a Scriptural selection from
CHURCH ORGANIZATIONA. CAMPBELL. 355
among themselves. But the former case presents the greater diffi-
culty, and to it we shall more particularly attend.
"It is obvious that churches were found in the age of the apostles
that were incomplete; still, they were churches of Christ, and enjoyed
some of the ordinances without the full order of a church. Had this
not been the case, Paul could not have left Titus in Crete, "to set in
order the things wanting, and to ordain elders in every city." Even in
Christian communities that had all the ordinances of the apostles,
there were some more exemplary than others in all the excellencies
of good order.
"Now, as in the nature of things, there is the infancy of a commu-
nity as well as its manhood, so is it in every particular church of
Christ. In the case before us we have an infant church, like an in-
fant family, without an experienced oversight. Some persons must
either assume the temporary management of affairs, or be appointed
to officiate for the time being. There cannot be any debate in de-
ciding whether this responsibility ought to be granted or assumed.
All will agree, in theory at least, that it ought to be granted by the
voice of the community, and not assumed by any individual or indi-
viduals. Numerous and great must be the misfortunes of any com-
munity who give themselves up to the assumption of any of its mem-
bers. The best qualified are always the most modest and backward;
while those least qualified to preside or to lead, push themselves for-
ward. If, then, the brethren will not give their voice in favor of
those they judge best qualified, they must give themselves up into
the hands of an individual more zealous than intelligent, more confi-
dent than modest, or more conceited than wise in the affairs of the
kingdom of heaven.
"Good order in such a case requires that some persons, and those
of the best attainments, and the best character, should be elected,
for the time being, to go forward in social worship and in the edifi-
cation and discipline of the infant flock. The New Testament, in-
deed, requires this, for the apostles would not consent to the ordina-
tion of a novice, nor one who has not been first proved to be compe-
tent to the duties assigned to the bishops and deacons.
"It is disorderly, in the fullest sense of the word, for any person
to assume any thing in an organized community. The voice of the
church must be directly heard before any person can be acceptably heard by
it. It is conceded that in a called or accidental meeting of citizens of
any country, or Christ's kingdom, some person must move an organ-
ization, or call the assembly to order, anterior to their action on any
subject. But as soon as they are organized no person can open his
356 GOSPEL SERMONS.
lips but by permission of the assembly, through its approved organs.

And be it observed with emphasis, once for all, that whatever is dis-
orderly in any community i always disorderly in the Church of God;
for the house of God necessarily is, and ought always to be, the most
orderly assembly on earth. When, then, a church is formed, and
persons appointed to preside over it, every one that prays, sings, ex-
horts, speaks, or performs any service in or for the church, does it by
permission, request, or appointment of the brotherhood, through the
person or persons whom they have appointed to administer the af-
fairs of the congregation. And whoever speaks or acts in or for the
community, without such request, permission, or appointment, acts
out of order, and despises the whole congregation; for he that dis-
honors the overseers of the congregation, dishonors the congregation
that has called them to this office, though it were but for a single
meeting.
"So long, then, as in every community there are some more ad-
vanced in knowledge, experience, and years than others, and so long
as every Christian community has the living oraclesthe writings
and teachings of the apostles and prophetsthere is not a case likely
to happen, in which it will be lawful to forsake the assembling of
themselves together for all the acts of social worship, and all the
means of edification and consolation in the truth, because of the want
of officers or persons to serve them in any capacity. If they are all
such perfect babes in Christinfants unable to speak a single word
to edificationlet them read, and sing, and commemorate the Sav-
ior's death, with the Book in their hands, under the presidency of
the oldest infants in the Lord among them. The senior infants,
chosen and appointed to lead the way, are, to them, elders and over-
seers in the Lord.
"It is true that this is supposing an extreme case, merely to test a
principle, or its universality; yet in this extreme case the rule will
work well; for if the church is composed of such very babes, they
will not require learned men to instruct them. One that is a few
days in advance will be relatively a senior among them, and fit to as-
sist them in the Lord.
"'Experience is a good teacher,' and 'practice makes perfect,'
are maxims of the most Catholic orthodoxy. If, then, there is not
wanting devotion to the Lord, there will be a very discernible pro-
ficiency in a short time; and their infant church will soon advance
under the wholesome doctrine which is according to godliness, not
only in age, but in strength. They will grow in favor as they grow
in knowledge, and they will advance in usefulness in the ratio of
their unfeigned devotion to the Lord. Still there is no surrendering

any principle of the Christian institution before us. As we have the
man in the infant, so we have in this arrangement the Church of
Christ, with its officers growing up to manhood.
"There is no wild democracy, no despotic papacy, no self-created
ministry, no lay administration of ordinances in this economy. It
is, however, an infant church, and it ought soon to learn to speak for
Christ, by the eloquence of both word and action, suiting the ac-
tion to the word, and the word to the occasion.
"Generally it happens in the present time, as it did in the age
of the apostlesmost new congregations are gathered by the labors
of some evangelist. In such cases it becomes not only his duty to
immerse them on confession of their faith, but also to teach them
how they ought to walk and please the Lord in all things, by di-
recting their attention to the apostle's doctrine, or to such portions
of it as apply to their circumstances. But constitutionally it is
they themselves, and not he that chooses for them their officers.
ORDINATION OF BISHOPS.
"The right to officiate in any office in the Christian Church

being derived from the head of the church alone, we must regard
all constitutional officers as acting under the authority, as well as
by the direction of the Great King. The long debated question
about the jus divinum, or divine right of bishops, deacons, and
their ordination, we promise not to discuss in this essay, farther
than a passing remark. This much of the question only falls within
our present objectWhether is the right to ordain derived directly
from the Lord to the church; or, indirectly through a long suc-
cession of ordained persons, in an unbroken series from the apostles.
"The great majority of Christendom, Catholic and Protestant are
on the side of an order of bishops in succession from the apostles,
with the right to ordain vested in them by the head of the church.
Their model is the Levitical Priesthood. The order of Aaron and
the order of Peter are, with the majority, the same sort of an in-
stitution, only with the exception of flesh and blood lineage. Their
views make the priesthood an order distinct from the church, though
acknowledged to belong to it and to be a component part of it.
"The right to ordain is, then, in popular esteem, a right vested
in an order of men now of eighteen hundred years continuance,
transmitted through many hands; and is, therefore, to us, in-
direct from Jesus Christ. We, however, from many reasons, are
constrained to reject the idea of an elect order in succession in the
358 GOSPEL SERMONS.
Christian Church, possessing vested rights, derived not from the

community as such, but from Jesus Christ, through a distinct class
in the community as essentially papistical in its tendency, and
contrary to the letter and spirit of the Christian institution.
"We expect not to find the living among the dead. We seek
not authority in the church from an order distinct from the church,
so liable to deterioration and abuse as what is usually called 'the
Christian priesthood.' Authority from the church is much more
direct than that claimed by Rome, England, and Scotland. Theirs
has passed through many hands, polluted with the blood of saints and
martyrs.
"There is not a sectarian bishop on this continent, call him Epis-
copal, Presbyterian, Baptist, or Methodist, who pretends to trace
his descent from the apostles, through Rome, English, or Scotch
bishops, who, in passing up the stream of authority, through
the times of Papistical and Protestant supremacy, can find one line
of clean hands, pure from the blood of the confessors of the Lord
Jesus. If the hands of those that consecrated him are not dripping
with the blood of those crying from under the celestial altar for
vengeance on their murderers, it is impossible for him to show
that those who laid their hands upon his predecessors were not
stained with that blood; for the bishops of the Man of Sin are
crimsoned from head to foot with the blood of slain millions, who,
but for them and their orders, would have given their lives rather
than deny their Lord or pollute their own consciences.
"Has the Lord Jesus, then, left his church and people to seek
for authority to preach, teach, and administer ordinances from the
hands of his worst enemies? or has the grace of ordination descended
to us, pure and uncorrupted, through hearts and hands stained
with Christian blood? It cannot be. We must look for authority
from the Lord more direct and less liable to deterioration than that
of which many Catholics and Protestants make their boast.
"These things premised, we hasten to state and answer the fol-
lowing questions:
"(1) What is ordination as respects the Christian Church?
"It is the solemn election and appointment of persons to the
oversight and service of a Christian community. To ordain is to
appoint; and all appointments, from that of a successor to Judas
as a witness of the resurrection, from an apostle to the messenger
of a church, or an almoner, was in the beginning by an election of
the whole community.
"But there must be some form of setting persons apart to the

work, or of inducting them into the office to which they have been
elected. This is self-evident. It must be done after some form.
Still, we must distinguish between the election or appointment and
the mode of consecration or induction. The election or choice of
the community, guided in that choice by the Living Oracles, is
the essential consideration without which all forms would be una-
vailing. Vox populi, vox Dei, or, in English, 'the voice of the peo-
ple,' is in this case, 'the voice of God,' calling the persons elect to
the work of the Lord.
"To comprehend the meaning of the form it is necessary to re-
gard the ordination throughout in the light of a covenant, or an
agreement between the congregation that elects and the persons
elected. I say a covenant; for, in truth, a solemn compact it is.
The items of agreement are these: The church, persuaded that no
society can exist comfortably without government, or the exercise
of authority; that what is every person's business is no person's
business; and that every society, as much as every family, has its
own proper business; that the congregation, as a whole, sustains a
certain relation to the world as well as that subsisting among the
members themselves; that she owes many duties to her own mem-
bers and to the world, which she cannot discharge faithfully and
effectually in the aggregate, or as a community, but by persons
authorized and directed by her to act for her and in her name
stipulates and agrees with A, B, and C, whom she has proved to
be qualified by the Holy Spirit for rendering those services to the
church, that they devote themselves to the work of bishops or
deacons as the case may be; and in consideration of their submit-
ting and devoting themselves to the exercise of those functions
from a ready mind, she agrees to submit to them in the Lord,
and to sustain them in all respects, so far as she has ability, and
they require her aids.
"Such, in substance, though not in all its details, is the under-
standing, agreement, or compact between the electors and the
elected; and on this understanding they proceed to ordination, or
the consecration of those persons to the work assigned them.
"Such being the agreement, in virtue of which the forms of
ordination are called for, it follows that the forms themselves must,
in some way, correspond with the thing signified and necessarily
the parties themselves, and not a distinct order, are to take part;
for the covenant is between the electors and the elected, and not between
360 GOSPEL SERMONS.
the elected and a distinct order of men. The corollary from these
premises is, that the
CONGREGATION HERSELF ELECTS AND ORDAINS ALL HER OFFICERS.
"No person can take any part in these forms of consecration or

separation to the work of the Lord, but only so far as they are re-
garded as members of the congregation, and to be under the authority
of those whom they invest with office, or to give directions to them
as servants of the congregation.
"(2) 'What, then, may we ask in the second place, are the forms
of ordination?' The answer is at hand. Imposition of hands accom-
panied with fasting and prayer. Thus have persons been consecrated
to sacred offices in the Christian Church from the beginning. And,
indeed, since ever there was an organized assembly of worshipers on
earth, the forms of ordination to office have been substantially the
sameso far at least that 'holy hands' have universally been laid
upon the heads of those invested with sacred offices.
"(3) The third question is still more interesting because of the
crisis in which we live, and to it more attention must be paid. It is
this: Who may, or who ought to lay hands on the bishops, or deacons, or
messengers elect? I answer, without dubiety, and in a few words, the
whole community, or such elders of the community as may be ap-
proved in behalf of the congregation. I am fully aware of the ob-
jections which will arise in many minds to such an unqualified dec-
laration. We cannot argue the question here, but we dare not leave
it with a simple assertion, and shall, therefore, suggest some reasons
for the answer given.
"(1) The nature of the understanding or covenant between the
electors and the elected, and of the authority to be delegated to the
elected by the electors, demands that they who give the power, or
the grace, or the office, should give it with their own hands, and not by
proxy. Imposition of hands in the act of ordination is simply the
conferring of office, or devoting a person to the work of the Lord;
and, therefore, all that is decent and comely require that those who
give the office give it with their own hands.
"(2) Besides, it is more dignified on the part of the elected to re-
ceive the office from those to whom they are to minister, than from
any foreign order of men. To receive a crown from a foreign prince
is always indicative of vassalage on the part of the prince who re-
ceives it to him who confers it. To be ordained by the hands of
those without the congregation that confers the honor, is dishonora-
ble to both partiesthe bishops 3lect and the electors. It argues
subordination and vassalage in both the bishops and their flocks to

those foreigners who impose their hands in ordination.
"(3) 'Without all contradiction,' says Paul, 'the less is blessed by
the superior.' If, then, the bishops and deacons are servants of the
church, and if the conferring of office be a blessing, or an honor to
them who receive it, the church being superior to them that serve,
it is more apposite that the congregation impose hands, than that a
class of public servants, the equals of the elect, should do it.
"(4) But more authoritative than all, when sacred office became
necessary in God's first congregation, he commanded the multitude,
and not Moses nor Aaron, to impose hands on the heads of those who
were to be devoted to the service of the congregation. Be it then
distinctly observed, that those now called the laity by the Man of
Sin, and those accustomed to his style, were commanded by God to
consecrate the Levites and to devote them to the service of the taber-
nacle of the Lord. Hence ordination began with the common peo-
ple. Let the reader who is sceptical turn over to the book of Num-
bers, chapter viii, verses 9 and 10. 'And thou shalt bring the Le-
vites before the tabernacle of the congregation, and thou shalt
gather the whole assembly of the children of Israel together, and
thou shalt bring the Levites before the Lord, and the children of Israel
shall put their hands upon the Levites. And Aaron shall offer the Le-
vites before the Lord for an offering of the children of Israel that
they may execute the service of the Lord.' It is, I believe, univers-
ally agreed that the whole 600, 000 militia of Israel could not impose
their hands upon 22, 000 Levites; but that the heads of the people,
the representatives of all the tribes, for and in behalf of all the con-
gregation, and in the presence of the whole assembly, did actually
put their hands upon the heads of the Levites. But however this
may be agreed upon, one thing is certain, that those who first im-
posed hands were the community who had never hands imposed on
themselves.
"(5) In the last place here: The idea of superiority of power in
those who ordain, above the community, is without countenance in
the New Testament. Nay, the contrary is taught; for when the
apostle Paul and Barnabas were sojourners and members of the con-
gregation in Antioch, at the suggestion of the Holy Spirit, the
prophets and teachers, with the concurrence of the whole congrega-
tion, certainly inferior to the great apostle to the Gentiles, laid hands
on Paul and Barnabas, and consecrated them to the work assigned
them by the great head of the church.
"From this imposition of hands we learn first(1) That hands
362 GOSPEL SERMONS.
were imposed, not always for conferring spiritual gifts, even in the
days of the apostles, but for devoting and separating persons to the
work of the Lord. (2) That persons in inferior standing in point of
office laid hands of ordination on those who were their superiors in
gifts and abilities, as 'well as in general standing in the estimation of
the brethren. (3) That imposition of hands was essential to ordina-
tion, accompanied with prayer and fasting; and (4) that no excel-
lence in the gifts of preaching, teaching, or of administering the af-
fairs of the family of God, that no call or qualification on the part of
heaven, however clear and unequivocal, was allowed, in the primi-
tive church, to dispense with these sacred forms of ordination.
"It may not be out of order to observe, that if every particular
congregation thus elect and ordain its officers by the authority of the
Lord, and according to the suggestions of the Holy Spirit, then, in
that case, the right and authority of such officers to administer the
affairs of the church is directly derived, not by succession, through
ignorant and blood-stained hands, but directly from heaven. To
such elders it may in truth be said: 'Take heed to yourselves and to
the flock over which the Holy Spirit has constituted you bishops.'
"In such a case there is no need to go out of the particular con-
gregation to search the rolls and moth-eaten registers of an order of
clergy pretending to lineal official descent from Peter, through more
than three hundred popes and their clergy; which, by the way,
would he on the popular hypothesis essential to the confidence of the
church in the legitimacy of their succession.
"In this case the church has only to consult the sacred Scriptures,
and to see that the persons whom they elect are those pointed out
by the Holy Spirit speaking in the apostles. They have to take heed
that they are duly elected by the voice of the congregation, and that
they are devoted to the Lord by the imposition of their hands, with
prayer to God and fasting. Then have they assurance that they have
a divinely authorized ministry, to which it is their duty, their honor,
and their happiness to submit themselves as to those who are respon-
sible to Jesus Christ and to them for the faithful performance of the
duties of their office. To them they are in duty bound to submit as
'to them that watch for their souls,' under the solemn responsibility
of 'giving an account to the Lord:' 'that they may do it with joy
and not with sorrowing:' for that would be to their eternal detri-
ment and dishonor.
"Against all this we anticipate that it will be repeated the ten
thousandth time, that the apostles alone laid hands on those elected
by the congregation. But this cannot be sustained; for the elders of
a congregation laid their hands upon the head of Timothyfor the

distinguished members of the church of Antioch laid their hands
upon the heads of the missionaries Paul and Barnabasas in the an-
tecedent house of God the elders of the whole congregation, or per-
sons deputized by the community, who had never had hands im-
posed on them, laid their hands upon the Levites. And even should
it be still argued that it was most usual for the apostles to lay on
their hands, a question arises, which, when fairly settled, nullifies the
papistical argument deduced therefrom; for it can be argued, and
argued triumphantly, that the apostles, not by virtue of apostleship,
but because elders in the congregation at Jerusalem, laid hands on
the deacons elect; and as elders in other congregations which they
planted or watered, assisted in the consecration of those appointed
by the churches, by and with the advice, and according to the direc-
tion of the apostles, that persons are nominated, elected, and
ordained.
"If the apostle Paul could, with propriety, while absent in the
body, say that he acted with the Corinthians in the exercise of disci-
pline, may it not, in the same license be said, that' though absent in
the body, yet present in spirit, 1 or by his will he acts with the church
in executing the orders which he gave?
"To be still more explicit and copious on this long debated topic,
we would add, that when a church is once arrived at manhood, hav-
ing its bishops and deaconsthat when any person is elected by the
congregation to fill any vacancy, by death or resignation, then indeed
the congregation will most naturally act through its own elders
in laying on hands on the newly elected bishop. And is not
this the reason, and a good reason, why the apostles, who were
always the elders in every church where they sojourned, took
so active a part in the imposition of hands on the bishops and dea-
cons elect?
"He that concludes that ordination is a part of the apostleship,
must, to be consistent, plead that the eldership and deaconate are
parte of the apostolic office; for the apostles acted as elders and dea-
cons in some churches. They all attended upon tables in Jerusalem
before persons were elected to those duties; and Peter exhorts elders
because he says he himself is one; and consequently it was in good
order for him as a bishop, and a senior bishop, to exhort not only the
Christian community, but the elders that presided over them. And
be it observed, that he addresses the elders as pastors or shepherds,
feeding the flock of God under the supervision of the great, the chief
Shepherd and Bishop of souls. The only divinely authorized Arch-
364 GOSPEL SERMONS.
bishop is, then, 'the Chief Shepherd' of God's flock, the Lord Jesus,
who 'purchased the flock with his own blood.'
"There is no reason for the frequency of allusion to the imposi-
tion of the apostles' hands, which merits our notice. They were en-
trusted with the erection of the kingdom of the Messiah in the world.
This threw into their hands every sort of office and duty. They
preached first, they taught first, they exhorted firstfirst waited upon
the tables of the poorwere the first bishops and the first deacons of
the churches which they planted. They appointed persons, such as
Timothy, Titus, and others, to assist them in getting things in order.
But that they had successors in this character is insusceptible of
proof, from all that is on sacred record. Many things they taught by
word, and many things by letter. Their traditions by word are
sometimes alluded to, and when learned are as obligatory as what is
written. They are, however, only found in an authoritative form in
their epistles still extant.
"One thing is most obvious: They never appointed bishops over
two or more churches; but so soon as it was expedient, ordained
bishops in every city, elders in every church. Hence we read of the
elders, or bishops (for these words are used interchangeably) of the
church in Ephesusof the church in Jerusalemof elders ordained
in every church, but never of one bishop over two churches.
"Are we not now prepared to state the order of ordination?
"(1) The congregation, after having proved the abilities and ca-
pacities to teach and rule found in its own members, and, above all,
tested their character as approved by those within and without the
congregation, appoints a day for the proper election of its officers.
"(2) Having agreed upon those eligible, possessing, in an accepta-
ble measure, the qualifications commanded by the apostles, a day is
appointed for their solemn consecration to the Lord.
"(3) The day arrives; the church assemble with fasting, and pro-
ceed to select members to impose hands on the officers elect in behalf
of the congregation. The persons thus chosen then proceed to im-
pose their hands on the heads of those elected, while all unite in
prayer to God that those brethren chosen by them, and now devoted
to the Lord as their bishops or deacons, may, feeling their responsi-
bility, with all diligence and fidelity to the Lord, and with all hu-
mility of mind and affectionate concern for the brotherhood, exercise
the office with which they are hereby invested in the name of
the Lord, according to the true intent and meaning of the
Christian institution, as they shall account to the Lord at his glori-
ous appearing and kingdom. The whole congregation then lifting

up their voice, say, Amen.
"Whether this may include all the solemnities of such an occasion
may, perhaps, be questioned by some; "but that it does not transcend
all that is taught and applied in the ancient order of ordination,
cannot, we think, be doubted by any one intelligent in the oracles of
God. It will be remembered that we are writing in reference to a
new churchto a congregation coming into the apostolic order; for
after being once set in order, it will be unnecessary to select persons
to ordain, or to introduce other seniors into a participation of the
oversight or ministry of the community. Those already ordained
will, for the brotherhood, always act in such matters. They are the
standing presbytery or senate of the congregation. It was, however,
expedient, in our judgment, to select the most difficult case, and one
that will place the true fountain of all official authority in the boldest
relief before the brotherhood.
"No one can say that such officers, so nominated, elected, and or-
dained by the people, have not full ecclesiastic authority and right
to officiate in behalf of the congregation, because they are of their
own choice and ordination. Neither can it be said with a due regard
to what is written by the apostles, that such officers have not the au-
thority of the head of the church, as well as of the brethren, to ad-
minister the affairs of the congregation, for they are of the Lord's choice
and ordination. They are persons chosen by the Lord and the people.
They are ordained by the Lord and the people; because the laws of
the Lord are consulted and obeyed, in the whole affair, by the people
"The jurisdiction of such bishops is always circumscribed by the
congregation which ordained them. A single church is the largest
diocese known in the New Testament. Neither does his election
and ordination give him an indelible character, nor a perpetual
office. Should he leave the church, which, under the direction of
the Holy Spirit, created him and become a member of another
church, he enters it as a private member, and so continues until that
church elect and ordain him, should they call for his services. The
bishops and deacons of the church in Philippi were the bishops and
deacons of the church in Philippi, and of no other church; and so of
Ephesus, Antioch, Rome, and Jerusalem.
"Of the bishops of a large congregation it will generally, perhaps
always, happen that one of them will be eminent above the others.
Character, age, talent, information, will inevitably bestow superiority
in some respects. Although all the presbyters or eldership are equal
in authority, some one will occasionally be president of the meeting;
366 GOSPEL SERMONS.
and, perhaps, one may become standing president. This is inevita-

ble. Although all the apostles were equal in authority, among them
there were some called pillars; and of these one was more influential
than the others. Among the first twelve, Peter, James, and John
were regarded by the whole Christian community as 'pillars' of high
reputation. In the great meeting in Jerusalem, when Paul and
Silas went as delegates from the church in Antioch, in behalf of the
Syrian Christians; and when a general meeting was called of all the
apostles, elders, and the whole congregation; and after there had
been 'much debate,' Peter and James spoke once, and all were silent.
The weight of their judgment settled the controversy. Paul became
the chief of all the apostles, not in church authority, but in influence;
because of his extraordinary talents, labors, and spotless reputation.
If so then, amongst the ambassadors of heaven, why should we
think it strange, if now, in a congregation having twelve or twenty
elders, one should, by common feeling and common consent, become
president of the senate* or eldership of the whole community.
"By translating this influence and presidency to mean church au-
thority, and not distinguishing between moral influence and ecclesi-
astic power, before the end of the second century they called the
president bishop 'the bishop,' and the others were commonly regarded
only as the eldership, and finally the bishop became the only bishop,
and his jurisdiction was extended first over the citythen over its
suburbsthen over its vicinitythen over the provincethen over
the kingdomthen over the empirethen over the world, until it
ended in 'His Holiness, the Father universal,' or 'the Pope.'
"Still, it is a fact that only one person can preside at a time in one
congregation; and it is unavoidable but that the most gifted and dig-
nified will most generally preside when present, for the congregation
will have it so. But confine this presidency, even though it should
become stated, within its constitutional limits (a single congregation),
and a pope will never be born.
"In all societies this presidency will obtain. It obtains in all re-
publics; it obtained even in the fierce democracy of Greecein the
Roman Republic; it now obtains in the American Republics during
the tenure of office. The Senate has its president; a committee has
its chairman; the Supreme Court, and all the courts down to that of
Common Pleas, have their president judges. It obtained in the com-
monwealth of Israel, in the time of Moses, in the time of Joshua,
in
*The Greek word presbuterion found three times In the New Testament, may be
rendered either senate, presbytery, or eldership.
CHURCH ORGANIZATION. 367
the time of the Judges, in the time of the kings, in the time of the
captivity, in the time when it was a Roman province.
"There are hierarchs in the skies. In heaven among angels there
are thrones, dominions, principalities ana powers. In the church the
Lord gave first, apostles; secondly, prophets; thirdly, teachers; then
various helpers. And when the church arrived at its manhood state
on earth, there were private personsdeaconsbishops; and of
these bishops, though alike in power, one generally presided, and to
this it as naturally tends as do the waters to the sea; and it is best
so, provided only, all is done with knowledge, good understanding,
good spiritwithout pride and lordship in him that presidesand
without envy, and jealousy, and evil surmising among the bishops
and in the congregation. And be it observed with all emphasis, that
there is no order of things, divine or human, that, in this earthly state, can
wholly exclude occasions or opportunities for the display of these evil pas-
sions. Moses and Aaron were envied, Joseph was envied, Jesus was
envied, Paul was envied, and some of his acquaintance even preached
Christ through envy. Humility, condescension, brotherly kindness,
paternal solicitude for all the brotherhood, and a profound regard to
the model Christ Jesus the Lord of all, are the only shield and defense
against the workings of evil passions."
IN THE PRESENTATION OF OUR VIEWS
on this subject, it may not be out of place to suggest a

few points in which all parties are agreed; for to us it
is much more pleasant to see where brethren agree and
dwell together in unity than it is to look at points of
difference.
(1) It is believed, by all who accept the Bible as a
revelation from God, that the church is a system of
government established by God's authority on the
earth.
(2) It is agreed by all parties that there can be no
such thing as government without laws for the govern-
ment, and protection of the subjects for whose benefit
the government is established.
(3) It will be admitted that God has provided laws
368 GOSPEL SERMONS.
for the government of his people, and that these laws

are revealed in the Biblethe word of God.
(4) It will be further admitted that God has pro-
vided no laws which are worth any thing to his peo-
ple unless obeyed by them.
(5) We suppose we may assume it as further agreed
that in every government, whether of human or di-
vine origin, there are things to be done which every
one cannot do. While it may be admitted that every
one is authorized to do every thing, it is certain that
there are things which not every one can do, and this
is one reason why organization and co-operative effort
are necessary.
(6) When a congregation has been fully organized
for the worship of God, we suppose that all will agree
that there is some work in which all cannot engage, at
least at one time, though it be granted that every one
is fully authorized to do it.
(7) We suppose it will be agreed further that such
work must be done by some one or more for the benefit
of the congregation. There may be controversy about
who should do the work, and how he or they should be
selected; but that it should be done by some one or
more for the congregation, is, we suppose, beyond ques-
tion or doubt.
(8) Finally, it will be admitted, that in every govern-
ment there will be persons negligent of duty, and still
others who will violate law. To suppose that every one
will be faithful in the discharge of duty, and in the ob-
servance of law, is to suppose a degree of perfection in
human character not found in every member of any com-
munity; hence, the necessity for some one or more
whose special business it is to execute the lawto ad-
monish and encourage the negligent, reform the way-

ward, and punish the persistently rebellious.
But I may be told that "it is the duty of every mem-
ber of the family of God to watch over and encourage
his wayward brother." So it is the duty of every good
citizen of the State to use his influence in promoting
peace and good will among his neighbors, and the ob-
servance of law by every citizen; still there must be
persons whose special duty it is to execute the law, and
without them the State would rapidly drift into an-
archy and ruin. Is not this as true of the church as of
the State? Though we were to admit at every breath
that every one qualified is authorized to do it, yet the
fact still remains that some by nature, and others by
their own neglect to use the means of spiritual growth
which God has put within their reach, are incompetent
for the work, then who shall do it? Am I told that
those best qualified for the work shall do it? I then
ask, who shall judge of, and decide upon the qualifica-
tions of the party who shall undertake the work? Not
every one for himself, surely; for, as Brother Campbell
has well remarked, the one least qualified will likely be
the first to volunteer his services. Do you say the
church shall make the selection? So do I. Then what
shall we call these parties thus selected to take the over-
sight of the flock, and do such other work as the church
needs to have done by persons of its own selection for
that purpose? and how shall the congregation select
and consecrate them to the work?
When Paul wrote his letter to the Philippians, he
addressed it "to all the saints in Christ Jesus which are
at Philippi, with the bishops and deacons." Phil, i: 1.
By this language we understand that there were bishops
and deacons in the church at Philippi; and that these
370 GOSPEL SERMONS.
classes are not included in the idea of discipleship alone,

for the phrase, "all the saints in Christ Jesus which are
at Philippi," would certainly have included all the dis-
ciples who were there as disciples only, and the phrase,
"with the bishops and deacons," would he meaningless
if nothing more was meant by these titles than disci-
ples of Jesus. The text certainly warrants the conclu-
sion that all bishops and deacons are saints, but all the
saints in Christ Jesus are not bishops and deacons. To
borrow an illustration used by another, "all judges are
lawyers, but all lawyers are not judges." This is plain
enough; but what is implied by these terms?
A bishop is an overseerone who takes the oversight
of others. This is a part of the work which we found
the church must select some one to do; hence, we call
the one who does it a bishop. But what is an overseer?
One whose duty it is to take the oversight of others
teach them what to dohow to do the work assigned
them, and then see that they do it; and to so rule them
as to keep good order among them while doing the will
of the Master. Then this is the work of a bishopto
teach the members their duty, and see that they do it,
and to rule them in accordance with the Master's will.
But we find another name applied to those who do this
work. Paul says: "Let the elders that rule well be
counted worthy of double honor, especially they who
labor in the word and doctrine." 1 Tim. v: 17. What
does this word mean? Literally it is the comparative
of old; hence, an elder is an aged person. But the el-
ders that rule well are to be counted worthy of double
honor. First, it is right to honor them on account of
their age, as we should honor all old men. Secondly, it
is right to honor them for their work's sakeruling
well; thus they are entitled to double honor. But only
the elders who rule well are entitled to this double

honor; hence, there are elders who do not rule well,
perhaps do not rule at all. Then some elders rule, and
we have found that ruling is at least a part of the
bishop's work; hence, these ruling elders are aged per-
sons who have been called to the work of bishops.
Brother Campbell says the terms bishop and elder are some-
times used interchangeably to designate the same per-
son. In Smith's Bible Dictionary we have the follow-
ing language: "When the organization of the Chris-
tian Churches in Gentile cities involved the assignment
of the work of pastoral superintendence to a distinct
order, the title episcopos presented itself as at once con-
venient and familiar, and was therefore adopted as
readily as the word elder (presbuteros) had been in the
mother church at Jerusalem. That the two titles were
originally equivalent, is clear from the following facts:
(1) Bishops and elders are nowhere named together as
being orders distinct from each other. (2) Bishops and
deacons are named as apparently an exhaustive division
of the officers of churches addressed by Paul. Phil. i:
1; 1 Tim. iii: 1-8. (3) The same persons are described
by both names. Acts xx: 17-28. Tit. i: 5-8."
In Acts xx: 17, it is said: "And from Miletus he
sent to Ephesus, and called the elders of the church, and
at the twenty-eighth verse he tells them, "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." We need not tell the reader that the word
overseers is from the plural of the same word elsewhere
rendered bishop, and might have been here rendered
bishops just as well as overseers, showing that the elders
of the seventeenth verse were the overseers or bishops
372 GOSPEL SERMONS.
of the twenty-eighth verse. To Titus Paul says: "For

this cause left I thee in Crete, that thou shouldest set
in order the things that are wanting and ordain elders
in every city, as I have appointed thee. If any be
blameless, the husband of one wife, having faithful chil-
dren not accused of riot or unrulyfor a bishop must
be blameless as the steward of Godnot self-willed, not
soon angry, not given to wine, no striker, not given to
filthy lucre; holding fast the faithful word as he hath
been taught, that he may be able, by sound doctrine,
both to exhort and convince the gainsayers." Titus i:
5-9. Here Paul substantially tells Titus to ordain elders
in every city if he could find any who were blameless,
for a bishop must be blameless, thus clearly showing
that he used the words elder and bishop interchangeably,
and that the elders ordained by Titus were bishops.
There is but one other solution possible, that is that
he was to ordain elders to the office of bishop. We do
not think this exactly the thought intended, though
possibly it may be. Suppose we were to say the County
Court ordained judges of the election, when did the par-
ties become judges of the election? When they were or-
dained, and not before. It was the act of the court that
made them judges. Then when Titus ordained elders
in every city, was it not his act that made them elders?
The cases look to us exactly similar. True it is that
these elders were bishops when ordained, because Paul
meant the same by both terms in this connection at
least. This is plain enough.
We frankly admit that the word elder primarily means
older, but words often have an appropriated meaning,
and in such cases they cannot be used in their primary
signification. The word soul primarily means the im-
mortal part of man, but it is often used to indicate the
whole man, as when Adam became a living soul, that is

a living man.
Again: "The soul which hath touched any such shall
be unclean until even, and shall not eat of the holy-
things, unless he wash his flesh with water." Lev. xxii: 6.
Innumerable examples might be cited in which words
are used in an accommodated sense; hence as bishops
were always old men, they might very naturally be
called elders just as the word soul, primarily meaning
only a part, should be used to indicate the whole man.
While it is certainly true that not every elder is a
bishop when the word elder is used in its primary sense,
but it is equally true that every bishop is an elder, and
may be called either bishop or elder without any violence
to the common usage of language. Certainly no one
will object to this thought on the ground of applying
two titles to the same officer (or person if it is preferred),
for it would be insulting to common sense to give ex-
amples of even a half-dozen titles to the same party
when the merest tyro knows this is often done.
But we have used the word office, and as this word is
objectionable to some, we must pause long enough to ex-
amine it a little. But really this seems to us the least im-
portant part of our investigation; for if we have the right
man, scripturally selected and set apart to the work of
a bishop or a deacon, as the case may be, so that he may
appreciate the responsibility of his position, and promptly
and efficiently perform it, it would seem to be a matter
of little importance whether we call him an elder, a.
bishop, an overseer, an officer, or a servant. If elected
or chosen by the congregation, and scripturally set
apart to do the work for the congregation, he would be-
an officer whether we call him an officer or not. It
matters not by what process he be selected by the con-
374 GOSPEL SERMONS.
gregation, 'he is still an officer in the correct use of that

term; hence much of what has been said and written
about officers and official service in the church, has been
"much ado about nothing." The far more important
matters are: (1) Has the congregation scriptural author-
ity, either by command or example, to select any one or
more of its members to do any work for the congrega-
tion or community? and (2) if the congregation has
such authority, how shall the selection be made? and
(3) shall he be consecrated to the work? If so, how?
But to return. Are there officers in the church of
God? Paul says: "If a man desire the office of a
bishop he desireth a good work." "Let these also first
be proved, then let them use the office of a deacon being
found blameless." "For they that have used the office
of a deacon well purchase to themselves a good degree,
and great boldness in the faith, which is in Christ
Jesus." 1 Tim' iii: 1, 10, 13. Here we have the offices
of bishop and deacon; and, surely, if any one fill the
office by divine authority, he is an officer. This is plain
enough, we suppose.
But while this is admitted to be the teaching of the
common version of the New Testament, it is claimed
that there is no word in the original which means either
office or officer.
We suppose it will be admitted that we can know
nothing of the meaning of Greek words only as lexi-
cographers define them for us. We open our Greek
New Testament at 1 Tim. iii: 1, and find the word epis-
kopes; what does this word mean? Without a lexicon
we do not know, but with a lexicon we may know.
Pickering defines it: "An inspection, superintendence,
the office of bishop, N. T." Thus the learned lexicogra-
pher tells us it does mean office, and not only office, but
the office of bishop. In the next verse we find the word

episkopon translated bishop. This word, from the same
root, Pickering defines: "An inspection, the office of
an inspector and overseer, a keeper, a guardian * *
* a bishop." There are no lexicons known to us which
do not substantially agree with the foregoing definition;
and it tells us that the words found in the original do
mean a bishop, and the office of a bishop. We are not
able to command a sufficient amount of courage to an-
tagonize all the lexicons with reference to the meaning
of Greek words, of which we can know nothing only as
defined for us by them.
But we are told that office means work. We suppose
this notion grows out of Paul's remark, that "if a man
desire the office of a bishop, he desireth a good work."
1 Tim. iii: 1. Does this prove that there is no such
thing as the office of bishop? The manifest meaning
of the passage is, that the work pertaining to the bish-
op's office is a good work. We suppose there is not an
office on the earth, in any government, human or divine,
that has not work connected with it. Officers are made
for the purpose of doing the work of the office. Were this
not true, there would be no use for officers; nor would
there be any such thing as an office.
Paul says: "All members have not the same office."
Rom. xii: 4. Here the word office is from the word
praxin, which does mean work, action, use, etc. Now, if
Paul had meant simply work, without the idea of office
in 1 Tim. iii: 1, why did he not use the same word
praxis in some of its forms? This would have settled
the matter beyond dispute. In making the New Ver-
sion the revisers retain the word office. The American
revisers, in their suggested changes, offered no objection
to this rendering, showing that it met their approval.
376 GOSPEL SERMONS.
This is not conclusive, we grant, but it is a circumstance

entitled to some consideration; for we suppose there is
not riper scholarship on earth than was employed in
that revision. We have the same word in Acts i: 20,
rendered bishop rick. "His bishoprick let another take."
The New Version has this office. "His office let another
take." And this is rightunquestionably right. Then
if the apostleship may be called an office, why not have
the idea of office in the same word where it is used to
indicate another office? We are wholly unable to see
why. We are sure there is nothing in the context for-
bidding the common rendering, "office of a bishop."
But suppose we were to dispense with the words office
and officer, what then? If we render the word inspec-
tion, then this would be the office, and the inspector
would be the officer. Suppose we should render it su-
perintendence, this would be the office, and the super-
intendent would be the officer. So if we render it over-
sight, this would be the office, and the overseer would
be the officer. So the idea of office and officer are in
any rendering which might be given in harmony with
the meaning given by the lexicons, whether we call it
office or not. We have no recollection to have ever
heard the overseer of our public roads called an officer,
yet every one knows that he is an officer, and clothed
with authority by the State to control and direct others
in the performance of work for the public good; and
whether we ever call him an officer or not, changes not
the nature of the fact. The same is true of every officer
of the government, from president to postmaster. In-
deed, we rarely call them officers, but simply president,
governor, postmaster, etc., but still they are officers,
whether we call them so or not; so of bishops and dea-
consthey are officers because ordained to the perform-
ance of work for the congregation or community; and

though we were never to pronounce the word office or
officer again in life, it would not change their relation
to the churchthey would be officers still.
Suppose a man seeking an office at the hands of the
president or governor were to say to one man, "I want
the office." To another, "I desire the appointment."
To another, "I should be glad to get the position;
would any one suppose he had abandoned the desire for
office, because he had changed his manner of expressing
the desire? Surely not. These are but different ways
of expressing the same thought. The idea of office is
in the mind of the speaker, whether expressed by office,
appointment, or position.
HOW OFFICERS ARE MADE BY THE CHURCH.
We have seen that elders or bishops and deacons were
in the church in the days of the apostles? were they to
pass away with the age of miracles? or, were they to be
co-existent with the church? These questions, surely,
need not detain us long, for every one must see at a
glance that the necessity for them has not passed away,
and, in the very nature of things, never can pass away.
As long as it is necessary that the affairs of the church
be attended to with decency and order, so long must
the necessity for bishops and deacons remain. As long
as men and women enter the church babes in Christ, it
will be necessary for some one to feed the flock of God,
and we have seen this to be the work of the overseers
or bishops; and as long as widows, orphans, and the
poor shall remain, the necessity for deacons will remain;
and who does not know that as long as the church shall
exist on earth, these, with many other things demand-
ing the work of bishops and deacons will remain, and
the church cannot fill its God-appointed mission without
378 GOSPEL SERMONS.
them. Paul gave Timothy and Titus both, very specific

directions as to the character of men to fill these offices,
without any intimation that there would come a time
when they might be dispensed with; on the contrary he
told Timothy that he gave him these instructions in
order that he might know how to behave himself in the
church of God, in the event of his long absence from
him. In a second letter he told Timothy to teach the
things which he had heard of him among many wit-
nesses to faithful men, that they might teach others
also, showing that they were to be transmitted from
generation to generation perpetually. True, he says,
"the things which thou hast heard of me among many
witnesses," making it probable that he may not have
referred to things written; but if things spoken should
be transmitted, we see not why things written to him
should not be transmitted also for our learning, that we
should profit by them. The epistolary writings of the
apostles are replete with instructions as to the character
of persons to be selected, and the work to be performed
by them; and the work assigned them is as necessary
to-day as it ever has been; hence, if we may dispense
with them, we see not why we may not close up our
Bibles and abandon their teaching entirely.
HOW SHALL BISHOPS AND DEACONS BE SELECTED?
Or, rather, how shall material be selected of which to

make bishops and deacons? Or, to be more plain, who
shall make the selection? and how shall they do it?
As they are to serve the congregation, we would very
naturally conclude, even in the absence of inspired teach-
ing on the subject, that they must be selected by the
congregation in the interest of which they are to labor;
but the divine volume is not a blank on this subject. It
is admitted, by all students of the Bible, that inspired

example is as much to be regarded as inspired precept;
and, hence, if we can find how the inspired teachers did
any thing which we are to do at all, we must do it as
they did; or, if we can find where uninspired men did
any thing which was approved by inspired men, this is
a sufficient guide for us in the performance of the same
work. We have all admitted, and all debaters and
writers have admitted, that even infant baptism might be
proved in either of these ways. Indeed, if apostolic
example and approved precedent are not worthy of our
imitation in the performance of the same work, then we
are at sea without chart or compass to guide us in the
greater part of our Christian voyage through life. All
writers and public men of note admit this principle, but
we are writing for the "multitude of the disciples," and
some of them do not appreciate it; hence, for their ben-
efit we would impress it.
When the seven deacons were to be selected in Jeru-
salem, "the twelve called the multitude of the disciples
unto them, and said, It is not reason that we should
leave the word of God and serve tables; wherefore,
brethren, look ye out among you seven men of honest
report, full of the Holy Ghost and wisdom, whom we
may appoint over this business; but we will give our-
selves continually to prayer, and to the ministry of the
word. And the saying pleased the whole multitude and
they chose Stephen," etc. Acts vi: 2-5. Here we
learn that the apostles addressed the multitude of the dis-
ciples, and told them to look out the persons, and the
saying pleased the whole multitude and they elected the
parties to be appointed.
On general principles, then, we learn that when per-
sons were to be selected to serve the congregation, in
380 GOSPEL SERMONS.
any capacity, the whole multitude of disciples made the

selection; or, if you please, elected the parties, for elect
simply means to choose or select.
This is all plain enough as to the deacons, why may
not the same principle apply to the selection of elders
or bishops? We see it did obtain in the selection of
Matthias to succeed Judas in the apostleship; then if it
obtained in these cases of which we have a record, why
shall we not conclude that it obtained in all cases where
the procedure is not recorded?
But we may be asked if Titus did not select the el-
ders ordained in Crete? We suppose not. He was
commanded to ordain them, but it is not recorded that
he selected them, or that he was commanded to do so.
Paul gave him the qualifications of those to be ordained;
but we see no reason why he should not have instructed
the multitude, and left the selection to them, as in the
case of the deacons at Jerusalem. Are we not bound
to conclude that had there been any departure from the
example recorded, the departure or exception would
have been recorded also?
A good rule of Biblical interpretation, recognized
among all critics is that obscure passages of Scripture
must be interpreted in the light of plain passages on the
same subject; i. e. all doubtful passages and examples
of action must be so construed as to harmonize with
passages and examples the import of which is unambig-
uous and without doubt. With this rule before us we
cannot leave the example given us in the selection of
the seven deacons at Jerusalem, where the lesson taught
is beyond the possibility of doubt, and seek for light
where the method of procedure is not recorded.
If, therefore, we find that some one, or more, was
selected to serve the congregation in any matter, and the
manner of selection is not given, we have a right to con-

clude that the selection was made as in the example re-
corded; and the fact that a record is given elsewhere,
made it unnecessary to repeat it.
HOW WAS THE WILL OF THE CONGREGATION EXPRESSED?
That the will of the congregation was consulted in

the selection of its servants we have seen clearly
enough, but just how their choice was expressed is a
matter not so clearly revealed; and it may he that the
reason for this obscurity is found in the tact that any
method by which the will of the congregation can be
ascertained, in harmony with that decency and good
order always to be observed in the house of God, will
be admissible. Had the Master intended that one par-
ticular method of expression should be adopted, it
would, most likely, have been revealed in precept or
example, somewhere.
Paul speaks of a brother whose praise was in all the
churches, "who was also chosen of the churches to
travel with us." 2 Cor. viii: 19. Here was a choice or
election of a person by the churches; and while there is
nothing in the English words choose and chosen to indi-
cate the manner of choosing, yet in the Greek word
here rendered chosen there may be light on this point.
Chosen is here a translation of cheirotonetheis, which is a
form of cheirotoneo, which Young defines, "to extend
the hand (in voting)." See Young's Concordance on
the word chosen. 2 Cor. viii: 19. While it is possible
that this does not exhaust the meaning of this
word, we can see no other reason for its employ-
ment here than to express the manner of electing the
person chosen. Taking this as true, it is entirely
scriptural for the members of the congregation to ex-
382 GOSPEL SERMONS.
press their choice in matters of this character by voting

with the hand.
We are fully aware of the prejudices existing in the
mind of good brethren against voting in the congrega-
tion, yet we know of no better way of getting at the
will of the congregation in many cases which may come
before it, than to allow the members to express their
choice by a vote. We are quite familiar with the ob-
jections urged against voting, but the wisdom of heaven
has never been able to suggest any thing against which
objections cannot be brought. We know of no congre-
gation which does not practice voting in some form.
Suppose we say, in the congregation, that "if there is
no objection by any one thus and so will be done." We
pause for objectionnone is made, and the thing is
done; did not the congregation, by its silence, vote
for the thing to be done, just as clearly as if the ques-
tion had been put before it in any other form, and voted
upon in any other way? Most assuredly it did; and
yet this is the general practice of those who object to
voting! We respectfully suggest that, in many cases,
this is more objectionable than other methods of voting,
for native timidity, and sometimes becoming modesty,
will prevent those who really have objections from ris-
ing in the congregation and giving expression to them,
when if they could vote otherwise in common with the
multitude, they would not hesitate to do it.
Brother Campbell has given us some excellent
thoughts in his Extra to the Harbinger for 1835, from
which, by the reader's indulgence, we will reproduce an
extract. But you will say, "Brother Campbell was
not inspired." This is certainly true; but you will
agree with us that he was no insignificant judge of the
teaching of men who were inspired; and, hence, there
are not many of us who might not profit by a perusal

of what he wrote in the vigor of his manhood on any
subject.
A. CAMPBELL ON VOTING IN THE CHURCH.
"Some Christians are opposed to voting in the church. They

only vote against voting! They will give their voice, but say they
will not vote. Now, upon a little reflection, it may, perhaps, appear
to them that to vote and to give their voice, is identically one and
the same thing. To express their mind or their wish on any ques-
tion, is certainly to votewhatever form may be chosen, whether
standing up, stretching forth the hand, or simply saying yes or no,
aye or nay.
"Wherever there is an election, or choice of persons, or meas-
ures, there must be voting, or a casting of the lot. To cast the
lot is an appeal to heaven; and very extraordinary, indeed, must
be the incident or the occasion that will justify such a solemn ap-
peal, or such an irrevocable decision.
"We need not labor to show that the Christians under the very
eye, and with the approbation of the apostles, voted; for the apostles
commanded them to voteto choose out persons for certain works,
and with reference to certain measures. But a question arises of
some consequencenay, of great consequenceOn what occasions,
and for what purposes are Christians authorized to vote?
"They are not to vote on questions of faith, piety, or morality.
Truth is not to be settled by a vote, nor is any divine institution,
respecting the worship or morality of the Christian Church, to be
decided by a majority. These are matters of revelation, of divine
authority, and to be regulated by a 'thus saith the Lord,' and not
by thus saith the majority. But in all matters not of faith, piety,
or morality; in all matters of expediency, and sometimes in ques-
tions of fact pertaining to cases of discipline, there is no other
way of deciding but by vote of the brotherhood. There is no rev-
elation that A, B, or C shall be chosen elders or deacons; that D,
E, or F shall be sent on any special message; that the church
shall meet in any given place at any hour, or that this or that
measure is to be adopted in reference to any particular duty aris-
ing out of the internal or external relations to the church.
Such matters are to be decided by the vote of the whole commu-
nity or not at all.
"How that vote shall be givenwhether by stretching out the
384 GOSPEL SERMONS.
hand, as the Greek word found in Acts xiv: 13, and 2 Cor. viii:
19, literally indicates; or whether by standing up, or saying aye,
or nay, may itself be a question of expediency, to be decided by a
vote of the community. And certainly it matters not, in this in-
stance, what the form be, provided only the mind of the church
be clearly ascertained.
"A matter of greater importance occurs: Must the church be al-
ways unanimous before it acts upon any question of fact or expediency?
While it is possible to be of one faith and of one hope, however
desirable it may be, it is not to be expected that a congregation
will always be of one mind in all questions of discipline or expe-
diency which may occur in their earthly pilgrimage. Some, how-
ever, will insist not only upon one opinion in matters of abstract
speculation, but upon one mind in all matters of expediency.
"In the New Testament we have the word which the Greeks used for
majority sometimes translated 'the greater part.' 1 Cor. xv: 6. 'The
more.' Acts xix: 32; xxvii: 11. And 'the many.' 2 Car. ii: 6.
Where the censure inflicted upon a certain individual is spoken of, it
is rendered by McKnight 'the majority:' 'Sufficient for such an one
is the censure inflicted by the majority; plainly intimating that not
every individual, but that a decided majority of the church had con-
curred in the sentence pronounced.
"True, indeed, that where there is much love and great devotion
to the will of the Lord, there will be the greatest approaches to una-
nimity in all matters of great importance. The wisdom which comes
from above, is first pure, then peaceable, gentle, and easy to be per-
suaded. Self-willedness is no ornament of Christian character, and
when each esteems his brother as better than himself, there will not
be much earnestness displayed in striving to carry our views of expe-
diency over the judgment of others. Besides it is sometimes inexpe-
dient for the majority to carry all in its power. There may be occa-
sions when it is better for the majority to waive its privilege than to
carry its point. These, however, are matters which discretion and
good sense must and will decide according to the bearing of all meas-
ures upon the good order, peace, harmony, and prosperity of the
brotherhood. All warmth and impassioned feeling in the house of
God is disorderly; and no church, acting under the guidance of the
Good Spirit, will ever attempt hastily to decide a matter in the midst
of the least excitement."
ORDINATION OF DEACONS.
Having seen that bishops and deacons were in the

church by divine appointment in the days of the apos-

tles, and that they were to be co-existent with the
church, we come, now, to inquire how they were ap-
pointed, ordained, separated, or set apart to their work.
But we are told that the New Version has removed the
word ordain from the New Testament, substituting ap-
point in its place. And what of that? Does that cut
any figure in the investigation at all? We cannot see
how that affects the argument in any way. We have
always had the word appoint in Acts vi: 3, with ref-
erence to the seven deacons; and in their appointment
the apostles prayed and laid their hands on them.
They said they would appoint them, and this is what
they did. Why shall we not do as they did? This is
the question. What was done? and how was it done?
In the examination of this subject we propose to pur-
sue the same methods of interpretation pursued on the
subjects of conversion, baptism, the Holy Spirit, or any
other subject of Biblical controversy. When we ex-
amine the commission we collate the conditions of par-
don contained in it from all the reports given of it; and
conclude that while there may be more contained in it
than is given in any one report, yet nothing contained
in any report can be omitted.
With this rule before us we get teaching, baptism, and
the formula to be used, from Matthew. From Mark we
get preaching, faith, baptism and salvation. From Luke
we get preaching, repentance, remission of sins, and a
place at which to begin. Now, our rule requires us to
take all the reports; hence, collating the items, we have
preaching, faith, repentance, baptism, into the names of
Father, Son, and Holy Spirit for the remission of sins
beginning at Jerusalem. But if we are in doubt as to
the meaning of the commission we will go with the
386 GOSPEL SERMONS.
the apostles, to whom it was given, and see what they

did in obedience to it. Nor will we stop with the ex-
amination of a single case, but we will examine all the
cases recorded, and collate, from them, all the condi-
tions of pardon required of them who were converted
by the preaching of these inspired teachers; and thus
we can unmistakably learn what was meant by the coin-
mission under which they acted. We will also notice
how they obeyed the commands given by these inspired
men; and if we find that they went down into the water
to be baptized, and came up out of the water after they
were baptized, we will conclude that this was author-
ized by the commission, and we will try to do as taught
in the examples recorded. We will not get alarmed be-
cause inspired men did the work, for they did many
things enjoined upon us; hence, what they did, and how
they did it, is just what we want to know, that we
may follow the examples left by them as nearly as pos-
sible. That this is a safe rule of interpretation, leading
to safe conclusions, is admitted from the rising to the
setting of the sunfrom the rivers to the ends of the
earth; then let us keep it constantly before us while we
see what was done in ordaining or appointing disciples
of Jesus to the work of bishops and deacons.
Addressing the multitude of disciples the apostles
said: "Wherefore, brethren, look ye out among you
seven men of honest report, full of the Holy Ghost and
wisdom whom we may appoint over this business."
Acts vi: 3.
On another occasion, while the disciples ministered
to the Lord and fasted, the Holy Ghost said, "Separate
me Barnabas and Saul for the work whereunto I have
called them." Acts xiii: 2.
Again it is said: "When they had ordained them el-
ders in every church." Acts xiv: 23. Here we have

the words appoint, separate, and ordain, used to indicate
the consecration of persons to the work of deacons,
evangelists, and elders or bishopswe will, therefore, use
them interchangeably, supposing them, in the foregoing
quotations, to mean substantially the same thing; and
we admit, at the beginning, that there is nothing in
either of them indicating the manner of appointing, sep-
arating, or ordaining the persons. This can be learned
only by an examination of recorded examples left for
our instruction. Webster defines the word ordain as
meaning "to set in order; to arrange according to rule;
to regulate; to set; to establish. To appoint; to de-
cree; to enact; to institute. To set apart for an office;
to constitute. Especially, to invest with ministerial or
sacerdotal functions; to introduce into the office of the
Christian ministry, by laying on of hands or other ap-
propriate forms." But Mr. Webster doubtless defined
the word according to modern usage; hence, the value
of his definition depends upon whether or not it
is sustained by the practice of inspired men. To this
practice we go, then, feeling assured that the words
used by divine wisdom are not meaningless, and that
something was done as indicated by them.
When the apostles commanded the multitude of dis-
ciples to select the seven men to be appointed over the
business before them, "the saying pleased the whole
multitude; and they chose Stephen, a man full of faith
and of the Holy Ghost, and Philip, and Prochorus, and
Nicanor, and Timon, and Parmenas, and Nicolas, a
proselyte of Antioch; whom they set before the apostles;
and when they had prayed they laid their hands on
them." Acts vi: 5, 6. What did the apostles propose
to do? They said they would appoint the men when
388 GOSPEL SERMONS.
selected. When they were selected and placed before

them what did they do? They prayed and laid their
hands on them. This is what was done in appointing
them, and was, therefore, the appointment. If this was
not the appointment, what was? Certainly there was
something donewhat was it? Do you tell me you do
not know? Then you are like the witnesses who slept
over the grave of Jesusnot competent to answer the
question or take position on it. We do know that they
prayed and laid their hands on them, for the Book of
God says so. More may have been done, but this was
certainly done; are we at liberty to leave it undone? Is
it not more safe to do as they did?
But we are told that the words translated "laid their
hands on them," should have been translated "extended
their hands to them." Then why do not those who
make the objection practice what they preachpray and
extend their hands to them. Even this rendering can-
not justify doing nothing at all. Had this been the
thought, the Spirit could have said it as easily as what
it did say. When the right hand of fellowship was
given to Paul and Barnabas, (Gal. ii: 9) words were
found with which to clearly express it; and had the
same words been used in connection with ordination,
there would have been no ambiguity about them; and
surely they would have been employed if this had been
what was done.
We have the words laid on from the word epitithemi,
which is composed of a preposition epi, meaning on or
upon, and a verb tithemi, to lay, place or put; hence,
the word epitithemi literally means to lay on, place on,
or put on. There is nothing in the word to determine
what is laid onthis is determined by the noun to which
reference is made in each particular case. It may be a
hand, a burden, punishment, or figuratively a name, etc.

Will the reader please open Young's Concordance at
the word lay, and examine the connections in which it
is from the word epitithemi as found in that great work?
For the benefit of such readers as have not the book we
will transcribe every such occurrence of the word.
Matt ix: 18 come and lay thy hand upon her
" xix: 15 he laid his hands on them, and departed
" xxiii: 4 lay on men's shoulders, but they
Mark v: 23 come and lay thy hands on her
" vi: 6 save that he laid his hands upon a few
" xvi: 18 they shall lay hands on the sick
Luke iv: 40 he laid his hands on every one of them
" xiii: 13 he laid his hands on her
" xv: 5 and he layeth it on his shoulder
" xxiii: 26 on him they laid the cross
Acts vi: 6 they had prayed they laid their hands on them
" viii: 17 then they laid their hands on them
" viii: 19 that on whomsoever I lay hands
" xiii: 3 laid their hands on them, they sent them
" xv: 28 to lay upon you no greater burden than
" xvi: 23 when they had laid many stripes upon them
" xix: 6 when Paul had laid his hands upon them
" xxviii: 3 had gathered a bundle of sticks and laid them
on the fire
" xxviii: 8 and laid his hands on him and healed him
1 Tim. v: 22 Lay hands suddenly on no man
Rev. i: 17 he laid his right hand upon me
Will the reader carefully examine these examples of
the word epitithemi? Was the cross extended to Simon,
but not laid on him? Were the stripes extended to
Paul and Silas, but not laid on them? Were the sticks
extended to the fire, but not laid on it? Please note
the fact that it is the same word rendered laid on in con-
ferring spiritual gifts; and if it does not mean laid on
in ordination, it does not in conferring gifts either. It
occurs forty-two times in the Greek New Testament,
but is never once rendered extend or give in connection
with hands or any thing else. Indeed, there is no ex-
390 GOSPEL SERMONS.
ample of it which might not be rendered put on, laid on,

or placed on in some of their forms.
But there has been quite a change of front on this
subject in the last few years. For a time hands were
not laid on the seven deacons at all; but simply ex-
tended to them as in giving the hand of fellowship;
but more recently it is admitted that hands were laid on,
but not in connection with their ordination, but for the
purpose of conferring spiritual gifts. While this shift-
ing of ground gives evidence of a want of clear and set-
tled convictions on the subject, it still becomes us to ex-
amine the theory that we may see what claims, if any,
it has to our acceptance.
That apostolic hands were laid on for the purpose of
imparting spiritual gifts is certainly true; but that they
were always laid on for this purpose is assumption
wholly wanting in proof. There was a murmuring of the
Grecians against the Hebrews because their widows were
neglected in the daily distribution of food. The apostles
ordered the multitude to select seven men to be appointed
over this business. What business? The working of
miracles? No, but to supply the tables of the Grecian
widows. The persons were selected and presented to
the apostles for their action. They were to appoint
them; but as yet they had done nothing. True, they had
given the qualifications of the parties to be selected, and
had ordered the selection to be made; but they pro-
posed to appoint after the selectionnot before it. The
selection was no part of the appointment, for the mul-
titude was to do that. Now the subjects are ready for
appointmentwhat was done? They prayed and laid
their hands on them. For what? To appoint them. Ap-
point them for what? To work miracles? No, but to
attend to this business. What business? To supply
the tables of the Grecian widows. Then hands were

not laid on them to impart spiritual gifts to them; but
to separate or appoint them to this business. If this is
not clear, then Holy Writ can make nothing clear.
We have no evidence that the subject of spiritual gifts
was before them on that occasion at all.
But we are asked: "What good can it do to lay on
hands if the party is not supernaturally endowed by it?"
This question has been asked about baptism until even
our opponents have become ashamed of it. "If there is
no efficacy in water to wash away sins, what good can
it do to be baptized for the remission of sins?" What
good can it do to obey God at all? If God has com-
manded us to do a thing, or left us such examples as
clearly teach us to do it, shall we stop to debate the ques-
tion with him as to what good it will do? The truly
loyal servant learns the will of the master and goes
about the work, whether he can see any good it will do
or not. The master's will is reason enough for him
who would honor the master.
But does it do no good to solemnly impress any one
with the responsibility of his position, and the import-
ance of the work assigned him? All governments, in
all ages and countries, whether of human or divine ori-
gin, have had their ceremonies of consecration, installa-
tion, coronation, inauguration, etc., for the purpose of sol-
emnly impressing those inducted into office with the
responsibility of the position about to be assumed; and
they seek to make them so impressive as never to be
forgotten. Perhaps the seven deacons ordained at Je-
rusalem could have supplied the Grecian widows with
food before they were ordained if they would, but they
did not do it, we suppose, because they had never been
specially assigned to that work, and made to realize
392 GOSPEL SERMONS.
that the congregation expected them to do it; but when

they were thus solemnly set apart, we hear of no more
neglect or complaint about it.
So it is to-day; persons may be fully competent to do
the work of bishops and deacons, but until they are set
apart to the work, and solemnly impressed with the re-
sponsibility of their position, and made to feel that
the congregation expects them to do that work, they will
not be likely to do it; and hence it will generally go
undone; or, if done at all, it will be done without that
system and order that should ever characterize a gov-
ernment of which God is the author. This reason, if
there were no others, would abundantly vindicate the
wisdom of God in requiring the ordination of officers in
the church.
But we are told that the "imposition of hands on the
seven deacons at Jerusalem was for the impartation of
spiritual gifts, because they did not possess this power
before that event, and did possess it afterward." Then
we would inquire of the objector how he knows that
they did not possess supernatural power or spiritual
gifts before that time? Is it because we have no ac-
count of its exercise by them before that time? This
may not be quite conclusive. If any one will find a
record of the miracles performed by five of them after
hands were laid on them, he will likely find in the next
verse an account of the miracles wrought by all of them
before their appointment to the deacon's office.
There is no record of any miracle performed by any
of the seven, except Stephen and Philip. Shall we
conclude, therefore, that the other five performed none?
Shall we conclude that Stephen and Philip received
miraculous power when hands were laid on the seven,
and that the other five did not receive it because there
is no record of its exercise by them? This is unreason-

able, and cannot be accepted. Then shall we conclude
that all of them received and exercised spiritual gifts,
but there was nothing connected with what five of them
did, which was of sufficient importance to make it nec-
essary to record it? When this position is taken the
assumption falls to the ground that the seven did not
possess supernatural power before ordination, because
there is no record of its exercise by them.
We suppose that if all the miracles, wrought by those
who were supernaturally endowed in the days of the
apostles, had been recorded, "the world would not have
contained the books." Were there not special reasons
why the miraculous power exhibited by Stephen and
Philip was recorded? Stephen was the first martyr to
the faith of the gospel, and the record of his glorious
death would have been incomplete without his super-
natural vision of heaven. In recording the conversion
of the Samaritans, it was necessary to report the mira-
cles which Philip did in confirmation of his preaching
there. But for these events we might never have
known that a miracle was performed by any of the
seven; hence, the silence of the Scriptures on the sub-
ject is not conclusive proof that the seven had not su-
pernatural power before their ordination to the deacon's
office. Assumptions are a cheap commodity.
What are the probabilities on the subject? That the
apostles had the power to convey these spiritual gifts is
very certain; and it seems to have been their custom
to confer them, if not upon all, certainly upon a large
number of the primitive disciples as soon as converted.
As soon as Samaria received the word of God, Peter
and John were sent there for the purpose of conferring
this measure of the spirit upon the converts at that
394 GOSPEL SERMONS.
place. Then is it not entirely reasonable that the faith

of the disciples, who were converted at Jerusalem when
the church was in its infancy, was confirmed in the
same way?
One of the first questions asked by Paul of the disci-
ples found at Ephesus was: "Have ye received the
Holy Ghost since ye believed?" This shows that the
disciples generally did receive it, and were expected to
have it; and, doubtless, had they been converted by an
apostle instead of Apollos, who knew only the system
of things taught by John, they would have received it
before Paul saw them. Certain it is that Paul con-
ferred it upon them very soon after he reached them.
He longed to see his brethren at Rome, that he might
impart to them some spiritual gift to the end that they
might be established. Seeing, then, that it was the cus-
tom of the apostles to confer this power on the early
converts as soon as they had opportunity, why should
the seven have been exceptions to the custom, especially as
they were daily in the company of the apostles? They
were prominent men among the disciples, of honest re-
port, full of the Holy Ghost and wisdom; hence, that
they were abundantly endowed with spiritual gifts before
their ordination is much more probable than that they
received spiritual gifts by imposition of hands at the
time of their appointment to the deaconship. Indeed,
this is not probable at all.
By the way, we are told that Ananias conferred this
supernatural power on Saul when he laid his hands on
him, because he said: "Brother Saul, the Lord, even
Jesus, that appeared unto thee in the way as thou
earnest, hath sent me, that thou mightest receive thy
sight, and be filled with the Holy Ghost." Acts ix: 17.
The fallacy of this conclusion will appear in due time
for the present we only call attention to it here to show

the very liberal methods of reasoning on this subject.
To be filled with the Holy Ghost means abundantly en-
dowed with spiritual gifts when spoken by Ananias to
Saul; but full of the Holy Ghost and wisdom only means
earnest and intelligent Christians when spoken by the
apostles concerning those of whom they proposed to
make deacons; hence they never had any spiritual gifts
until hands were laid on them in their ordination! The
blinding influences of a false theory are truly astonish-
ing, even on the eyes of good brethren; they ought to
have great forbearance with those blinded by an entire
system of error.
But an objector says: "God hath set the members in
the body as it hath pleased him." Certainly he did;
but he sets no one in the body, nor in any position in
the body, only in accordance with law, administered by
the body. What the body or church does according to
law, he does. We have seen that it pleased him to set
deacons in office by prayer and the imposition of hands,
and it occurs to us that we ought to be pleased with
what pleases him.
But "we are to grow up into him in all things."
Certainly we are to grow from babes in Christ to the
stature of men; but does this prove that competent dis-
ciples are not to be ordained to any specific office or
work? James A. Garfield grew up from a common
school teacher to the presidency of the United States;
but does this prove that the ceremonies of inauguration
were dispensed with when he was inducted into the
office of president? Growth in grace and knowledge
has nothing to do with ordination to office, only in pre-
paring the party for it; it is no part of it.
No one believes more earnestly in spiritual growth
396 GOSPEL SERMONS.
than we do; and for this very reason we want officers to

administer the affairs of the church so that its members
may grow. We want the flock watched over and fed,
that the lambs may not perish, nor be devoured by the
wolves. Every one knows that large numbers of those
introduced into the family of God every year, go back
into the world, for want of an efficient eldership to look
after and care for them; and this we will never have
until they are made in God's appointed way.
ELDERS, OR BISHOPS.
We have seen that when Paul called the elders of the

church at Ephesus, he told them to take heed to them-
selves, and to all the flock over which the Holy Ghost
had made them overseers. The word overseers is from
episkopos, elsewhere rendered bishops; hence, these el-
ders, were, by the Holy Spirit, made bishops or over-
seers; but when or how they had been so made is not
here stated. We suppose the Holy Spirit made them
overseers just like it separated Paul and Barnabas to the
work to which it called them; how this was done we
will see in due time. Paul left Titus in Crete to ordain
elders in every city, if he could find any blameless; giv-
ing as a reason that bishops must be blameless, thus
using the terms elder and bishop interchangeably to
designate the same persons. But here, again, we are
not told how Titus was to ordain them, or what he was
to do in ordaining them.
But we are told that tithemi, here rendered ordain,
means to lay, put, or place; hence, Titus was simply to
place the seniors in their proper places in the congrega-
tions. Well, the context clearly shows that the proper
place for the parties to be ordained here was in the of-
fice of bishop, and there can be no doubt that Paul in-
tended Titus to put them there; but that Paul meant

nothing more than old men by the term elders in this
connection, is not only inconsistent with the context,
but clearly inconsistent with the subsequent instruction
given to Titus as well. In the opening of the next
chapter he told him what to say to the seniors, as such;
and he uses a very different style to that used to desig-
nate the parties to be ordained. He says: "But speak
thou the things which become sound doctrine: that
the aged men be sober, grave, temperate, sound in
faith, in charity, in patience. The aged women like-
wise, that they be in behavior as becometh holiness,
not false accusers, not given to much wine, teachers of
good things." Titus ii: 1-3. Here he speaks of the
seniors as such; and he calls them aged men, aged wo-
men; and told Titus to teach them how to live; but
when speaking of the elders to be ordained, he spec-
ified the character which they must have before ordi-
nation, that they might be eligible to ordination.
Will the reader take up his New Testament and
read the first chapter of Titus, from the fifth to the
ninth verse inclusive; then read the first three verses
of the second chapter; then in calm deliberation, ask
himself the question: "Can it be possible that Paul
meant the same by the word elders in the first chap-
ter that he did by the words aged men in the second
chapter?" It occurs to us that a negative answer to
this question must come from every unbiased mind.
Here we get the key to Paul's style in the use of
these forms of expression. When he speaks of the
seniors as such, he calls them aged men, aged wo-
men; but when he calls them elders, elders of the
church, bishops or overseers, he means those whose
duty it is to rule in the congregation and take the
398 GOSPEL SERMONS.
oversight of the flock. That such was his use of these

terms seems clear enough. But we are still without
light as to what Paul expected Titus to do in ordain-
ing elders or bishops. We suppose Paul did not tell
him how he was to ordain them simply because they
had been together long enough for Paul to know that
Titus understood the processperhaps had seen per-
sons ordained frequently; but how are we to know
what was done, that we may know what to do in the
performance of this work? We can only learn by the
examination of recorded cases of ordination, that we
may see what was done. If this examination sheds
no light on the subject, then we will be likely to re-
main in darkness, and may join our brethren in doing
nothing in this direction.
With the book of God in our hands, however, we
open to Acts xiv: 23, and read: "And when they
had ordained them elders in every church, and prayed
with fasting, they commended them to the Lord, on
whom they believed." Here we learn that they prayed
and fasted, but the connection in which the word or-
dained occurs here shows that something more than
praying and fasting was done. True, indeed, these
things were done; and in similar work, therefore, we
dare not omit them, even though we should not learn
what else was done; for we must certainly do what
we have clearly learned to be our duty, though we
should fail to learn our whole dutyit will be quite
enough to omit what we do not learn; hence we must
practice what we do learn. But we must see what
more was done if we would fill the measure of the exam-
ple furnished us.
The word cheirotoneo only occurs in two forms, and
but a single occurrence of each in the Greek New
Testament. Cheirotonetheis is found in 2 Cor. viii: 19,

where it is rendered chosen. Young defines it here,
"to extend the hand in voting." The other example is
in the case under consideration, where cheirotonesantes
is rendered ordained. Acts xiv: 23. Here Young de-
fines it, "to elect by stretching out the hand." These
two examples exhaust the word in the original of the
Bible, and we see it defined substantially the same way
in both places. In the first example it is easy to see
that the churches elected the party chosen by voting
with the hand, and the conclusion reached is natural
enough. But in the case before us the solution is not
so apparentindeed, it is confessedly difficult. That
Paul and Barnabas held an election where they were
the only voters, and voted for the parties elected by ex-
tending their hands, is hardly probable. It would have
been more natural for them to consult together as to
who should be selected, if they made the selection at
all. If they could not agree upon it, neither could they
decide it by a vote; for, as there were but two voters,
their difference would have made a tie vote inevitable.
The premises considered, therefore, we are slow to be-
lieve that Paul and Barnabas ever conducted such a
ludicrous farce. The supposition is further objectiona-
ble from the fact that it would have taken from the
churches the selection of their own rulers or servants
a manifest departure from the precedent established
in the selection of the seven deacons at Jerusalem. We
are slow to believe that one method was adopted at one
place, and a different method adopted at another place.
Such want of system is not characteristic of God's
order of doing things. But there was, unquestionably,
something done with the hand, for the use of the hand
is inherent in the word employed; how can we find
400 GOSPEL SERMONS.
what it was? But a few days before, Paul and Barna-

bas had been set apart to the work in which they were
then engagedis it not likely that they consecrated or
set apart these elders to their work in the same way in
which they had so recently been set apart to their own
work? Surely this is reasonable, and we will, there-
fore, see what was done when they were separated to
their work.
"Now there were in the church that was at Antioch
certain prophets and teachers; as Barnabas, and Simeon
that is called Niger, and Lucius of Cyrene, and Manaen,
which had been brought up with Herod the tetrarch,
and Saul. As they ministered to the Lord, and fasted,
the Holy Ghost said, separate me Barnabas and Saul
for the work whereunto I have called them. And when
they had fasted and prayed, and laid their hands on
them, they sent them away." Acts xiii: 1-3.
Now let us compare the two cases. In the consecra-
tion of the elders, they fasted and prayed; in the conse-
cration of Barnabas and Saul they fasted and prayed.
Thus far the cases are exactly similar. In the case of
the elders something was done with the handwhat
was it? In the case of Barnabas and Saul hands were
laid on them; then, unless the Lord has two ways of
doing the same thing, this is what was done in the case
of the elders.
All parties agree that cheirotoneo means to extend the
hand, and all know that the hand must be extended in
laying it on; hence, the demands of cheirotoneo are fully
satisfied in laying on hands, but the demands of epitithe-
mi are not satisfied with mere extension, or any thing
less than contact, when used in its literal sense as it is
here; hence we regard it as a thing settled that the
procedure in both cases included fasting, prayer, and
laying on hands.
It is admitted, in the examination of all other Biblical

questions, that obscure and difficult passages of Script-
ure must not be relied on to explain less obscure ones,
but plain passages must be used to explain obscure and
difficult ones. Applying this rule to the two cases of
ordination before us, the word of God becomes its own
interpreter, and all obscurity at once disappears.
Thus we see, too, how the Holy Spirit makes over-
seers. Indeed, the Holy Spirit makes Christians, dea-
cons, elders or bishops, evangelists, and every thing
else pertaining to the church of God, according to
law; but the notion that the Holy Spirit makes men
overseers in the church without compliance with law,
is as mystical as abstract spiritual influences in making
Christians without compliance with the law of pardon.
"But Paul and Barnabas were ordained by the direct
authority of the Holy Spirit; we cannot have such in-
struction now; therefore, we are not to do that work."
Certainly the persons who fasted, prayed, and laid
their hands on them were directly instructed by the
Holy Spirit; so was Peter on the day of Pentecost,
when he told believers to repent and be baptized for
the remission of sins. Shall we not preach the same
thing, because he did it under direct instructions from
heaven? The Holy Spirit directly instructed Philip
to go to the chariot and preach Jesus to the Ethio-
pian nobleman. Shall we quit that as well? We have
been accustomed to think the Holy Spirit a pretty
safe teacher in every thing we are to do, and that we
ought to follow its instructions where we have the
ability to do so.
"Well, but it looks too much like the Catholics to
be fasting, praying, and laying on hands in ordina-
tion." The Catholics sing and pray. Shall we not
402 GOSPEL SERMONS.
sing and pray, lest we be found imitating them? They

do many things which we must do, not because they
do them, but because God commanded us to do them.
The demons confessed Jesus to be the Son of God.
Shall we quit it lest we imitate them? While we are
running from Rome, let us be careful that we do not
continue our retreat beyond Jerusalem.
Really, we cannot very well imagine why these cases
of ordination were recorded at all, if not for our imita-
tion in the performance of similar work. We readily
infer that the various examples of conversion were re-
corded for this purpose; and if we are not to follow the
examples of ordination left on record, then it seems that
this is rather a worthless piece of history.
But we are told that "hands were always laid on to
communicate spiritual gifts; " for what were they laid
on Barnabas and Saul? We are told that Ananias
communicated this power to Saul when he laid hands
on him. Then why were hands again laid on to give
him that which he already had? If the phrase "filled
with the Holy Ghost," proves that Ananias thus en-
dowed Paul, then Barnabas was so endowed before his
ordination, "for he was a good man, and full of the
Holy Ghost and of faith." Acts xi: 24. Then if this
language proves supernatural endowment, they were
both so endowed before hands were laid on them at
Antioch. Then we repeat the question with emphasis,
why were hands laid on them to give them that which they al-
ready had 1
But did Ananias lay hands on Saul to impart spirit-
ual gifts to him? If so, who laid hands on the other
apostles to so endow them? They had this power by
virtue of their apostolic office; for Jesus commanded them
to "heal the sick, cleanse the lepers, raise the dead, cast
out devils; freely ye have received, freely give." Matt.

x: 8. Paul says: "In nothing am I behind the very
chiefest apostles, though I be nothing. Truly the signs
of an apostle were wrought among you in all patience,
in signs and wonders, and mighty deeds." 2 Cor. xii:
11, 12. Here we learn that miracles were signs of apostle-
ship. In what sense were they signs of an apostle?
They could not prove that every one who possessed
spiritual gifts was an apostle, for many possessed them
who were not apostles, but had received them by impo-
sition of apostolic hands. Then they were signs of an
apostle, because no one could be an apostle without them
their absence would bar the claim of any one to that office,
for miraculous power belonged to the apostolic office;
hence, the moment Paul became an apostle, that mo-
ment he could work miracles, or do anything else be-
longing to that office; not because Ananias or any one
else laid hands on him, but because the power belonged
to the apostleship. The other apostles had it, not by
imposition of hands, but by virtue of their office, and
he was not a whit behind the very chiefest of them; and
hence, he had it by virtue of his office. Hence, the idea
that hands were laid on him to give him spiritual gifts
is all a myth. When a sheriff, or any other officer, be-
comes sheriff, governor, or president, he has all the au-
thority and power which belong to his office; so when
Paul became an apostle, he had the power, and all the
power, which belonged to other apostles, because he was
an apostle; hence, he calls these miracles the signs of an
apostle. They belonged to the office.
But if any one still insists that Ananias did confer
spiritual gifts on Paul, then let him tell us who laid
hands on the other apostles, and why Paul had hands
laid on him at Antioch, if hands are always laid on for
404 GOSPEL SERMONS.
that purpose. But if any one takes the position (and

some do) that he was not able to work miracles until
hands were laid on him at Antioch, then it follows
that he was an apostle more than four years without
being able to give the signs of his office, and yet not
a whit behind the very chiefest apostle in any thing.
Certainly he was four or five years behind them in
this work, according to this theory. But if laying
on hands had been necessary to his endowment with
spiritual gifts, we see not why he should have been
all this time without it, for he had been twice up to
Jerusalem before that timehad been fifteen days with
Peter (Gal. i: 18), who was abundantly able to im-
part that power by imposition of his hands, and had
just returned from Jerusalem to Antioch when hands
were laid on him there. Is it not strange, then, if he
had to receive this measure of the spirit by imposi-
tion of hands, that he did not get it from Peter who had
the power to give or impart it to him, but waited to
get it at Antioch from the hands of those who had no
power to impart it?
The power to impart this measure of the spirit he-
longed to the apostles, and to them alone. It was a
matter in which they could have no successors; hence,
when it was necessary that the Samaritans should re-
ceive it, Peter and John had to go there for the pur-
pose of imparting it to them. Philip was there, and
could work the miracles, but as no one but an apos-
tle could confer the power, he could not do it. This
power was not transferable at all; hence, when the
apostles all died, this power had no repository on the
earth. The names of the parties who laid hands on
Barnabas and Saul are given, and while they were dis-
tinguished men in the church at Antioch, they had
no such power as this. They were told to separate

Barnabas and Saul to the work for which the Spirit
had called them; and in obedience to this command
they fasted and prayed, and laid their hands on them.
This is what they laid hands on them forto separate
or consecrate them to their God-appointed work. It
seems to have been the purpose of the Lord from the
time he appeared to Saul to make him a special apostle
to the Gentiles, and though he began to preach as soon
as he was made an apostle, he preached to the Jews in
their synagogues (Acts ix: 20-22), and not until he was
ordained at Antioch did he fully enter upon his mission
to the Gentiles.
But as a proof of the fact that hands were laid on
Paul at Antioch to impart spiritual gifts to him, we are
reminded that there is no account of his working any
miracles before that time, and we very soon find him
working them after that event. Here again, as in the
case of the seven deacons at Jerusalem, the silence of
the Scriptures is given as proof of the conclusion.
Will any one, who so reasons, show us the record of the
miracles performed by the apostles James, Andrew,
Philip, Thomas, Bartholomew, Matthew, Simon, and
Matthias after the day of Pentecost? In the very
same chapter he will likely find a record of the many
miracles performed by Paul before he was ordained at
Antioch. True, it is said that many miracles were done
by the apostles, but this is not sufficiently specific
These may have been done by Peter and John, for they
were there; and in the next chapter they are mentioned
as the two who healed the lame man at the gate of the
temple; and when spiritual gifts were to be conferred
on the Samaritans, the same two were sent there to im-
part them. Then if we find no account of any miracles.
406 GOSPEL SERMONS.
worked by the other ten, shall we conclude that they

had not the power to work them? As well may we
thus conclude as to assume that Paul was without
power to work them for more than four years after he
was an apostle, because there is no record of any mira-
cle performed by him during that time.
There is no record of any miracle that was ever per-
formed by Timothy; yet Paul told him to stir up the gift
that was in him by the imposition of his hands. 2 Tim.
i: 6. Did Timothy ever work a miracle? We do not
know that he did; but Paul laid his hands on him, and
he not only had the power to impart spiritual gifts, but
he frequently did it. Then why should he not give
them to his son Timothy, who was his fellow-laborer in
the gospel? The silence of the record will not quite
prove that he did not work any miracles, neither will
it prove that Paul worked none before hands were laid
on him at Antioch.
There was a limit to the power of Paul, and we sup-
pose of every one else, in working miracles. He could
only work them when the glory of God would be pro-
moted by doing so; for he left Trophimus at Miletum
sick (2 Tim. iv: 20), and his concern for him shows
that he would have cured him if he could. He did
heal many therewhy not him? Simply because he
did not possess unlimited power to heal. This may
account, in part, for the silence of the record, even
when supernatural power could have been exhibited
had it been in harmony with God's will that the par-
ties should exercise it.
But whether Timothy could or could not work mira-
cles, we think it clear that hands were laid on him when
the impartation of spiritual gifts was not the object for
which it was done. Paul said to him: "Till I come,
give attendance to reading to exhortation, to doctrine.

Neglect not the gift that is in thee, which was given
thee by prophecy, with the laying on of the hands of
the presbytery. Meditate upon these things; give thy-
self wholly to them, that thy profiting may appear to
all. Take heed unto thyself, and unto the doctrine;
for in doing this thou shalt both save thyself and them
that hear thee." 1 Tim. iv: 13-16. That the word
presbytery here means eldership can scarcely admit of
doubt; and as spiritual gifts were imparted only by
apostolic hands, the eldership did not lay hands on him
for this purpose; hence, the conclusion seems to us ir-
resistible that this refers to the laying on of hands in
his ordination to the work of the ministry, as we Have
seen that Paul and Barnabas were separated to their
work. We can scarcely conclude that divine wisdom
separated Paul and Barnabas in one way and Timothy
in a different way. Whether Paul laid his hands on
Timothy in connection with the eldership in the ordina-
tion, or at another time, to impart to him spiritual gifts,
is not certain; but that Paul communicated some
power or privilege to him not given by the eldership, is
made probable by the fact that he mentions a gift im-
parted by his hands, without intimation that the elder-
ship had anything to do with it; and also mentions a
gift imparted by the hands of the eldership without in-
timating that he took part in it himself. We conclude,
therefore, that whether the hands of both were laid on
at the same time, or at different times, something more
was given by the hands of Paul than by the hands of
the eldership. This, however, is merely a probability;
for it is by no means certain that Timothy ever pos-
sessed spiritual gifts; and it is certain that he was not
inspired, but had to learn what he knew by diligent
study.
408 GOSPEL SERMONS.
That the laying on of hands by the presbytery had

reference to his position as a preacher seems clear from
the context. He is told to give attention to reading,
exhortation, and doctrine; for by doing so he would
both save himself and those that heard him. And this
style is begun before the mention of the laying on of
hands, and continued after it; thus showing that his work
as a preacher was the subject under consideration.
One other thought and we shall have done for the
present. We are often met with the objection that
none but apostles ever laid hands on in ordination.
We have seen that there was no apostle present to lay
hands on Paul and Barnabas at Antiochwe have now
seen that the presbytery or eldership laid hands on
Timothywe have seen that Titus was left in Crete to
ordain elders or bishops there; and we have seen that
this was done at other places by fasting, prayer, and
laying on handswe now propose to show that Timothy
was expected to do the same thing.
Paul says: "Let the elders that rule well be counted
worthy of double honor, especially they who labor in
word and doctrine; for the Scripture saith, Thou shalt
not muzzle the ox that treadeth out the corn; and the
laborer is worthy of his reward. Against an elder re-
ceive not an accusation, but before two or three wit-
nesses. Them that sin rebuke before all, that oth-
ers also may fear. I charge thee before God,
and the Lord Jesus Christ, and the elect angels, that
thou observe these things without preferring one before
another, doing nothing by partiality. Lay hands sud-
denly on no man, neither be partaker of other men's
sins: keep thyself pure. Drink no longer water, but
use a little wine for thy stomach's sake and thine often
infirmities." 1 Tim. v: 17-23.
After speaking of the honor due to elders that rule

welltheir right to supportthe manner of receiving
accusations against them, and the treatment of those
who sina most solemn charge against partiality and
preferment of one above another, Paul told Timothy
to lay hands suddenly on no man. Now, how can we
conclude that this means lay on hands not at all? Or,
how can we conclude that it referred to laying on hands
in imparting spiritual gifts when Timothy had no such
power? The manifest import of the passage is that he
should not be hasty or inconsiderate in ordaining per-
sons to the eldership or bishop's office, lest he should
put an unworthy man into that important position, and
thereby become partaker of his sinsin such matters
"keep thyself pure." Let him be tried that he may
prove himself worthy and competent for the work be-
fore you lay hands on him. Surely nothing could be
made more plain.
But we are told that this was a caution against fight-
ing"be no striker." Timothy was a weakly, infirm
man, in consequence of which he was admonished to
abstain from water, and to use wine. He was prover-
bial for his piety and knowledge of the Scriptures, and
for his zeal in the cause of the Master; and yet we are
asked to believe that Paul felt it necessary to caution
him against becoming a bully! "Lay hands suddenly
on no man" clearly implies that he was to do it deliber-
ately. Did Paul intend to tell Timothy to deliberately
hit a man? "Be not hasty when you go to hit a man,
but be deliberate that you may give him a jolt that will
finish him!" Really we know not how to reply to such
a thought with becoming gravity.
As to who shall lay on hands in ordination, and the
absurdity of always requiring ordained persons to lay
410 GOSPEL SERMONS.
on hands, we refer the reader to the excellent re-

marks of Brother Campbell in the opening of this in-
vestigation. We need not further discuss them here.
In conclusion, we wish to say that we have no un-
kind feeling toward those from whom we differ on this
subject. As pure and good men as are known to us
take a different view of it. We have not written to
provoke a controversy with them, nor do we intend to
have any. Those who know us best know that we have
a natural and cultivated aversion to controversy with
brethren; hence, we have studiously avoided quoting
the publications of any one from whom we have felt it
our duty to differ. We have waited until what has
been written could have time to pass from before the
public, lest we might seem to be writing in opposition
to it. What we have written, however, we most con-
scientiously believe the word of God to teach; by it we
have to be judged, and by it we are willing that what
we have written may be judged.
CHAPTER XXI.
CONDITIONAL SALVATION. *
PROPOSITION: The Scriptures teach that salvation from sin is
conditional. The condition, or conditions to be
performed by the sinner in order to salvation or freedom
from sin.
MR. PRESIDENT:
I AM happy in the privilege of meeting my distin-

guished opponent under circumstances favorable
for the examination of the word of God pertaining to the
proposition just read in your hearing. It is exceedingly
plain, and but few of its terms need to be defined.
Sin is the transgression of the lawGod's law. 1
John iii: 4.
Salvation or freedom from sin is a release from the
punishment due the sinner for such transgression.
The same thought is substantially expressed in sev-
eral other forms, as "Remission of sin," "Forgiveness
of sin," "Blotting out of sin," "Ceasing to remember
sin," "Justification," etc., etc., the difference being
merely technical. About these I suppose we will have
no controversy, as it is the great subject of pardon that
concerns us, not the phraseology in which it is expressed.
One more term, perhaps I ought to define.
"A condition is that which must exist as the occasion
or concomitant of something else; that which is
requi-
*Opening speech of T. W. Brents in debate with Elder E. D.

Herod, Franklin, Ky., March 29, 1887.
(411)
412 GOSPEL SERMONS.
site in order that something eke should take effect;

stipulation; terms specified." Webster.
That God alone has power to forgive sins is well un-
derstood and admitted by all; but the issue with us, is,
does he pardon the sins of men on conditions to be com-
plied with by them?
Than this, no more important subject can be consid-
ered by the human race, provided I am correct. If,
however, my proposition is not true, it may be that the
importance of the subject is not very great. If God un-
conditionally saves men without a single thought, word,
or deed on the part of the sinner, then he may fold his
arms and go to sleep, for nothing that he can do will
secure his salvation, or in any way affect his future des-
tiny. If he must even desire his salvation, in order that
God may save him, then that desire is a condition, and
my proposition is true. If he must believe any thing, or
in any person or thing, in order that God may save him,
then that belief is a condition, and my proposition is true.
If he must perform any physical act, as an act of obedi-
dience to God, in order that he may be saved, then that
act is a condition, and my proposition is still true.
My proposition does not require me to show what the
conditions areit is simply my duty to show that there
are conditions with which the sinner must comply or
be lost. I may incidentally do more than this.
KING JAMES' VERSION.
At the suggestion of my worthy opponent, King

James' version, as it is called, is made the standard of
authority in this discussion. I would have preferred
this otherwise. While I believe it, on the whole, about
as good as any other version, yet I know there are man-
ifest errors in it; and in discussions like this it should
CONDITIONAL SALVATION. 413
be the great aim of all the parties to get at the truth;

and where there are errors in the translation, known to
be such, we ought to be at liberty to correct them by
any light we can get, either from critics or commenta-
tors who have given us the benefit of their labors, or by
an appeal to the original for ourselves. But with all its
defects in translation, we believe it sufficiently clear to
enable us to understand the will of the Lord and be
saved. We have agreed to be governed by it in this
discussion, and to it we go for proof of our proposition.
ARGUMENT.
Much may be learned as to what God is doing, and

proposes to do, by an examination of what he has done
in ages past; and I insist that the same general princi-
ple embodied in my proposition has characterized God's
dealings with man from the time of his creation until
now; he has blessed and prospered him while he be-
lieved and obeyed him; and he has cursed and punished
him when he forsook him, rebelled against him, refused
to obey him, and violated 'his law. This has always
been, is now, and ever will be true as long as man
dwells in a tenement of clay. We find an illustration
of this principle in the first law given to
ADAM IN THE GARDEN OF EDEN.
When God placed him in the garden, he commanded

him, saying: "Of every tree of the garden thou mayest
freely eat; but of the tree of the knowledge of good and
evil, thou shalt not eat of it, for in the day that thou
eatest thereof thou shalt surely die." Gen. ii: 16, 17.
Here is a clearly implied conditionif you eat of it, you
shall dieif you do not eat of it, you may not die, but
live.
414 GOSPEL SERMONS.
Another illustration we find recorded in the case of

CAIN AND ABEL.
When they made their offerings God respected the

offering of Abel, but did not respect the offering of
Cain; and Cain was angry about it, and the Lord
said: "Why art thou wroth? and why is thy coun-
tenance fallen? If thou doest well, shalt thou not
be accepted? and if thou doest not well, sin lieth
at the door." Gen. iv: 6, 7. Here is the spirit of
my propositionif you do well you shall be accepted,
but if you do not well, sin is at the very threshold
of disobedience.
Another example we have recorded in the history of
NOAH AND THE FLOOD.
Coming down the stream of time twenty-five hun-

dred years, "God saw that the wickedness of man
was great in the earth, and that every imagination
of the thoughts of his heart was only evil continu-
ally, and it repented the Lord that he had made
man on the earth, and it grieved him at his heart.
And the Lord said, I will destroy man whom I have
created from the face of the earth; both man and
beast, and the creeping things, and the fowls of the
air; for it repenteth me that I have made them."
Gen. vi: 5-7. God carried out this determination, and
did destroy the wicked by a deluge of water. And
why did he destroy them? Was it because God had
unconditionally reprobated them, and decreed the wick-
edness for which he destroyed them? We suppose not,
for their sins grieved him at his heart. Then again, we
ask why this destruction came upon them? Surely it
was because they were wicked, even to every imagina-
tion of their thoughts. But Noah found grace in the

eyes of the Lord. Verse 8. And why did he find
grace in the eyes of the Lord? "For thee have I seen
righteous before me in this generation." Thus we find
the spirit of my proposition. God blessed and saved
Noah and his family because he was righteous in his
generation, and he destroyed the residue of the human
race for their great wickedness. And be it remembered
that these examples are referred to in the New Testa-
ment as instructive to us.
When God gave the law, in detail, to the Jews,
through Moses, at Horeb, he most graphically set forth
the importance of obedience, and the consequences of
disobedience, that the people might well understand the
principles upon which he proposed to govern them. In
giving
THE LAW AT HOREB,

He says: "And it shall come to pass, if thou shalt
hearken diligently unto the voice of the Lord thy God,
to observe and to do all his commandments which I
command thee this day, that the Lord thy God will set
thee on high above all nations of the earth; and all
these blessings shall come on thee, and overtake thee,
if thou shalt hearken unto the voice of the Lord thy
God." Deut. xxviii: 1, 2. Then follow in detail, the
rich blessings he promised them; and to impress them
with the necessity of obeying the Lord he adds: "And
the Lord shall make thee the head, and not the tail;
and thou shalt be above only, and thou shalt not be be-
neath; if that thou hearken unto the commandments
of the Lord thy God, which I command thee this day,
to observe and to do them; and thou shalt not go aside
from any of the words which I command thee this day,
to the right hand or to the left, to go after other gods
to serve them." Verses 13, 14.
416 GOSPEL SERMONS.
Then he gives the other side of the picture in the

fearful fruits of disobedience. Verse fifteen he says:
"But it shall come to pass, if thou wilt not hearken
unto the voice of the Lord thy God, to observe and do
all his commandments and his statutes which I com-
mand thee this day; that all these curses shall come
upon thee, and overtake thee." Then follows a list of
the curses that shall come upon them, until the heart
sickens in contemplating the wretchedness to which re-
bellion and sin should reduce them; and then, as if to
more forcibly impress them, he adds: "Moreover, all
these curses shall come upon thee, and shall pursue thee,
and overtake thee, till thou be destroyed; because thou
hearkenedst not unto the voice of the Lord thy God, to
keep his commandments and his statutes which he com-
manded thee." v 45.
Thus we see the principle of my proposition clearly
set out in the covenant which God made with Israel at
Horeb; and it characterizes God's dealings with man
everywhere. He blesses, prospers, and saves him when
he believes and obeys him; and fails not to punish him
when he rebels, and sins against him. The conditions
have been changed in different dispensations; but con-
ditions there always have been, and always will be until
the God of the Bible ceases to rule.
The same principle was re-affirmed in the covenant
in the land of Moab; and it was again proclaimed to
Solomon at the
DEDICATION OF THE TEMPLE.
God said to him: "If my people, which are called

by my name, shall humble themselves, and pray, and
seek my face, and turn from their wicked ways; then
will I hear from heaven, and will forgive their sin,
and heal their land. * * * And as for thee, if

thou wilt walk before me, as David thy father walked,
and do according to all that I have commanded thee,
and Shalt observe my statutes and my judgments; then
will I establish the throne of thy kingdom, according
as I have covenanted with David thy father, saying,
there shall not fail thee a man to be ruler in Israel.
But if ye turn away, and forsake my statutes and my
commandments, which I have set before you, and shall
go and serve other gods, and worship them; then will
I pluck them up by the roots, out of my land which I
have given them; and this house, which I have sancti-
fied for my name, will I cast out of my sight, and will
make it to be a proverb and a by-word among all na-
tions. And this house, which is high, shall be an as-
tonishment to every one that passeth by it; so that he
shall say, why hath the Lord done thus unto this land,
and unto this house? And it shall be answered, because
they forsook the Lord God of their fathers, which
brought them forth out of the land of Egypt, and laid
hold on other gods, and worshiped them, and served
them; therefore hath he brought all this evil upon
them." 2 Chron. vii: 14-22. Thereforeyes, because
they forsook the Lord.
Coming down to within six hundred years of the ad-
vent of Christ, we find God, by the mouth of Ezekiel,
affirming the same great principles. Ezekiel xviii:
20-28.
"The soul that sinneth, it shall die. The son shall
not bear the iniquity of the father, neither shall the
lather bear the iniquity of the son; the righteousness
of the righteous shall be upon him, and the wickedness
of the wicked shall be upon him. But if the wicked
will turn from all his sins that he hath committed, and
418 GOSPEL SERMONS.
keep all my statutes, and do that which is lawful and

right, he shall surely live, he shall not die. All his
transgressions that he hath committed, they shall not
be mentioned unto him; in his righteousness that he
hath done he shall live. Have I any pleasure at all that
the wicked should die? saith the Lord God; and not
that he should return from his ways and live? * * *
When a righteous man turneth away from his right-
eousness, and committeth iniquity, and dieth in them;
for his iniquity that he hath done shall he die. Again
when the wicked man turneth away from his wicked-
ness that he hath committed, and doeth that which is
lawful and right, he shall save his soul alive; because
he considereth, and turneth away from all his trans-
gressions that he hath committed, he shall surely live,
he shall not die."
Comment on such Scriptures as these is surely un-
necessary. They cannot be made more plain than God
has already made them. If you will not deem it irrev-
erent, I will say that were God here himself this day,
seeking to defend my proposition, we cannot see how
language could be better selected for the purpose than
is here recorded. Please note the fact that temporal
blessings are not all that are here promised; for he who
obeys the commandments of the Lord shall save his
soul. Is not this conditional salvation? Note the ad-
ditional fact, too, that God has no pleasure in the death
of the wicked, but most earnestly entreats him to cast
away his transgressions, make himself a new heart, and
a new spiritturn and live. Verses 31, 32.
God compels no man to obey him, but he sets before
him motives vast in importance as is the destiny of the
human soul to induce him to obedience, and faithfully
warns him of the dreadful consequences of disobedi-

ence, and allows him to choose for himself.
"Behold I set before you this day a blessing and a
curse; a blessing, if ye obey the commandments of the
Lord, your God, which I command you this day; and
a curse, if ye will not obey the commandments of the
Lord, your God; but turn aside out of the way which I
command you this day, to go after other gods which
ye have not known." Deut. xi: 26-28. Does this not
look about as conditional as my proposition? A bless-
ing if ye obey, a curse if ye disobey.
But again: "See, I have set before you this day life
and good, and death and evil; in that I command thee
this day to love the Lord thy God, to walk in his ways,
and to keep his commandments and his statutes and
his judgments, that thou mayest live and multiply;
and the Lord thy God shall bless thee in the land
whither thou goest to possess it. But if thy heart turn
away, and worship other gods, and serve them; I de-
nounce unto you this day, that ye shall surely perish,
and that ye shall not prolong your days upon the land,
whither thou passest over Jordan to go to possess it.
I call heaven and earth to record this day against you,
that I have set before you life and death, blessing and
cursing; therefore, choose life that both thou and thy
seed may live." Deut. xxx: 15-19. Does this look like
man has nothing to do? The two roads are open be-
fore himlife is at the end of one; and death is at the
end of the other. Man is perfectly free to choose the
road he will travel. God says to the sinner in the
road to death, "Turn ye, turn ye, why will you die?
I have no pleasure in your death, but rather that you
turn and live."
We come now to the examination of the New Testa-
420 GOSPEL SERMONS.
ment, and though the conditions have been changed,

we shall find conditional salvation meeting us at every
step of our investigation.
We will have to abridge and condense every proof
we introduce as much as we can, and then we will not
be able to present a tithe of the proof available in sup-
port of a proposition so universally taught as is the one
under consideration at present.
We begin our investigation with a very brief exami-
nation of
THE MISSION OF JOHN THE BAPTIST.
He was to go before the Lord in the spirit and power

of Elias to turn the hearts of the fathers to the chil-
dren, and the disobedient to the wisdom of the just;
to make ready a people prepared for the Lord. Luke
i: 17. As it was John's God-appointed work to make
ready a people prepared for the Lord, did he perform
the work assigned him? If so, how did he prepare
them? He gave them knowledge of salvation. "By
the remission of their sins." Luke i: 77. But how did
they get knowledge of salvation? We suppose they
got it by compliance with the conditions upon which
God authorized John to offer it to them.
What were the conditions of salvation preached by
John? "There was a man sent from God whose name
was John. The same came for a witness to bear wit-
ness of the light, that all men through him might be-
lieve." John i: 6, 7. Notice in passing that the ob-
ject of John's testimony was that all men, yes, all men
might believe. Then it was necessary that men believe
in the days of John. But what were they to believe?
John verily baptized with the baptism of repentance,
saying unto the people that they should believe on him
which should come after him, that is, on Christ Jesus.

Acts xix: 4. Thus we see they believed on a Christ to
Somewe believe in a Christ already come; this is the
difference, no more. Christ was the object of their faith,
and he is the object of our faith to-day. But what
else was necessary?
"In those days came John the Baptist, preaching in
the wilderness of Judea, saying, repent ye, for the king-
dom of heaven is at hand." Matt. iii: 1. Then repent-
ance was necessary in the days of John. What else?
"And there went out unto him all the land of Judea,
and they of Jerusalem, and were all baptized of him in
the river of Jordan, confessing their sins." Mark i: 5.
But for what did John baptize the people? He
"preached the baptism of repentance for the remission
of sins." Mark i: 4; Luke iii: 3. What did he preach
for the remission of sins? Certainly that baptism that
belonged to or followed repentance. However import-
ant faith may be, there is nothing affirmed of it here;
nor is there any thing affirmed of repentance, only that
it was connected with the baptism preached by John
for the remission of sins. Suppose I say, "the coat of
my friend kept me warm;" what do I say kept me
warm? Certainly the coat that belonged to my friend
kept me warm. Again: "The house of my friend gave
me shelter for the night;" what do I say gave me shel-
ter? Certainly the house that belonged to my friend
gave me shelter. Very well, "The baptism of repent-
ance for the remission of sins;" what is for the. remis-
sion of sins? Certainly the baptism that belonged to or
followed repentance was for the remission of sins. If
this is not plain and conclusive, then human language,
common sense, and Holy Writ can make nothing so.
Then we have found believing, or faith, repentance,
422 GOSPEL SERMONS.
and baptism preached by John, and when the people

submitted to or performed these conditions, they had
knowledge of salvation by the remission of their sins.
Then our proposition is clearly sustained in John's min-
istry. They were pardoned and had knowledge of it, and
were fit material for position in the great spiritual temple
to be erected in the near future by divine authority.
We come now to examine the personal teachings of
Jesus, and we will begin with an examination of his
ever memorable conversation with Nicodemus, recorded
in the third chapter of the gospel by John.
"Jesus answered and said unto him, Verily, verily, I
say unto thee, Except a man be born again he cannot
see the kingdom of God. Nicodemus saith unto him,
How can a man be born when he is old? Can he enter
the second time into his mother's womb and be born?
Jesus answered, Verily, verily, I say unto thee, Except a
man be born of water and of the Spirit, he cannot enter
into the kingdom of God." Verses 3-5.
That the word see is here used in the sense of enjoy,
we suppose no one will doubt. The thought is, that
without being born again no man can enjoy the king-
dom of God. How is he to be born again? "Except
a man be born of water and of the Spirit he cannot en-
ter into the kingdom of God." The converse of the
statement is clearly implied, that if he be born of water
and of the Spirit he does enter the kingdom of God.
In this kingdom is a state of salvation, out of it is a
state of condemnation. Paul says; "Giving thanks
unto the Father, which hath made us meet to be par-
takers of the inheritance of the saints in light; who
hath delivered us from the power of darkness, and hath
translated us into the kingdom of his dear Son; in
whom we have redemption through his blood, even the

forgiveness of sins." Col. i: 12-14.
Then outside of the kingdom we are subject to the
power of darkness, and under the dominion of Satan;
in the kingdom we are delivered from the power of
darkness, and have redemption and forgiveness of sins
through the blood of Jesus.
Now, we have a few very plain questions for our
worthy opponent, to which we invite his special atten-
tion; and we promise to pay our respects to his an-
swers when he makes them.
(1) Can the class of persons for whom the kingdom
was established be saved without entering into it? If
so, how?
(2) Does the phrase, born of water, in John iii: 5, re-
fer to water baptism? If not, to what does it refer?
(3) Can a man enter into the kingdom without being
baptized? If so, how?
Nicodemus did not understand the Savior, and hence
did not believe what he said. Then said Jesus, "If I
have told you earthly things and ye believe not, how
shall ye believe if I tell you of heavenly things?" Verse
11. He then seeks to impress him with the importance
of believing on him. Not that he intended him to
stop at believing on him, but by believing he might
be prepared to attend to what he had previously taught
him. And he begins with an illustration drawn from
Jewish history, with which Nicodemus, as a master in
Israel, was presumed to be familiar. He says: "And
as Moses lifted up the serpent in the wilderness, even
so must the Son of man be lifted up; that whosoever
believeth on him should not perish, but have eternal
life." Verses 14, 15. As the dying Israelite had to
look upon the brazen serpent on the pole in the camp
424 GOSPEL SERMONS.
that he might live (Num. xxi: 8, 9), so Jesus must die

upon the cross, that whosoever believeth on him should
not perish, but have eternal life. Now, what is the ob-
ject of and necessity for believing? That the believer
may not perish, but may have eternal life. What can
this mean? Is believing not a condition upon which
depends eternal life? Will my worthy opponent say
no? Will he say that looking upon the brazen serpent
was not a condition on which depended the life of the
bitten Israelite? Was looking upon the brazen serpent
any more a condition of life to the bitten Israelite than
believing on Christ is to the sinner to-day? We will
listen attentively to his explanation of this.
"For God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him should
not perish, but have everlasting life." Verse 16. Whom
did God love? He loved the world. And how much
did he love it? He so loved the world that he gave his
only begotten Son. For what did he give his Son?
That whosoever, of the world he loved, might have
everlasting life, on condition that they would believe on
him. Is not believing on him, here made a condition
on which depends the eternal life of the sinner? Will
our opponent say no? Surely we are here taught that
the world may be saved, if they will accept salvation or
the conditions upon which it is offered to them. "For
God sent not his Son into the world to condemn the
world, but that the world through him might be saved."
Verse 17. Here the mission of Jesus is most beautifully
expressedmight be saved, not shall be saved whether
they want to be saved or not. He came to provide a
way by which men may be saved if they will believe
and obey himnot to force salvation upon them. And
the means of salvation are as free to all men as they are
to any man. He. came to save the world, and tasted

death for every man.
Though Jesus came not to condemn the world, yet
all will be condemned who refuse to believe on him.
"He that believeth not is condemned already." And
why is he condemned already? "Because he hath not
believed on the name of the only begotten Son of God."
Verse 18.
Here we find belief in Jesus to be the condition upon
which men may escape condemnation, and unbelief the
condition upon which men bring condemnation on
themselves. Of course, we understand the Lord to be
speaking of such belief as takes God at his word, and
goes right along in obedience to his commands. A be-
lief perfected as the word of God directs.
"He that believeth on the Son hath everlasting life."
Yes, the obedient believer has everlasting life in prom-
ise, but what about the unbeliever? "He that believ-
eth not the Son shall not see life; but the wrath of God
abideth on him." John iii: 36.
And again: "I said therefore unto you, that ye shall
die in your sins, for if ye believe not that I am he, ye
shall die in your sins." John viii: 24.
And still again: "If any man hear my words and be-
lieve not, I judge him not; for I came not to judge the
world, but to save the world. He that rejecteth me,
and receiveth not my words, hath one that judgeth
him; the word that I have spoken the same shall judge
him in the last day." John xii: 47, 48. Here we learn
that Jesus came to save the world; and we learn that the
world he came to save is co-extensive with the judg-
ment of the last day. Will all be judged? Then Jesus
came to save all men. But he who rejects and receives
not his words, cannot be saved by him, however ample
426 GOSPEL SERMONS.
the means of salvation provided for him. The words

reject and receive both imply the exercise of will in reject-
ing Christ and in refusing to receive his words.
"Many other signs truly did Jesus in the presence of
his disciples, which are not written in this book, but
these are written that ye might believe." Yes, these
signs are written that ye might believe, not that you shall
believe whether you are interested yourself or not.
But that ye might believe, what? "That Jesus is the
Christ, the Son of God." These are written as evidence
to convince the world of the truth of this grand propo-
sition, that all men might believe it. But what if they
do believe this? "And that, believing, ye might have
life through his name." John xx: 30, 31. Yes, might
believe, and might have life by believing. This expresses
the thought most beautifully. Now, I want to ask my
worthy opponent this question. After all these signs
are recorded, if a man refuses to believe the proposition
set out here, that Jesus is the Christ, the Son of God, is
there a possibility for him to get eternal life through
his name? If so, how? And if not, why not? I will
not anticipate his answers, but will wait until he makes
them. Then I will attend to them.
Peter says: "To him give all the prophets witness,
that through his name whosoever believeth in him
shall receive remission of sins." Acts x: 43. Here we
have the same style, except the phrase, remission of sins,
is substituted for the word life, by which, doubtless, the
same thought is intended; and it seems to me that in
the plainest terms possible remission of sins in the name
of Jesus Christ is made to depend upon belief in him,
as a condition to be complied with by those whose sins
are remitted at all. Will he who does not believe on
him get remission through his name? If so, how?

They are condemned already.
"Be it known unto you, therefore, men and brethren,
that through this man is preached unto you the forgive-
ness of sins; and by him all that believe are justified
from all things from which ye could not be justified by
the law of Moses." Acts xiii: 38, 39. Here we have
forgiveness of sins in place of the phrase, remission of tins,
which means the same thing; and all that believe are
justified, thus plainly making belief a condition of jus-
tification.
Paul says: "I am not ashamed of the gospel of
Christ, for it is the power of God unto salvation to
every one that believeth, to the Jew first and also to the
Greek." Rom. i: 16. But the gospel is God's power
to the salvation of no one, whether he be Jew or Greek,
who does not believe it. Truly, then, salvation is con-
ditional, as the power of God to salvation is rejected by
the unbeliever.
"The word is nigh thee, even in thy mouth, and in
thy heart; that is the word of faith which we preach;
that if thou shalt confess' with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath
raised him from the dead, thou shalt be saved; for with
the heart man believeth unto righteousness, and with
the mouth confession is made unto salvation." Rom.
x: 8-10.
Here we have confession with the mouth, and belief
in the heart, in the plainest terms possible, made condi-
tions of salvation. If this language does not show these
to be conditions, then I respectfully submit that human
language can show nothing to be a condition of any
thing. To this passage I solicit the special attention of
my worthy respondent. Will he say that belief and con-
428 GOSPEL SERMONS.
fession are not here shown to be conditions of salvation?

If he will say they are not, will he be so good as to con-
struct a sentence that will express the thought without
using the very word condition?
On one occasion a young man came to Jesus and
said: "Good Master, what good thing shall I do that I
may have eternal life?" Matt. xix: 16. Had my
proposition been untrue at that time, it occurs to me
that Jesus would have answered something after the
following style: "There is nothing that you may do
that you may have eternal life; for eternal life is not
dependent on conditions to be complied with by man."
Not thus understanding the subject, however, the Mas-
ter told him what to do that he might have treasures
in heaven.
On the day of Pentecost, when Peter convinced
the people that God had made that same Jesus
whom they had crucified, both Lord and Christ, "They
were cut to the heart and said unto Peter, and the rest
of the apostles, men and brethren, what shall we do?"
Do for what? To obtain pardon or remission of sins,
as the answer plainly shows. "Peter said unto them,
Repent and be baptized, every one of you, in the name
of Jesus Christ for the remission of sins." Acts ii: 38.
Here, remission of sins, in the case of these believers,
is made to depend on the additional items of re-
pentance and baptism. The preposition for unites repent
and be baptized on one side, with remission of sins on
the other. Remission of sins is the object for which
and to which the actions expressed in both verbs point as
the end in view. Connected, as they are, by the con-
junction and, they cannot be separated. Whatever one
is for the other is for. The relation of one to the re-
mission of sins is the relation of both. Then, if we can
CONDITIONAL, SALVATION. 429
find the relation of one, we will have found the relation

of both. Peter says: "Repent and be converted that
your sins may be blotted out." Acts iii: 19. Then, as
repentance is required that sins may be blotted out, and
as baptism sustains the same relation to remission, ex-
pressed by the one preposition, occurring but one time,
it follows that baptism is to be performed in order that
sins may be blotted out. From this conclusion there is
no appeal. Then, as the Pentecostians believed before
they asked what to do, it follows that faith, repentance,
and baptism were conditions of pardon then and are so
to-day.
That repentance is a condition is already plain
enough, but to make assurance doubly sure, we will
present further proof. Jesus said; "Except ye repent,
ye shall all likewise perish." Luke xiii: 2. And Paul
said: "The times of this ignorance God winked at, but
now commandeth he all men every where to repent;
because he hath appointed a day, in the which he will
judge the world in righteousness by that man whom he
hath ordained." Acts xvii: 30, 31. Then without re-
pentance sinners will not be ready for the judgment,
but will surely perish.
When the rest of the apostles heard Peter's defense
for going in among the uncircumcised, "they held their
peace and glorified God, saying, then hath God also to
the Gentiles granted repentance unto life." Acts xi:
18. Then repentance is unto life, looking to life, in
order to life, a condition on which life depends. But
the people at Pentecost inquired what they must do.
Peter told them what to do for remission of sins. Now
we respectfully ask our esteemed opponent if he would
answer the same inquiry now as Peter did then? If not,
why not?
430 GOSPEL SERMONS.
The Philippian jailer said to Paul and Silas: "Sirs,

what must I do to be saved?" Acts xvi: 30. Now in
this question we have the very issue presented in my
proposition. What must I do to be saved? Will my
worthy opponent say whether this question does not
cover the ground in controversy here? How would he
answer such a question if put to him to-day? Some-
thing after the following style, I imagine: "What
must you do? Do nothing. What can you do to be
saved? Just nothing at all; for your salvation is not
dependent on conditions to be performed by you; sal-
vation is not of works lest any man should boast." But
did the inspired teachers so treat the question? No,
indeed; but they answered it. "Believe on the Lord
Jesus Christ, and thou shalt be saved and thy house.
And they spake unto him the word of the Lord, and to
all that were in his house." Thus all the conditions of
salvation were presented and attended to the same hour
of the night.
When the Lord appeared to Saul and convinced him
that he was Jesus, Saul said: "What shall I do, Lord?
And the Lord said: * * * arise and go into Da-
mascus and there it shall be told thee of all things which
are appointed for thee to do." Acts xxii. 10. And a
man was sent to him who told him to arise and be bap-
tized and wash away his sins, calling on the name of the
Lord. Verse 16.
Now, here are four examples recorded, where those
competent to answer were asked what the inquirers
must do, and in no case were they told that they could
do nothing. But in every instance they were told what
to do in order to be saved. Now, will our esteemed op-
ponent tell us how any man, believing in unconditional
salvation, as he does, can ask such a question as what
must I do to be saved? or in faith do any thing to be

caved? or tell any one else what to do to be saved? We
suppose he will give us an explanation of these matters,
and we will await his answer. We respectfully ask that
it be full and explicit.
In the commission given by Christ to his apostles af-
ter he arose from the dead, and before he ascended to
heaven, he 9aid: "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." Mark xvi: 15, 16.
Here we learn that the salvation promised in the gos-
pel was intended for every creature in all the world who
Would accept it on the conditions stipulated. In the
plainest terms possible, we are told that of every creat-
ure in all the world, he that would believe the gospel
and be baptized should be saved. If this language does
not establish my proposition, then no proposition can
be established by any language that may be employed.
It is not necessary that I stop to show that belief and
baptism sustain the same relation to the salvation prom-
ised, for if either one is a condition necessary to the en-
joyment of salvation, then salvation is conditional, and
my proposition is established. But, suppose I say to a
man, "dig me a cistern and wall it up with brick, and
I will give you a hundred dollars." The specifications
are all made, the proposition accepted, and reduced to
writing. The man makes the excavation according to
the specifications, and demands the money for the job;
can he get it? Has he complied with the contract?
He was to dig the cistern and wall it up with brickhe
has dug the cistern, but has not put a brick in it; is he
entitled to the pay? Assuredly he is not. Very well, he
that believeth and is baptized shall be saved. The
432 GOSPEL SERMONS.
man believeshas not been baptized; is he saved? Is

he not in the same condition of the man who had not
put a brick in the cistern, when by contract he was to
wall it up?
But what of those who do not believe? He that be-
lieveth not shall be damned. But. why did the Lord
not add, "and is not baptized shall be damned." Be-
cause if he did not believe he would not be baptized, nor
Would it do him any good if he were to be; "for with-
out faith it is impossible to please God." Baptism
without faith would be about like walling up the cis-
tern without digging it. You say that would be im-
possible; so it is impossible for one who does not believe
to be scripturally baptized. The style is, "He that be-
lieveth and is baptized." "If thou believest with all
thine heart, thou mayest."
One of those to whom this commission was given,
said to the disciples scattered abroad: "Which some-
time were disobedient, when once the longsuffering
of God waited in the days of Noah, while the ark was
a preparing, wherein few, that is, eight souls were saved
by water; the like figure whereunto even baptism doth
also now save us (not the putting away of the filth of
of the flesh, but the answer of a good conscience
toward God) by the resurrection of Jesus Christ." 1
Peter iii: 20, 21.
Here we are told that baptism saves us, and not only
so, but it now saves us. In what sense does baptism
save us? Surely it is not the power that saves us, but
it is a condition, upon compliance with which God saves
us. We have seen that in the commission under which
Peter acted, he was charged to preach the gospel, and
Jesus promised that he that would believe and be bap-
tized, should be saved; and Peter could have meant
nothing else than that baptism saves us as a condition
in harmony with the commission given to him by the

Master. And it must save us from the punishment that
is due us on account of our sins, as there is nothing else
from which it can or does save us. It cannot refer to
a future salvation, for it now saves us. It does not save
us from temporal calamityas insult, persecution, sick-
ness, death, for the baptized man is still subject to
these. Then, if it does not save us from our past sins,
will our opponent tell us from what it does save us?
Isaiah, through the light of prophetic vision, says:
"In that day there shall be a root of Jesse, which shall
stand for an ensign of the people; to it shall the Gen-
tiles seek." Is. xi: 10.
Again: "Seek ye the Lord while he may be found,
call ye upon him while he is near; let the wicked for-
sake his way and the unrighteous man his thoughts;
and let him return unto the Lord and he will have
mercy upon him; and to our God, for he will abund-
antly pardon." Is. lv: 6, 7.
Jesus says: "Ask and it shall be given you; seek
and ye shall find; knock and it shall be opened unto
you; for every one that asketh receiveth; and he that
seeketh findeth; and to him that knocketh it shall be
opened." Matt. vii: 7, 8.
Here we learn that we are to seek the Lord, but we
must seek after the due order. David said: "Ye are
the chief of the fathers of the Levites; sanctify your-
selves, both ye and your brethren, that ye may bring up
the ark of the Lord God of Israel unto the place that I
have prepared for it; for because ye did it not at the
first, the Lord our God made a breach upon us, for that
we sought it not after the due order." 1 Chron. xv:
12, 13. Here we learn that we must seek the Lord's
favor after the due order; and the due order is God's
434 GOSPEL SERMONS.
order. We must seek in God's appointed way. When

we ask we must ask in harmony with God's revealed
will. James says, we ask and receive not, because we
ask amiss. We must ask in faith, too; "for without
faith it is impossible to please him; for he that cometh
to God must believe that he is, and that he is a rewarder
of them that diligently seek him." Heb. xi: 6. Be-
lief is an indispensable condition, without which none
can come to God. But we must believe that he is a re-
warder of them that diligently seek him. Here we
have another question for our friend. Does he believe
that God will reward a man, however diligently he may
seek him, unless he is one of the eternally and uncondi-
tionally elect? Will he tell us?
But we will hear Paul on this matter of seeking the
Lord. He says: "God that made the world and all
things therein, seeing he is Lord of heaven and earth,
dwelleth not in temples made with hands; neither is
worshiped with men's hands, as though he needed
any thing, saying, he giveth to all life, and breath, and
all things; and hath made of one blood all nations of
men for to dwell on all the face of the earth; and hath
determined the times before appointed, and the bounds
of their habitation; that they should seek the Lord, if
haply they might feel after him, and find him, though
he be not far from every one of us." Acts xvii: 24-27.
Here we learn that God made of one blood, all the
nations of men that dwell on all the face of the earth;
and that he intended them to seek the Lord and find
him. And every one that seeks him will find him if he
seek in God's appointed way. But we need not seek
him, or call on him until we are willing to obey him.
"Though he were a Son, yet learned he obedience by
the things which he suffered; and being made perfect
he became the author of eternal salvation unto all them

that obey him." Heb. v: 8, 9. The eternal salvation,
of which Jesus is the author, is for them, and only
them, that obey him. And it is not for some of them,
but it is for all of them. Every one. Obedience
to him is the condition upon which all men may
attain to eternal salvation, and it is attainable to no one
who will not obey him. If there was not another sent-
ence in the Bible bearing on the subject, this one is
enough to establish my proposition beyond even re-
spectable quibble. Will my worthy opponent give us a
plain, unambiguous exegesis of this passage? It is
surely worthy of his most serious attention. *
Jesus says: "Why call ye me Lord, Lord, and do
not the things which I say." Luke vi: 46. And
again: "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." Matt.
vii: 21. None but the saved can be citizens of the
kingdom of heaven; and none but those who do the
will of the Father can enter the kingdom; hence, we
conclude that doing the will of the Father is an indis-
pensable condition of salvation. Will my worthy op-
ponent say that a man can be saved without doing the
will of the Father, either as saint or sinner?
But we must be willing ourselves. Jesus said to the
Jews: "Search the Scriptures, for in them ye think ye
have eternal life, and they are they which testify of
me; and ye will not come to me that ye might have
life." John v: 39, 40. Life was set before them, but
they would not come to Jesus through whom they could
get it. When beholding the dazzling splendor of
Je-
*Here the hour expired. The following was presented in a subse-
quent speech.
436 GOSPEL SERMONS.
rusalem, and contemplating the desolation to which it

would be reduced in consequence of the wickedness of
the people, Jesus said: "O, Jerusalem, Jerusalem, thou
that killest the prophets, and stonest them which are
sent unto thee, how often would I have gathered thy
children together, even as a hen gathereth her chickens
under her wings, and ye would not. Behold, your
house is left unto you desolate." Matt. xxiii: 37.
Does not this show that the wickedness of the people
brought destruction upon themselves and their city?
And they would have been saved had they heeded the
oft-repeated admonitions of the Savior. Their own ob-
durate will prevented them from accepting the salvation
offered them. So it has ever been. If men have not
been saved, it has not been because they could not be,
but because they would not obey God, that they might
be saved. If men are not saved to-day, it is not because
they cannot be saved, but because they will not comply
with the conditions upon which God proposes to save
them.
But why are men condemned? We have already
heard Jesus say in the plainest terms that "He that
believeth not shall be damned;" and "He that believeth
not is condemned already, because he hath not believed
on the name of the only begotten Son of God; " and
"He that believeth not the Son shall not see life; but
the wrath of God abideth on him." But we will hear
him further on the subject of condemnation. "Marvel
not at this; for the hour is coming in the which all that
are in their graves shall hear his voice, and shall come
forth; they that have done good, unto the resurrection
of life, and they that have done evil, unto the resurrec-
tion of damnation." John v: 28, 29. Does this need
comment or explanation? They that have done good
shall be resurrected to life, and they that have done evil

shall be resurrected to condemnation. Was ever lan-
guage more plain? They that have done good, either
in coming into the kingdom, or as citizens of it. Why
do not all do good? Simply because they will not.
On this subject Jesus further says: "I was hungered,
and ye gave me meat; I was thirsty, and ye gave me
drink; I was a stranger, and ye took me in; naked, and
ye clothed me; I was sick, and ye visited me; I was in
prison, and ye came unto me. Then shall the right-
eous answer him, saying, Lord, when saw we thee an
hungered, and fed thee? or thirsty, and gave thee drink?
When saw we thee a stranger, and took thee in? or
naked, and clothed thee? or when saw we thee sick, or
in prison, and came unto thee? And the King shall
answer, and say unto them, Verily I say unto you, Inas-
much as ye have done it unto one of the least of these,
my brethren, ye have done it unto me. 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; for I was an hungered, and ye gave me no
meat; I was thirsty, and ye gave me no drink; I was
a stranger, and ye took me not in; naked, and ye
clothed me not; sick, and in prison, and ye visited me
not. Then shall they also answer him, saying: Lord
when saw we thee an hungered, or athirst, or a stran-
ger, or naked, or sick, or in prison, and did not minis-
ter unto thee? Then shall he answer them, saying,
Verily I say unto you, Inasmuch as ye did it not to one
of the least of these, ye did it not to me. And these
shall go away into everlasting punishment; but the
righteous into life eternal." Matt. xxv: 35-46. Here
again we learn that obedience to the will of the Lord
gives entrance into life eternal, and neglect of duty sends
438 GOSPEL SERMONS.
men into everlasting punishment, whether it be with re-

gard to entering the kingdom, or the discharge of duty in it.
Then are not rewards and punishment conditional? Surely
they are.
"And to you who are troubled rest with us, when
the Lord shall be revealed from heaven with his mighty
angels, in flaming fire, taking vengeance on them that
know not God, and that obey not the gospel of our
Lord Jesus Christ; who shall be punished with ever-
lasting destruction from the presence of the Lord, and
from the glory of his power; when he shall come to be
glorified in his saints, and to be admired in all them that
believe." 2 Thess. i: 7-10. On whom will he take
vengeance when he comes? Those who know not God
and obey not the gospel. In whom will he be glori-
fied? His saints who believe on him, and have obeyed
him, and have thus escaped his vengeance.
Finally, we propose to show that the final judgment
will be based upon the very principle contained in my
proposition. Indeed, we have already seen that the
wicked will go away into everlasting punishment, and
the righteous into life eternal; that they that have done
good shall be resurrected to life, and they that have done
evil will be resurrected to damnation; and that Jesus
Christ will take vengeance on them that know not God
and obey not the gospel, and we insist that these Script-
ures are sufficient to settle this question forever. But
our resources are ample, and we can afford to be liberal.
We therefore invite attention to Romans ii: 4-11: "De-
spisest thou the riches of his goodness and forbearance
and longsuffering; not knowing that the goodness of
God leadeth thee to repentance? But after thy hard-
ness and impenitent heart treasurest up unto thyself
wrath against the day of wrath and revelation of the
righteous judgment of God; who will render to every

man according to his deeds. To them who by patient
continuance in well doing, seek for glory and honor
and immortality, eternal life; but unto them that are
contentious, and do not obey the truth, but obey un-
righteousness, indignation and wrath, tribulation and
anguish, upon every soul of man that doeth evil, of the
Jew first, and also of the Gentile; but glory, honor, and
peace, to every man that worketh good, to the Jew
first, and also to the Gentile; for there is no respect of
persons with God." This is too plain to need comment.
God will render to every man according to his deeds;
not according to the eternal decree of election which
settled his destiny before time began. Paul enters into
specificationsto them who patiently continue to do
well, he will render eternal life; but unto them who
are contentious, and do not obey the truth, but obey
unrighteousness, he will render indignation and wrath;
and it matters not whether he fails to obey the truth,
in coming into the church or after he is in; the princi-
ple is the same.
John says: "I saw the dead, small and great, stand
before God; and the books were opened; and another
book was opened, which is the book of life, and the
dead were judged out of those things which were writ-
ten in the books, according to their works. And the
sea gave up the dead which were in it; and death and
hell delivered up the dead which were in them; and
they were judged, every man, according to their works."
Rev. xx: 12, 13.
Every man was judged how? According to the eter-
nal and immutable decree of election? What a ridicu-
lous farce such a judgment would be! But they are
judged according to their works. Those who have
440 GOSPEL SERMONS.
obeyed the gospel will enter upon the enjoyment of

eternal life, in a glorious immortality; but those who
will not obey the gospel will go into everlasting fire,
prepared for the devil and his angels.
Once more, John says: "And behold, I come quickly;
and my reward is with me, to give to every man ac-
cording as his work shall be. I am Alpha and
Omega, the beginning and the end, the first and the
last. Blessed are they that do his commandments, that
they may have right to the tree of life, and may enter
in through the gates into the city." Rev. xxii: 12-14.
The Lord says my reward is with me to give to every
man as his work shall be. They who do his command-
ments here will have right to the tree of life, and be
permitted to pass through the pearly gates into the
city, where God, Jesus, angels, and all will be who have
washed their robes in the blood of the Lamb. Will
they, who have not done his commandments, enter in
as well? If not, salvation from sin is conditional, the
condition, or conditions to be performed by the sinner,
in order to salvation or freedom from sin.
Let us hear the conclusion of the whole matter:
"Fear God and keep his commandments, for this is the
whole duty of man; for God will bring every work into
judgment, with every secret thing, whether it be good,
or whether it be evil." Eccl. xii: 13, 14.

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DR. T. W.

A Series of Discourses on Induction into Christ,

THE MISSION OF JOHN THE BAPTIST.

T HIS is the language of Zacharias as he prophesied

The church of God having begun on the day of

But how did they get knowledge of salvation? We

latter a life in harmony with that resolve: But their

pose I say "the coat of my friend kept me warm?"

Repent: for the kingdom of heaven is at hand." Matt.

vinced that it is not the thought, and we have been so

will of the flesh just like other people? Not of the

remission of sins and had knowledge of salvation, what

ized the body, it went to work, before a convert was

us see. "And a certain Jew called Apollos, born at

Paul at Ephesus, but he would surely not be a disciple of

goes upon the presumption that all the material used in

day; were they added without baptism? No, none were

This is a complete affirmation in itself. Then follows

T HE faith of man seems to be like the vibrating pen-

unbelieving Jews: "If ye believe not that I am he, ye

Lord Bacon's theory? But we are not expecting to

well pleased." Matt. iii: 16, 17. John said: "And I

"And John bear record, saying, I saw the Spirit

descending from heaven like a dove, and it abode upon

"I am one that bear witness of myself, and the Father

and believe, that the Father is in me and I in him."

"When Jesus came into the coasts of Caesarea Philippi,

When Jesus walked upon the water, to the ship in

have the testimony of God, the Father; John the Bap-

cept God be with him." J o h n i i i : 2. God would not

with whom the saints have fellowshipthe Father and

asleep in Christ are perished. If in this life only we

the world as to give his only Son to suffer and to die

of any thing else, that physical appearance and general

not by any inherent quality in Him, either human or

riddle and beyond human comprehension, on this sub-

The preposition with, twice occurring in this quotation,

petent must be entirely disconnected from both parties,

That Jesus Christ is the Son of God has already been

more than five hundred at once. They could not

rated them, and they were martyred in different coun-

faith in him will do you no good unless it moves you to

has passed beyond all the appliances and means by which

under the circumstances assures that fact. On the

T HE first religion ever given by God to man after

people, and of them selected his apostles and sent them

in his name among all nations, beginning at Jerusalem.

could not so use it if they did not believe the commis-

down the several items clearly expressed, and make

pect it to be found in the commission, and Matthew records

sense. He gives preaching, and we put it under the

Let us carefully examine this summary and see if it

Shall we take away repentance? All say no. But

mouth before they believe with the heart? The very

He promised salvation to him who would believe and be

eleven, lifted up his voice, and said unto them, Ye men

connection with repentance was to be preached in the

* For a critical examination of this subject see Gospel Plan of Sal-

in order to reach the salvation, or remission of sins