1904 The New Creation (1915 edition) - A2Z.org
1904 The New Creation (1915 edition) - A2Z.org
1904 The New Creation (1915 edition) - A2Z.org
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A HELPING H MDFORBIBLE STUDENTS
STUDIESIN THESCRIPTURES*'Tho Path of tho Jmt in u tho Shining LILh(,Which Shimth Mom ond MomUnto th. Port#( Day."SERIES VI<strong>The</strong>' <strong>New</strong> <strong>Creation</strong> ' "37!2,000 Edition'Hascfentb Kmw We no Mu After the Pk.hYcq Thou& We Have Known ChriM Ahw thFk.4 Ye Nor H.ndortb Know We Him 1901NoM- <strong>The</strong>mfore, ifAwMubeinCh.i.tH.b a Nm Crac~w Old Thinda ur Pud A-Bebdd. AU Th- uc Beaolw <strong>New</strong>."-2 %Ll6.17INTERNATIONAL BIBLE STUDENTS ASSOCIATIONBROOKLYN. LONDON. MBLBOURNB. BARXBn.COPBNHAGEN. OllBBRO. CHRISTIANIA. GBNBVA.
COPYRIGHT l904.-WATCH TOWER BIBLE & TR4CT SOCIETY, .{ : . : : : ,.pgo~r,y~,N? r., pg. A. . 1
n =B 1- omHIS CONSECRATED SAINTS,wunno 101 TBB Amnlou,-um 0.--ALL THAT RI LVIIY PUCL CALL m n THE ~0.4''" THL XOUSEHOLD OF FAITH,"-Ann w-a- CXSATION, TUVblLINO AND WAXTINO FOR m-ATIONOF THX PONS OI QOD,
Sntbfa fn tbe Satgtaree,chrhtiisn people an becoming more and more a&to the fact that a great tidal wave of unbelief is sweepingover Christendom; -not the blasphemous kindvoiced by Thomas Paine and Robert Ingersoll, but thocultured kind nqmsmted in the scholarship of aaiday, which makes the danger all the more inaidbus.Not only are the great Colleges and Saninaries undrnminingthe faith of the better educated, but theCommon School books, and especially those used inthe High khools, are similarly inculcating a distrustin the Bible, a contradiction of its teachings. For acollege graduate of to-day to declare his faith in th6hsphtion of the Scriptwed would bring upon him thescorn of his cornpad6ne-a scorn which few wouldcaurt, or could dm. At! very best, a few will befound to chi. that they believe that Jesus and hi8Apostles were sincere, though they blundered in quotingfrom the Old Testament as impid.Such a belief in Jesus and his Apostles is no beliefat all; for if present-day "higher critics" are wise enoughto know when and where our Lord and his Apostleserred in their quotations from the Old Tesfament,then these wise men of our day are out pmper guide&,--more mspired than Jesus and his Apostles.Our Society, realizing the need, is seeking to do dlin its power to stem the tide and lift up the Lard's"standard.for tks people." It has prepared dx setsd Bible Studied (of which this mime is one) farChristian people of all denominations' to use m lendinga help! h d to all perplexed inquirers with whomthey may, by God's providence, come in conttkct.<strong>The</strong>st! are aupplied at bare cost, and can be had tie&Eioa %he Sodety's warerooms or of its aoTporteu&*ih8& -idly' naclting forth these helping haaLfar and w .'T.W "sttldiea*' an SuPplJbd
STUDY I."IN THE BEGINNING."Vmm B#1rrrrce..-Tat Em= W&'-A Cum WDU 'lr~., m. O.nnrrc-T~s I,U~TH or THt Emc~-D~m-Pmor. DAUA'S ADYU., UM or Urw-r+n, S ~ ~ x o rr u r Scxtrr~m.-Ponsrtrcrr. ot Srtcrcr kUWn Evo~vr~or T=f01:i.-Mm. Dmwzr'S PIGD)~-A T~*olx or COIY~~~X~.--LOT.U. TL~TIYON~ w SWYUDm&-Tat FW bm E~OCH-DAT.-TH~ S~COHD DI~.-THS THPO D~.-lhs Pornti ~xh.-~at FI~H Dm-THSSam bmoPw ram Coa, p @ma, CUATXD Ir txo~~wu~rc0s THB S m m E?WH.~UYYNT~01 "bb*~~I;b ha Or C~OLW.h Himmy," BY $11 J. W. 'D~wsou, LL D., P. R. S.-Tar SzmmdE~OCH-DAY o+ ra* ClurrG* We-Itr Ltrma.-In RmAnO I J ~ nnr, bdr.-Tat CMNB , Jmart~, me l'mrct.~~,DmrrrrrCua,. . . . . . . lt' . 3'.STUDY 11.TH,E, NEW CREATION..h* Nsw &nor SLIcur* m PI PI^^. now w. ' nr-pYarboa nor h~mm .a u -Cu.npmt u m 3 s A . nor-&a*.0yw xtr mw.-Pumgrr AXD FUTUU &I*uarr-Bow Ilroarrlrr 41m-Bo~x to rrt Ntw NA~U-TH~Baa~onmm w Au. .qm pkw wna Fu\$x 01- AND w;rr&~q~m~x.-D~vt~or~*rl AID ?.i(m OI16.runre1rrrl>rr Snzn, oa Srqrrq~. SsrSt or r ~ Nm t O*cnar ZHI PI-T 91 S~UITUIL THINGS.-BY WHAT Nms. S~eana 1~ Nq.CIIAwm BX KNOWN, IN Owq r0 12 ~ T m U1 mu H*u, u n TP S e w mop NON~ of TH* Bur-? .. 69STUDY IF., . I m, CM.,:'OE THE NEW CREATION.rJow,sw .nu J'wg ~wo~x&-~mzx, THIS' "GUAT-&VA~IO~'k. (h,x. to RS?~NTANU&&T=*. J&= ' ~ - T H % G~GOI~U, *'-7,'!. aw~~v; ~M~CGY" AR% ' CA&~D.-EULTAT~ 'TW.*'. =mu ups ~p;. ~ ~ 1 ~ r v ~ 4A wCbmrrmr b d ~ M i tat.CU-ww'+ro ,UII.L*NIIU~ r'dr to, at W.r.m, rm am-'Tk'Ntw,CI**flb*: Tw . . aj-. 6%: !fY??, , * , , , * ,,,. ,.,
Dwr BT r%r F ~raa-Ctun Om Wnmn.-Cmm Om JLWSrrcrr1or.-Amu,AND Ilraona Jmr~r~crrxor D~rt~uzut*a-Do*l Tat "Ntw CU&TIOM" NBBD Ju~~~C~XON?-Tat C~OUMD WJmra~crr~or.-Jvamunox or Tar Arcurr Wmazu Dzrrorrtlaon Omr-Mru~*~ b x J-npr.ttCaurr Mun urn,U8 Sucnr~c*r~or.-Sucru~~~r~or Duuro Mxx,urrul AotcTwoDur~ra Corucuno~s xr LNmxut 'hru.-Nuzan IUD IIHWruuIr Tar LAND.--Tat Gum C4Ymrr.-Snrcnnunor or lkoP--Mu's Prur.-t3o~*s Pur~Bkmmuar Vur wrra Ttnmr~urr-Sucr~tnrxorrm Pnrrcr~or ra Enm1on.-'WapH w a & THY DXIWU."-N~~UIITY ot rat Tamxt or C W .Bow JU~I~I~ATION Muc- Irm Sarcr~r~c*r~o~.-Coru~~~Txo~rIva Cwu or rat "EXOH CUUro."-Tat CHUICH') SA&VAT~OW omDBUVUANU e 0STUDY- 1V.THE NEW CREATION PREDESTINATED.b n + b Vxtw w Eucr~or.-Tat hutcz TaowOat.-No Ixjmr ToTat No~.tucr.-D~a~~crxo~ B t t ~ *EUCTn ~ l AND 'YUY ELtCTam- e ' T ~ 18 A Szr vrm Dt~ta."-'~A F u a THI~O m FALL 11120. mt Hup or T- Lwrro 'GOD."-TE~ CUAT Conrrirr.-~aiuRoam Wuaw Warrt rr rat Bwoa or rar I,~~s.-l'ar EucrV~rt AND m Buacau-Vruovs BIucz1or8 IW rar Pur.-Nortw TEZU WBU XTXUIAL-J~CI. A m eLIu ~~#-"JAcQ luvt aLolnnn-'EMU luvt I &maw-Pn-8.-"Evzu rw Tar8 vl~rARvm mvt I RAIILD Tau UP."-AD NIVI. COPQI rat Wu-' P~NAOH ro EXUYTIOI TO raxs Rv~$.-"Gom EI*..sm -3-."-Tat NATION ot 1- -HWln A.m~n~4 tw~.HATE Tat JLW? MOCP 1CII.t WAY."-TU ~ L bZ10*?W--S~owrrxc~na or "Cuct"~Iuwnmow o# "Tat Bjm's 0wr."-PIUIIUTI~ATW #'TO ns Cfnmnnw m m Iwr, ow Hn Sox.?--''CULD, Oru Acc0.01~0 90 %In P w u o ~ . ~ ~ v ~ Axto ~ x o r rCanucruxnxa w Cmmi Onr--J'Ir Gob n ma UrN-Prlu-' .HUU 01 TH: TIX'S X'S Anauntu~.-YIIlWQ om CIunw u nEumxor Smt-Tat &rQ-Cw.u-"I PlSu Down oror ratY*.tn-"Knowrro Yom Wjcnor w Car".. . . . 168STUDY v.THE ORGANIZATION OF THE NEW CREATION.Tu "Lnrro Sloru" roc T H SPIUWN. ~ TUIL*-TII* NoYhra vb, tst R~AL Ntw Cnq~~o~.-lrt "Mranr or 6od' um Tar "Mnanw I ~IxQ~~~~."'~uATbn~cscm'r Omwtxz~tl~r.-'Ik~ Seur. xratr Tu~~rorrar~Fuwon PUXITTXD 'A, rat Womu AND n,. Cp-.-OuD. om or Cornmaor.-"Ix Dm Tm*--YTHI.. m o t ta +u."-Tat Vxxt ot rat F~ran'a -A-~rrwr ~mmu or tnl ~~."-PAO&m Succmm w Ma@-
v%n~' OY homm ~ hh ra TII&w.-TBL hwlwn~bd,, =on.-Tat Aro8n.u' Snonc Cxm-nr Atovtu ?*rr"JMeOat WhIT BUIIIII" tat OZHP hO8TU8.4~1 ~l8?lIAtl0l Wmt*8Twuvs.-Dmnt Snmvnron or tat AronzrJ Wcrrrncc-"Umrrals Rw Wu I Bum Yt Ctumn-ftuxonr or rat GW*U.-Ktn o* A l r s ~ ~ m I x ~ m ~ ~ u , I T Cowup T . ~ ~ I o-"OX$ m Yom mu."-Tat hm Cauaca 18 'TUXor GOD."-hm?x.ts, Pco?at?e., E~AIIGUIM, Tucaru-Tnt Loro'8: OIGMUAT~O~ or rat Ntw -nor A.ram~x €!owun-HI;\~)wo xn Snn~mutbrrr.).4hn, or ?fir thm Cwo, wma TanaNtct8sm.-W~m 0r'MtL"F~riW %ct TO brtr"'-Unm or Fact, Anrrclrcnnr~.-Buaa, Euu, Dm.8.-Tcvs Shenrrranct or *'Pkor~tr.~-Hn~~urr llumut m tm-' raxr.A3rart N-r Qll~na~o~t.~t.Duconm, M x mSplvrnn-Tmcuxks n rsrt Cmnca.-HA- horns a8 hu mTuca+-t doT %II 61 YOU .~YCWI. B ~."-"Yt lPOIDnor ~YAT 'Am lhn THoa You."-"HIM Tam I8 TAW-P uo"HXX SAT TtACtltT~."-w&8 P.O.IIU 1s T P CHWC~CWoku u Ftu~w-Wmmt.-"t~ Hp: n CovPtr.' .. .1018 .STUDY VI.ORDER AND DBCIRINE IN THE NEW* CREATION.YtUmno ot hxn~+rdr.-Om~ tat hravx MrnarPI P u n n ;~l~lr.-"CLacr" Ann '*L,~m."-Cnooura Exam um m n w' o.~~nrino fryntr xr Evtar E4xxma-wao %r ~ucr 8uma mm' Bow.-Xf~~ourm nor Sunrcarz-Vurom ~nmaua-~ P-Mxnntat?-Dxmnmt In rat W M m u u c CAJU t~PU!ACR.-~AIU TEAT A U U~WLT."-T0 b~oaZ8E rol 4' 0- 0wta.-Pmuc Rpwxu m-"Stt -AT Nont ILIDlPEod. ract ~'*-PmWftno m Lo*r-"Tat A#ururro w Omsuv#"-V~r*lr.um Camern w om ]Lbnrr~~~.-Doarrxr SrrrtNrcua~r.-Otrolt.rnrr~*roc Qmrnonh-F.Or~mu ldmuaIuwru?w-"M Ev6w fir M FoUr pf.Mum IN Ex8 01.Mxm."-Fwwtaa SPv1et8.-Tmats, COLLU%IO~~, C-r# . M8, - STUDY VII.THE LAW OF THE NEW CREATION.TU GNIN~ OY A bw In?& &1WY,2. b TEAT Lnw.-Ta* DPvxrc* 4 nwr Wc~rrtr.-A bw or Lxn Comn rm maG- ,& t.xt O^ly ruts &ra-RtDtxrriou na or!inw, BW or-Lrr*A m Nnv COIRIIU+ SWIlnrr Ow* 8Muna ar Cxun.-hnm trw ro Akuatw. 1-- o*u,-htt L*w w +at Ntw Cannurr.-Tnt Q x x n a ~ nr- ~wrca rat brxrrr we D..uorm.-Nm CUATION Su*,.*o Dmrra u Dmn R&&101 um rr Couuur.--G8o~ u
-#or.txr b P n m c v LAW.-Rumruo pr Tar, +IS AU+ik~*~cro Pur -.-Tat GQLEBM Bua&-Tpt PMCr LAW or.Ipon . . . . ' . . . . . arsSTUDY VIETUE REST, OR SABBATH OF THE NEW. . CREATION. .- -oa Dnxrr DuLao D m mn t.8 -CYWL--Ta'Purcrxro xr Srrmxwn r Smut= DAY mo hmmt~~tw JLI-Ira S u u a a Grmu nr Bmxm o* tu NBW QI*tm.-TntBmt.tr0 IN WXlOr -8 T R C9Q*r DUSS MOT hm Hu-UTEBU mu DATAQXII or FM 011 01 taxWax u Cuaru Swrs-Sn (krmu01 b r Lono B ~ t w'Tr* 'hY1OT ~ ~ * Y - N t u lh T TH* ]dUpL)uTXo180~ TBBPriU h s rO* MAD8 ex tns FRIT DAT.-.Tat G r r ~ Oum- uUU Ob 288 FkSF D*r.a8 A SAn~fa 4 ]YLM. &ATIYvDS.-ITW'*bl, Ho+rmg or Dmn A~~IITYu~.-P,Q~ AND Nun-Smn.-W~L'S Suumt ihrw-Wnu tu Wtr or rrr'-NR Qllnor Bwuc. AND How a Coarrxrmr . . . 87#. , STUDY IX. ..THE JUDGMENT OF THE NEW CREATION.J&W6wrqt~r Crur Joao* oa TUX U r m n a 4 BLLIIIIoI. FAY-*, ur *ROY JBEW*H. Taroven TUB Sow.-Txr Naw QI*noq TO'# w T 8 8 AND Jo~P-m WITH CIUII.-"~ POW X IBu*u uo u gum u Gnur urn, YtS'-Tag F~tma'r J m'kut W Co*awr~Ylon o# MANKIND A~~BADT ~ ~ - T JUDO- a s-ant Domm T H Mr~~rrnx~ Oms OF lIbt.C1 M A~~~ANCL-TXXlh*rt &UCmltr* Jmngm WIW. H J ~ I Q mn0~1 Mpn-'Jtmomtrr or N# Cu*rxor Drruro rnx CoM. AorcNtw CunrmrJtmom .r rnt PIlttcr Iar or bv*-Tar Smuvnxor or tuxCtauom EBUI wn tat BOOt.-'WITH Wa*r Jrmo~uc Ys Juw*.Yi Snu& rr Jrmpa"-Wr Saom Jwmu Omrav*r P#untr-'*tIl TEAT Jtrwna MB 18 rnt bn-Tat Cnmcu Saouw Jrm~Sou* ]Ldnnus.-"I~ TRY -P T-AU AD*Irst THID."-Fo.-olrn S m m Txnu Smr, Tpau-Omtnrrr Acurst tar Catmcu.-W8 Must JW, Arr*u a w u tat Txmuru. o? CRUST. . WSTUDY X . . , ,-. THE' BAPTISM'. OF THE NEW CREATION.w w xr ta SIC~NP Ct*rm~.--Srowmm r r . B u r n w . ~ ~ctuno~ OI tar Cnurr or RO~I~AIIT MUY. WHY 11.-&.-MT~UK)IW or Butxur.--"Duc~& Vnw.-' *BmrrrU Vw.-'Pat 'hm VUW.-BA?TXSX rrm Canxqr's D w ."r-*Bt On 9.arr W* rw Au, BunsP urO Or8 B ~ P ? . " ~ ~. .. I'a
' BI.ZLUS: QI P;UL-S~Y.OL;&. B~)~INN~u~&T?-TE~ aim SYXBOL-W~O -T ~ADYI.IICPI; *A&*) 8-IT.-- PO&% 01 WO.DL--~~IO~~ W Tm SIYY*~~--- IQ TH* DuR", '. * . . . . .. . . ul. , . ., . .. .SmDY XI. '. .THE PASSOVER OF THE NEW CREATION.STUDY XII.MARITAL AND OTHER PRIVILEGES AND OBLI-GATIONS OF THE NEW CREATION.Vuxoun Olt~a~rxorrTHS Ntw br=-"Au. 011 u C h mJum."-Ftox~morp Anccurxor rm Ixm.mu.--M*r u a W o ~ rIN TM Dnnrr OML-M~a'n HW~HI~ urn Tnuxr-Mmdasw Ntw Cur.t~or.-Amrct m tnt Nw Cur.rvm rr rat Vur~Comrrloxn or W r r . Unxor.-11 rxt EVUt or Dutwxor.--Cor-unna rat FINAL 'I'Llt.-Eu~uc~n, Vxmxmn, W r r i ' O n r ~lrtart Lon"-Pmtmru. Bcuormruw. . . . . (SISTUDY XIILPARENTAL OBLIGATIONS OF THE NEWCREATION.CMT O~LIGATIOU~ ATIACB r0 t ~t Emcxnr w Pwuutms Powuh-PIUATAL IU)L~~IC~S,-"TMIN UP'A CHX~ Ill -8 WAY,-&!"-TH~ Ianmnct or SUNDAY Scnoow-Tnt Corrmtua 01Cnnnu.-THX Pown' or 6uqocnzoy xn C a a ~ Turr~ro--OmC v r xr T H Txxt ~ 01 T~UBLL-PIO~W AND Innom A~umt-urrrr-Wit*' 6r Cmuarn ot Ntw Cur.ruum. . . . . SlB. . STUDY XIV.SUNDRY EARTHLY OBLIGATIONS OF TIfE 'NEW CREATION."m THING# HQWT IN rxt Sx08t 01 Au ]L6fn."-"OII* rohrrxxuc"--"Lm~ ,Horxna #ox kor~tno Aa~r."-Crr~-C~mnn.-~'T+ NO Taou~ar to& r ~t Mouow."-WT Oou, nmq, AV ,Came A~onr'"1~ In rm A CIua n, 00, T~WWGE rat Er* ot A N m , THAI W A RICE Mm m &-mzo rlrr ~ r u c k w ~ Cob"-Ixnmutct.-O~~~~z~t~on~ m YP
cSTUDY XV.THE FOES AND BESETMENTS OF THE'NEW .CREATION.'*~nr OLD MM/*-TXU WORLD M M EULYI or txu NLW ~.unox.-..Tar GUAt -1.-B* WA8 A LIAl M D A M- WY TUBBroxrrxra-SAT AH'^ Asu~~ut*r xu Evxx.-LtCxors or DM&-How SATAH'S FIBST Lxt xr Pgrttu~tw--Cauun~ Sutuct ANDTH#YOTHY.-*WX WISSTL# NOT [xnax] WITH Fx.mm AND BLOOD."--Tat Mxrvrrrr or Euxx.-BPututm or TE# ~ r . - " T ~ tPum or Fma Sau S~vtat SIEL"-*'I~ SATM' CASE OViSATAN'' Hn Kincoox -Wuru-hvt Rxcamw3.-Hmt INXQUIT~.--ax 1d:O-20.-Tat Noxrru. C m a M AN to tarNtw Q*nrxor.-Tut AIYoa O? Gon . 699STUDY XVI.THE PRESENT INHERITANCE OF THE NEWCREATION.A Fnrr-nmn or tar Srnxt.-Tam mur Furt Horn--Om Horr--Tar Taw IX PAMD~~~T. PAUL'S Ewm Dua-"OmBWTPLT Houu" AND "Om Honu nox Hunr."--Tat TunsnouutxorSant-'%it Fnm rant SHOVLD Bn* .tom Dun"-Pusart Jorr o* tam Ntw Cwxor.-"Au, AND Yt SHALL Rt-TEAT YO= JOT YAY U PLILL9'-FAXT~, A hUIY Or TUX STnlYAND A Pur CP ZE# IIHILT~ANU or tat NLW QHtxoa. '66. .STUDY XVII,THE RESURRECTION INHERITANCE OF THENEW CREATION.Em MUEAI or FAXYH Mum mx TMIN~DOUIU YO hrua~mI Srnxma, THxrcr wxta DI~INCT~OU--"AI ALL 11 ADAM Dtt,Ev*rc so ALL xn Canm SHALL mx MUU Auhe'-*a Aptq Rssm-=xor m Lrn.-Anmu:8, h-etmxro oa Rt8mucrxor.-Nut4 J-NY, oa T ~uq to- Pm SINS; mur Anma*. Tuu SOB Lm.-~~Acconno, Wonar to drr~xr Rtssrmzcrxor."-Punxr~~t~ &Spar or Tau LX)~"-"SOYL Mxn'r SIN^ GO BWU M J~~~=I(I.U-'qhm JI aat [Cam] Brsvutclxor or tat [Srtcx~~.] DXAD."-~IYDora NW TXY h?tAl WMT Wt SHALL l&"-*Wt SPAU at IJU...-......... ew. * - I
IISTUDY I."IN THE BEGINNING."Bmmnm~a-TI= Burn Wu-A Qum WBBS ra. RIVAUIRJ~OEDxlum.-*XB LaroTEZ Or TEN X?OCE-DAYB.-P.or. DMA'. AD--on w Um-w Srmm~~rnns SY .Cxawr~mm.- Pu-USTBRCY or 8rrcln Xumn Bvourrror Tm0.r.-Xn. DARwm'sEzemxm.-A TUDIT w ~~.YQoo~R.-~~YAL TBSTXMOEIUm ROFS 8runrm urn DMA.-'PHs mxm CLIITIVB m-DAY.-THI BLEOm DITTO.-'PHI TRlD DITTO.-'TUB lo~lfaD~no.-m Dm.-'lh-8Un Drrro.-Muq TEB I.0-or Bun& Cluru, rr lu D~nano w am= 88vBma -n.-a-T w .'MRTXUQ P~.M=B or G~LOOY rao Huropr," BY8u J. W. DAWSOR. LL D, F. R. &-THE 8- EF~CR-DAY osmsr Cur- --In tnro~a-Irn -.-In OBJrcr ARDP11mr.-lk. G W Jmns. ARDDUBAT I n CLoUMANY are Jehovah's agents, and innumerable hisagencies, connected with one and another featureof his creation; but back of them all is hisown creative wisdom and power. He alone is the Creator,and, as the Scriptures affirm, "All his wotk is per.fect." He may pennit evil angels and evil men to pervertand misuse his perfect work; but he assures us thatevil shall not fcr long be permitted to work blight andinjury; and that eventually, when he shall restrain anddestfoy evil, we shall discern that he permitted it onlyto test, to prove, to reline, to polish and to make hisown holiness, ,gacious character and plan the more resplendentin the sight of all of his intelligent creatures.When in Genesis we read, "In the w i n g God'created the heaven and the earth," we are to rememberthat this beginning relates not to the mi-, butmerely to our planet. <strong>The</strong>n it was that "the morningsang together" and all the anaelic m s of God
18 Ths <strong>New</strong> <strong>Creation</strong>."shouted for joy"-when the Lord laid the foundationsof the earth QI? $ e don& dlbe g-t thereof,and thick dA+khe i t a2 dlihg brlnd."- Ud5 38: 4-1 I.)But a still earlier beginning is mentioned in the Bible; abeginning before the &tion 6f those angelic sons ofGod; as we read:-"In the beginning was the Word[Logos], and the Logob was with ths God and the Logoswas a God: the same was in the beginning with ths God.All things were made by him, and without him was netanything made that wqs made," ('John I :,I-3.) (SeeDAWN V., Chap 3.) Since Jehovah himself is from everlastingto everlasting, he had no Beginning: the "OnlyBegotten" has the high distinction above ail others ofbeing "Tho beginning of the creation of God"-"firstborn of every creature," (Rev, 3: 14; Col. I: ~ 5:)Other beginnings came in turn as the various angelicorders were one by one created; and these beghnix~gswere in tbe past, so that their hosts could shout for joywhen our earth's creations, related in Genesis, had theirbeginning. 7 ,Examining the Genesis expressions critically, we discern that a distinction is made between the creation ofthe heaven and the earth (verse I) and the subsequentregulations, or ordering of these, and the further creationsof vegetable wd animal life. It is these subsequentoperations that are described as the divine work of sixepwhal days. Verse 2 tells us that in the very beginningof the first day of that creative week the earth wasthoughwithout form (order), qd void (empty)-waste,empty and dark. This imprtant item should be distinctlynoted. If recognized, it at once corroborates thetestimony of geology thus far; and, as we shall be obliged,to dispute the deductions of geologists on some points,it is well that we promptly acknowledge and dismisswhatever does not qeed to be contended for in defense ofthe Bible. <strong>The</strong> Bible does not say how long a period,elapsed ,between the beginning when God created theheaven and the earth, and the beginning of the creativeweek used in perfecting it for man: nor do geologists
agree amongst thmnaelvcll as to the period of t h inter- ~val-a few extremists indulge in wild qmdati0111 ofmillions of years.Corning, then, to tha creatjve period-the ordering of&airs in our heaven and earth in preparation of theParadise of God for man's everlasting homewe notethat these "days" are nowhere declared to be twentyfour-hourdays; and, hence, we are not obliged thus tolimit them. We find in the Bible that the word daystands for epoch, or period. <strong>The</strong> fact that ib is most frequentlyused in reference to a twenty-four-hour periodmatters nothing, so long as we have the record of "theday of temptation in the wildernesa . . . fortyyears" (Psa. 95: &xo). and sometimes a "day" orI"time" representing a year period (Num. 14: 33, 34;Ed. 4: I-S), and also the Apostk's statement,-"A daywith the Lord is as a thousand years." (a Pet. 3: 8.)Most assuredly these epoch-days were not sun day.; forthe record is that the sun was not visible until the fourthday,-the fourth epoch.We believe our readers will agree that alth&h theI length of thee epoch-day. is not indicated, we yill bejnstified in assuming that they were uniform periods,because of their close identity as members of the one.creative week. Hence, if we can gain reasonable proofof the length of one of these days. we will be fully justifiedin assuming that the others were of the same duration.I We do, then, find satisfactory evidence that one of thesecreative "days" was a period of seven thousand yearsand, hence, that the entire creative week would be7.000 x 7=49,000 years. And although this period isil-dnitesimal when compared with some geological,guesses, it is, we believe, quite reasonably ample for thework represented as being accomplished therein,-the1 ordering and filling of the earth, which already "was" inexistence, but "without form (order), and void (empty).",Prof. Dana, commemting on the data from whicbscientist. draw their conjectures, and the method ofreckoning employed by them, says:--I
<strong>The</strong> Nnu <strong>Creation</strong>.."Ln ~cahlatibns of elapsed time from the thickness offqnnstxms there is Piways great rsncertainty, arising from thedependence of this thickness on a progressin subsidence[regular sinking of the land]. In estimates made from alluvialdeposits [soil deposited from water], when the data are basedon the thickness of the anximulatioms in a given number ofyeersaay the last 2,000 years-this source of doubt affectsthe wholecalculation fromits foundation and renders it almost,if not quite, worthless. . When the estimate .id based on the amount of 'deiritw [fine scourings] dischaiged$ a stream it,$ of more value: but even here there is a sourcegreai doubt.Let us examine the matter from the standpoint of theBible, as believing it tobe the divine revelation, and fullypersuaded that whatever disctepancies may be found1between the Bible testimony and tho guesses of geologistsate the emrs of the latter, whose philosophies havenot yet reached a thoroughly scientific basis or development.-Nor is it necessary to suppose that the writer ofOenesis knew all about the matter he records,-thelength of these days and their precise results. Weaccept the Genesis account as a part of the great divinerevelation-the Rible-and find its sublime statement infew sentences n-ost rtmarkably co~oborated by mostcritical scientific mwches. On the contrary, none ofthe "religious bwks" of the heathen contain anythingbut absurd statements on this subject.<strong>The</strong>re is a grandeur of simplicity in that opening state-ment of revelation,-"In the beginning God created."It answers the first inquiry of reason-Whence came I,and to whom am E responsible? It is unfortunateindeed that some of the bdghtest minds of our brighday have been turned from this thought of afl inklligenCreator to the recognition of a blind force operatingtinder a law of evolution and survival of the fittest.And, alh! this theory has nbt only found general accept .ance in the highest institutions of learning, but is grad-..any being incbrporated into the text-books of ow: cornri;dn schools. 'True, only a few are yet so 'bold as totally WI deny 4 .
h . the. Beginning; a:Creator; but even the devout, under this theory, underminethe fabric of their own faith, as well as that 6f others,when they claim that creation is merely the reign ofNatural Law. Not to go further back, they surmisethat our sun ejected immense volumes of gases whichfinally became consolidated, forming our earth; that byand by protoplasm formed, a small magget, a rniwobe,got a start, they know not how. <strong>The</strong>y must qoncede adivine power necessary to give even this small startof life;-but they are industriously looking for someNatural Law on this also, so as to have no need at allfor a God-Creator. It is claimed that this discoveryis now almost accomplished. <strong>The</strong>se "savants" thinkand talk about Nature as instead of God- her works,her laws, her retributions, etc.,-a blind and deaf Godindeed!<strong>The</strong>y claim that under Nature's regulations protoplasmevolved microbe, or maggot, which squirmed andtwisted and reproduced its own species, and then findinguse for a tail, developed one. I.ater on,one of its stillmore intelligent offsprirg concluded that oars, or fins,would be useful, and develqxd them. Another, later on,got chased by a hungry brother and, jumping clear out ofthe water, got the idea that the fins further developedwould be wings, and liked the new style, so that he stayedout of the water, and then decided that legs and toeswould be a convenience and developed them. Others ofthe family followed other "notions," of which theyseemingly had an inexhaustible supply, as evidenced bythe great variety of animals we see about us. However,in due time one of these de.scendants of the first maggotwhich had reached the monkey dcgee of development, gota noble ideal before his mind :-he said to himself, I willdiscard my tail, and cease using my hands as feet, and willshed my coat of hair, and will develop a nase and a foreheadand a brain with moral and reflective <strong>org</strong>ans. 1will wear tailor-made clothing and a high silk hat, andcall myself Darwin, LL.D.nmd write a record of myevolution.
PO<strong>The</strong> <strong>New</strong> Credh.%at Mr. Darwin was an able 'man is evidenced by hi$sucdese in foisting histheoryupon his fellowmen. Neveratheless, the devout child of God, who has confidence in,a pefwnd Creator, aild who is notready hastily td discardthe Bible as his revelation, will soon be able to see -the'sophistry of Mr. Darwin's theory. It is not sufficientthat Mr. Darwin should note that amongst his pigeonshe was able to develop certain breeds with peculiarfeatures,-feathers on their legs, crowns on their headk,pouting throats, etc.; others had dons the same withpoultry, &a!..@, hoisesietc., and florists had experimentedupon flowers and shrubs, etc., with similar results. <strong>The</strong>new thing with Mr. Ddin was the $h'emy,-that allforms of life were evolved from a common beginning.But Mt. Darwin's experiences with his pigeons, likethose of every other fancy-breeder, must only have corroboratedthe Bible statement, that God created everycreature after its kind. <strong>The</strong>re a* wonderful possibilitiesof variety in each kind; but kinds cannot be mixed nornew. kids formed. <strong>The</strong>ynearest approach is called."muleing"-and all know that new species thus formedlack ability 'to 'perpetuate their .kind. Moreover, Mr.Darwin must have noted, as othershave done, that his'"fancy" pigeons needed to be kept carefully separatefrom*others of their kind, else they would speedily deteriorate'tothe common level. But in nature we see'thevarious species, "each after its kind," .entirely separatefrom each other, and kept so without any artificial fexicing,etc.,-kept so by the law of their Creator. As.believerain the personal Creator, we myrest assured thathuman speculation has missed .the truth to the extentthat it has ignored ow God, his wisdom and his power, as, ,outlined in Genesis.Nothing, perhaps, has done more to becloud and underminefdth.in God as the'creator, and in the Genesisaccount as his revelation, than has the & of uhdd-'standing the epoch-days of Genesib to be twenty-fow-.hour days. <strong>The</strong> vpriods stratificationsof t.ocks a d dapprove beyond all controversy that long periods were
In, the BagimCrg.oonsumed in the mighty changes they repmmt. Andwhen we find that the Bible teaches an epoch-day we amprepared to hear the rocks giving testimony in exactaccord with the Bible d, and our faith in the latter iagreatly strengthened; we feel that we are not ttustirg toour own or other men's guesses, but to the Word of theCreator, abundantly attested by the facts of nature. .A THEORY OF COSMOGONY.For the henefit of some of our readers, we will brieflystate one of the views of the creative period, known as"<strong>The</strong> Valian <strong>The</strong>ory", or "Canopy <strong>The</strong>ory", which speciallyappeals to the author: subsequently we will endeavorto trace a harmony between this view and thenarrative of Genesis I : 1-3 ; 3.Starting with the condition mentioned in Gen. I: a,"Now the earth was," waste and empty and dark, thewise will not attempt to guess that which God has notrevealed respecting how he previously gatheted togetherearth's atoms. Things unxavealed belong to God, andwe do well to wait patiently for his further revelations indue time. Taking pick and shovel rrnd a cri$ical eye.man has found that the earth's aust is. cxmposed ofvarious layers, or strata, one over the other, all of whichgive evidence of having once been soft and moist,--except the basic rocks upon whioh these layers, or strata,are, with more or less regularity, built. <strong>The</strong>se basicrocks indicate clearly that they were once soft and fluidfrom intense heat; and scientists generally wee that nota great way below the "uust" the earth is still hot andmolten.Since these basic, igneous focks--granite, basalt, etc.-must at one time have been so hot as to drive out ofthem all combustible elements, and since they are thebottom rocks, we are safe in concluding that there yas aperiod when the whole earth was at a white heat. Atthat time, it is reasoned, water and minerals (now foundin the upper layerq, or strata. laid down in vater) musthave been driven off 8s gases ; and must have constitutedan impenetrable canopy qctcnding for miles around the@S
eaith in targ direction. <strong>The</strong> motion of the earth uponits axis would extend to these gases surrounding it, andthe effect d d be to concentrate them, more @&Ifwer the earth's equator. As the earth cooled thesewould cool, and thus be resolved fmm gases into solidsund liquids, the weightier minerals gravitating in stratatowad the bottom. <strong>The</strong> earth at that period probablyresembled the present appearance of Saturn with his"rings."As the cooling process abvanced, these detached anddistant rings would gradually acquire a different rotativemotion from that of the earth, and thus gravitate closetand cIoser to her. One after another these were precipitatedupon the earth's surface. After the formation ofthe "Armament," or "expanse," or "atmosphere," thesedeluges from descending "rings" would naturally reachthe earth frOm the direction of the two poles, where therewould be least resistmce, becaw farthest from theeqtlator, the center of the centrifugal force of the earth'smotion. <strong>The</strong> breaking down of these "rings," longperiods apart, Mshed numemu deluges, and piledstrata upon strata over the tarth's surface. <strong>The</strong> rushof waters from the poles toward the equator would fistributevariously the sand and inud and minerals, thewater strongly mineralized thus covering the entire sur+face of the earth, just a& ddbed at the beginding ofthe narrative of Gentisis.Dtrringeach of these long "days," of seven thousandyears each, a certain wofk progressed, as told in Genesis:each possibly ending with a deluge which worked radical.changes and prepared tHe way for still further steps ofcreation and preparation for man. This Valian theow'assumes that'the l& of these ,"'rings" was freest frorhminkrals and aR impurities,--pure water: that it had notj%t broken andoc6me do- in the day cYf Adam's treatioft,bdt that it ~ ple~y'ov~fead 'the earth as a tranClucent Ve4l 'abb~ the atmospherC. ' It @toed;' ari does thewhitefxed glass'of a hot:hm, tb.eqtdite thb temper-'rEirreL-so'*that the climatkf at 'the pdes'vidd':U .little.
if any,difEerant from that at the equator. Under suchequable conditions, tropical plants would grow everywhere,as geology shows that thy did; and storms whichresult from rapid changes of temperature must thenhave been unknown; and for similar reasow there couldthen have been no rain.<strong>The</strong> Scriptural account agrees with this; declaring thatthere was no rain on the earth until the deluge; thatv-tation was watered by a mist rising from the earthamaist, or humid, hot-house-like condition. (Gen. a : s6). Following the deluge in Noah's day came greatchanges, accompanied by a great shortening of the spanof human life. With the breaking of the watery veil thehot-house condition ceased: the equatorial path of thesun became hotter, while at the poles the change musthave been terrific;-an almost instantaneous transitionfrom a hot-house temperature to arctic coldness.Corroborations of this sudden change of temperaturehave been found in the arctic region: Two completemastodons have been found embedded in clear, solid icewhich evidently froze them in quickly. Tons of elephanttusks have been found in the &me frozen Siberia, tooinhospitably cold, within the range of history, for elephants,mastodons, etc. An antelope was found similarlyembedded in a huge block of ice in that arctic region.That it was suddeellly overwhelmed is clearly demonstratedby the fact that grass was found in its stomachundigested, indicating that the animal had eaten it onlya few minutes before being frozen to death;-and that ina location where no grass could now grow.This sudden downpour of water-this sudden breakingof the envelope which held the warmth of the &arth andsun equably,--produced the great ice-fields and icedmountains of the arctic regions, from which every yeafhundreds of icebergs break loose and float southwardtoward the equator. So far as we an judge, thishas been the procedure for centuries, but Is continu.ally -wing less. Here we see the Ice Age, oxGlacid Period, of the geologists, when great ice-
'd6Tf& NW CI&&.borne by swift currents, cut deep c r e k thmugbutNorth America, distinctly traceable in the hills: northwesternEurope, too, bears the same testimony in itshills. But not so southeastern Europe, Armenia and'vicinity-the cradle of our race, where also the ark wasbuilt, and nearwhich, on Mount Ararat, it finally rested.<strong>The</strong> testimony of Prof. Wright and Sir T. W. DawsonLT,.D., F.R.S., is that in the vicinity of Arab= a generalkinking of the earth and a subsequent rise accurred. <strong>The</strong>testimony in general would seem to imply that the arkfloated in a comparatively quiet eddy, aside from thegeneral rush of the waters. This is indicated by theexceedingly heavy alluvial deposit declared to be ptesentin all that region. Evidently the whole earth was delugedby waters from the North and South Poles, whiIethe cradle of the race was specially dealt with by fustdepressing, and then at the proper time elevating it. Onthis, note the words of the celebrated geologist, Pmf. G.F. Wright, of Oberlin, O., College, as reported in the<strong>New</strong> York Journal, March 30, 1901, as follows:-THE FLOOD CORROBORATED."Rof. Frederick Wright. of Oberlin College. a di.-tinguished geo ogist, has returned from E-. Hewrote '<strong>The</strong>Ice of North America' and other geolo al mrks, studyinand describin the glacial . ~ e % been on a scienti%ctour around he globe. &$&d aost of his time studyin: the geological formations and signs in Siberia, althoughb .a explorations took him to other parts of Asia a,nd toA' .ica."Prof. Wright's main object was to answer, if possible, along-disEd question among geologists: namely, whetherSiberia ever been covered with ice, as North America andparts of Europe had been. during the glacial period.''A great many geologists, including many eminent Russiansavants, believe Slberia was covered with ice."AS the result of his present studies, Prof. Wrig%tfirmly believesW, at the remote time that North Amerioa was covmdwith ice, Siberia was covered with water."+nd the water pnd the ice were practtcally phases of t$ebibllcd fld."Fi* read a description of the flood in'Genesis. much~abbrepiatsd:
"'&d the flood was forty & upon the earth md thewatenincreased.and bore up the atrand it was lifted up above theearth."'And the whters ptevailed ths'asrth:and all the hinh.hills - that were t14='zr e hvem werecovered.'''Fifteen- cubits upward did the waters prevail and the,mountains were covered."'A11 in whose nostrils was the breath of life, of 811 that wakin the 7 land died. . Aad Noah imly remainedalive and t ose that wcrc wiih $im iq the ark."'And the waters prcvailed up? the earth an hundred andfiftydays.'-4en.7:17-24. '"Now hear what Prof. Wright is qwt'ad as saying:"'I found no sipof ??id phmomcln tiouth ~f @ 66thdegree. North o that d.d not g ~. but from other thmgs Iam convinced that the land was covercd with ice, as was ourom where signs of it are how found as far south as <strong>New</strong> York.1 "'We did not find indications of an cxtensivc subsidence ofall that region, which puts a new light on evcrythin here.'"At Trebimnd. on the shore of thc Fsk Sea, tiem wasevidence of a depression of 7'00 feet. his was shown bysits on the hills."'In' dT t e center of Turkestan the waters reached theirtest hei ht, for thcre we found these depoeits ova 2,000=above We sea level."'Southern Russia is covered with the same black earthdeposit that we found in Turkestan."'<strong>The</strong>re wem still other evidences of the waters havingcovexed this portion of the lobe. One of these is the presenceet of seals m Lake ~aik3, in Siberia, 1,600 feet above sea'Cvel. <strong>The</strong> seals which we found are of the Arcticand are the same species as those found in the ~as~ianz.~'"'<strong>The</strong> only theory. therefore. is that they were caughtthere when the waters receded. Perha s the moat wonderfuld~scovery of all was at the town of ~ief on the Nip ur river,where stone implements were found fifty-three feet &low theblack earth deposit, showing that the water came th- afterthe age of man.' ''This enabled us. therefom, to determine the age of thisdepression. It shows that sjnce man came then, there hasbeen a depression of 750 feet at Trebizand, and in SouthernTurrcastan the waters were over 2,000 feet d <strong>The</strong> implementsfound wen3 such as those made inT& AmericaI before the Hod, which gins ground for believirfgthat t e deptessibn was made t P ae when the glacialavalanche occurred here."'In fact it was, practically, the flood."'
<strong>The</strong>.' <strong>New</strong> Cr&iaH.'Knowing the end from the beginning, Jehovah sotimed the introduction of man upon the eafth that thelast of the rings came down in a deluge just at the pmpertime to destroy the compted race in Noah's day, a dthus to introduce the present dispensation, known in theScriptures as "this present eviI world." <strong>The</strong> removalof the watery envelope not only gave changing wasons ofsummer and winter, and opened the way for violentst-q, but it also made possible the rainbow, wliich wasfirst seen after the flood, because previously the directrays of the sun oauld not so penetrate the watery canopyas to give the rainbow effect.-Cen. 9: I 2-1 7.Since writing the foregoing, we clip from the SMficAmerica* the following succinct statement from Prof.Vail's own pen:-"TSAT FPOZBN YAMXOTB.''To the Editer of the Scienti/ic Adan:-"I have read with great interest in your issue of April 12the Mte on the recent discovery of the bod of a tnammoth,in cold storage, b Dr. Herz, in the ice& ngion ofEastern Sibeno. $his, it seeme to me, is than s'Rosetta Stone' in the path of the geologist: It offers thbstrongest testimonv in support of the claim that all the gla~5a.lepochs and all the deluges the earth ever saw, were causedby the progressive and successive decline of primitiveearth vapors, lingering about our lanet as the cloud vaporsof the planets Jupiter and saturnLger about those bodiest'?&me to suppat to my brother geoh ts that remn-of the -trial ante vapors may Eve revolvedabout the earth as a Ju iter-fiTe canopy, even down to veryrecent geologic times. guch va ors must fall chi& in polarlands, through the channel of f-t resistance dgreatestattraction, and certain1 as vast avalsnches of tellurio-cosmicsnow. <strong>The</strong>n, too, sucK a caoogy, or world-mof, must havetempered the climate up to t e poles, and thus affordedpasturage to the -0th and his congeners of the Arcticworld-makiq a ouse earth under a greenhoyse roof.If this be adnntteg- pt.n no limitq to the magnitude~d &&en of canopy avalanches to desolate a world ofexuberant %. It seems that Dr. Herb's mammoth, likemany others found buried in glacier ice, with their foodundigested in their stomachs, proves that it was suddenly
fi the Beginning.. *9aPaWnn with a arushing fdl of mow. rn thia thir, withYin its mouth unmasticated, it tells an unemng tale ofeath in a anowy grave. If this be conceded, we have whatmay have been an all-compete$ sovrw of gl&. mows, andwe mart gladl escape the unphxlosophc alternabve that thecarth~COj&in~toketits~eLItofmow,w~e,aclI me it. it go# its srroevs and grrw cold."Durin the igaeorts age the oceans mmt to the skies.along wit% n measureless fund of mineral and metallic sublimations;and if we Concede these vapors fonned into anann111ar system, and returned during the agea in g ~ install- dments. some of them lingering even down to the age of man,we may explain many things that are dark and perplexingto-day.''As far back as 1874 I publi~hed someof these thou hts ifipamphlet form, and it is with the hope that the thinfen dfthis twentieth century Yll look after them that I again callup the 'Canopy <strong>The</strong>ory.ISAAC N. VAIL."'THB CREATIVE WBBK.With this general view of creation before our minds,let us now turn to the Genesis account, and endeavor toharmonize these conjectures with its statements. Firstof d we notice that the Creative Week is divided intofour parts: (I) Two days, or epochs (in our reckoning2x~,ooo=r~,ooo years), were devoted to the ordering ofthe earth preparatory for animal life. (a) <strong>The</strong> next twodays, or epochs (in our reckoning another oxy,ooo=14,000 years additional), were devoted to bringing forwardvegetation and the lowest forma of life--shell-fish,1 *.-and laying clown limestone, coal and other mined~.(3) <strong>The</strong> next two epoch-days (in our reckoning~x7.oool14,oao years) brought forward living creaturesthat -in the sea and on the Id-vegetation, etc.,still e g , end all ptepiting far the introduction ofman, the t d y imnge of his Creator, "crowned withI glory and honor," to be the king of earth. (4) Man'screation, the fhd work, came in the cloaa of the sixthday, or.+, and the beginning of the aewnth: aa it iswritt&,-.."AiPd on the aeventh day God ended his workWU he made, and he rested."
+wo ~ Y A TESTIMON~BS.L, Profeaor Silliman declares:-''Ev- great feature in the structnm of the planet c-ppondsmth the order of eventsnarmted in the sacred hiatory.. This hirtory [the Bible] furnishes a record important;like to philosophy and religion; and we h d in the plane#itself the proof that the [Bible] record k troe."Referring to the acco&t of creation in Genesis,Prof. Dana deClam3.-"In this succession we observe not merely an order of'events, like that deduced from science; %ut thee is +.system in the arrangement and a far-teaching ophecy towhich hilosophy could not have attained, gwever instnrcte8.'-. iHe adds further- -"No human mi& was witness of the events; and no suchmind in the early age of the world, unless gifted with superhumanintelli ace, colild have contrived such a scheme, orwould have *faced the creation of the sun, the source of lightto the earth, so long after the creatiod. of light, even cm the~fowth da ; mad what is yualiy singular, bepaen tbacreation of lants and that o mmals, when so rmportantto both; an5 none could have reached into the depths ofphi1osoph)r exhibited in tht whole plan."TBE FIRST CR~TIVE EPOCH-DAY.~ n tks d +rit of cud arm broodkg owr tk. face of tk. wafer*.And God sad, Let there bg light. And thwe was ligb.me natute and physical aase of light is as yet but imperfectlycomprehended +no satisfactory solubion of thequery, What is light? haa yet appeplred. We do know,however, that it is a prime essential throughout nature;and we are not surprised to find it first inde divine gderwhen the time came for divine enesgynto operate tzponthe waste and empty earth to prepare it for maa <strong>The</strong>nature of the divine epergy qmaented by "bmodinp"*odd mm lto be viW+sg, possibly electrid energies' and llghts artch as the aurwa bofcalis, or nodqm Ughte.Or, PO&@, the energy brought dowh ao* of.& heavy.rings of stq- md mind matter, d thw tk lightand darhcsa, day and night, be- ~~.
Ith- neitha' stars nor moan nor sun were in. theslightest degree discernible through the heavy rings, orswaddlian - bands, which still envelod the earth..IEvening and morning-Day &e." As with the Hebrewsolar days, so also with these epoch-days, theevening came Arst, gradually accomplishing the divinepurpose to its completion, when another 7,000-yearday, apportioned to another work, would begin darkly,and progress to perfectjon. This period, or "day,"is scientifically described as Azoic, or lifeless.THE SZC6ND CREATIVE EPOCH-DAY.And Go3 said. Let *e be an "erpanse" nnament, atmos,&st [between] the waters; and r et k divide watersThus God dsvided the waters under the atmosphersfrom the waters above the atmos here. And God calledth firmament [expa~se, 4 atmospherof heaven.This second epoch-day of 7,000 years was wholly devotedto the production of an atmosphere. It was probablydeveloped in a perfectly natural way, as are mostof God's wonderful works, though none the less of hisdevising, ordering, creating. -<strong>The</strong> fall of the "ring" ofwater and minerals, which enabled light to penetratethrough to the earth during the first epoch-day, reachingthe still heated earth and its boiling and steaming surfacewaters, would produce various gases which, rising,would constitute a cushion, or firmament, or atmosphere,all around the earth, andtend to hold up the remainingwaters of the "rings" off from the earth. This "day, "sofar as Scriptures show, wopld also belong to the Azoic,or lifeless, period; but geology objects to this, claimingthat the rocks appropriate to this time show worm-trailsand immense quantities of tiny +ell-fish, the remainsof which are evidenced in the great beds of limestone.<strong>The</strong>y denominate tMs the Pahzoic Age of first lifetheSilurian. period. This is not at variance with theBiblid account. which merely igngres these lowestfornu of life.
<strong>The</strong> Nezi, Creath.Evening and morning-Day Tw-dsd with the fullaccomplishment of the divine intention xspedng it;the separation of the clouds and vapors, etc.,frem thesurface waters by an atmosphw.THE THIRD CREATIVE EPOCB-DAY.A& GO^ said, ~ etke t waters u h Lha kha~m be gnrhstcdto~etcthsr in on% Dloce, and let dry land ap ar. And it was so.And God rdlrdthe dr hnd Earth, and figathering to ether ojt w a s l e d k em. And this bekg occm lish andapproved of God, he saii, Let *he earth bisg tendergrass, and Iwb yieldinp seed, and the fruit-tree bearinz fruiafter its kind, in whj6h w its seed, upon the earth: and it was so.Geology fully corroborates this record. It points outto us that, as the earth's crust cooled, the weight of thewaters would tend to make it kink and b~ckle--someparts being depressed became the depths of the seas, otherportions forced up constitvted mountain ranges-notsuddenly, but gradually, one range following another.We are not to suppose that all these changes took placeeven in the seven thousand years of this third epochday;but, rather, that it merely witnessed the beginningof the work necessary as preparatory to the beginning ofvegetation; for evidently geology is correct in claimingthat some great changes of this nature are of comprtrativelyrecent date. Even within A century we have hadsmall examples of this power: and we shall not be arprisedif the next few years shall give us further parpxysmsof nature; for we are in another tiansition pehsd-the opening of the Millennia1 age, for which thangcdconditions are requisite.As the waters drained off.into the seas, vegetationsprang forth--each after its own class or kind, withseed in itself to reproduce its own kind only. This'matter is so fixed by the laws of the Creatdr that althoughhorticulture can find does do much to give variety inperfection, yet it cannot change the kind. <strong>The</strong> differentfamilies of vegetables will no more unite and bhd thanwi!l the various animal families. This shows .&signinot a Creator only, but an intelligent one. . 1
Geology agrees that vegetation preceded the higherforms of animal life. It agrees, too, that in this earlyperiod vegetation was extremely rank ?that mosses andferns and vines grew immensely larger and more rapidlythen than now, because the atmosphere was extremelyfull of carbonic and nitrogenous gases;--so fullof them that breathing animals could not then haveflourished. Plants, which now grow only a few inchesor a few feet high even at the equator, then attained agrowth of forty to eighty feet, and sometimes two orthree feet in diameter, as is demonstrated by fossil remains.Under the conditions known to have then obtained,their growth would not only be hrmme, butmust also have been very rapid.At this period, geologists claim, our coal beds wereformed: plants and mosses. having a great affinity forcarbonic acid gas, stored up within themselves thecarbon, forming coal, preparing thus ow present coaldeposits while purifying the atmosphere for the animallife of the later epoch-days. <strong>The</strong>se vast peat-bogs andmoss-beds, in turn, were covered over by sand, clay, etc.,washed over them by further upheavals and depressionsof the earth's surface, by tidal waves and by other descending"rings" of the waters above the firmament.Practically the same procedure must have been oftrepeated, too; for we find coal-beds one above anotherwith various strata of clay, sand, limestone, etc., between.Evening and morning, the third 7,000-year epoch-day,accomplished its part in preparing the world, accordingto the divine design. In geology it is styled the Carboniferousera, because of its deposits of coal, oil, etc.THE FOURTH CREATIVE EPOCH-DAY..And God. said, Let there be lights in the f rmament [expanse.atmosphere] of th heaven to divide the day from the night; andlet them be for signs, and for seasas, artd for days, and or'years: and M thm. lu for k~hts in t b rrponse (atmosphnef~givc light rrpon th. earth; and 9 was so. God made [or causedb shine-+ difierent verb not waning created] two great lights;3F
34 <strong>The</strong> <strong>New</strong> Creaik.the' eat& Zight'fw'the rub of tlu day [to indicate the time ofdayfind the lassn light. ibo night; ihe stars &so.<strong>The</strong> achievements of one epoch-day were carried overinto the next, and we are justified in supposing that thelight of the first day became more and more distinctduring the next two, as ring after ring came down fiomthe waters above the firmament to the waters below it,until by the fourth epoch-day the sun and moon andstars could be seen;-not so clearly as now on a brightday, until after Noah's flood-the last of the "rings ";but clearly discernible, nevertheless, through the transluul~tveil of waters,--as now on a misty day or night.Sufi, moon and st- had lofig been shining on the outerveil of the earth, but now the time came to let theselights in the firmament be seen; to let the days-previouslymarked by a dull, grayish light, such as we seesome rainy mornings when the sun, nloon and stars areinvisible for clouds,-become more distinct, so that theorb of day might by its course mark time for man andbeast when created, and meantime begin to oxygenizethe air, thus to prepare it for breathing animals. Lateron in the same 7,000-year day, the moon and stars alsoappeared,-to influence the tides sod to be ready tomark tima in the night for man's convenience.We are not to suppose that the development of plantlife ceased during the fourth day. but rather that it pro-+;--the increased influence of wn rrnd moon servingto bring forward still other varieties of grass andshrubs and.treea. Geology shows advances, too, at this:period,-insects, snails, crabs, etc. Fish-bones and-scales are found in coal seams. too; but this does not-disturb the order; for *he formation of coal-beds evidentlycontinued after the ;third day-thus running intothe Reptilian period. This "day" corresponds most'closely with what geology designates the ''rridc"period. Evening and morning-Day Four of seventhousand years, ot 28,000 years from the starting of thiawork-closed, witeng great progress in the earth'spreparation for man.
THE FIFTH CREATIVE EPOCH-DAY.And God said, Ld tlw waters swarm with swarms of livinicreaticres, and lei fowl y above ths earth in the open atmoshe of heaven. dm?God created great whales and everyPsviflg neatwe that meth, with which the waters swam, a wihcir KIND, and m y &gad fowl after its XIND. And it wasas God dssigmd.IIow the warm oceans of the earth swarmed *ithliving creatures, from the jelly-fish te the whale, may bejudged by the profusion of life in the warm muthem seasat the present time. Reptiles, living partly in the waterand partly on the land (amphibious) belong also to thisperiod, during which present continents and islaqds weregradually rising and again subsiding, at one time delugedby larger or smaller rings coming down, and at anotherwashed by tidal waves. No wonder the remains of shellfish, etc., are found in the highest mountains. And nowonder the immense beds of limestone in all parts of. the1 world are sometimes called "shell-fish cemeteries,"because composed almost exclisively of conglomerateshells. What a swarming there must have been whenthose untellable trilliong of ,little creaturq were born,and, dying, dropped one by one their little shells! Weread that,--God blesstd them in multiplying, Yes, evenso lowly existence and for so brief a time is a favor, abl&g.Let us not contend for more than the Script- recorddemands. <strong>The</strong> Bible does not assert that God createdseparately and individually the myriad kinds of fish andreptiles; but merely that divine influente, or spirit,brooded, and by divine purpose the sea, brought forthits creatures of various kinds. <strong>The</strong> processes are notdecked-one species may, under different conditions,have developed into another; or from the same originalprotoplasm different orders of creatures mqy have developedunder Mering conditions. No man knoweth, andit is unwise to be donmatic. It is not for us to disputet4at even the ptot~piam of the pslaeozoic slime pay nothave come into existence through chemical action of thehighly miheralized waters of those seas What we do# ,
claim is, that all came about as results of divine intention and arrangement, and, hence, were divine creations,whltever were the channels and agencies. And we claimthat this i& shown by the facts of nature no less than bybhe words of Genesis;-that however the creatures of thesea were produced, they were brought to the condition inwhich each is, of its own kind-where the lines of speciescannot be overridden. This is God's work, by whatevermeans brought about.This day, or epoch, correspondsvery well to the Reptilianage of the scientist. Evening and morning-DayPi-35,ooo yeam fiom the commencement of the workof ordering the earth as man's home and kingdom.And~.Gd. said, Let the earth bring fort& fks living ~etdmwafter ,has kand,--cattle, and creepPng thin and beast of theawth afrsr its kind. And it was so;-8od made fhu kastof the earth after its and cattle after heir kind and earthreptiles aflor their kmnd. And God saw il wrrr so dew andappoved.By this time matters on this earth were becomingmore settled; the crust was thicker by hundreds of feetof sand and clays and shells and coal, and various otherminerals gathered, some from crumblina rocks thrown u~by earth&akes, some from the " ringsl'once surroundinkthe earth. and some from animal and veeetable de~osits:besides, the earth itself must have cooTed consid&abliduring those 35,000 years. A sufficiency of earth's surfacewas now above the sea, and well drained by mountahranges and valleys to be ready for'the lower animals,which are hen divided into three kinds: (I) earthreptiles,cold-blooded, breathing creatures,-lizards.snakes, etc.; (2) beasts of the earth, or wild beasts, asdifferentiated from domestic animals, specially suited tobe companions for man, and here referred to as (3) cattle.<strong>The</strong> air also by this tima would be purified of elementsunsuited to breathing animals, absorbed from it by therank vegetation of the carboniferous period, as the cxcesdmhydrokarbons had been absorbed from the oceans
IIn. ths Beginning. 33by the minute &&-fish, preparatory to the manning ofsea creatures which breathe.Here, again, we need net quarrel needlessly withEvolutionists. We will concede that, if God chose, hecould have brought all the different species of animallife into being by a developnleht of one from the other,or he could have developed each species separately fromthe original protowan We. We know not whatmethod he adopted, for it is revealed neither in theBible nor in the rocks. It is, however, clearly revealedthat in whatever way God chose to accomplish it, he hasfiwd animal species, each "after his kind" in such aI manner that they do not change;-insuch a manner thatthe ingenuity of the human mind has not succeeded inassisting them to chge. Here is the stamp of theintelligent Creatbr upon his handiwork; for had " Nature"or "blind force" bew the creator, we would still see itplodding blindly on, at times evoluting and at times retro-Igrading; we would see no such fixity of species as webehold all about us in nature.We may reasonably assume that it was just at the closeof the sixth epoch-day that God created man; becausehis creation was the last, and it is distinctly stated thatGod finished his creative work, not on the sixth, but "onthe seventh day" ;--the division of the man into two persons,two sexes, being, evidently, the final act.And God said, We will make man in our ima e, and afterour likeness; let them have dominion over the fist of the sea,and over the fowl of the air, and over the cattle, and over all theearth, and over ever reptile that creeps upon the earth. SoGod created man in Xis image, in the Image of Cod created hehim; male and female created he them, and God blessed t hand said unto them, Be fruitful and multiply and fill theearth and subdue and control st, and have dominion over thefish of the sccr, over the fowl of the heavens and over every Livingthing that moveth upon the earth.In view of our remarks, foregoing, that the Scripturelanguage does not forbid the possibility of the plants,water-creatures and land-creatures being more or lessdeveloped, or evolved, in their various kinds, it may be
fl Tkr <strong>New</strong> C r h .wdi for us ta imte the wide difference in the lsnguagdused when refemng to man's creation. <strong>The</strong> latter is aspecific declaration of the direct exercise of divinecreative power, while! the others are not, but rather'hply a development :-"And the earth brought forth grass," etc." Let the wafers bring fwtk the creeping mature," etc."Let the qadi bring fortk living creature after hiskind, cattle," etc.<strong>The</strong>re rue two accounts of the creation-the omwe have just been considering, which treats the matterbriefly and in its epochal order, and another which followsit in Genesis 2 : 4-25. In other words. the division of thechapten# was at a wrong place-lthe two accounts shouldt&h tonstitute a chapter. <strong>The</strong> second one is a commen&on the fitst, explanatory of &tails. " <strong>The</strong>seare the generations", or developments, of the heavensand the earth and their creatures, from a time beforethere was any plant or herb. <strong>The</strong> fimt and principalaccount gives the word "God" when speakingof the Crkator; and the skcond, or commentary account,points out that it was Jehovah God who did the entirework,- "in the day" that he made the heavens andthe earth-thus grasping the whole as one still largerepoch-day, including the work of the six already enumerated.<strong>The</strong> word Cmd in the first chapter is from the commonHebrew word Elohim, a plural word which might be'translated Go&, and which, as we have already seen,sipifies " mighty ones."* <strong>The</strong> " Only Begotten " of theFather was surely his active agent in this creative work,and he may have had associated with him in the executionof its details a host of angds to whom also the wordelohim would be applicable here as elsewhere in theScriptures.t It is appropriate, therefore, that thesecond, or commentary, account should call our attentionLO the fact that Jehovah the Father of all was the Creator,-'See Volume V., pp. 72, 73.tIbid
whoever may have,been used as his honored rqmsentatives.and imtmmcmts. <strong>The</strong> added particulars of thosecond account &specting.man's creation may ptoperlybe considered ,hem. It declares:-Jrhuvah God formcd man of dust of Ute and, ad breath$into his . M ~ SUY breath of 1&s, J* M1I ~ C O Y .&ing being.God was glorified in all his previous works and in everycreature, however insignificant, even though none ofthem could properly render him thanks or appreciatehim or even know him. <strong>The</strong> divine purpose had foreseenall this from the beginning, and was preparingfor man, who was irrtended to be the masterpiece of theearthly, or animal, creation. It is not said of man as ofthe sea creatures, "Let the seas swarm," nor as with thelower earthly animals, "Let the earth bring forth;" butit is recorded, on the contrary, that he was a specialcreation by his Maker, "made in his own image." Itmatters not whether the image of the Elohim be understoodor the hge of Jehovah, for were not the Elohim"sons of God," and in his likeness in respect to reasoningpower and moral intellipnce?We are not to understand this "image" u, be. one ofphysical shape; but, rather, a moral and intellectualimage of the great Spirit, fashioned appropriately to hisearthly conditions and nature. And as for the "likeness,"it doubtless relatee to man's dominion-he wasta be king of earth and its teeming creatures, like as Godis the King of the entire universe. Here is the battlefieldbetween God's Word and so-called Modem Science, towhich the whole world, especially the learned-includingthe leaders of thought in all theological seminaries, andthe-ministers in all the pmminent pulpits, are bowingdown-hiping the scientific God calkd " Evala:tion." <strong>The</strong> two theories are squarely at issue. if theEvolution theory be true, the Bible is false from Genesisto Revelation. If the Bible be true, as we h6ld. theEvolution theory is utterly false in all its deductions asxxmn.
'40 . <strong>The</strong> Naw Credwir.It is mot alone the Genesis account of man's creation.in the divine image that must detmnhc the matter;strong as are the declarations of the Ward: the entiretheory of the Bible supports the Genesis record, andstands or falls with it. For, if man was created otherwisethan pure and perfect and mentally well endowed,he could not, truthfully, have been called an " hgeof "God; nor could his Creator have placed him on triaZ inEden to test his fitness for everlasting life; nor cdd hisdisobedience in the eating of the forbidden fruit havebeen accounted sin and punishable, as it was, by adeath sentence; nor would it have been aecessary to haveredeemed him from that sentence.Momver, "the man Christ Jesus" is declared to havebeen the " anti-lutran," the ra~m-price (or correspondingprice) for this first man's guilt, and he must.therefore, be considered a sample, or illustration, of whatthe first man was, before he sinned and passed under thedivine condemnation of death.- We know, too, that there are to-day, as there havebeen in the past, many noble natural men, all of whomGod declares are sinners, and, as such, unrecognizable byJehuvah. except as they penitently approach him in theknerit of Christ's sacrifice and obtain his f<strong>org</strong>iveness.<strong>The</strong> standing of all who thus come uqto God is declaredto be only of his grace, under the robe of Christ's righteousness.And the outcome, we are informed, must be atesurredion, or restitution, to perfection ere any can bepersonally and entirely satisfactory to the Creatbr.And yet it was this same Creator who colnmuned withAdam before his transgression and called him his son,and who declares that Adam and we, his children, became" children of wrath" and passed under condemnationbecause of sin, which Adam did not have whencreated a " son of God."-Luke 3 : 38. .So surely as "all the holy prophets since the worldbegan" have declared the corning Millennium to be"times of rssiitution of all things spoken," so surely theEvolution theory is in violent antagonism to the utter-
ancts of God through dl the holy prophets. For restitution,so far from being a blessing to the race, would bea h e against it if the Evolution theory be correct.If by blind force or other evolutionary processes, manhas been climbing up by tedious endeavors and laboriousefforts, from protoplasm to oyster, and from oyster tofish, and from fish to reptile, and from reptile to monkey,and from monkey to lowest man, and from lowest man towhat we are,-then it would be a fearful injury to therace for God to restore it to wbt Adam was, or possiblyto force the restitution further-back to protoplasm.<strong>The</strong>re is no middle ground on this question; and thesooner God's people decide positively in accord with hisWord the better it will be for them, and the more surethey will be of not falling into some of the no-ransom andevolutionary theories now afioat and seeking to deceive,if it were possible, the very elect. Let God be true.though it prove every Evolutionist a liar.-Romans 3: 4.We cannot here go into the details of -4dam's creation,to discuss his <strong>org</strong>anism, or body, his spirit, or breath oflife, and how these united constituted him a living being,or soul. This has already been presented in a bE&ntconnection.*<strong>The</strong>ir fruitfulness in posterity was evidently in nomanner connected with the transgression, as some haveassumed, but was a part of the divine blessing. <strong>The</strong>only relatbnship of the fall and its curse, or penalty, inthis respect was, as stated, an increase of the mother'sconceptions aad sorrows, corresponding to the man'slabor and sweat of face. <strong>The</strong>se have borne the moreheavily in proportion as the race has become degenerateand d, mentally and physidy. <strong>The</strong> object of thefruitfulness. will have been attained when a dcimt:ptogeny has enboin to ultimately fill (not replenish)-the earth. True, an immense number have already beenc born-possibly fifty thousand millions,-and are now.asleg.in the @-eat .prison-house of death; but these tue*Volume V., Chap,
none too many; 'fm the'presentt load dace of earth ifall made fit for man, as it ultimately will be, would holdtwo or three times this number,--without taking intodonsideration the possibility of other contidents beingraised from the depths of the seas as the present onewere in the past.Scientists of a skeptical turn of mind have for a longtime been seeking to prove that man was on the earthlong before the period assigned in Genesis, and werybone found in the lower clays or gravels is scrutinizedwith a view to mnlring tbe scientist a world-wide reputationas the man who has given-the lie to the Word of W.We have already referred to thc unreliability of suchevidences,* as the finding of,airosr-heads.amongst thegravel of an early period. Insome cases at lea theseTiave proven to have been the work of modernIndians, who had shaped them near the spot when theyfound the suitable flintstoaes.t'*We are not ignorant of the, theory of a AWte manand the attempt thus to accouht for the d~&&t i.aa of the.human family. But we stick to the Bible rs God's revelationand, hence, maperior to all human conjectures. It declaresthe.solidarity of the human family in no uncertain terms,stymg: "God made of one blood all nations of my.," (Acts17: 28.) And again that Adam was "the @st rrrcm. (1 Cor.16: 46, 47.) Again the story of the deluge is most explicit tothe effect that only eight human beings were saved in the ark.and they all children of Noah,descended from Adam. <strong>The</strong>variety of human types, orraces, must be accounted for alongthe lines of climate, customs, food, etc., and ally alongthe lina of the eclasion of the various -Tin variousuarters from each other. by which arities beeame fixed.%us is illustrated by the fact that p U~OJKSUM living for a 10x1time amongst the people of India or -a gain a measure 09're~~~~blance to their nei hbors, while their children, born inthose iands, bear n stilf stronger nrmb~mce in akin andfeaturea-aEected no doubt b the mother's auroun+npdwing the period of gestation. Knitlustration of wch amnulationis furnished by the Chinese'of one district, whoidentifythemselves with the Israelites mat- b the WbleA. D. 77;. Thn# Jewstoh W&h.*bte.. .b
At a meeting of the Victoricr PhhophitQ1 Institutenot very long ago it was stated that "a careful analysishad be& undertaken by Professor Stokes, F.R.S., SirJ. R. Bennett, Vice-Prea R.S., Professor Beale, F.R,S.,and others, of the various theories of Evolution, and itwas reported that, as yet, no scientific mdmue had beenmet with giving countenan7 to the theory that man hadbeen evolved from a lower order of animals; and ProfessorVirchow had declared that there was a completeabsence of fossil type of a lower stage in the developmentof man; and that any positive advance in the protrinceof prehistoric anthropology has actually removed usfurther from proofs of such connection~namely, withthe rest of the animal kingdom. In this, PmfessorBarraude,. the great palaeontologist. had concutred, declaringthat in none of his investigations had he foundany one foss3 species develop into mother. In fact, itwould seem that no scientific man had yet discovered a' link between man and the ape, between fish and frog, orbetween the vertebrate and the invertebrate animals;further, there was no evidence of any one species, fossilor other, losing its peculiar characteristics to acquirenew ones belonging to other species ; for instance; howeversimilar the deg to the wolf, there was no connecting link,and among extinct species the same was the case; therewas no gradual passage from one to another. Moreover,the first &mats that existed on the earth were by nomeans to be considered as inferior or degraded."We quote briefly from Sir J. W. Dawson, LL.D.,. F.R.S., .from his summary crf his recent findings respecting"<strong>The</strong> Meeting Place of Geology and History." Hecays :-''We have fhdno link of derivation connecting man withthe lower animalq which preceded him. He a pearn before usu a new depart& in creation, without any d!rect relation tothe instinctwe lif~ of the lQwer animals. <strong>The</strong> earliest menare UQ less men than their descendapts, and up to the extentof their means, inventors, innovators, and introducers of new'modes of life, just as much as they. We have not even been- abkasyetfotracem&nbrrktotheharmle~ie gdldtn *[of
<strong>The</strong> Nsw Croattan.Paradise]. As we &id him in the caves and grovels he isalready a fallen man, oat of harmony with his environmentand the foe of his fellow creatures, contriving against theminstruments of destruction mote fatal than thosefurnished bynature to the carnivorous wild beasts. Man, as tohis body, is confessedly an animal, of the ehrtd earthy. Heis also a member of the rovince twtebraia, and the classntcmmmmalaa: but in that cfss he constitutes not only a directspecies and genus, but even a distinct family, of order. Inother words, he is the sole species of his genus, and of hisfamily, or order. He is thus separated b a great ga fromd the animals nearest to him; and even irwe admit tRe doctrine,a.q yet unproved, of the derivation of one ies fromanother in the case of lower animals, we are unabEo supplythe 'missing links' which wvuld be requid to connect manwith any group of inferior animals. . . No fact ofscience is more certainly established than the recency of manin geological time. Not on1 do we find no trace of his remarnsin the older geologicdformations. but we find no remainsof the animals nearest to him; and the conditions of theworld in those periods seem to unfit it for the residence ofmsa. If, followin the usual geological system, we divide thewhole history of &e earth into four great periods, extendingfrom the oldest rocks known to us, the eozoic, or arch-, upto the modern. we find remains of man, or of hisworks, only inthe latest of the four, and in the latter part of this. In pointof fact, thm is no indisputable proof of the presence of manuntil we reach the early modern period. . . . <strong>The</strong>re isbut one species of man, though many races and varieties; andthese races, or varieties, seem to have developed themselves atearly time, and have shown a remarkable fixity inthzxter &rovery. . <strong>The</strong> history in Genesis has anticipatedmodern h se. Tks andent book is in every waytrustworthy, and as remote ?possible from the myths andlegends of ancient heathenism.Prof. Pasteur, the great bacteriologist, was an outspokenopponent of Darwinism; and expressed himselfas follows:-"Posterity will one day laugh at the foolishness of themodern materialistic philosophers. <strong>The</strong> more I study nature,the more I stand amazed at the works of the Creator. I praywhile I am engaged in my work in the laboratory."Vihow, the Russian savant, though not a professedChristian, was similarly opposed to ths Darwiniantheory of the development of <strong>org</strong>anic beings from in<strong>org</strong>anic,and declared:-"Any attempt to find the transi-
Ition from animal to nian has ended in a total failure.<strong>The</strong> nliddle link has not been found and will not befound. Man is not descended from the ape. It hasbeen proved beyond a dhbt that during the past fivethousand years there has F n no noticeable change ,inmankind."Other natudsts have also raised their voices againstthe Darwinian views.In view of these facts how foolish appear the occa-. sional essays of "Doctors" or "Professors" who feignlearning by discussing "missing links" or suggestingthat the little toes of human feet are becoming uselessand will soon be " dropped by nature " as " monkey tailshave already been dropped." Have we not mummieswell preserved nearly four thousand years old? Havewe not life-sized, nude statuary nearly ai old? Are tailsshown on any of these? Are their little toes anywisedifferent from ours of to-day? Is not the whole ten-dency of all nature downward? With plants and thelower animals is not man's wisdom and aid necessary tothe maintenance of highest types? And with men is notthe grace of God necessary to his uplift, and to hindergross degeneracy such as we see in "Darkest Africa"?And is not this in accord with Scripture?-Rom. I: 21,24, 38.It is appropriate that the Lord's people keep well inmind the caution bestowed on Timothy by the ApostlePaul: "0 Timothy, . . . . avoid profane and vainbabblings and oppositions of science falsely so-called."(I Tim. 6: 20.) TO see any truth clearly we must lookfrom the standpoint of the divine revelation. We must" See light in His light." <strong>The</strong>n looking abroad through~nature under the guidance of nature's God, the effectwill be to expand both heaft and intellect, and to fJl uswith admiration and adoration as we catch panoramicglimpses of the glory, majesty and power of our AlmightyCreator.Evening and morning, Day FIX, at its close, 4a,oooyears after "work" began, found the earth ready for
man to subdue it,-yet still. as a whole, unfit for him.Knowing in adtance of his mture's disobedience (andof his entire plan connected with his sentence ofdeath, his redemption and the ultimate recovery fromsin and death of all rig:htly exercised. by their experiences),God did not wait the creation of man until thelarth would all be ready for him, but merely ptepgred aParadise, a garden in Eden;-perfecting it in every wayfor the brief trial of the perfect pair:-leaving to mankind,as convict laborers, the work of " subduing" theearth and at the saine time gaining thqby valuablelessons and experiences. ,THE BEVENTR EPOCH-DAY OF THB CREATIVE WEEK.And on the Seventh day God nded tk. w k which he hadd; and he rested on the srvgnih day bar all h& w k whkhhehadmade.Noting the upward, progressional sequence of the sixdays, and keeping in memory the fact that the numberseven of itself implies completion and perfection, wenaturally would expect the Seventh Epoch-day to bemore marvelous than its predecessors. And so we findit: only that its important part is for a time-until the"due time9'-shut to our mental eye& of understandingby the general statement that God rested on the seventhday from all his work. How strange that he should restthe native work at a point where it seemed just readyfor completion, as though a workman should prepare allthe materials for a structure and then desist fromfurther activities without accomplishing his originalintentions!But the whole matter opens grandly before us whenwe perceive that Jehovah God rested his work of creation,ceased to prosecute it, -use in his wisdom heforesaw that his designs could best be execpted byanother means. God saw best to pennit his creatureAdam to exercise his free will and fall under temptationinto sin and.its legitimate perialq, deatb--including a
Ilong &od, 6,000 years of dyiag arid battling, as a convict,with evil environment. God saw best to permithim thus as a convict to do a part of the subduing of the&; that to bring it as a whole toward its foretoldParadisaic condition would be profitable to man underthe circumstances; that it would be expedient that manrealize the principles underlying divine righteousnuand the exceeding sinfulness of sin, and be thus preparedfof the grace to be brought to the world in due time.However, one of the chief reasons for Jehovah's assationof the creative work undoubtedly was that it mightbe accomplished by another--by his Only Begotten,-in a manner that would not only glorify the Son, butglorify the Father also, by displaying the perfections ofthe Divine attrib~ites as no other course could do. Thiswas by the giving of his Son to be man's redeemmanexhibition not only of Divine Justice, which could by nomeans violate the decree that "the wages of sin is death,"but which simultaneously illustrated Divine Love,--compassion for his fallen creatures to the extent of thedeath of his Son on man's behalf. Divine Wisdom andPower will also ultimately be exhibited in every featureof the arrangement when completed.It may be suggested that for the Father to desist fromthe perfecting of the creative plan in order that the Sonmight do this work dtuing the Millennium, by processesof restitution, mould be no different from the previouscreative operations, all of which were of the Father aqdby the Son-without whom was not, anything made thatwas made. But we answer, No. <strong>The</strong> relationship ofthe Son to the work of restitution with which this SeventhEpoch-Day will close, and bring terrestrial perfection,will be wholly different from any of his previousworks. In all the previous creations the Son simplyacted for Jehovah, using powers and energies not in anysense his own; but in this grand work to come he will beusing a power and authority that are his own-whichcast him 34 years of humiliation, culminating in hiscnrcifixim. By that transaction, which the Father's
48 <strong>The</strong> -Nmu <strong>Creation</strong>.wisdom and love planned for him, he "bought" the .world, bought Father Adam and all his progeny, andhis estate,-the eattw-with all his title to it as its morrarch"in the likeness of God." <strong>The</strong> Father delighted tohonor thed'First Begotten," and therefore planned it thus,and rested, or ceased fromcreative processes, that the Son'might thus honor him and be honored by him.God rested, not in the sense of recuperating fromweariness, but in the sense of ceasing to create. He beheldthe ruin and fall of his noblest earthly creationthrough sin, yet put forth no power to stay the course ofthe death sentence and started no restitutional procedures.Indeed, by the law which he imposed, he precludedany opportunity for his exercise of mercy andclemency toward Adam and his race, except through aransomer. <strong>The</strong> penalty being death, and that withoutlimit,--everlasting death, "everlasting destruction,"-and it being impossible for God to lie, impossible for theSupreme Judge of the universe to reverse his ownrighteous decree, it was thus rendered impossible forthe Creator to become directly the restorer of the race,or in any sense or degree to continue his creative workin the condemned man or in his estate, the earth.Thus did Jehovah God manifest his confidence in hisown great plan of the ages, and in his Only Begotten Sonto wh~m he has committed its full execution. This confidenceof the Father in the Son is used by the Apostleas an illustration of how our faith should so grasp theAnointed One that we also can trust every interest andconcern to him, as respects ourselves and our dearfriends and the world of mankind in general: the Apostle'sdeclaration is,-" We who have believed do enterinto rest. . . . He that is entered into his rest, healso hath ceased from hisown works, asGod did from his."Believers, like God, have perfect confidence in Christ'sability and willingness to cany out all of Jehovah's greatprojects in respect to our race, and therefore rest, notfrom physical weariness, but from concern, from anxiety,from any desire to take the matter out of Christ's.
c m , or fa attempt to aeum the nsult by my otkmeans.If out Creath's resting, or desisting from comingpromptly to.the relief of his fallen crcahms, haa in anydegree the appearance of indifferena. or neglect, it wasnot really so, but merely tb outworking of the wisestand best means for man's -Ace-through a. Mediator.If it is suggested that the restitution work shouldhave commenced sooner, we reply that the period of thereign of Sin and Death, 6,000 years, has been none toolong for the bringing forth by births of a race suffioient innumber to "fill the earth"; none too long to give all alesson in the "exceeding sinfulness of sin '? and the severewages it pays; none too long to let men try their owndevices for their own uplift and note their futility. <strong>The</strong>coming of our Lord at his first advent, to redeem (putrchase) the world so that he would have a just, equitableright to come again to bless, uplift and restore all whowill accept his grace, although it was more than 4000 yearsafter the blight of sin and death entered, is, nevertheless,declared in Scripture to. have been in God's due.time :"In due time Godrsent forth his Son." Indeed, we seethat it would not even then have been due time, exceptfor the divine purpose.to call and 'ether and polish andmake ready the elect Church to shire with the Redeemerin the great Millennia1 work of blessing the world;--God foreseeing that it would require this entire Gospelage for this election, sent his Son for the redemptivework just long enough in advance to accomplish it.THE PERIOD OF DIVINE CEBSATION, OR REST, FROM CREATIVEAND ENERGIZING ACTIVITY IN CONNECTION WITH THEEARTH.How long is it since Jehovah ceased, or rested in, hiscreative work? We reply that it is now a little morethan six thousand years. How long will his rest, orcessation,continue? We answer that it will continuethroughout the Millennium,-the thousand years of thereign of the great Mediator, effecting "the restitution of4-B
all thiiaga which God ha& spokeu by the mouth of alfhis holy prophets since the world began." (Acts 3 : 2 I.)Will the ddena of Jehovah in the outworkingof his plan, which led him thus to rent it all in the care ofJesus prove to have bcen fully justified?--will the eonclusionbe satisfactory? Jehovah Gd, who knows theend from the beginning, aasure~ us that it dl, and thatthe Son,'at whose cost the plan is being executed, "shallsee of the travail of his soul and be satisfied." (Isa. 53:11.) Yea, all believers who are resting by faith in theirRedeemers& work-past and to come-may have fullassurance of faith that " eye hath not acm nor ear heard,neither hath it entered into the heart of man to conceivethe things which God hath in reservation for those wholove him," specially for the Church; but also the lengthsand breadths and heights and depths of love and mercyand restitutional blessings, for all those of the non-electworld, who in their Millennia1 day of grace shall heartilyaccept the wonderful divine provisions on the-divineterms.Six thousand years past and one thousand years.future, seven thousand yean, of Jehovah's "rest," willcarry us to th& time when the Son's Milled reignshall cease because of having accomplished its designtherestitution of the willing and obedient ofto the divine image, and the subjugation of the earthunder man, as his estate, his kingdom. <strong>The</strong>n the Media-'turial throne and reign Having served their pupose, andall corrupters of the esrth having been destroyed, "theSon shall deliver ap the Kingdom to God, even theFather,"-bydelivering it tq mankind for whom it wasoriginally designed, as it is written.* (Matt. 25 : 31, 34.)"<strong>The</strong>n &dl the King say unto them, . . . w e ,ye blessed [approved] of ply Father, ipherit the lI(ingdoqlprepared for yw.from the foundation of the world,"-mundane creation.-I Cw, 15: 25-28.It is the length of this Seventh Epoch-Day, so distinctlymarked by history a d propheqy, that furnishes us the%-v~i.~.,p.ms; VOIV. p.res;v~i. N., pp. 617,,w 616
clue the ~ r the .other o epo&&p ~ bi Xbecreative Week. -bhe whole peridd of seven %imeseven thousand years, OT forty-nine thousand xears,when complete. will lead up to and introduce the great~htieth, which we have already noted* gs prominent inthe Scriptures, as marking grand climaxes in the div+eplan; Israel's day Sabbaths culminating in 7x7=4$, la-ing to and introducing the fiftieth, or Pentecost, with itsrest of faith; their year ShbbatM 7x jr49, mixoducingthefiftieth, or Jubilee, year;the still larger cycle of yox5o>marking the Millennium q Earth's great Jubilee.' And'now, finally, we find the Sabbath, or seven-day system, oqa still larger scale measuring earth's creation, from its in-.ception to its perfection, to be 7 times 7,000 years=:49.000 years, ushering in the grand epoch when theieshall be no more sighing, nb more crying, no more p'&and no more dying, because God's work of &ationshall then have been completed so far as this earth &concerned. No wonder that that date should be markedas a Jubilee date!<strong>The</strong> angelic sons of Gd '' shouted for joy" (Job!38: 7) in the dawn of earth's creative week, and afteretnessing step after step in the development, finally'saw man, its king, made m the divine ima*. <strong>The</strong>n camethe fall by disobedience into sin and death, and thefrightful experiences of fallen angels whb kept ndt thebprimary estate, and man's $elfish and bloody history'under the reign of Sin and Death. <strong>The</strong>n successively,follow the redemption, the-selection of the Anointed One(head and body) through sacrifice, and the establishmentof the Messianic Kingdom with its wonderful restitutionof all things spoken by God t-h the mouth of a11 hisholy prophets since the world began. No wonder indeedthat there should be a Jubilation in +heaven and in earthWhen all of Jehovah's intelligent creatures shall. thusbehold the lengths, heights and breadths and depths;not only of God's Love, but also of' his Justice andWisdolp and Power..'Wee Volume II., Chap. vi.
5' <strong>The</strong> <strong>New</strong> Credio*.Surely the <strong>New</strong> Song can then baau&g.by all of God'.ssaying,-"Great and mamlous are thy wks, Lord God, Almighty?matures, both in heaven and in 'w,t Yusi and lrus are thy ways, thou King of ihe ages1ho dud not reverence thee, 0 Lord, and g w y thy wwtFor thou only art bountiful.For aIl peoples shall come and wors hip belore thee,Because thy - cinlrt9ouc - doin~s we made mimmfest."- -Rev. 15: 3, 4."Tinu saith ,tks Lwd fhat CT& the heavm: God hunself.dtd formed the ear& and mude it ; he koth establrshed it. froneated it not in vain. he ormed it to kinhabzted."-Isa. 45 :18."And every creature w #s ick is in bsm and on earthand such as are in the sea . . heard I saying, 'B&s&and honor and glory and paucr &' wto him that sittsth uponthe throne and unto the Lamb, former and forever."-Rev. 5:13.Since writing the foregoing we find the following onthe-subject from the pen of Prof. G. Frederick Wright,D.D., LL.D., unda date Nov. I gth, 1901, on the Genesisaccount of creation.THE GENESIS RECORD.''<strong>The</strong> first chapter of Genesis, which treats of the creationof the world, is a most reinarkable document. It is remarkableas much for the skill with which it avoids possible con-flict with sdentific discovery as for its effectiveness from aliterary point of view. Measured by the influence it has had.there is scarcely any other piece of literature that can be tomparedwith it. Its evident object is to discredit polythasmand to emphasize theunity af the Godhead. Thsit does bydenying a plurality of gods, both m general and in detail, andby afiirming that it is the one eternal God of Israel who h+made the heavens and the earth and all the objects m 1twhich idolators are in the habit of worshiping."<strong>The</strong> sublimity of this chapter is seen in the fact that everywhereapart from the influence of it polytheism and idolatryprevail. <strong>The</strong> unity of God and his worship as the sole Creatotof all things are maintained only by those natiolu which haveaccepted thie chapter as a true and divine revelation.COMPATIBLE WITH SCIENCE."At the same time the advancement of science has servedrather to enhance than to detract from our admiration ofremarkable portion of the grand book of divine revelatlqn.Within its ample folds there is opportunit for every real d*covery of science to find shelter. wit{ such remarkablewiadom haa the language of this chapter been chosen to avoid
conflict with modern sdence that so great a geologist aa Prof.J. D. D.m of Yale College aeserted with great emp- thatat was impossible to account for it except on the theory ofdivine inspiration."In the opening verseit shuts off controversy concerning theage of the earth. and indeed of the solar system, by the mmplestatement that the heaven and the earth were created m the' beginning, ' without an assertion how long ago that Fgipning was. BU~ that thrC mlar s tap had a beproved by modern science with su~cleameas that tE%ei:evolutionist cannot-gainsay it. <strong>The</strong> modern doctrine of theconservation of energy proves that the present order ofthiigs hasnot always existed. <strong>The</strong> sun is cooling off. Itsheat is tapidly radiating and wasting itself in empty space.In short, the solarsystemis running down. and it is asclear asnoonday that the rocess cannot have been going on forever.Even the nwar &thesis implies a beginning, and no witof man ever devised a better statement of that fact than isfound in the opening verse of the Bible.CREATION WAS GRADUAL."This whole first chapter of Genesis is based uciple of rogress in this method of creation. %$%was not Emu ht into existence instantaneously. It was notcomplete at tfe outset. In the beginning we have merely theghysical forces out of which the grand stmcture is to be madey a graddy unfoldinq, or if one prefers to say so, an 'evolutionary*.* Ths is udly true whatever view onemay take ofzyord 'day' rn%rew 'yom*). Why should anAlmighty Creatorneed six da evendonly twenty-four hourslong, to create the world in r"?he mswer is that the Creatornot only s almighty power, but has W t e wisdom.and has -0choose a method of creation whch inyolveafirst the blade, then the ear, then the full corn in the ear."That there is a divine plan of evolution,* appears on theface of this whole chapter. <strong>The</strong> creation is begun by bringingintoexistence the sunplest forms of matter, and continuedby imposing upon them those activities of force and energywhich produce light. This is followed by the segregation ofthe matter whch forms the earth, and the separation of landfnnn wa-ter, and of the water upon the earth from that whichIS held m su ysion in the air. If anyone wishes to.carpover the war? firmament,' and insists upon its bald hteralmeaning, he is forbidden to do so by the subsequent state-! *As al&.&indicated. it is only in respect to man's enationthat theEvolution theow 4icts mth the Bible:--aridIonly to attack this point does &it theory exi* or find.dvocates.
ifi&tr{Gen. 1: !20) that the'birda an made' t6 fly abovk theearth in the bpeh -artClf heaven. <strong>The</strong> medium whichheld up the water in the clouds was-one through whieh thebirds- could fly.rCREATWN OF VLGBTATION."At the third stage the land was ~(Itrersd with vegetation,which is the sim lept form of life, butwhi~h, when once introduced,cafAs Ju~ it the whole develo ing serib of vegetableproducts. So comprehensive is the Lguage in whch t bcreation of plants is announced that it leaves ample mom forthe theoryof8pdntaneous generatid, which is et one of themooted questions in biology. Id the li ht orthis how re-mkable ate the words 'and Cod hd.%et the be bringfo&h grass; . . : and the earth brought forth gtass.'''<strong>The</strong> same remarkable form of expression ocmrssn intro-$ucing the fifth day of progress, where we. read (Gen. 1 : 20) :And God said, Let the waters bring forth abundantly themoving creature that hath life.' . . . And again, intro-ducin the sixth da 's m k the same phrase is used (Gen. 1 :3) '&t theearth 8ring forthJh? living meaty + hiskind.' . If one should inslst on mterpretuig ths lantothe mere letter h~ would have whabSXq rim& nor theology would accept.A SPECIAL c~EAMR."When it cam7 to the creationof man a- different expressionis used. It is said- that God made man in his o h\inage and breathedinto him the breath of life. How much-this may signifL with reference to the mode of man's creationit is not nece,paiy to consider at this oint. BuC theex ression fitly corresponds to the exaltel dignity which' befongs to man when compared to the rest of the animal meation.' <strong>The</strong> most noteworthy characteristics of man are' brohght to light both in this and in the subsequent accounhof the beginmng of his career. Not only is man said to bemade in the image of God, but he js fitted to rule over thebeasts of the field and has the ft of language, throughwhich he can bestow names upon i%em Furthermore, he is.a being free of will, who knows the dif&ence between rightaqd wrong-in short, is in pos&ssion of a mo? naturewhich pikes him in axlass by himself."T*! so many things should have been told US about*.cWhon, ,with nothing which is absurd and fantastic, a dkt& whch crea-tes any difficulty in harmonizing it V-modem sae-nce, ia the clearest ewdence which we can have, $hat it wos given by divine inpiration. Not even diftd,with dl his learning and with the advantage of this accaynbbefore him, could curb his imagination sufficiently to k&
&om making a ttrwsety of his wbole coaccptioa\ 06 *.a ert*ation of the animal kin d m ' What but the hand of inspitioncould have so curL and guided the writer of the firstchapter of Genesis? . .1-1 MAN CREATED' NOT SVOLVTSD."<strong>The</strong>re is a vast diflerence between the size and,develop.ment in thc brain in man an4 that b the lower mexnbers oitke order 'primates.' '" Physiologicall and psychologically man diftenr even morewidely from the rowkr members af his order. He hw theDower of mammatical s~eech. I-he catl arrange 6is thounhts inkteqc< which can b;! represen d by arsitra mayks onpapr or some other substance. #an has an ear '? or harmonyIn music, which no animal has. This involves a delicac ofstructure in the orpans of hearing of a mbst marvelous czaracter.Among his mental qunlities, that of scientific or inductivereasmg is most remarkable when contrasted withthe mental cqpacitiep of tbe animal creation."In his great watk onlMmtal Evolution,' Romanes thinkshe finds in the lower animals.al1 the rudiments of man'smerltal capacity, but they are socle~ly rudimental that theyleave th gap between man a d the animal near1 asever. by dkting all the mbifestations oTixxteE:m animals he finds that they all togetheimanifest asmachintelli ence as a child does when at is 15. months o!d.But & intel ' ace is not in any single es, ope spmesbeing advans3 to that degree in one and an&rr.in another. . . .IlBASON VERSUS INSTINCT.'"Keen the dog's sense of smell may be, it is of no help inteaching.him geolo - Nor is the eagle's acuteness of visionof an assistance Ehim in studying astronomy. In vainwoulcfme cmduct a dog over the world to learn the extentof the ice ca during the glacial period, for he has noof thought t&h which he could connect the boulgfs":the Uni~d States dth their arent ledges in.Canada. or theLantched stones on -the l&s of Russia wth the Scan&-navian mountains from wgose ledges they were wrenched bythe moving ice. Such inferences are entirely beydfid caninecppoclty. . . . 1CAPACITY FOR RELIGION." Innothing does this superiority of the h um mind appeatmore strkhg than in its capaaty to +pin religious idwthm@ literature. <strong>The</strong>re am. indeed, wonderful exhibitionsof Imamad pigs, which, b some piocaa,caa be taught tvmkct afcrlettergcm bl& so aa to .pU out -edn lamade. Ba no arb41 can be taught to WL inWlijb1y.-. %o
~6 <strong>The</strong> <strong>New</strong> Creafiorr.this etatement the parrot even ia not an exc hen, hce itswords are merely a repetition of sounds unin&ible even to .himself. Much less can aq emal be taught to read or $0listen - intellinentlv to an orahon or a sermon."On the o'ihei hd,the Bible, which is a book of the mostvaried literature, containing the hlghest fli~hts of poetry andeloquence ever htten, ana' presenting thesublimGst conceptionsof God and the future life that have ever been. enter-tained. has been translated into almost everv lan~uaee underheaved: and has found in those language: theYap{ropriatefigures of speech through which effectively to present itsideas. . .- ."It is thus, when viewed from the highest intellectual poinbof view, that qan's uniqueness in the animal creation is bestteen. Intellecfually, he by himself. <strong>The</strong> scientificname for the genus to whkh ndn belongs is 'homo.' but the@es is 'homo sapiens,' that is, a human frame withhuman wisdom attached. . ,"Alfred Russell Wallace, who in&dently discovekd theprinciple of natural selection and published it at the sametime with Darwin. instanced various hysical peculiaritiesin man which could not have originate$ by natural select~oqdone, but wbich irresistibly pointed to the agency of a superiordirecting p0w.a.CLOTHES AND TOOLS."Among these he cites the absence in man of any natural rotectivecoverin . Man alone of all animals wears cldtes.He weaves the fbrn of plants into r blanket or deprives otheranimals of their skins, and uses therp to. throw over his ownnaked back as a shelter fro &he i~@emqy qf ,t xpther.<strong>The</strong> birds haye feathers, &kP have% flk;,' otkr'knimnlshave fur adrmrably adapted for their rotection. Man.aloneis without such rotect~on, except as Ee obtains it by the useaf his own inte&ence. Until we pause to think of it, wescarcely realize how much intelligence is involved in man'sefforts to secure clothing. Even ip so simple a matter as thatof securing the skin of anothq animal for a robe. he is compelledas a ptphdnary to b the ipventor of tools. Noanimal wgs ever yet skinne5 witbout the use of some sort ofa knife."This brings us to yoW&oo ddnitiim of man, as a-tool-using animal. <strong>The</strong> nearest approach to the pse of tools byanimals ir found in the d t and the monkey. Xn elephanthasbanknmto~brushwithhistnmfiadd~t h lengtharing it enabwg him&€ to brush objects from0th- inwaeaible pmtxans of his body. A;mohke)) hasbean kaoan to use a stick in pqing opeh r do&, Butanedmalhqsavarken lmoemtofasbion ri tool; whkeos'tk*
is no tribe of men so law in intelligence that it das not faahionmost curious and complicated tools."<strong>The</strong>canoesof thelowest races are moat in eniously formed,and most perfectly adapted to theu a&. <strong>The</strong> chi peddint im lement involves the cherishing of a far-sighte8 designan$ the exercise of at skill in carving it out. <strong>The</strong>in miova methods b wh% mvtige nations .aurr fire atwit, by friction, wouldrdo credit to avilized man; while themof the bow and sling and of the boomerang shows inventivecapacit of a very hgh order with which the animal creationha^ noLg to compare.CAPACITY FOR MUSIC."Wake furthermore adduces the human voiae as a developmentfar in excess of anything that can be produced bynatural selection. Monkeys have no music in their souls andno capacity for music in their vocal <strong>org</strong>ans; whereas even thelowest races of man have both. <strong>The</strong> "folk-songs" are thegreat source to which our leading msical composexs go fortheir themes. <strong>The</strong> late <strong>The</strong>odore F. Seward, in commentingu the negm plantation songs which he transcribed, says=in their harmony and progression they all conform tothe scientific rules of musical composition. However muchof advantage this musical capacity ma be to fully developedman, we cannot conceivepf I having{een any advantage toan animal in the low stage o?developmmt in which we findthe ape. <strong>The</strong> musical voice that attracts the ape has onlythe faintest resemblance to that which is attractwe to eitherman or woman."Again, the size of the human brain is out of all proportionto the mental needs of the highest animal creation below man.and without man's intelligence would be an incumbrancerather than a help. <strong>The</strong> two, therefore, must have sprunginto existence simultaneously in order to have presented anadvantage which natural selection could seize hold of andpyrve and develop.It is difficult to see hbw'it dould have been an advantage toto have the thumb of his hind limb turn into a big toeYhiX!can no longer Ipz used for grasping things. but is wefdonly as he walks ln an upright position. It is diffictdt to seewhat advantage could come to an ape in having his forelimbsshortened, as the would have to be if they were transformedinto the unu oTa man. It is difficult also to see. how ibshould have been of any advanta e to an ape to ex enencethose changes in the adjustment ofthe hip bone an8 of theneck which would prevent his walking at all on all fours, andlitt him to walking on two legs and in an upright position.In all these respects the difficulty in our understanding theorigin of man from natural selection is increased if we are C O ~
58 <strong>The</strong> :<strong>New</strong> Credbti.pelled to suppose that it was a very gradual process, and thabthese changes leading on to the perfection of the human<strong>org</strong>anization began in an imperceptible, or almost impeptible, degree; for such incipient changes cod hPve been of noadvantage. To be of advantage they must have been considerable,and the mental and physical changea must havebeen correlated in accordance with some law of pre-estobliahed harmony.<strong>The</strong> mystery of the origin of msn has not been in the least!&minished by the Darwinian h othesis, or by any$fEWhich evolutionary theories.have L upon it. ~t 1.acknowledged by all that geol~ally, he is the most recentof the specleswhlch have been ded to the population of theearth; while mentallv, he towers so far above the loweranimals that heis forthat very reason, if for no other, classifiedby himself. <strong>The</strong> mystery is how he came into pession ofthis hi h de of mental power with a bodily frame and apFysioBo .r constitution so complete1 adapted to its exeruse.zose who say that it waa eded in Borne way fromthe lower orders of intellectual bein will encounter phil-osophical difficulties tenfold jgeater tr& do those who .mptthe sim le statement of the ible, that his soul is the divineinbreatLg,-the very image of God."+ + +in unfathomable mines"His purposes w1X ripen fast.Unfolding every hour.<strong>The</strong> bud may have a bitter tasta,But sweet will be the flower."Blind unbelief is sun to err,And scan his work in vain.God is his own interpreter,And he Wl make it plain."
ITTHE NEW CREATION.h.N1.r~b..unuroDmTnIcTnoxuOmy-WkT Clcn+r rror Ax- Tsr HIRIU PIfwnax O~mna-frr 0.- or ITS -n.-ue, YuPoxta-Em uro lou ro ram NBWHA--hr -8 *.u- an In Y- w m ~.rcaOrrxllrao-TH~rcurAm.~~hp)m100~-Drvrrar~lnr um Thzs hr Y-rrrarr.-mor mrrmu-,or m llrr C.unom nn m DW- os8-AL T'Q=a,-m WEAT HAMB 6EOm,D m N R -momnKnXm'S,UO.p~TOBm U ) Y A ? . ~ O I Q H I I P I . P ~ ~ ~ ~maon norrwm--?RE Chwch of the Gospel Age is frequently spokenof in the Scriptures as a <strong>New</strong> <strong>Creation</strong>-its ultidtemembers, the overanners, being specificallymentioned as "<strong>New</strong> Creatures" in Christ Jesus. (t Cor.5 : r 7 .) Unfortunately, however, it has become customarywith fully consecrated c w , as well as with others,to read the words of divine inspiration in a mazy, hazytnanner, which fails to give to its utterances their real import,and deprives the reader of much of the b-g anddort and instruction which might be his if he butpursued a more reasonable course and wen more thoroughlyfilled with the spirit of disdphd@j-with adesire to comprehend the divine revelation. <strong>The</strong> difficultyin large measure appcars to be that ordinaryleaders of the Word do not ex* to be taught by it, butread it rather in a perfunctory manner as a duty, or as a.rest; md when they desire 'ihformation respecting thedivine plan they go to commaritarieJ and c a m .;- and living teachers should be helping hands to*gti& Zion!s pilgrims t~ a clearer knowledgb of the did8
60 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.charwter and plan ; but, unfortunately, they often are thereverse. Frequently they becloud and perplex the judgmentand misconstrue the divine Word, and those whotrust in them arc led away from the light rather than towardit.This rqisleadhg is not intentional, for both teachersand authors, we should suppose, set forth to their readersthe best they possess. <strong>The</strong> fountain head of the troubleis a long way off. Nearly 1800 years ago, when the apostles"fell asleep," the enemy, Satan, got a free hand, @the Church, the Lard's wheat field; and as our Lord'sparable prophesied, he -wed the taree of error tinstintingly.(Matt. 13: 24, 36-43.) Those errors more orless twisted and distorted every truth of the divine revelation,with the result that before the fourth century haddawned the Lord's wheat-field had practically become atare-field with only a proportionately small minority oftrue wheat in it. <strong>The</strong> darkness of error more and moresettled down upon the Church, and for ten centuries the" Mystery of Iniquity " prevailed, and gross darkness COVeredthe people. Those ten centuries are to-day denoqinatedthe " dark ages " by -a large proportion of the mostintelligent people of the ''Christian world," and we are toremember that it was in the midst of this gross darknessthat the Reformation Movement had its start. <strong>The</strong>light of the Reform- began to shine amidst the darkness,and, thank God, it has been growing brighter andbrighter ever since! We can not wonder, however, thatthe Reformers themselves, educated in that gross darkness,were more or less contaminated with it, and thatthey did not instantly succeed in purging themsehes ofits defiling errors: rather we d d have considered itnothing short of a mksicle had they slipped from thegross darkness into the full, clear light of the divine characterand plan<strong>The</strong> dif%mlty amonget the followers of the Reformerein the past three centaries has been that they have consideredit meritorious to accept the creeds formulated inthat reformation period, and have gloried in them, and
I<strong>The</strong> Nnu creation; 61have considered ttnotthodox any further progress towardthe light. On the contrary, they and we, while honoringthe Reformexs and rejoicing m their fidelity, should re+member that they were not the lights of the Church, th;rbthey were not given to the Church to be her guidee, andwere but helpers at the very most. <strong>The</strong> divinely appointedguides were, first of all, our Lord; and, secondly, hia inspiredand kept and guided apostles; and, thirdly, God'sholy men of old, who spplce and wrote as they wen movedby the Holy Spirit, for our admonition. It was becausethe Refotmas were granted by the Lotd a glimpse oftrue light that they were enabled to discern partiallyhow gross was the darkness which surrounded them, andto make the heroic dort which they did make toescape from it and to get again into the light of theknowledge of God, which shines in the face of Jesus Christour Lad, and which, through his words and the words ofthe apostles, is given us to be a lamp to our feet and alantern to otu footftteps, causing the path of the just toshine " more and more unto the perfect day." Whmvernow would be a follower of the Lord and a follower of thelight, should take heed that, while not ignoring humaninstrumentalities and their ministries, orally and throughthe printed page. they should accept from theae oaly suchassistana as will aid them in appreciating the inspiredmessage recorded in the Scriptures: "If they speak notaccording to this Word, it is because they have no lightin them."In previous studies we have meen that our Lord Jesus,long before he became "the man Chdst Jceus," was "thebeginning of the creation of God" ; we have aeen a progressivedevelopment among God's creations accomplishedby and through the Beloved Son,-cherubim,seraphim. angels, the various orders of spirit beings, respectingwhanrlittle has been reveded to us.& We havejust closed an examination of the earthly creation and.through the light of divine revelation, have seen howgrand m to be its consummation duhg the "times of m6-. titmth of all things spoken." But the Scriptures intro-
duce to ua the <strong>New</strong> <strong>Creation</strong>, noat under consideratWas mtirrly ixparate and distinct from the angelic wdersand from man. <strong>The</strong> Heavenly Father was pleased withevery feature of his work, for "all his workisperfect,"and each clam, or order, is perfect in itaclf, or will be by thetime the gn?at Jubilee, referred to in a previd chapter,shall be intmduced. <strong>The</strong> creation of these varioqaorders, then, is not to be understood as signifying a dissatisfactionon the part of the Creator, and an attempt tomake something better or more satisfactory, but ratherwe are to see In this an illustration of the "much divers&fied wisdom of God." <strong>The</strong> variety which rn see innature in the flowers, the grasses, the trees, and amongstthe animals, illustrates this,--each is perfect in its ownkind and plane. It was not dissatisfaction with the rosethat led to the production of the pink or the pansy, butthe varieties m form and beauty and in odor give as aglimpse of the lengths and breadth and heights anddepths of the divine mind;--diversity in harmony;beauty and perfection expressed m various forms andpatterns and aolors. So, too, it is with the intedligentcreatiom,-cb~ns of God on various planes of being.From this standpoint we perceive that, however many!creation8 God shall bring forth, there will be tlo room for?jealousies be$- them, because each being perfect in.its own plane and sphen will be satisfied to the full withits own condition, and will really prefer tbt to any other ;-just as a fish is better satisfied to be cr fish than to be abird, and, vice versa, the. bird is best satisfied with itsnatufe: sd &nd, when restored to human perfectionunder Edenic conditions, mill be absolutely satisfied withthose conditions, so that they will nd wvet to be angelsof any grade or station, nor will they covet the highestnature of all granted *-the new creatim; namely, "thedivine nature." (2 Pet. I: 4.) Neither will the angelscovet the nature and conditions of the cherubim andseraphim tx man-nor yet of the divine nature. All willultimately understand thst the divine n&vc is theMghest of all; thot it has qualities and conditions ach
6atrank'~ of all ather ndtures; yet tmdsr the divine~gememteachnatmewiUbesothoroughlyiP'accordwith its own.conditions and envhmments and perfectionthat each will have aatisfad5m in his own state.Whexi Jehovah God pwposed the <strong>New</strong> Greation-partakersof the divine nature (2 Pet. I: 4)-partakers ofhis own " glory, honor and immortality " (Rom. 2 : 7 )-he determined that none could be created to so high astation and tkerr be givm a trial; but that, on the contrary,whoever should be constituted members of this <strong>New</strong><strong>Creation</strong> must have their trial flrst, and must prove theirloyalty to their Creator and to the principles of his righteousgovernment most absolute@ before they cdd beexalted to this high estate-to this <strong>New</strong> <strong>Creation</strong> of thedivine nature. We have just seen how man's trial andtesting as to worthiness of life eternal has been arrangedfor;-the otiginal human perfection m which he wascreated; his fall; his redemption; and the recovery andrestitution of all of his race fhd worthy. We havejust seen, too, that the angels were created in the hohandperfection of their nature and wen subsegueuflytried and tested; but it is evident tha& a similar procedurein connection with the <strong>New</strong> Creatures of the divinenature (namely, their creation to the perfection of thisnatare and their subsequent trial) a d not do. Why?Because a most important element of the divine natm isimmortality, and when we come to understand that thiswoid signifies a death-proof condition,* we can readilysee that to have aeated any beings on the divine plane.immortal, death-proof, ancl then subsequently to havetried, tested them, would have meant that had any failedto come up to the raquh.ed standatd of absolute loyaltyto God, they wotltd have been immortal tmmgmmmwho could not have been destroyed, and whose continuedexistma throughout ttemity 96 ttlLndgteos~s, as sinners,would have ban so many blemishes, so many blotsupon the fak creation of the univtrat, or God intmdr itCWmhdIy ahall be. We perceive than the dap widom'SOE VO~. Vn p. 407.
64 <strong>The</strong> Nau Creaiion.of the plan which God bas adopted in respeut to this mosthighly favored class of all his creatures-in testing themseverely, crucially, while still they are mortals, memhof another creation of die-able nature.If in mind we place ourselves with the great Creator, ashis intimate friends, and imagine the philosophy of thedivine arrangement for this <strong>New</strong> <strong>Creation</strong>, we can fancyJehovah God musing with himself respecting this <strong>New</strong><strong>Creation</strong> thus: To what class, of the sons of God shall Iproffer this distinguished privilege uf being transformedto this supreme order, or class of my creatures? Eachorder is already in my image,--man, angels, cherubim,seraphim and the arcbangel;-all will be supremelyhappy, each in his own perfection and estate, when myplan has reached its culmination and the testing6 are dlended,-but to which of them shall I offer this grandestof blessings and opportunities-of becoming "partakersof the divine nature?" Naturally the Fitst Begottenwould come promptly to the Father's mind as the onewho was already the highest, the chiefest of all myriads.already next b himself; the god, the mighty one throughwhom he had creabed aJl things, and who, in every particular,had shown his fidelity and loyalty to his Fatherand Creator. To him first, therefore, would be grantedthe opportunity of attaining to the divine nature and itsglory, honor and immortality. "It pleased the Fatherthat in him should all fulness dwell"-"that in allthings he might have the p&minence." (Col. I : 18.19.) He already had p&mbmce above all others,and having used it faithfully, he was naturally first inthe order of advancement to whatever higher honors anddignities the Fa- had to give. To him that hathshall be given, and he &dl have more abundance: faith-* fulness shall have its reward even though this shall mean.that the faithful one must be subjected to trials, experiencesand dSeciplines of the most crud Mnd Even:though a soa, si rnort loyal son, a most devoted son, he: conld nobh granted a shate is this divine oature udesa,-tiStof atl,X%f?iith~dlpydty be put tomost crucial tee^
'<strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 65This outline of the <strong>New</strong> <strong>Creation</strong> an$ this selection ofthe Only Begotten to be the head and chief of the <strong>New</strong><strong>Creation</strong>-subject to the trials, disciplines. humiliationsand other necessary experiences to prove his worthinesshadalready been determined upon in the divine counsel~ before man was created. It was foreknown toGod that his human creature would fall; he haddetermined that his sentence should be death; and hehad prearranged that the test he would imposeupon his Only Begotten would be that he should, of his'own free will, become the Redeemer of mankind, and, byso ,-at a sacrifice as this implied, manifest his loyaltyto the Father, and his faith in him. Thus, in the divineI plan he was the "Lamb slain before the foundation ofI the world." From this standpoint we perceive that so~ far from being forced to be man's redeemer--so far fromthe Father',s practising injustice toward the Son in thisIrequirement, it was the Father's preparaticn of him forIthe great exaltation-far above angels, principalitiesand powers and every name that is named, as partakerof his own nature and sharer of his own throne.-Heb.I: 4; Eph. I: 21.From this standpoint we can not wonder that theApostle speaks of our Lord's undertaking to be ourRedeemer "for the joy that was set before him." (Heb.12: 2.) <strong>The</strong> joy was not merely the anticipation of thehighest place in the <strong>New</strong> <strong>Creation</strong>, far above all othercreations; but we may reasonably suppose that this wasa part of it. Nevertheless, we notice in our Redeemer'sprayer to the Father while passing through the trials,that, with characteristic modesty, he did not refer to thegmt dignity and glory and immortality promised him/ and expected; but with a beautiful simplicity andhumility asked merely that he should be restored to hisprevious station; as though he esteemed it honor enoughthat he should have been chosen of the Father as hisagent to carry forward other features of the divine plan,as he already had been the honored agent in the creationof all things that were made. (John I : 3.) His simple5 -F
66 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.'words were, "Father, glorify me with the glory tbt Ihad with thee before the world was;" (John 17: 5.)Rut the Father's answer was full of meaning when Iresaid, "I have already glorified ponored] thee, and I willglorify [honor] thee additionally. "- John I 2 : 28, IfdkarsMS.Rut, further, the Father purposed in himself that the<strong>New</strong> <strong>Creation</strong> should consist, not nierely of one individual,but that he should have "brethren." (Heb. 2: 17.)Who should these brethren be? from what class wouldthey be selected? from cherubim? from seraphim? fromangels? or from man? Of whichever class, they must besubjected to precisely the same tests required of theOnly Begotten; for the same reason, because they are toshare his glory, honor and immortality. <strong>The</strong> test putupon him was that of obedience-"even unto death"(Phil. 2 : 8), and all, therefore, who would share with him,as <strong>New</strong> Creatures, the divine nature, must also share withhim in trials and sufferings and testings, and must provefaithful even unto deaih. If the offer had been made tothe members of any of the angelic classes, or natures, itwould have neant a different divine program from thatwhich we see now being carried out. We have seen thatthe holy angels have been receiving their experience andknowledge through observation, rather than by contactwith sin and death, and to suppose such a conditionamongst the angels as would have permitted some ofthem to die, would imply a condition of actual sinamongst the angels, persecution one of another, etc., inorder to bring about such death conditions; or that someof the angels should do, as our Lord Jesus did, lay asidetheir higher nature and become men " for the suffering ofdeath." God did not adopt this plan; but since in hispurpose sm and its penalty, death, would be illustratedin mankind. he determined to select the remainder of the<strong>New</strong> <strong>Creation</strong> from amongst men. Thus not only thetesting of the Only Begotten One alone would be inconnection with humanity and the sin and death prevailingamongst men, but similarly all who would be joint-
<strong>The</strong> Nsw <strong>Creation</strong>. 67hdrs with him in the <strong>New</strong> Nature would have likeopportunities, experiences and testings. Thus the OnlyBegotten, called Jesus, subsequently the Christ, theAnointed, would become a pattern and ensample for theother members of the <strong>New</strong> <strong>Creation</strong>, all of whom wouldbe required to wdorm to hi character-likeness-tobecome "copier of the likeness of his Son." (Rom.8: 29, Diaglott.) Herein, as everywhere, we see a manifestationof economy in the various features of thedivine plan: the operation of sin and death in one departmentof creation would be sufficient; it would provenot only a great lesaon and testing for men, and agreat object-lesson for the angels, but also as a crucialtesting for those who would be counted worthy of ashare in the <strong>New</strong> <strong>Creation</strong>.<strong>The</strong> fact that the <strong>New</strong> Testament writings-the teach-ings of Jesus and the Apostles-are addressed to this"<strong>New</strong> Creature" class, or to those contemplating thesteps of faith and obedience necessary to place themamongst this class, has caused many to infer, contrary tothe Scriptures, that God's purposes are the same inrespect to all mankind. It has caused them to overlookthe fact that the calling of this present Gospel age isspecially stated to be a "high calling," a "heavenly calling."(Phi. 3 : 14 ; Heb. 3 : I.) <strong>The</strong> failure to recognizethat God had, and still has, a plan of salvation for thewhole world, and a somewhat different plan of specialsalvation for the Church of this Gospel age, has led to aconfusion of mind amongst commentators, who do notdiscern the di&rena between the elect class and itsblessings, and the much larger nonelect class and theblessings to come to it in due time through the very elect.<strong>The</strong>y have supposed that God's plan will end when theelection is completed, instead of seeing that it will bethen only beginning as respects the human nature andthe restitution salvation designed for the world at large,--as many as will receive it on the Lord's terms.This uncertainty of thought, and failure to mffniztthe di&naa between the two salvatbm-that of the
68 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Church to a new nature, the divine, and that of tbeworld by restitution to the full perfection of human nature,-haveled to much confusion and conglomeration,in the minds of these teachers of the Scriptures whichapply to these two salvations, so that now they tbinkof the saved from one standpoint and again from another.Some think and speak of them as spirit beings,pet confound those spirit beings in %lory, honor andimmortality with human beings, and imagine them ashuving flesh, bones, etc., in the spiritual condition.Others take human restitution as the center of theirthought, and imagine a restored paradise-earth with theLord and the saints residing in it in what they termspiritual bodies, not discerning the real meaning of theword spiritual;-otherwise they would know that whilea spiritual body is adapted to a spiritual condition andwould be only encumbered by fleshly conditions orelements, so, likewise, the human, or earthly body isproperly one adapted to the earthly conditions, and if itwere in any degree etherealized would be a monstrosity,unsuitable alike to the divine intention and the humannature.<strong>The</strong> beauty and symmetry of the divine plan canonly be seen clearly by the recognition of the <strong>New</strong><strong>Creation</strong>; that its prospective members are called ofGod to be separate, distinct from the human nature;that there is a "heavenly calling" or "high calling"; andthat aside from making their own calling and electionsure, they haveatwofoldwmkto do in connectionwith thehuman family from which they are selected. (I) To beGod's agents in the gathering of the elect class, deliveringthe while a witness-message to the warld, as membersof the atonement priesthood, suffering at the hands ofthe world because of their faithfulness and the world'sblindness. (2) Mey shall, with their Lord and Chief,constitute a divine, a royal, spiritual priesthood intowhose hands the interests and affairs of the world will becommitted for the correction and uplifting of eachobedient membar of the race,-dating,bt God
Tkts Neu <strong>Creation</strong>. 69 -and- man - and estabiishing amongst men a kingdom ofrighteousness in accord with the divine program forman's instruction and restitution.It will readily be seen that no other class of beingscould be found so well adapted to the divine intention ofding and blessing the world. <strong>The</strong>ir original identitywith mankind, as "children of wrath even as others, "fully acquaints them with the weaknesses, the imperfections,the besetments and trials to which humanity isexposed through sin and constitutional weaknesses: andthis prepares them to be moderate rulers and mercifulpriests, as their full perfection in the divine natm willqualify them to be absolutely just as well as loving in alltheir decisions irs the judges of the world in that, theworld's judgment day.*But while this great and important work of uplifting,ruling, blessing and judging the world of mankind andthe fallen angels will, as a work, be specially committedto these <strong>New</strong> Creatures of the divine nature, and whileno other beings in all the universe will be so well preparedas they to do this work (for which under divineguidance they are being specially trained and prepared).nevertheless, this is not by any means their entire missionor work. On the contrary, the thousand years ofthe Millennial reign will constitute but a beginning of theexercise of the glory, honor and immortality of these<strong>New</strong> Creatures. At its close when the Kingdom shall bedelivered up to " God, even the Father," and to mankindas the glorified agents of the Father to rule the earth, astill larger sphere for the exercise of their glory, honorand immortality will open before the <strong>New</strong> <strong>Creation</strong>; foris it not written that the Heavenly Father has not onlymade his Son a partaker of his own divine nature butalso a sharer of his throne-and that the Son isset down with the Father in his throne? (Rev.3x1.) And even though in a sense he leaves thatofficial position during the Millennial age in orderthat he may specially administer the affairs of his*See Vol. I., Chap. viii.-<strong>The</strong> Day of Judgment.
P<strong>The</strong> NRU C-.earthly purchase and dominion, it mmly doen notmean that having in the fullest sense Wed thework that the Father gave him to do, he will be any lessglorious or occupy a position any less dignified than thataccorded him when he ascended up on high after having.by the sacrifice of hiinself, paid for us the penalty of sin.We know not what great works in respect to the futureour Creator may have in view for his Only Begotten andwell-beloved Son, whom "he hath appointed heir of allthings"; but we do know from our Master's own lipsthat the promise is ours that when glorified we shall belike him and see him as he is, and share his glory. "andso shall we ever be with the Lord." Whatever, therefore,shall be the future activities of the Only Begotten as the"heir of all things," we shall be with him and share hiswork and share his glory as we shall share his naturealso. While this is as far as the written Word of God carriesus, it can not be sacrilegious for us to look into thebook of nature in the light of the divine plan, and, usingthe divine Word as the telescope, to discern that thevarious planets or worlds all about us in every diionare not being formed in vain either; and that some timeor other there will be works of creation in these; andthat when that time comes he who in all things baa hadthe pretlminence will continue to have pre6minence andwill still be the chief in the direction of all the divineforces. We need not anticipate a repetition m the otherplanets of the sin-experiences of our world, the earth;but, on the contrary, may rest assured that this oneexhibition of "the exceeding sinfulness of sin " and of itsterrible results can be, and will be, used of the Lord as aperpetual lesson to the beings yet to be created in hisimage in other worlds, who shall learn by observationand instruction instead of by experience.With Satan and all his emissaries and ev* evil andblighting influence destroyed ;-with the glorified Churchwise in experience, to instruct these perfect creatam~ ofother worlds--with teachers, possibly taken to themfrom this earth, possessed of knowledge and e-wenm
Th <strong>New</strong> Creatiw. 11in dontact with sin, and with the uplifting and bh&gof the Lord, how wise may not these become respectingright and wrong and their rewards! <strong>The</strong>ir teachers willbe able to tell the particulars of the great rebellion ofSatan, the gmit deceiver of mankind; of the terrible fallof mankind into sin and misery; of the pat redexnptionfrom it; of the high reward of the Redeemer and hisjoint-heirs; of the blessed restitution privileges grantedto men ; and that these were all lessons and examples forGod's entire creation forever. <strong>The</strong>se instructions shouldbe all-powerful in restraining from sin, and in teaching allthe necessity for character-development in accord withthe divine law of love.<strong>The</strong> work of these "<strong>New</strong> Creatures" in the presentbme, as has already been shown,* is a two-fold one, theirbegetting of the holy spirit constitutes them priests, butit is only their minds that are begotten;-their bodies arestill of the earth, earthy, and, hence, as the Apostle declares," We have this treasure [the new nature] in earthenvessels, that the glory may be of God and not of us."(a Cor. 4: 7.) <strong>The</strong> newly begotten mind, or will, is allthere is at present to represent the new nature, and allthere will be until in the First Resurrection that newwill, developed in character, shall be provided a suitablebody, a heavenly body, a spiritual body, perfect andcomplete and in absolute harmony with the divine will.~ePhtime the divine power, the-holy spirit, operating1 thus in our minds and constitutine us " <strong>New</strong> Creatures "and priests, leads us in the direction of sacrifice, andpoints us to our natural human interests, ambitions,preferences, etc., as the proper things to be sacrificed,wherever they conflict in any degree with the ambitionsand conditions provided of God for the " <strong>New</strong> Creatures."Thus the victory of the <strong>New</strong> Creature is attained at thee c e of his own human nature, and this victory glorifiesGod and hia power to "work in us to will and to do"h h his orornises. in a manner in which he could notbe - gl&ed *were d .of our natural conditions in accord'See Tabernacle Shadom of Bet* Sacrifices, pp. 20-23.
72 Ths <strong>New</strong> <strong>Creation</strong>.with his requirements, SO that no sacrificing d d benecessary. But as the faith, consecration and +-cing of the " <strong>New</strong> Creatures " in the present We answer to,or correspond to, and were typified by, the Aaronicpriesthood of Israel and their typical sacrifices, so, as theApostle explains, the future priesthood of these <strong>New</strong>Creatures is represented in, or typified by, the gloriouspriesthood of Melchizedek.Melchizedek was not a priest who offered sacrifices in alinen robe; he was a priest who was at the same time aking-" A priest upon his throne." As such his positionwas higher in the type than the position of Aaron; forAaron was the son of Abraham, and Abraham, greathe was, paid tithes to Melchizedek and received a blessingat his hands, typifying, as the Apostle explains, thatthe under priesthood of sacrifice represents a lower plane,>r condition, than the higher priesthood of kingship,:lory and honor. <strong>The</strong>se <strong>New</strong> Creatures then, in theglorious work of the Millennia1 Kingdom (Christ, theirHead, and they reckoned as members of his body), weretypified by Melchizedek. With these the sacrificingfeature of the work will all be at an end, the reigning,the ruling, the blessing, the assisting will all have begunand they will be entirely competent to accomplish thedivine promise; namely, that "all the families of theearth shall be blessed" through these, &dls agents.through whom "whosoever will" may come back into fullharmony with the Creator and his laws.-an. 22: 18;Gal. 3: 16, 29.All the various figures by which the Lord representsthe intimate relationship bet-veen his Only Begotten, theSavior, and the elect Church, called and being preparedto be " <strong>New</strong> Creatures " and associates with him in thedivine nature, show most strikingly the closeness, theintimacy, the oneness which will exist between them.As though the Lord realized that his human creaturesof humble mind would necessarily stagger in faith at thethought of such a boundless interest and love for them onthe part of the Creator as to invite them to the highest
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 73,tposition in all creation next to his Son and next to himself,we find that the matter is presented repeatedly and, under difEerent figures, as though the more completelyto set at rest our every question, doubt and fear respectinghis faithf ulness-respecting the genuineness of this" high calling." We refresh our minds respecting some ofthese: in one our Lord is represented as the " topstone"of a pyramid, and the elect Church as living stones drawnto him and shaped and prepared in hannony with thelines of his character, that they may be members withhim in the great pyramidal structure which God is erectingduring this Gospel age, and which in the coming agewill bless the world, and through whom to all eternity hewill be glorified.This pyramid picture is closely related to the templepicture; and we are assured that the temple built bySolomon was typical of this greater spiritual templewhich, with still greater wisdom, God is building.(I Pet. n: 5.) We are shown that, as in the typeevery beam and every stone was originally markedout for its place and shaped to fit its place, so withthe Church of the <strong>New</strong> <strong>Creation</strong>,-its members willeach be fitted and prepared for his place. As thispermitted the construction of the typical temple "mithoutthe sound of a hammer," without jar or commotionor noise, so under the divine Architect theChurch complete as the <strong>New</strong> <strong>Creation</strong> will, in the end ofthis Gospel age, be born from the dead as the Lord, theHead of this temple, was the " ht-born from the dead"in his resurrection at the beginning of the age.-I Kings6: 7.Another of these figures we remember is that of ahuman body with its various members. It is the ApostlePad that ao clearly and distinctly points us to thisillustration of the close relationship which the elect bearto the Lord. the Head of the Church, which is his body.-(Ram. 11: 4, 5; I Cor. ra: 11.) As the head controlsthe body, thinks for it, plans for it, overseesit. &ah and directs, or uses, one or another member
34 <strong>The</strong> Nsw Cwatbn.of the body for the assistance of others, so dm%he Lord in his Church supervise and set the variousmembers of the body as it pleases him; to such an extentoverruling in respect to the interests of all those who are-king to "make their calling and election sure," thatthey have his guarantee that so long as they are in this 'right attitude of heart, humble and faithful, "all thingsshall work together for good to them," because they"love God and are called according to his purpose."I Another figure showing the intimate relationship betweenChrist and his Church, is that of the captain andhis soldiers; another that of the shcpherd.and the sheep;and though all of these figures bring us precious thoughtsof the consecrated relationship of the Head of the <strong>New</strong>Cx'eation to his brethren, the Church, none perhaps givesus a fuller and more complete view of the Master's interestin us and love for us than the figure of the Bridegroomand the Bride. A noble Bridegroom sf,uely is theOnly Begotten One to all whose eyesof understanding areopen to behold his grandeur of character and his faithfulness!Well is it expressed prophetically as the sentimentof his Church, his body, that he is "<strong>The</strong> chiefestamong ten thousand, the ont? altogether lovely." <strong>The</strong>Apostle using this figure and addressing the Church declares,"I have espoused you to one husband that I maypresent you as a chaste virgin to Christ." (1 Cat. XI : 1.)He here refers to the Jewish custom of marriage, quitedifferent from the usage of the present day thtoughout~"Christendom." To-day an espousal is merely a tentadtive engagement mbject to change if either of the partiesconcludes that the engagement was unwise or &profit-,able: but the Jewish marriage engagement was evidentlyintended of the Lord to be a type of the engagementbetween Christ, the Bridegroom, and the Church, his, Bride. In the Jewish custom the espousal is the realmarriage ; it is accompanied by a definite contract, usuallyin writing, in which the representatives of the bridegroomand the bride mutually agree aa to dower, etc.,And the matter becomes absolutely binding foathwith,
Tkr <strong>New</strong> <strong>Creation</strong>. 15although it Is the usual cuetom to defer the weddingfestivities and the actual union for nearly a year. So isthe agreement, or contract, between the Lord. the heavenlyBridegroom, and those who are ~ccepted of him inespousal. Neither on his part nor on ours is it a alackcontract; but a positive union of heart, of interest, oflove, of devotion; and any abrogation of this our covenantwould be a serious matter, and of the Bridegroom theApostle assures us: "Faithful is he that calleth you, whoalso will do it." (I <strong>The</strong>ss. 5: 24.) <strong>The</strong> entire stress ofthe matter, therefore, rests upon us.In the close of the age our Lord comes as the Bridegroomto receive the Bride, but he will accept only the"wise virgins." Those who, having made a covenant,have been foolish in that they have lived carelessly, willnot be counted worthy of acceptance; will not be knownim connection with the marriage; the door will be shutagainst them as shown in the parable (Matt. 25: 1-1 2) ;they will be shut out from the great privileges and blessingsthey might through faithfulness have enjoyed.But we rejoice that although their unfaithfulness maybring them into the great time d trouble and may masiona loss of a share in the Kingdom and of the divinenature, yet it will not mean to then; that they shaU be onthis account shut up to an eternity of torture. No,thank God, the light of his Word is shining more clearlynow l <strong>The</strong> making of our " calling and election sure "will mean great and eternal riches of grace to those of uswho shall attain; and the loss of such blessings will ofitself be no small punishment for carelessness in rcspectto the covenant relationship and becoming contaminatedwith the world and its spirit.Though for the most part these "<strong>New</strong> Creatures inChrist Jesus" are chosen from the lower strata of society,rather than from its upper crust, and although on this+account the world knoweth us not even as it knew himnot, nevertheless, the Scriptufea assure us that God wholooketh at the heart and not upon the outward appearrmce,appreciates very highly the faithful ones of this.
76 <strong>The</strong> <strong>New</strong> Cnation.class now being sought out and developed for the <strong>New</strong><strong>Creation</strong>. Not only does he tell of the divine supervisionof their affairs, causing all things to work togetherfor their ultimate good, but he even explains in somemeasure how this supervision of their interests is accom-. plished ;-that the angels are " ministering spirits sentforth to minister unto those who shall be heirs of salvation"; and that "the angel of the Lord encampeth roundabout them that are his and delivercth them "; and, also,that these guardian angels for his little flock do alwayshave access to his Father's face and, figuratively speaking,that not even a hair of their heads d d be injuredwithout the Father's knowledge. It is in full accordwith all these tender assurances of divine care that weare told through the inspired word, "<strong>The</strong> Lord knoweththem that are his," and "<strong>The</strong>y shall be mine in thatday that I come to make up my jewels."-2 Tim. 2 : 19 ;Mal. 3: 17.It is germane to our subject to consider that the<strong>New</strong> <strong>Creation</strong>, because of its call to newness of life, isinstructed by the Lord-"Ye must be born again."Here the natural birth as earthly creatures of the humannature, is used to carry to our minds the thought of a newbirth for the <strong>New</strong> <strong>Creation</strong>. <strong>The</strong> natural biih is precededby a begettal, then a quickening and, finally, thebirth. So in the arrangement for the <strong>New</strong> C~tion:(I) we must be begotten by the Word and Spirit of God;(2) we must be quickened, energized by the spirit of thetruth received; (3) if the process of development continues,if the Word of God abides in us richly andabounds, causing us to be neither barren fidle] nor unfruitful,we shall by and by come to the birth-to a sharein the First Resurrection as members in the body ofChrist. Concerning that resurrection and that completeohange from natural, earthly, human beings to spiritual,heavenly beings of the divine nature, we shall havemore to say by and by,* but here we remark mote particdady- the begetting. <strong>The</strong> Word distinctly points outVhapter vi. .
<strong>The</strong> <strong>New</strong> Credion. 7 7.to us that the begetting of these sons of God is "not ofblood nor of the will of the flesh nor of the will of man,but of God." (John I: 13.) <strong>The</strong> Apostle Paul alsoints this out when, writing of the elect class of "<strong>New</strong>E" reatures" and their Head, Christ Jesus, and the h o ~ ~ n ~able condition to which they have been called, he says." NO man taketh this honor unto himself but he that iscalled of God, as was Aaron."--Heb. 5: 4.<strong>The</strong> Scriptures c~ntinually distinguish clearly betweenthese elect "<strong>New</strong> Creatures" and the general humanfamily; but here we may give briefly but two illustrations.(I) In speaking of the redemption of the world.the Apostle clearly divides the atonement sacrifice intotwo parts, one for the Church, the other for the world;saying, "He is a propitiation for our sins [the Church'ssms], and not for ours only, but also for the sins of thewhole world." (I John 2: 2.) (a) <strong>The</strong> same Apostledistingukhes between the Church's trials and diacultiesin the present life, and those of the world,and also betweenthe hopes of the elect Church and the hopes of theworld.He says, "Ourselves also, which have the firstfruits of the spirit, . . . groan within ourselves.waiting for the adoption, to wit, the redemption [deliverance]of our bodyM-the one body, the Church, ofwhich Christ is the Head, whose deliverance is promisedin the First Resurrection at his second advent. (Rom.8: 23.) We do not groan outwardly as does the world,because we have received from the Lord, through ourbegetting of his spirit, an antidote for the disappointmentsand trials and diiculties of this present time, eventhe glorious hopes and promises, which are an anchor toour souls, entering into that which is within the veil. Inour various diiculties and trials, we sorrow not asothers who have no hope. In the same connection theApostle refers to the world and its hope; saying, "<strong>The</strong>whole creation groaneth and travaileth in pain togetheruntil now;" they have little to palliate w amage thewounds and aches and smarts which belong to this txavailingtime, in which they are learning merely the lesson
of the exceeding sinfulness of sin and of the severity of itsjust -ying and death. But pointing us beyondto the world's hope, the Apostle declares that they are"waiting for the mani£estation of the sons of God."(Rom. 8: 19, as.) <strong>The</strong>y am not waiting in hope thatthey may be found amongst those sons of God, butwaiting for the blessings which those sons of the <strong>New</strong> '<strong>Creation</strong>, invested with the glory and power of the MilbialKingdom, will bring tb this earth according todivine promise, for the blessing of all the families of theearth.<strong>The</strong> test of membership in the <strong>New</strong> <strong>Creation</strong> will notbe membership in any earthly <strong>org</strong>anization, but unionwith the Iard as a member of his mystical body; assaith the Apostle, "If any man be in Christ, he is a <strong>New</strong>Creature: old things are passed away; behold, all thingsare become new." (o Cor. 5 : 17.) In order to becounted a member of the body of Christ at all, it is necessarythat the old things, or earthly things-ambitions,hopes, prides, vanities and follies-shall have passed fromthe will, even though to some extent they may harassus because in a measure attractive to our flesh. It isthe new mind that the Lord recognizes as the "<strong>New</strong>Creature"; it is the progress and development of thenew mind that he is interested in and promises to reward.In order to abide in Christ, the Scriptures clearly showus that more than the mere making of a consecrationis necessary. Consecration opens the door andgives us the standing, gives us the relationship, gives 11sthe backing and encouragement of the divine promises,and puts us in the way, therefore, to cultivate the variousfruits of the Spirit, and finally to attain joint-heirshipwith our Lord in the heavenly glory. But to maintainthis standing in the body of Christ now requires thatfruits shall be produced, evidences of love and devotion,even as the Master expressed in the parable of the vine,sayinq, "Evexy branch in me that beareth not fruit hetaketh away: and every branch that bearcth fruit, hepurgeth meth] it, that it may bring forth mmfruit."(John IS: 1.) To have been accepted of the brd aa a
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.<strong>New</strong> Creature in Christ Jesus some years in the pa@would seem, therefore, to imply a more or less re@=growth in grace and knowledge and the fruits of theSpirit; otherwise our relationship to him would be forfeitedand another would take our place amongst theelect, and the u-0~11 otiginally counted and set apart forus would pass to another niore appreciative of the privileges,more zealous to attain to the glorious things whichGod hath p r o d to them that love him, and morewilling, therefore, to count all earthly things but loss anddross that they may win Christ-win a place in theanointed company. Not only is this standing in Christillustrated by such a growth in the fruits of the Spirit,but, as the Apostle Peter says, " If ye do thew thiigs yeshall never fall; for so an entrance shall be ministered .unto you abundantly into the everlasting kingdom ofour Lord and Savior Jesus Christ." (2 Pet. I : 10, I I.)However, this means, as expressed by the Apostle Paul,that the new mind, the "<strong>New</strong> Creature." is to be sothoroughly conformed to the will of God that he willdaily seek to "put off the old man with his affections anddesires." For the <strong>New</strong> <strong>Creation</strong> is figuratively representedas a new man -Christ the Head, the Church thrmembers of the body-which is to edify or build up itselfand come, figuratively, to the full stature of a man inChrist Jesus, every member being completed and fullydeveloped--completed not in our own strength, in theflesh, but complete in him who is our living Head, hirighteousnesscompensating for our unintentional blemishes.Humanity judges of its affairs by its five senses-sight, hearing, touch, smell and taste,-allf9of which ths<strong>New</strong> Creatures may freely use so long as they have thenew mind in the earthen vessel. But these are not sufficientfor the <strong>New</strong> <strong>Creation</strong>, which needs other senseswhereby to apprehend spiritual things that canneither beseen, felt, tasted, heard, nor smelled by the human <strong>org</strong>anism.And this lack the Lord has supplied through theholy Spitit, as the Apostle explains: "<strong>The</strong> natural manreceiveth not the things of the Spirit of God, . . . .
80 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.neither can he know them, because they are spirituallydiscerned." "Eye hath not seen, nor ear heard, neitherhave entered into the heart of man [by any other senseor power of perception] the things which God hath inreservation for those who love him;-but God kdh revealedthem unto us [the " <strong>New</strong> <strong>Creation</strong>" by his Spirit ;for the Spirit searcheth [out] all things, yea the deepthings of God."-I Cor. 2: 9, 10, 14.This spiritual sense may be called thesiztk sense ofthose begotten to the <strong>New</strong> <strong>Creation</strong>; or they may be con..sidered as having a complete set of spiritual senses-fiveadditional senses corresponding to their earthly senscs.Gradually "the eyes of their understanding" open widerand wider to the things not seen by the natural eye; bydegrees the hearing of faith increases until every goodpromise of the Divine Word is forceful and meaningful;in time they come into touchwith the T~rd and his invisiblepowers; little by little they taste that the Lord is verygracious; after a time they come to appreciate those sacrificesand incense-prayers which are of sweet odor to theLord. But as the natural senses can be cultivated, socan the spiritual; and the cultivation of these spiritualsenses (or, at least, the endeavors to cultivate them) constitutemarks indicating our growth in gra- developmentas embryo <strong>New</strong> Creatures for the remxrectionbirth-to the completeness of our new selves in theglory. honor and imlnortality of the divine nature.BY WHAT NAME SHOULD THE NEW CREATION BE KNOWN?From one standpoint this is a peculiar question, astrange question. When we consider that the Church isthe espoused of the Lord, betrothed to him as the Bride,it seems peculiar to ask what name shall she have.Surely no name would be appropriate to the Brideother than the name of the Bridegroom, and the very suggestionof any other name implies a misconception of therelationship subsisting between the Lord and his consecratedones, the "members of his body," "the Bride, theLamb's Wife." <strong>The</strong> Scriptural name wenis quite sufficient;viz, the Ecclesia; that is, the Body, the Church ofChrist. If further designation be desired, the baipturea
<strong>The</strong> <strong>New</strong> Creaiion. 81supply this in the expression, "<strong>The</strong> Ecclesia of Christ,"or Church of Christ, "<strong>The</strong> Ecclesia of God," or Churchof God. (Rom. 16 : I 6 ; Acts 20 : 18.) <strong>The</strong> two names aresynonymous, because our Lord and the Father have oneinterest in us. As the Church is the body of Christ, ofwhich he is the Head, so the whole Church, Head andBody; is the company, or group, or anointed of theFather, through whom he is pleased to accomplish all thegreat and wonderful features of his redemptive workalready outlined in the exceedinggreat and precious promisesof his Word. <strong>The</strong> Apostle further elaborates thename by designating the faithful to be "<strong>The</strong> Church ofthe Living God," as though he would thus contrast thisChurch or body or people, of whom Christ is the Head,with other bodies or religious systems not properly recognizingthe true God nor recognized by the true God aahis Ecclesia, or Church.<strong>The</strong> tendency toward other names than those set beforeus by the Lord and the apostles has been manifest froma very early period. As some to-day are disposed to say,"I amof Luther,""I amof Calvin,""Iamof Wesley,"or" I am of Knox," and yet are all claiming to be of Christ,so we see the same disposition was manifest in the primitiveChurch, for the Apostle calls our attention to thefact in his letter to the Corinthians. (I Cor. 3: 4-6.)<strong>The</strong> factional or sectarian spirit had broken out amongstthe Corinthian brethren; and not satisfied with thenames of Christ and of God, they were seeking to add tothese, and mere Pauline Christians and Peterite Christiansand Apollosian Christians. <strong>The</strong> Apostle, underinspiration, reproves this spirit, and points out that it isnot the holy Spirit, but a carnal one, which prompts tothis division of the body and the following of one or anotherof the Lord's servants. <strong>The</strong> Apostle's argumentfits equally well to-day. His interrogation. "Is Christdivided? " means, Are there many bodies of Christ? Arethere many churches of Christ, or only one? And if onlyone, why should it be divided? "Who then is Paul?Who is Apollos? Who is Peter?" <strong>The</strong>y were merelyserv- of the Head of the Church, whom he6 &
82 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.used for the blessing of his body-his Ecclesia. Hadthey been unwilling, he could have found others to havedone the work which they did. <strong>The</strong> praise, therefore,and the honor for whatever blessing has come throughthe apostles, belongs chiefly, especially, to the Head ofthe church, who made this provision for the necessitiesof his body. This does not mean that we are not torecognize and properly to honor all whom the Lord recognizesand honors, but it does mean that we are in nosense of the word to recognize them as heads of theChurch, nor to divide the Church into sects and partiesfollowersof different men.. To the extent that theapostles or any of the servants of the Lord have beenused of him, it has been not to divide the Church, but todraw the members of it together, to unite the variousconsecrated believers the more finnly to the one Head,the one Lord, through the one faith and the one baptism.What can we think would be the language of theApostle if he stood with us to-day in the flesh, and witnessedthe present division into various denominations ?Assuredly he would tell us that it indicated a largemeasure of carnality-a large measure of the Spirit of theworld. This does not mean that all connected withthese systems are carnal and wholly without the spiritof the Lord. It would, however, signify that in proportionas we have the Spirit of the Lord, and in proportionas we are freed from the carnal mind and its leadings andinfluence, in those same proportions we will feel out ofsympathy with the divisions which we see about us, undervarious sectarian names; and in proportion as the holySpirit of the Lord increases and abounds in us more andmore, it will make us the more dissatisfied with everyother name than the name of our Lord, until at last weshall, under the guidance of the Spirit, come to the placewhere we can recognize only the one Church, and theone membership, viz., " the Church of the First-born ones,whose names are written in heaven" ; and the one methodof induction into +hat Church, viz., by being baptized intoour Master's body, his Ecclesia, and by being baptized
<strong>The</strong> <strong>New</strong> C~eafion. 83into his death, thus becoming united to him and to an theother members by the one Spirit.It is not for us to change the entire sent-iment of Christendomon this kbject-that is too great a contract forany human being. It is for us to be personally faithful tothe Bridegroom-for each one who has named the nameof Christ to depart from all iniquity, from everythingwrong in respect'to his own faith, conduct and customs.Such will not be willing to be known by any other namethan that of the Bridegroom, and when asked will takepleasure in owning his name and his alone;-theonly name given under heaven or amongst men wherebywe must be saved. In obedience to the spirit of thistruth, we will be separated from all sectarian names, aswell as from all sectarian institutions, that we may standfree in the Lord. This will not mean that we mustrepudiate those who have the Lord's Spirit but are stillconnected with sectarian systems. We are, on the Contrary,to recognize that our Lord's words, " Come out ofher, my people, that ye be not partakers of her sins, andthat ye receive not of her plagues," imply that some ofhis people are in Babylon and, therefore, laboring undermisconceptions respecting sectarian institutions andnames. It is for us to let our light shine, and to leavethe results with the Lord.Not only do we deprecate the taking of any humanname, but we deprecate any name that is or might becomea sectarian or party name, and thus separate someof the Lord's people from all others who are his. Wewould avoid the special use of the term "ChristianChurch," or the tenn "Church of God," as these namesare used to identify particular faiths and communionsamongst the Lord's people. Rather, we would use andanswer to all the various Scriptural names, Disciples,Church of God, Church of Christ, Church of the LivingGod, Church at Corinth, Church at Allegheny, etc. Wecannot avoid the fact that many will misunderstand usin this matter; nor should we take offense at them if, tosome extent, they apply to us some peculiar designations,a£ter the usual customs amongst Christian people. Po2 ,
84.. Ths <strong>New</strong> <strong>Creation</strong>.instance, they may call us " Restitutionists," or "Dawnists,"or " Wabch Tower People," etc. We are not torecognize any of these names, to the extent of applyingthem to ourselves;-yet the spirit of meekness, ofpatience, of peace and of love, would indicate that weshould not take offense at the application of such names,but charitably presume that the motive was not bad, or,at least, not vicious; and we should answer to such nameskindly and not combatively-implying that we understandthat we are meant, and as briefly and gently aspossible indicate that we prefer to recognize no sectarianor party names, but stand on the name Christian, inits broadest and fullest sense, as signifying that we haveno head other than our Lord Jesus Christ, and that werecognize no <strong>org</strong>anization other than that which he<strong>org</strong>anized-the one Church of the Living God, theEcclesia or Body of Christ, whose names are written inheaven.
STUDY 111.THE CALL OF THE NEW CREATION.Urn BUT raa"CAL~an" ELXO~LB.--W~~U Tau "GREAT BrLvmn@CALL BBQAR.- A CALL TO Rsrnxwrlccr XOT A CALL TO ram Drown NATIJBB.-'hB Jran$a CALL.-%~B GOD~BL Cru.-War norMARY 'QREAT,""w~"rar PLlauux VPOU Tam HUJULITY.- Carnrcru A CorDxrxoror mr CALL.- WORLD Drmmo MXLLERN~~ XOT TO mr CuLrq08 "lldrOBTlf' AXE C IUED.-~TAT~ORmz C~-IIDID.- TIYE OF QOD~SL CALL LMZID.- TEIB NEWUnou CILLm or Damn BY TEB PAT~~R.--CHRIDT Om Wr,mu--Ca~rsr Om Jmnrlun0u.-ACTUAL AND RBCKONED J~RmcarronDXTFlC-XAT8D.- DO- Tar "NSW C~BATION" NnDJUSTIPIUTXOAJnsrnxcrnos? - Tar GROUND OF JlJ8rmCATION.-or ram AmxmnT WorZaxm Dmmmsnr rrox OUR&-M~LRUNXALAQB -TIOR.- 0 3 8 x 8 ~ MADS mrro US 8ucnmIcmom.-&U~~~CITlOR D m 0 XULlmAL AQS-Tao Dxmncr Colru.CRATIORS X I &EVIRCAL h~88.- NUTHE8 BAD INEEuTAUCB XNma LARD.-Tas Gasnr Coxrur~.-S~~rcnnon or TWO PAR~Vrxr WITH TRYIIY.--Mur'r PART.- GOD'S Par.-Exrs~nnca~rYa~%~cmxcrnou mar h.racrxor ROB Buolro~.-"WBOHIILSTB ALL Tar DIDEASM.'' - Nacnurr or ram Tarou~ orGnrcr.- How Jusrnxcrrxon Mrxolu INTU Surcrrrc~~xon.-Consxcarnou nncs CLOSB or Tam "Hroa C-o.'*-TnmCHURCH'S SALVATIOI 01 D~L~~SXAXCB.PPORTUNITY to become members of the <strong>New</strong> Crea-0tion and to participate in its possibilities, privileges,blessings and glories, was not thrown open to theworld of mankind in general, but merely to a "called" class.This is most distinctly set forth in the Scriptures. Israelaccording to the flesh was called of the Lord to be hispeculiar people, separate from the other peoples or nationsof the earth: as it is written, "You only have I known(recognized) of all the families of the earth." (Amos3:0.) Israel's calling, however, was not the "highcalling" or "heavenly calling," and consequently we6nd nomention of heavenly things in any of the promisespertaining to that people. <strong>The</strong>ir call was to a preparatorycondition, which eventually made teady a remnsntof that nation to receive and profit by the85
86 <strong>The</strong> Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.high calling to the "great salvation, which at the firstbegan to be spoken by the Lord, and was confirmed untous by them that heard him." (Heb. a :3.) <strong>The</strong> termsof the high calling cjr heavenly calling are not, therefore,to be sought in the Old Testament but in the NeG;although, as the eyes of our understanding open to discern"the deep things of God," we may see in his dealingsand providences with fleshly Israel certain typicallessons profitable to the spiritual seed who have beencalled with a heaverily calling; because, as the Apostlepoints out to us, fleshly Israel and its laws and God's'dealings with it were shadows or types of the betterthings belonging to those who are called to membershipin the <strong>New</strong> <strong>Creation</strong>.Since in all things Christ was to have the pdminencein the divine plan, and it was thus n y that heshould be the first, the chief, the High Pnest, who shouldbecome the lender of this <strong>New</strong> <strong>Creation</strong> of sons of God,the Captain of their salvation and their exemplar, afterwhose course they might pattern, in whose steps theymight walk, we see a most satisfactory reason why theancient worthies could have no part nor lot in this <strong>New</strong><strong>Creation</strong>. Our Lord's words respecting John the Baptistattest this: "Verily I say unto you, among themthat are born of woman there hath not arisen a greaterthan John the Baptist: notwithstanding he that is leastin the kingdom of heaven is greater than he." (Matt.I I : I I .) Thus also the Apostle declares, while speakingin terms of highest praise of the faith and noble characterof those brethren of the past dispensation-"Godhaving provided some better thing for us, that theywithout us should not be made perfect."-Heb. 11: 40.Besides, we are to remember that none can be calledwhile still under condemnation on account of Adam'ssin. In order to be called to this "high calling," it is,necessary that justification from the Adamic sentencemust first be secured, and this could not bq grantedeven to fleshly Israel through the blood of bullsand goats, because these can never take away sin, andwere merely types of the better sacrifices which do-
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Credicm. 87actually meet the demands of Justice against our race.Hence, it was not possible that the call should begin untilafter our Lord Jesus had paid the price of redemptim-"bought us with his own precious blood." Even theApostles were called and accepted to the <strong>New</strong> <strong>Creation</strong>only in a tentative manner until the Redeemer had paidthe price and had ascended up on high and had presentedit on their behalf. <strong>The</strong>n, and not until then, did theFather, on the day of Pentecost, directly recognize thosebelievers and beget them by his holy Spirit to be "<strong>New</strong>Creatures." True, our Lord said to the Pharisees duringhi ministry, "I am not come to can the righteous, butsinners to repentance." (Matt. 9: 13.) But we are torecognize a great difference between calling men to repentanceand calling them to the high calling of thedivine nature and joint-heirship with Christ. No sinnersare called to this; hence it is that we, being "by naturechildren of wrath," all require first to be justified freelyfrom all things by the precious blood of Christ.It is in full accord with this that we read in the introductionto the Epistle to the Romans (I: 7) that theepistle is addressed "to all that be in Rome, beloved ofGod, called to be saintsw--called to be holy ones, partakersof the divine nature, etc. <strong>The</strong> introduction to theEpistle to the Corinthians reads-"Unto the Church ofGod which is at Corinth, to them that are sanctifiedin Christ Jesus, called to be saints, with all that in eve@place call upon the name of Jesus Christ." (I Cor. I : 2 .)<strong>The</strong> exclusiveness of this call is still further emphasizedin a succeeding verse (g), which declares the author ofour calling; saying, "God is faithful, by whom ye werecalled unto the felloruship of his Son, Jesus Christ, outLord." This implies an association, oneness; and, hence,the thought is that the call is with a view to findingfrom amongst men some who shall become one withthe Redeemer as <strong>New</strong> Creatures; joint-heirs with himof the glory, honor, and immortality accorded him as areward of his faithfulness.Here we are reminded of the Apostle's words to theMeet that we shall be made joint-heirs witfi Christ only
88 <strong>The</strong> Cali of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.upon certain conditions, namely, " If so be that we sufferwith him that we may be also glorified together." (Rom.8: 17.) In the same chapter to the Corinthians (verse24) the Apostle shows that the call he is discussing is notby any means the same call that was for a time confinedto the Jews ; and his words indicate, further, that not allare called. He says, "Unto them which are called, bothJews and Greeks, Christ [is] the power of Ood and the.wisdom of God"-though to the uncalled Jews he wasthe stumbling block and to the uncalled Greeks foolishness.In his letter to the Hebrews (9: 14, IS) theApostle points out that the call of this Gospel age couldnot be promulgated until first our Lord had by his deathbecome "surety" for the <strong>New</strong> Covenant. His wordsare, "For this cause he is the mediator of the <strong>New</strong> Testament[covenant], that by means of death, for the redemptionof the transgressions that were under the firsttestament [Law Covenant], they which are called mightreceive the promise of eternal inheritance." Neb. 7 : 22.NOT MANY GREAT, WISE OR LEARNED CALLED.We might naturally suppose that this special call, ifrestricted at all, would be restricted to the very finestspecimens of the fallen race-the most noble, the mostvirtuous, the most talented; but the Apostle contradictsthis thought, saying, "Ye see your calling, brethren, howthat not many wise men after the flesh, not manymighty, not many noble are called: but God hathchosen the foolish things of the world to confound thewise; and God hath chosen the weak things of the worldto confound the things which are mighty; and basethings of the world, and things which are despised, hathGod chosen, yea, and things which are not, tobring to naught things that are: that no flesh shouldglory in hi presence." (I Cor. I : 26-29.) <strong>The</strong> reason forthis condition of thi the Apostle explains to be God'sintention that no man should be able to boast that hehad in any sense or degree merited the great blessings tobe .conferred. <strong>The</strong> whole matter is intended to be bothto angels and to man an illustration of the power of God
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Creath. 89to transform characters from base and despised to nobleand pure, not by force, but by the transforming power ofthe truth,-working, in the called ones, through thepromises and hopes set before them, both to will and todo his good pleasure. This divine arrangement willresult not only in the Father's glory, but also in thehumility and everlasting good of those whom he willbless. We find, reiterated throughout the <strong>New</strong> Testament,various statements of the fact that this call and thesalvation under it are not of man, nor by his power, butby the grace of God. Nor is it difficult to see why thecall is, as a rule, less attractive to the noble and more soto the ignorant.Pride is an important element in the fallen nature, andmust continually be reckoned with. Those who are lessfallen than the majority of their fellows and who are.therefore, more noble by nature than the average of theirfellow creatures, are apt to realize tbis condition and tofeel a certain amount of superiority and to pride themselveson it. Such, even if they are seeking the Lord andaspiring to his blessing and favor, would be inclined toexpect that they would be received by the Lord uponsome dsrent basis from their more fallen, less noblefellows. God's standard, however, is perfection; and hedeclares that everything not up to that standard is condemned;and every condemned one is pointed to thesame Redeemer and to the same sacrifice for sins,whether he has suffered much or comparatively less fromthe fall. <strong>The</strong>se conditions of acceptance were sure to bemore attractive to the mean and more fallen members ofthe human family than to the more noble ones;-theweak, the fallen ones, realizing the more keenly theirneed of a Savior, because they appreciate much moretheir own imperfections; while the less fallen, with ameasure of self-satisfaction, are not much inclined to bowlow before the cross of Christ, to accept justification as afree gift, and to approach upon this basis, and this alone,to the throne of heavenly grace to obtain mercy and findgrace to help. <strong>The</strong>y are more inclined to lean to theirown understanding, and to have that d-satisfied feel-
ing which will hinder them from coming in by the lorrgate and narrow way.God is evidently putting a premium upon humility inconnection with all whom he invites to become membeofthis <strong>New</strong> <strong>Creation</strong>. <strong>The</strong> Apostle points this out, saying," Humble yourselves, therefore, under the mightyhand of God, that he may exalt you in due time." (IPet. 5:6.) Paul points them to the pattern, ChristJesus--how he hnmbled himself and made himself of noreputation, seeking a lower nature and suffering death.even the death of the cross, etc. ; on account of whichobedience and humility God highly exalted him. <strong>The</strong>nPeter points the lesson, saying, *'God resisteth theproud and giveth grace to the humble." (I Pet. 5: 5.) Yesee your calling, brethren, how that not many great orwise or learned are called. but chiefly the poor of thisworld, rich in faith. With the premium which God setsupon humility, there is also a premium which he setsupon faith. He would have for <strong>New</strong> Creatures those whohave learned to trust him implicitly, who accept hisgrace as rmfficient for them, and in the strength which hesupplies attain-as incidcintal to their exaltation--thevictory to which he calls them.CHARACTER, NEVERTHELESS, A CONDITION OF TEIE CALL.Although God does not call the wise or the great or thelearned, we are not to understand fromthis that his peopleare base or ignorant, in the sense of being evil or cornpaor debased. On the contrary, the Lord sets the highesbpossible standard before those whom he calls; they arecalled to holiness, to purity, to faithfulness and to principlesof rightmusness;-to an appreciation of thesethings in their own hearts and the showing forth of themin their lives to the glory of hi who hath called themout of darkness into hi marvelous light. (2 Pet. I :3; IPet. 1: 9.) <strong>The</strong> world may know them according to theflesh only. and according to the flesh they may not bemore noble or refined than others,-frequently less so,-but their acceptance with the Lord is not according tothz flesh, but according ti, the spirit, accordrng to their
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Crutbi~m. 91minds, their intentions, their "hearts." Consequently,from the moment they accept the grace of God in Christand the f<strong>org</strong>iveness of their sins, and make a cansecrationof themselvm to the Lord, they are counted as freedfrom those blemishes which were theirs naturally as childrenof Adam; they are counted as though their fleshwere robed in the merits of Christ, hiding all of itsdefects. It is the new mind, the new will, that is the"<strong>New</strong> Creature" accepted of God and called, and it aloneis being dealt with.True, the new mind as it develops will show itself to benoble, honorable, upright, and gradually it will comemore and more to have power and control ovei the flesh.so that those who recognize not the <strong>New</strong> Creatures, evenas they did not recognize the Lord, may ultimately cometo marvel at their good works and holy living and spiritof a sound mind, though even these may at times beattributed by them to some ignoble motives. And notwithstandingthe gradual growth of the new mindmore and more into harmony with the mind of the Lord,these may never get full control over the mortal bodieswith which they are connected, although it will surely betheir object and effort to glorify God in their bodies aswell as in their spirits, their minds, which are his.-I Cor.6: - --- no.Let us notice some of these specifications and limitationsas respects character in the "<strong>New</strong> <strong>Creation</strong>." <strong>The</strong>Apostle's exhortation to one of these called ones,-butapplicable to all of them,-is, "Fight the good fight offaith, lay hold on eternal life, whereunto thou art alsocalled." (I Tim. 6: 11.) <strong>The</strong>se <strong>New</strong> Creatures arenotto expect to gain the victory and the great reward withouta battle with the adversary, as well as with sinahding in all their associations and the weakness oftheir own flesh, though the latter is covered by the meritof Christ's righteousness under the terms of the GraceCovenant. <strong>The</strong> Apostle again exhorts this class to"Wa.lk worthy of God who hath called you unto hisKingdom and glory." (I <strong>The</strong>ss. a: 11.) <strong>The</strong> <strong>New</strong>Creature is not only to recognize his calling and jb ulti-
91 Ths Call of Thn <strong>New</strong> <strong>Creation</strong>,mate reward in the Kingdom and glory, but, he is to.remember that in the present life he has become a -re--mtative of Ood and of his righteousness, and he is toseek to walk in accord therewith. Thus we read, "As hethat hath called you is holy, so be ye holy in all mannerof conversation; becaue it is written, 'Be ye holy; for Iam holy. "' (I Pet. I: 15, 16.) Again, in the sameepistle (2: g) we read, " Ye should show forth the praisesof him who hath called you out of darkness into his marvelouslight."Spiritual Israelites of the <strong>New</strong> <strong>Creation</strong> were not putunder bondage to specific laws, as were the fleshly Israelites;but were put under " the law of liberty," that theirlove foT the Lord might demonstrate itself, not only inrespect to voluntarily avoiding the things recognized asdisappmved of the Lord, but also in respect to voluntarilysacrificing human rights and interests in the service oftruth and righteousness, for the Lord and for the brethren.It is in accord with this that the Apostle declares"God hathnot called us unto uncleanness but unto holiness."(I <strong>The</strong>ss. 4: 7.) He declares again, "Ye have beencalled untb liberty, only use not liberty for an occasionto the flesh" (Gal. 5: IS), an occasion to do evil: use yourliberty rather in sacrificing present rights for the sake ofthe truth and its service;-that thus you may be sacrificingpriests of the royal priesthood who, by and by,shall reign in God's Kingdom as joint-heirs with Christto dispense divine blessings to the world.Many are the Scriptures that point out that the callto be "<strong>New</strong> Creatures" is a call to glory, honor andimmortality (Phil. 3: 14; n Pet. I 3, etc.), but everywherethe Lord indicates that the path to this glory is anarrow one of trial, testing, sacrifice; so that only thosewho are begotten of his spirit, yea, filled with it, will beable to come off conquerors in the end and attain to theglorious things whereunto they are called, the way towhich has been made possible to the called ones throughhim who has promised, "My grace is sufficient for you;for my strength is made perfect in your weakness."Nor are we to think of different calls, but are to remem-
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 93ber the declaration of the Apbstle (Eph. 4: 4), "Ye arecalled in one hope of your calling." It is a mistake,therefore, for any to think that they have any choice inthis matter. Indeed, so fat as the world is concerned,in the next age them win be no call: God will not, duringthat age, be seeking to select a special class separate anddistinct rrom others and to a special position. Insteadof calling the world during the Millennial age, the Lordwill command them,--command obedience to thelaws and principles of righteousness; and every creaturewill be required (not requested) to render obedience tothat Millennia1 government, otherwise he will receivestripes for his disobedience, and ultimately win be destroyedfrom amongst the people, as is written. "Hethat win not hear [obey] that prophet shall be cut offfrom amongst the people"-he shall die the SecondDeath, from which there will be no hope of recovery.Neither is them a second call during this Gospel age,though, as we have previously seen, there is a secondclass of saved ones selected during this age-the GreatCompany (Rev. 7 : 9-14) "whose number no man knoweth,out of every nation and kindred and tongue," whoshall serve God in his temple and before the throne in contradistinctionto the Bride, who will be in the throne andmembers, or living stones, of the temple. But these ofthis second company have no separate and distinct call.<strong>The</strong>y might as easily, and with much more satisfaction,have attained to the glories of the divine nature had theyrendered prompt and hearty obedience. <strong>The</strong>y do comeoff victors in the end, as is shown by tlie fact that to themare granted the palm branches; but their lack of zealhindered them from being accepted as of the overcomingclass, thus preventing their eternal joint-heirship andglory as participants in the <strong>New</strong> <strong>Creation</strong>, as well asdepriving them of much of the joy and peace and satisfactionwhich belongs to the overcomers and is enjoyedby them even in this m t life. <strong>The</strong> place to whichthey will attain, as we haw prefliously seen, will apparentlybe one similar in many respects to the estate oiplane 6f the angels.
~thcmghtincoamectionwiththedistbatitstime m limited, as the Apmtle daxhes, '*Now is themxeptabk time; behold now m the day of salvation.""Tday ifyewillbearhisrOiahardcnmtyombearts."(2 Cor. 6: 2 ; Heb. 3: IS.) This aaqxabk day, or acceptableyear or -table period or epoch, began with ourLord Jesus and his consaxation. He was called. He tooknot the hoaor upon himself, and it has contimed eversin-"No man taketh this honor unto hhsdf." (Heb.5 : 4.) Bold indeed would be the man who wauld assumethe right to a change of nature fxvm human to divine,and from being a member of the family of Adam andjointheir m his lost and forfeited estate. to being a jointheirwith Christ in all the riches and glory and honor ofwhich he, in nsponse to his call. became the rightful heirm peqetuity.<strong>The</strong>cloaeof thiscall,or"dayof dvation,"or"acceptabletime" will come no less certainly than it began. Adefinite, positive number were ordained of God to constitutethe <strong>New</strong> Crestion, and so soon as that numbershall be compM the work of this Gospel age will befinished. We might observe also that as soon as theproper number shall have been called, the call itsel£must cease; because it would not be consistent for h ito call even one individual more than he had predestinated,even though he foreknew how many of the calledones would fail of obedience, fail to make their callingand election BUR, and, therefore, need to be replaced byothers. Consistency seems to demand that the Almightyshall not even seem to trifle with his creatures by extendinga single invitation which could not be made good ifaccepted. <strong>The</strong> Scriptures hold out the thought that forthis limited, elect number .of the Royal Priesthood acrown apiece has been pros&led; and that as each acceptsthe Lord's call and makes his consecration under it, oneof the crowns is set apart for him. It is not, therefore,proper to suppose that the Lord would call any one who,on pnrenting himself and kepting the call, would needto be informed that no crown could be apportioned tohim yet, but that he must wait until some one who
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Creah. 95would prove unfaithful should forfeit his claim. OmLord's exhortation, "Hold fast, . . . that no mantake thy crown," seems to imply not only the limitednumber of crowns, but that ultimately, in the end of thisage, there would come a time when those who had notfaithfully lived up to their covenant would be rejected,and that others at that time would be in wdting fortheir crowns.-Rev. 3 : I 1.To our understanding the general call to this jointheirshipwith our Redeemer as members of the <strong>New</strong> <strong>Creation</strong>of God, ceased in 1881. But we apprehend that alarge number (in all the various denominations ofChristendom-probably twenty or thirty thousand)who at that time had made full consecration of themselves,have not proven faithful to their covenant of selfsacrifice.<strong>The</strong>se, one by one, as their full measure oftesting is reached, if found unfaithful, are rejected fromfellowship in the called company-to the intent thatothers who meantime have consecrated, though not underthe call, may be admitted to fd relationship in this fellowshipwith Christ and his joint-heirs, that they, mturn, may stand their testing and, if found unworthy, besimilarly rejected and their places be filled by still otherswho will be waiting in an attitude of consecration.Evidently, by such arrangement, no necessity has existedfor any general call since 1881. Those now admitted canas well be granted their privileges and opportunitieswithout coming under the general call or invitationwhich ceased in 1881-they are admitted on application,as opportunity permits, to fill up the places of those whoare going out. It is our expectation that this work ofgoing out and coming in will continue until the last memberof the new order of creation shall have been foundworthy, and all the crowns everlastingly apportioned.<strong>The</strong> Apostle declares, "Ye, brethren, are not in darkness,that that.day should overtake you as a thief." (I<strong>The</strong>ss. 5: 4.) In harmony with all the various precedentsof Scripture, we are inclined to believe that in thisharvest time of the Gospel age a knowledge of the truthrespecting the divine plan of the ages, and the presence
96 Cd of <strong>The</strong> <strong>New</strong> Credion.of the Son of Man, and the harvest work will be b-htto the atteation of all the Lord's consecrated cmes. Weappnhend that thus "present truth," will be quite awing or proof of proper heart conditions amongst theconsecrated here, even as the message of our Lord's presenceand the harvest of the Jewish age served to testearthly Israel at the first advent. It is a part of ourexpectation that those who in this time come to a clearknowledge of the truth and give evidence of sincerity offaith in the precious blood and the depth of their consecrationto the Lord's service, and who are granted aclear insight into the divine plan, should be considered ashaving this proof that they have been accepted with theLord as prospective heirs with Christ Jesus, even thoughthey consecrated since 1881. If their consecration wasmade long ago, before the d ceased, we may understandthat after so long a time they are coxring into the properattitude of consecration, and that, therefore, the knowledgeof present truth has been granted to themasablessing and as an evidence of their fellowship of spiritwith the Lord. If they were not amongst the conseaatedin 1881, or before, the inference would be that they hadnow been accepted to association in the called class bybeing given the place of m e one previously called, butwho had proved himself lacking in zeal,-neither coldnor hot-and thefore spewed out-to have his portionproperly m the time of trouble coming, and there tolearn valuable lessons under disciplines and chastisementswhich he should have learned from the Word ofGod, and to come up though a time of great tribulationto a place in the "Gteat Company," whereas he shouldhave come willingly and joyfully through tribulation to aplace mth Christ in the throne.HOW GOD CALLS."Of him are ye in Christ Jesus, who of Cod *r mads wccto wwadom and righteousness [fustificdion] anu sndi@iabn4nd del~uce.'-I Cor. r: 30.CHRIST OUR WISDOM.Wisdom is here given the first, and in that sense thernosi Important, jAacc amangst the steps of salvation
<strong>The</strong> Call ~j <strong>The</strong> <strong>New</strong> .Cteaiiorr. 97<strong>The</strong> Wide Man's testimahy slgraes with this, saying,"Wisdom is the principal thing . . . with all thygetting get understanding." However well disposedwe may be, however weak or strong, wisdom is the primeessential to our taking the proper course. And this isgenerally acknowledged amongst men. All of any intelligenceare seeking for further knowledge and wisdom;even those who take the most foolish courses, as a ruletake them in following paths which do not appearto them at the time to be unwise ones. It wits thus withmother Eve: she longed for knowledge, wisdom; andthe very fact that the forbidden tree seemed to be agateway to wisdom constituted her. temptation to disobedienceto her Creator. How necessary then is a wisecounselor to guide us in wisdom's ways of pleasantness.and through her paths of peace.And if mother Eve, even in her perfection, needed awise guide, much more do we, her fallen, imperfect children,need such a guide. Our heavenly Father in callingus to membership in the <strong>New</strong> <strong>Creation</strong> foresaw all ourneeds: that our own wisdom would not be sufficient forus, and that the wisdom of the Adversary and his deludedfollowers would be exercised to our injury-to makelight appear darkness and darkness appear light ; hencethe provision of our text that Christ should be our wisdom.Before ever we come to God, before ever we receivethe merit of the atonement or through it reach therelationship of sons, we need help, guidance, wisdom,the opening of the eyes of our understanding that we mapdiscern the supply which God has provided in his Son.In order to have a baring ear for the wisdom thatcometh from above, an earnest con&tion of heart ieneceswy.: We must possess a measure of humility,else we '(K1U think of ourselves more highly than we oughtto think, and will fail to discern our own weaknesses,blemishes, unworthiness, from the divine standpoint.We need also to have a certain amount of honesty orcandor,-to be willing to admit, to acknowledge, thedefects seen by the humble mind. Looking from thiestandpoint, those wbo loag for righteousness and hannony
98 . Tht Call of <strong>The</strong> <strong>New</strong> Creath.with God' an pointed by the Lord's providences toJesus as the Savior. However imperfectly at first anymay understand the philosophy of the atonement accomplishedfor us, they must at least grasp the fact that they"were by nature children of wrath even as others'-sinners; that Christ's sacrifice was a righteous one andthat God provided and accepted it on our behalf;that through his stripes we may be healed, through hisobedience we may be accepted of the Father, our sinsbeing reckoned as laid upon him and borne byhim, and his righteousness and merit reckoned as applicableto us for a robe of righteousness. We must seethisChrist must thus be made unto us wisdom-beforewe can act upon the knowledge, and by hearty acceptanceof his merit be justified before the Father and acceptedand sanctified, and, by and by, delivered and glorified.But Christ does not cease to be our wisdom when thenext step is taken, and he becomesour justification. No:we still need him, as our Wisdom. our wise Counselor.Under his guidance we heed to see the wisdom of makinga full consecration and the wisdom of following up thatconsecration in a life of sanctification, to the doing of theFather's will. In every step that we take wisdom isthe principal thing; and all through the life of consecration,or sanctification, at evq step of the journey to theHeavenly City, we need the wisdom which cometh fromabove, which the Apostle describes,-"fmt pure, thenpeaceable, gentle, easy to be entreated, full of mercy andgood fruits, without partiality and without hypocrisy."(Jas. 3 : I 7.) Earthly wisdom operates along the linesof selfishness, self-will, self-esteem, self-righteousness,self-sufficiency; and, as the Apostle points out, thesethings lead to bitter envying and strife, because thiswisdom, instead of being fromabove, is "earthly, sensual,devilish." <strong>The</strong> heavenly wisdom, on the contrary, is inharmony with the divine character of love, which "vauntethnot itself, is not puffed up, bchaveth not ihlf unseemly,rejoiceth not 3n iniquity, but rejoiceth,in thetruth."<strong>The</strong>re is order m the operation of this wisdom, too;
''<strong>The</strong> Call of Tks <strong>New</strong> Creatiorr. 99for while it takes hold upon all the mditions mentionedby the Apostle James above, thcre is a difference in therank it assigns to each. While the spirit of wisdomfrom above is peaceable.--desires peace, and seeks topromote it ,-nevertheless it does not put peace first, butpurity,-"first pure, then -able." It is earthlywisdom which suggests "peace at any price," apd commandsthe conscience to be still that selfish peace may bepromoted. <strong>The</strong> wisdom that is pure is simple, is guileless,honorable, open: it loves the light; it is not of darkness,of sin, nor favorable to anything that needs to behidden: it recognizes the hidden works as usually worksof darkness, the secret thmgs as usually evil things.It is peaceable so far as would be consistent with honestyand purity ; it desires peace, harmony, unity. But sincepeace is not first, therefore it can only be morally atpeace, and fully in harmony with those things which arehonest, pure and good.This heavenly wisdom is gentle-not coarse, rough,either in its plans or methods. Its gentleness. nevertheless,follows its purity and peaceableness. Those whopossess it are not primarily gentle and then pure andpeaceable, but first. or primarily, pure, sanctified with1 the truth. <strong>The</strong>y are desirous of peace and disposed to promoteit; therefore they are gentle and easy to beentreated. But they can only be easily entreated .h harmonywith purity, peace and gentleness: they can not beeasily entreated to assist in any evil work, for the spiritof heavenly wisdom forbids such a course.Heavenly wisdom is full of mercy and good fruits: itrejoices in mercy, which it sees to be an essential elementof the divine character it essays to copy. Mercy and allgood fruits of the holy Spirit of the Lord are sure to proceedfrom, and be thoroughly ripened and developed in,the heart which is illuminated with the wisdom fromabove; but this mercy, while taking hold of the ignorantand unintentianal evil-doers with sympathy and help,cannot have sympathy or affiliation with wilful wrongd~w,because the spmt of wisdom is not first mercy, butfirst purity. Hence the, mercy of this wisdom csn only
100 <strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Credh.exercise itself fully toward uninieational or ignorantwrong-dm.This heavenly wisdom is declared to be "without partiality."Partialiw would imply injustice; and thepurity and peace and gentleness and mercy and thegood fruits of the Spmt of wisdom from above lead us tobe no longer respecters of persons, except as characterdemonstrates their real value. <strong>The</strong> outward feature8 ofthe natural man, the color of the skin, etc., are ignoredby the Spirit of the Lord,-the Spirit of wisdom whichcometh from above: it is impartial and desites thatwhich is pure, peaceable, gentle, true, wherever foundand under whatever circumstances exhibited.This wisdom from above is furthore "withouthypocrisyw--it is so pure, so peaceable, so gentle, somerciful toward all that the is no necessity for hypocrisywhere it is in control. But it is bound to be out ofharmony, out of sympathy, out of fellowship with allthat is sinful, because it is in fellowship, in sympathywith all that is pure or that is making for purity, peaceand gentleness; and under such conditions there isno room for hypocrisy.Heavenly wisdom in respect to all these matters Godhas given us through his Son ;--not only in the message ofhis redemptive work, but also in his exhibition of thegraces of the Spirit and of obedience to the Father, thusinstructing us both by word and example. Moreover,this wisdom from above comes to us through the apostles,ns Christ's representatives, through their teachingsaswell as through all those who have received this Spiritof wisdom from above, and who daily seek to let theirlight so shine as to glorify their Father in Heaven.CHRIST OUR JUSTIFICATION.We have already, to some extent, discussed the atmenlentbetween God and man, in which our Lord Jesuswas made unto all those who accept him Justification.*But here we want to examine more particularly themeaning of this camman word, Tustification, which seemsto'be bit imperfectly nndemtobd by the majority of the. . ,' , ..* Vd. V:.,Chap. rv: .
Lord's people. <strong>The</strong> primary thought h the wmd Justi- .fication is (I) justice: or a standard of right; (2) thatsomething is out of accord with that standard-not upto its reqnitsments; (3) the bringing of the person orthing that is deficient up to the proper or just standard.An illustration of this would be a pair of balances orscales: on the one side a weight would represent Justice;on the other side something representing human obedienceshould be found of equal weight, to balanceJustice. This is more or less deficient in all, and thedeficiency requires to be compensated for by havingsomething added to it, in order to its justification or balancing.Applying thjs illustration more particularly,we see Adam as originally created, perfect; in harmonywith God and obedient to him. This was his right, proper,just condition, in which he should have continued. Butthrough sin he came under divine sentence and wasstraightway rejected, as'being no longer up to the divinestandard. Since then his posterity, "born in sin andshapen in iniquity," have come forth to life on a stilllower plane than their father, Adam-still further fromthe standard required by divine Justice. This beingconceded, it is useless for any of Adam's posterity to askthe Creator for a fresh balancing, or trial, to seewhether or not he could come up to the standard of infiniteJustice. We concede that such a trial would beabsolutely useless; that if the perfect man by disobedienceforfeited his standing, we who are imperfect, fallen,depraved, could have no hape of meeting the requirementsof Justice, or of balancing ourselves, justifyingourselves, before God--" We have all sinned and comeshort of the glory of God" wherein our race ,was originallycreated, representatively, in father Adam.If, then, we see that, as a race, we are all unjust, all unrighteous,all imperfect, and if we see, too, that none canby any works meet the requirenients of Justice, we seeassuredly that "none could give to God a ransom for hisbrother." (Psa. 49: 7.) None could make up the deficiencyfor another, because not only has he no surplus ofmerit or weight or virtue to apply to another, but he has
obTks Call of <strong>The</strong> Ncw Creatiorr.not even enough for himself, "for all have sinned andcome short." We ask, therefore,- God accept anddeal with the unjust, the fallen ones-he who alreadyhas condemned them and declared them unworthy of hisfavor, and that they shall die as unworthy of life? Heshows us that he has a way of doing this-a way bywhich he may s ~ll be just and yet be the justifier of himthat believeth in Jesus. He shows that he has appointedChrist the Mediator of the <strong>New</strong> Covenant, and thatChrist has bought the world with his own precious blood-sacrifice-and that in due time, during the Millennialage, Christ will take to himself his great power, andreign as the King of earth, and bless dl the families ofthe earth with a knowledge of the truth and with anopportunity for restitution to the image of God w representedin Father Adam,-and fortified by the experiencesof the fsll and of the recovery. This work of bringicgback mankind to perfection will be the work of Jusrificatwn-actualjustification, as distinguished from reckonedjustification, or "justification by faith" imputed to theChurch during the Gospel age. Actual justification willstart with the beginning of our Lord's Millennia1 reign,and will progress step by step until "every man" shallhave had the fullest opportunity for return to all thatwas lost through father Adam-with added experiencesthat will be helpful. Thank God for that period of actualjustification-actual making right-actual bringing ofthe willing and obedient of the race from imperfection toperfection-physically, mentally, morally !But now we are specially considering the <strong>New</strong> <strong>Creation</strong>and what steps God has taken for the justification of thislittle class of humanity whom he has called to the divinenature and glory and immortality. <strong>The</strong>se, as well as theworld, need justification, because by nature "children ofwrath even as others ";-because as God could not dealwith the world while under sentence of death as sinners,neither could he deal on that basis with those whom hecalls to be of the <strong>New</strong> <strong>Creation</strong>. If the world must bejustified-brought to perfection-before God can againbe in harmony with them, how could he fellowship the
Ths Call of <strong>The</strong> h'ew Creafion. 103Church, or call her to joint-heirship with his Son unlessfirst justified? It must be conceded that justification isa necessary pre-requisite to our call to the <strong>New</strong> <strong>Creation</strong>,but how can justification be effected for us? Must we berestored to absolute, actual perfection,-physically, mentally,morally? We answer, No; God has not providedfor us such an actual justification, but he has provided ajustification of another kind, which in the Scriptures iadesignated, " jtwtificath by faith''-not an actual justification,but a reckoned one. God agrees that all thosewho during this period of the continuance of the reign ofsin and death shall hear the message of his grace andmercy through Christ, and shall come so into accord withthe wisdom from above that they will confess theirwrong condition and, believing the Lord's message of hismercy and grace in Christ, will repent of sin and so far aspossible make restitution for their wrong;-these, insteadof returning to actual human perfection, he willreckon as having their blemishes covered with Christ'smerit. In dealing with them he will reckon them justor right, justifying them through faith.This reckoned justification, or justification by faith.holds good so long as the faith continues and is backedby endeavors to do the Lord's will. (If faith and obediencecease, at once the justification ceases to be imputed.)But faith-justification does not cease when thenext step (of sanctification) is taken. It continues withus as <strong>New</strong> Creatures, not only covering us from the Adamicademnation, but from all the weaknesses and imper-~ections of word, thought and deed which are oursthrough the weaknesses of the flesh, through heredity(not wilful). It continues thus to cover the Lord's peopleas <strong>New</strong> Creatures even to the end of their journeythroughall the testings and trials necessary to them ascandidates for, and probationary members of, the <strong>New</strong><strong>Creation</strong>. It is in line with this that the Apostle declares"<strong>The</strong>re is therefore now no cmdenrnation to themwhich are in Christ Jesus, who walk not after the fleshbut after the Spirit,"-notwithstanding the fact that thetreasure of the .new nature is in an earthen vessel and
104 ..<strong>The</strong> Call of <strong>The</strong> Arm C~eath.that on this account there are continually unmblemishes, the least of which would condemn us unworthyof the rewards of life everlasting on any planewere they not covered by the merits of our wedding garment,the robe of Christ's righteousness, our imputedjustification-justification by faith. We will need thisjustification, and it will continue to be our robe so longtas we abide in Christ and are still in the flesh; but it willcease completely when our trial ends in our acceptanceRS overcomers and we are granted a share in the FirstResurrection. As the Apostle explains,-it is sown incorruption, dishonor and weakness, but it will be raisedin incorruption, in power, in glory, in full likeness to ourLord, the Quickening Spirit, who is the express image ofthe Father's person. When that perfection shall havebeen attained there will no longer be a necessity for animputed righteousness, because we will then be actuallyrighteous, actually perfect. It matters not that theperfection of the <strong>New</strong> Crvation will be on a higher planethan that of the world ; i. e., so far as the justification isconcerned it matters not; those who will receive God'sgrace ill testitution to human nature in perfection willbe just or perfect when that work is completed; but perfector right on a lower than spirit plane. Those nowcalled to the divine nature and justified by faith in advance,so as to permit their call and testing as sons ofGod, will not be actually justified or perfected until inthe First Resurrection they attain that fulness of lifeand perfection in which there will be nothing of the presentimperfection in any particular - the perfection nowonly reckoned or imputed to them.THE CAUSE OR GROUND OF OUR JUSTIFICATION.Confusion has come to many minds on this subject byreason of neglect to compare the declarations of God'sWord. Some, for instance, noting the Apostle's expressionthat we are "justified by faith" (Rom. s: I; 3: 28;Gal. 3: 24), hold that faith is so valuable in God's sightthat it covers our imperfections. Others, noting theApostle's .statement that we are "justified by God's
<strong>The</strong> Call of T& <strong>New</strong> C r h . 105gram" (Rom. 3: w; Titus 3: 7). hold that God jtst&sor clears whoollhoePer he wills arbitrarily, irreqectiveof any quality or merit or faith or works which may bein them. Still others note the Scriptural declarationthat we are "jnstibed by kis bbd" (Rom. 5: 9; Heb.9: 14; r John I : 7). and reason from this that the deathof Christ effected a justifkation for all men, hwqectiveof their faith and obedience. And still others take theScripture statement that Christ was "raised again forour justification " (Rom. 4 : its). and, on the strength ofthis, claim that justification comes to us through thed o n of Chrid. Still others, taking the Scripture which says "by works a man is justiI5ed"'(Jas. it : itr),claim that after all is said and done our works decide thematter of favor or dis£avor with God.<strong>The</strong> fact of the matter is that theae expressionsare all true, and represent merely different sides of theone great question: just as a great building may beviewed from front, from rear, from the sides and fromvarious angles. In giving the above expressions, theapostles at different times were treating different phasesof the subject. It is for us to put all of these together andsee in that combination the whole truth on the subject ofjustification.Pit of all, we are just%&. by God's grace. <strong>The</strong>rewas no obligation upon our Creator to do anythingwhatever for our recovery from the just penalty whichhe had placed npon us. It is of his own favor or gracethat, foreseeing the fall even before our creation, he hadcompassion upon us, and in his plan provided for ourredemption the Lamb slain before the foundation ofthe world. Let us settle this question of our reconciliationto the Father,-that it ie all of his grace by whatevermeans he was pleased to bring it about.Secondly, we are justified by the blood of Christ-byhis redemptive work, his death: that is to say, the Creator'sgrace toward w was manifested in making thisprovision for us,--that "Jesus Christ by the grace ofGod should taste death for every man. " and thus pay thepenalty for Adam. And since the whole world came into
,106 l7w Call of Tks <strong>New</strong> <strong>Creation</strong>.condemnation through Adam, the ultimate effect will bethe cancellation of the sin of the whole world. Let usmake sure of this point also, as of the first one, thatGod's grace operates only through this one channel, wthat "he that hath the Son hath life, and he that hath%tot the Son hath not life, " but continues under the senanceof death.-I John 5 : Ia.Thirdly, that Christ Jesus was raised from deathEor our justification is equally true; for it was a part ofthe divine plan, not only that Messiah should be theredeemer of the people, but that he should be the blesseror restorer of all desiring to return to harmony with theFather. While, therefore, Jesus' death was of primaryimportance as the basis of our reconciliation, he couldnever have been the channel for our blessing and restitutionhad he remained in death. Hence the Father, whoprovided for his death as our redemptive price, prwidedalso for his resurrection from the dead, that in due timehe might, be the agent for man's justification-for humanity'sreturn to a right or just condition, h harmonywith God.Fourthly, we (the Church) are justified by faith in thesense that the Lord's provision is not for an actual justificationor restitution of any during this age, but formerely a reckoned, or faith restitution; and this, ofcourse, can apply only to those who will exercise thefaith. Neither our faith nor our unbelief can have anythingwhatever to do with the divine arrangementswhich God purposed in himself and has been carryingforward and will accomplish in due time; but our participationin these favors proffered us in advance of theworld does depend upon our faith. During the Millennialage the lengths and breadths of the divine plan ofsalvation will be manifested to all--the Kingdom of Godwill be established in the world, and he who redeemedmankind, and who has been empowered to bless all witha knowledge of the truth, will uctuaUy justify, or restomto perfection, as many as desire and will accept the divine' favor on the-divine terms..True, faith may even thcn be Paid to be essential ,to
ITks CaU of <strong>The</strong> Nnu <strong>Creation</strong>.Ic7restitiution progress toward acM justification, for "withoutfaith it is impossible to please God," and because therestitution blessings and rewards will be bestowed alonglines that will demand faith; but the faith that will thenbe required for in restitution will d3er verymuch from the fmth now required of those "called to besaints," " joint-heirs with Jesus," " <strong>New</strong> Creatures."When the Kingdom of God shall be in control and Satanbound and the knowledge of the Lard caused to fill theearth, these fuElments of divine promises will be recognizedby all, and thus sigh$ or knowledge will grasp actual1 ymuch that is now recognizable only by the eye of faith.,But faith will be needed, nevertheless, that they may goon unto perfektion; and thus the actual justificationobtainable by the close of the Millennium will be attainedonly by those who will persistently exercise faith andworks. Although of that time it is written, "<strong>The</strong> deadshall be judged out of the books accurding toWORKS, " as in contradistinction to the present judgmentof the Church "according to your FAITH," yet their workswill not be without faith, even as our faith must not bewithout works to the extent of our ability.<strong>The</strong> Apostle's declaration that God will justify theheathen through faith (Gal. 3 : 8), is shown by the contextto signify that the reconciliation by restitution will notcome as a result of the Law Covenant, but by grace underthe terms of the <strong>New</strong> Covenant, which must be believedin, accepted and complied with by all who would benefitby it. A difference between present and future justification,then, is that believers of the present time are,upon the exercise of proper faith, granted instantly fellodrrshipwith the Father, through reckoned justification,by faith; whereas the exercise of obedient faith under themore favorable conditions of the next age will not bringreckoned justification at all, and will effect actual justificationand fellowship with Cod only at the close of theMillennium. <strong>The</strong> mrld in the interim will be in thehands of the great Mediator, whose work it will be torepremint to them the divine m11 and to deal with them,ryrrrecting and restoring such as obey, until he shall have
108 <strong>The</strong> Call of Ths Nqu Creatwn.actually justifled them,-at which time he will presentthemfaultless before the Father, when about to deliverup his Kingdom to God, even the Father.-r Cor. 15 : 14.Now the Lord is seeking for a special class to constitutehis <strong>New</strong> <strong>Creation</strong>, and none have been called to thatheavenly calling except such as have been brought to aknowledge of God's grace in Christ, and been able toaccept that divine arrangement by faith;-to so fullytrust in the grand outcome of God's plan that their faiththerein will influence and shape the course of their livesin the present time, and cause them to esteem the life tomme as of such paramount value that, in comparison,the present life and its interests would appear to be butas loss and dross. Exercising faith in this dark time,when the prevalence of evil seems to impugn the wisdomand love and power of the Creator, believers are reckonedofGod as though they had lived during the Millennia1age and experienced its restitution to human perfection;and this reckoned standing is granted to the intent thatthey may present in sacrifice that human perfection towhich, under divine arrangements, they would by and byattain-that they might thus present their bodies (reckmedlyperfect) and all their restitution privileges,earthly hopes and aims and interests, a living sacrifice ;--exchanging these for the heavenly hopes and promisesof the divine nature and joint-heirship with Christ, towhich are attached, as proofs of our sincerity, conditionsof suffering and loss as respects earthly interests andhonors of man.Fifthly, this class, now justified by its faith, must notexpect to deny its faith by wilfully contrary works. Itmust how that while God is graciously dealing withthem from the standpoint of faith, not imputing theirtransgressions unto them, but counting them all met bytheir Redeemer at Calvary-not imputing their trespassesunto them, but dealing with them according to theirspirit or will or intention, and not according to the fledhor actual perfomances,-nevertheless, he will expectthat the flesh will be brought into subjeotion to the newmind so far as possible, "so hr css tieth in iq" and that
TrZG CaU of <strong>The</strong> <strong>New</strong> Creatioir.raYit will dperate in all good works to the extent of 3sopportunityand possibilities. In this sense and in thisdegree our works have to do with our justification-ascorroborative testimony, proving the sincerity of oladevotion. Nevertheless, our judgment by the Lord isnot according to works but according to faith: if judgedaccording to our works we would all be found to " comeshort of the glory of God" ; but if judged according toour hearts, our intentions, the <strong>New</strong> Creatures can beapproved by the divine standard under the terms of theGrace Covenant, by which the merit of Christ's sacrificecovers their unintentional blemishes. And surelynone could object to the Lord's expecting us to bringforth such fruits of righteousness as may be possible for usunder present imperfect conditions. More than this hedoes not ask, and less than this we should not expecthim to accept and reward.As an illustration of this operation of justidfication by grace, by the blood and through our faith,and the relationship of works to the same, consider theelectric car service. <strong>The</strong> one central power-house will tosome extent illustrate the source of our justification-thegrace of God. <strong>The</strong> wire which carries the current willimperfectly represent our Lord Jesus, the Father's Agentin our justification; the cars will represent believers andthe trolleys represent the faith which must be exercisedand which must press against the wire. (I) Everythingis dependent upon the electric current. (2) Next inimportance is the wire which carries that current to us.(3) Without the arm of faith to touch and press upon theLord Jesus, the channel of our justification, we wouldreceive no blessing. (4) <strong>The</strong> blessing received by usfrom contact with the Lord Jesus would correspond tothe lighting of the car with the electric current, indicatingthat the power is there and can be used; but (5) themotorman and his lever represent the human will, while(6) the motor itself represents our activities or energiesunder the power which comes to us through faith. Allof these powers in combination are necessary to ourprogress,-that we may make the circuit and ultimately
x 10<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> CI&.arrive at the car barns which, in this illustration, wouldcorrespond to our place aa the <strong>New</strong> <strong>Creation</strong> in ourFather's house of many mansions, or conditio~ui for themany sons of many natures.JUSTIFICATION AND THE ANCIENT WORTHIES.Looking back, we can see from the apostolic x&rdthat in the remote past, before the precious blood hadbeen given for our justification, there were ancientworthies,-Enoch, Noah, Abraham, Isaac, Jacob, David,and various other holy prophets who were justified byfaith. Since they could not have had faith in the preciousblood, what faith was it in them that justifiedthem? We answer as it is written: "<strong>The</strong>y believedGod and it was counted unto them for righteousnessIjustification]." True, God did not reveal to them, ashe has revealed to us, the philosophy of his plan, that wemay see how he could be just and yet the justifier of himthat believeth in Jesus; and, hence, they were not responsiblefor not believing what had not been revealed. Butthey did believe what God had revealed, and that revelationcontained all that we now have, only in a very condensedform, as an acorn contains an oak. Enoch prophesiedof the coming of Messiah and the blessings to result;Abraham believed God that his seed should be so greatlyfavored of God that through it all nations should beblessed. This implied a resurrection of the dead, becausemany of the nations of the earth had already gonedown into death. Abraham believed that God was ableto raise the dead-so much so that when he was testedhe was willing even to part with Isaac, through whomthe promise was to be fulfilled, accounting that God wasable to raise him from death. How distinctly he andothers discerned the exact methods by which God wouldestablish his Kingdom in the world and bring in ever-'lasting righteousness by justifying as many as wouldobey the Messiah, we cannot definitely know; but wehave our Lord's own words for it, that Abraham, at least,with considerable distinctness, grasped the thought of thecoming Millennia1 day, and, possibly, also to some extent
Tks Cali'of <strong>The</strong> Nm <strong>Creation</strong>.IIXgrasped the thought of the sacrifice for sins which ourLord was accomplishing when he said, "Abraham rejoicedto see my day, and he &w it and was glad."-John 8: 56.. All do not see distinctly the difference there was betweenthe justification of Abraham and others of thepast to fellowship with God before God had completedthe ground of that fellowship in the sacrifice of Christand the justification to life during this Gospel age.<strong>The</strong>re is quite a Merence, however, between theseblessings, though faith is necessary to both. All wereunder sentence of death justly, and, hence, none couldbe counted free from that sentence, "justified to life"(Rom. 5: 18), until after the great sacrifice for sins hadbeen made by our Redeemer; as the Apostle declares,that sacrifice was necessary first in order "that Godmight be just" in the matter. (Rom. 3: 26.) But Justice,foreseeing the execution of the redemptive plan,could make no objection to its announcement in advancemerely, as an evidence of divine favor, to those possessingthe requisite faith,-justifying such to this degree andevidence of fellowship with God.<strong>The</strong> Apostle refers to "justification to life" (Rom.5: 18) as being the divine arrangement through Christ,which will be opened eventually to all men; and it is thisjustification to life that those who are called to the <strong>New</strong><strong>Creation</strong> are reckoned to attain now, in advance of theworld, by the exercise of faith;-they realize a justificationnot only to terms of fellowship with God as hisfriends, and not aliens, strangers, foreigners, enemies, butadditionally, it is possible for them by the same faith tograsp the restitution rights to life secured for them by theRedeemer's sacrifice, and then to sacrifice those earthliferights as joint-sacrificers and under-priests in associationwith the High Priest of our profession, ChristJesus.While the ancient worthies could come into harmonyprrith God through faith in the operation of a plan not fullyrevealed to them and not even begun, it would appearthat it would be impossible for divine justice to go fur-
11sTire Call of <strong>The</strong> <strong>New</strong> Crediorr.ther than this with any until the atonement for sin hadbeen actually effected by the sacrifice of Christ. This isin full accord with the Apostle's declaration that "God.. . . provided some better things for us [the GospelChurch, the <strong>New</strong> <strong>Creation</strong>], that they [the humble andfaithful ancient worthies] without us should not be madeperfect." (Heb. I I : 40.) It is in harmony also withour Lord's declaration respecting John the Baptist that,although there had not arisen a greater prophet than he,yet, dying before the sacrifice of atonement had beenactually completed, the least one in the Kingdom ofheaven class, the <strong>New</strong> <strong>Creation</strong>, justified to lifu (after thesacrifice for sin had actually been made) and called tosuffer and to reign with Christ, would be greater than he.-Matt. 11: 11.We haee already noted the fact that Christ and theChurch in glory will perform a justifying (restoring)work upon the world during the Millennia1 age, and thatit will not be justification by faith (or reckonedly), asours now is, but an actual justification-justification byworks in the sense that although mixed with faith thefinal testing will be "according to their works." (Rev.no: 12.) Now the <strong>New</strong> <strong>Creation</strong> must walk by faith andnot by sight; and their faith is tested and required to"endure as seeing him who is invisible," as believingthings that, so far as outward evidences go, are improbableto the natural mind, unreasonable. And this faith,backed by our imperfect works, has the backing also ofthe Lord's perfect works on our behalf, and is acceptableto God, on the principle that if under such imperfect conditidnswe strive, to the extent of our ability, to pleasethe Lord, and so partake of the Spirit of Christ that werejoice to suffer for righteousness' sake, it is proof thatunder favorable conditions we would be surely no lessloyal to principle. When the knavMge of the Lord shallfill the whole earth, and the darkness and mists whichnow surround the Lord's faithful shall have disappeared,and the great Sun of Righteousness be flooding theworld with truth, with absolute knowledge of God, of hischaracterti,. -J€ his plan,-when men see the evidences
<strong>The</strong> CoU of <strong>The</strong> <strong>New</strong> Crmfion. XUof God's favm and love end reconciliation through Christin the gradual uplift which will come to all those whothen seek harmony with him-when mental, physical andmoral restitution will be manifest,-then faith will be to aconsiderable extent different from the blind faith necessarynow. <strong>The</strong>y will not then "see through a glassdarkly [dimly]"; theeye of faith will not be strained tosee evidences of the glorious things now in reservationfor them that love God, for those glorious things will bemore or less distinctly manifested to men. While menwill then believe God and have faith in him, there will bewide difference between thus believing the evidences oftheir senses and the faith which the <strong>New</strong> <strong>Creation</strong> mustexercise now in respect to things which we see not. <strong>The</strong>faith which God now seeks in his people is precious in hissight, and marks a small, peculiar class; therefore, he hasplaced such a premium, or reward, upon it. When theMillennial age shall have been fully ushered in it will beimpossible to doubt the general facts, and hence it wouldbe out of order to continue to offer a special reward tothose who will not doubt.But although the knowledge of the Lord shall £ill thewhole earth, and there shall be no need to say to one'sneighbor, Know thou the Lord! nevertheless, there willbe upon man a different test---not of faith but of worksofobedience; for " it shall come to pass that the sod thatwill not hear [obey] that prophet, shall be cut off fromamongst the people." (Acts 3: 23.) It is during thepresent time of darkness as respects the fulfilment of thedivine plan, when sin abounds and Satan is the prince ofthis world, that our Lord puts the premium upon faith;saying, "According to thy faith be it unto thee " (Matt.9: 29) ; and again, "This is the victory which overcomeththe world, even your faith." (I John 5 : 4.) But respectingthe world's trial, or judgment in the Millennialage, or Day of Judgment, we read that all will be judgedaccording to their works-backed by faith; according totheir works it will be unto them, and they shall standapproved or disapproved at theclose of the Millennial age.-Re-r. 20: IS.SF,
1x4Ths Call of <strong>The</strong> <strong>New</strong> Credh.Justification, as we have already seen, signifies thebringing of the sinner into full accord with his Creator.We nowhere read of the necessity for the sinner to be .justified before Christ, but that through the merit ofChrist he is to be justified before the Father, and it mayhelp us to understand this entire subject to examinewhy this is so. It is because the Creator stands as therepresentative of his own law, and because he placedfather Adam and his race under that law in the beginning,declaring that their enjoyment of his favor andblessing and life everlasting was dependent upon obedience,and that disobedience would forfeit all thesefavors. That position cannot be set aside. <strong>The</strong>refore,before mankind can have fellowship with God, and hisblessing of life everlasting, they must in some mannerget back into full accord with their Creator, and, hence,back to that perfection which will stand the full light ofdivine inspection and full test of obedience. Thus theworld, so to speak, lay beyond the reach of the Almighty-who purposely arranged his laws so they would bebeyond the reach of Justice and make necessary hispresent plan of redemption and a restitution, or justification,or bringing back to perfection of the willing andobedient, through the Redeemer, who, meantime, wouldstand as their Mediator or go-between.<strong>The</strong> Mediator, although perfect, had no law to main- .tain-hadpronounced no sentence against Adam andhis race which would hinder him from recognizing themand being merciful to their imperfections: On thecontrary, he bought the world in sin and imperfection,fully realizing its undone condition. He takes mankindas he finds them, and during the Millennial age willdeal with each individual of the world according to hisown particular condition, having mercy upon the weakand requiring more of the stronger, thus adaptinghimself and the laws of his Kingdom to all the variouspeculiarities, blemishes, weaknesses, etc., as he findsthem, for the "Father . . . hath committed all judgmentunto the Son." (John 5: 22.) <strong>The</strong> Son will illustrateto mnnkind the perfect standard of the divine law to
.<strong>The</strong> Call of <strong>The</strong> Nau Creath.1x5which they must eventually attain before they can bejust aad acceptable in the eight of God--at the close ofthe Millennia1 age; but he will not insist upon thatstandard and hold that any who do not come up to itare violators of it, needing an approphtion of grace tocover every hmgmsion, however unwilful and unintentional.On the contrary, all this donemerrt for violationsof God's perfect and immutable law will be finishedbefore he takes the reins of government at all.Christ has already paid the price in his own sacrifice.He already has applied a portion of that merit to thehousehold of faith, and by the close of this Gospel agehe will apply the remainder of the merit of the sinofferingon behalf of " all the people"-the whole worldof mankind. God h shown through the Day ofAtonement type that it will be accepted, and that it willbe as the result of that acceptance that Christ and hisChurch will then take over the government of the worldunder what might be termed martial law, or a despoticrule, which sets aside the ordinary laws and standardsbecause of the exigencies of the case, and ministerslaw in a manner suited, not to those who are m a perfect.or right condition (as are the laws of Jehovah's empire),but suited to the condition of rebellion and anarchywhich has been produced in the world as a result of sin.This emergency dominion-in which the King will rulenot only as Fig but also as judge and priest supreme-is designed, as we have just seen, to justifythe world actually, not reckonedly, by works as thestandard or final test-backed by faith. This actualjustification will be effected, not at the beginning of theMillex1.nia.1 reign, but as a result of the reign-at its close.<strong>The</strong> justification by faith of the present time is with aview to permitting a few, whom God designed to call tohis special service, to participate m the AbrahamicCovenant as the Seed of promise, as joint-s-ficers, and,hence, joint-heirs with Jesus. Even with these God canmake no direct -tract, but, so to speak, even afterthey are justified through faith and by the merit of theirRedeemer, they are treated as incompetents and are
Thc Call of <strong>The</strong> <strong>New</strong> Creath.informed that they are accepted only in the BelovedinChrist--and all of their covenant contracts to sacrifice.unless indoraed by him, would be of no validity.How evident it is that the sole object of this Gospelage is to call out a little flock from mankind to constitutemembers of the <strong>New</strong> <strong>Creation</strong>, and that the arrangementto justify believers u ~to life, by faith, is with a view togiving them standing with God whereby they niay enterinto the covenant obligations required of candidates forthe <strong>New</strong> <strong>Creation</strong>. As already noted, the conditionupon which they will be accepted to the <strong>New</strong> <strong>Creation</strong> isthat of self-sacrifice; and since God is unwilling toreceive as a sacrifice anything that is blemished, we, asmembers of the beshed and condemned race, couldnot be acceptable until first we were reckoned justifiedfrom all sin; that thus, as the Apostle expresses it, wemight "present ow bodies living sacrifices, holy, acceptubleto God,--our reasonable service."-Rom. I 2 :I. .In view of this, what shall WB say of those who cometo the standpoint of faith in God and consequent just&cation, and who, seeing that further prom in theLord's way means self-sacrifice, self-denial, etc., neverthelesshold back, declining to enter the strait gateand narpow way of so full a consecration,--even untodeath? Shall we say that God is angry with them?,No: we must suppose that up to a certain point, progressingin the ways of righteownes~, they were pleasingto God. And that they receive a blessing, the Apostleclearly declares, saying: "Being justified by faith, wehave peuce with God through our Lord Jesus Christ."This peace implies some discernment of the divine planin respect to the future blotting out of the sins of* thebeliever (Acts 3: 19); it implies also, a good degree ofharmony with the principles of righteousness, for justifyingfaith is always reformatory. We rejoice with allwho come thus far; we are glad that they have thisadvantage over the masses of mankind whom the godof this world hath thoroughly blinded, and who, therefore,can not at the present time see and appreciate the
<strong>The</strong> Cdl of <strong>The</strong> <strong>New</strong> Credi9n. 11 7grace of God in Christ. We urge such to abide in God'afavor by going on to full obedience.But however much we may rejoice with such, andhowever much peace and joy may come to such believers,seeking to walk in the way of righteousness but avoidingthe narrow way of sscrifice, we must in candor pointout that such "receive the grace of God in vain" (a Cor.6: I);-because the grace of God in the justificationwhich they have received, was intended to be the stepping-stoneto the still greater privileges and blessings ofthe high calling of the <strong>New</strong> <strong>Creation</strong>. God's grace isreceived in vain by such, because they do not use thisgrand opportunity, the like of which was never beforeoffered to any, and, so far as the Scriptures indicate, willnever again be offered. <strong>The</strong>y receive the grace of God invain, because the opportunities of restitution which willbe accorded to them in the coming age will be accordedto all of the redeemed race. God's grace in this ageconsists merely in the fact that they were made awareof his goodness in advance of the world, to the intentthat through justification they might go on to the attainmentof the call and to the sharing of the glorious prizeto be given to the elect body of Christ, the royal priesthood.Looking out over the nominal "Christian world," iteeems evident that the great mass even of the sincerebelievers have nevq gone beyond this preliminary stepof justification: they have "tasted that the Lord isgracious," and that has aufiiced them. <strong>The</strong>y should,instead, by this taste have been fully awakened to agreater hungering and thirsting after righteousness, aftertruth, after further knowledge of the divine characterand plon, after further growth in grace and knowledgeand love, and the attainment of a further comprehensionof the divine will concerning them, which we will considernext, under the head of Sanctification.So far as we can discern, theadvantage of these justifiedbdipm ~£ers merely to pnpent life, gnd
x 18Th Call of <strong>The</strong> <strong>New</strong> Crcaiion.the relief which they now feel in respect to God's graciouscharacter and his future dealings with them. And yettheir knowledge along thee lines ie so meager tbat theysometimes sing,"Oft it causes anxiom thwht,Am I his or am I not."<strong>The</strong> fact is, that although Christ has been their wisdomup to the point of showing them their need of a Savior,and, further, of showing them something of the salvationprovided in himself, yet it is not the divine plan that hesho-dd continue to be their wisdom and to guide theminto "the deep things of God" except as they shall byconsecration and devotion become followers in his footsteps.<strong>The</strong> justified believer is in no sense of thc word a<strong>New</strong> Creature, even though,seeingsomething of the waysof God and his requirements, he be seeking to live amoral, reasonable, honest life in the world. He is stillof the earth, earthy; he has never gone forward toexchange his human, earthly rights (secured throughJesus) for the heavenly things to which the Lord throughhis justification opened the door. As in the type theLevites were not permitted to go into the Holy places ofthe Ta-le or even to see the things therein, so inthe antitype, justified believers are not permitted toerter the deep things of God or to see andappreciate theirgrandeurs, unless first they become members of theRoyal Priesthood by a full consecration of themselves.To expect special preference and favor at the Lord'$.hand during the Millennia1 age because of having receivedhis favor in the present life in vain would seem a good'deal like expecting a special blessing because a reviousblessing had been misused of little valued. & ould itnot be in general keeping with the divine dealings in thepast if we should find that some who have not been'favored during this Gospel age d d be granted thechief favors during the coming age? Would not thisbe considerably in line with ow hd's words, "<strong>The</strong>nare last. which shall be first and first which shd be last "?Indeed, the Apostle distinctly points out that when the<strong>New</strong> <strong>Creation</strong> shaJ have been completed and the Millen-
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Creorion. 119nial age ushered in, God's special favor will pass againto natural Israel, from whom it was taken at the beginningof this Gospel age.-Rom. I I : 25-3 1.Those justified to fellowship with God previous to thisage, who maintained their justification, and who, as areward, will be made " princes in all the earth " under theheavenly Kingdom, maintained it at the cost of earthlyself-clenials. (Heb. 11 : 35.) Those of the present age,who will rightly use and maintain their justification,must. do so at the cost of the flesh. <strong>The</strong> little flock,faithful to an exceptional degree, will lay down theirlives in the service of the truth and of the brethren, andt%us be copies of the Captain of our Salvation. <strong>The</strong>second class, considered elsewhere as the "Great Company,"must attain to their reward at the cost of theflesh also, though because of less zeal in sacrificing, theylose the great reward of the <strong>New</strong> <strong>Creation</strong> and itsKingdom privileges. <strong>The</strong>se three classes seem to bethe only ones profited beyond the piesent life by thespecial opportunities of this age of justification by faith.<strong>The</strong> operations of the Kingdom, under the light of fullknowledge and along the line of works, will, for variousreasons, evidently appeal most strongly at first to Israelafter the flesh, who, when their blindness shall be turnedaway, will become exceedingly zealous for the Lord'sAnointed, saying, as represented in the prophecy, "Thisis our God; we have waited for him, and he will save us."(Isa. 25 : 9.) But whiie Israel will naturally be the first tofall in line under the new order of things, the blessingsand opportunities of the Kingdom shall, thank God! berapidly extended throughout the world-to the intentthat all nations may become children of Abraham in thesense that they will participate in the blessings promisedto him?= it is written, "I have made thee a father ofmany nations; in thy d shall all the families of theeprch be blessed."CHRIST MADE UNTO US 8ANtXTFICATION.As the wisdom or knowledge of God came to us as arentlt of cnlr LmA Jesus! waifice on our behalf, and as
,120 <strong>The</strong> CoU of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.justification then came through his d t , when weaccepted his atonement and tmed from sin to righteousness,so also is our sanctification through him. No mancan sanctify himself in the sense of causing himself to beaccepted and adopted into God's family of the <strong>New</strong><strong>Creation</strong>, begotten by his Spirit. (John I: 13; Heb.5: 4.) As the merit of Christ was necessary to ourjustification, so his acceptance of us as members of hisbody, the under royal priesthood, and his continued aid,are indispensable to the making of our calling and ourelection sure. <strong>The</strong> Apostle condemns some for "notholding the Head" (Col. 2 : 19), and we perceive thatsuch a remgnition of Christ Jesus, as not only the Redeemerfrom sin but as the Head, representative, guide,instructor, and preserver of the body (the Church) isessential to each member d it.Our Lord points outthis necessity of our continuance under his care, sayingrepeatedly, "Abide inme; . . . as the branch cannotbear fruit of itsalf. except it abide in the vine; nomore can ye, except ye abide in me." (John IS: 4.)"If ye abide m me, and my words abide in you, ye shallask what ye will, and it shall be done unto you." (John15: 7.) <strong>The</strong> Apostle points oat this same necessity forabiding in Christ; saying, "It is a fearful thing to fallinto the hands of the living Gcd" (Heb. 10: 31 .) Heproceeds to point out his meaning by quoting from theprophecy: "For our God is a co-g fire." God'siove no less than his justice burns against all sin, and" all unrighteousness is sin" ;"he can not look upon [orrecognize] sin"; hence, he has provided, not for thepreservation of sinners, but for their rescue from sickaessand from its penalty of destruction,This assures us, in harmony with various declarationsof Scripture, that the time is coming when sin and sinners,with the concomitants of sin and pain and sorrow anddying, win be done away. Thank God1 we can rejoicealso in this feature of the divine character, that God is aconsuming fh,when we Mow that he has provided forus a refuge in Christ Jesus for.the period of our unwilling, imperfections, and that he has provided,in him also for
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Cveath.I axom ultimate deliverance from sin and death and everyweakness, into his own perfect likeness;--for the <strong>New</strong><strong>Creation</strong>, the perfection of the divine nature and itsfulness: for the "Great Company" the perfection on aplane somewhat correspond&g that 03 angels; to bethe ministers. cornDanions of the alorified Church-" thevirgins, her cbmpakons, which foiow her." (Psa. 45x4.)<strong>The</strong> ancient worthies, next, will be perfect+ in the humannature, images of God in the flesh and glorified representativesof the heavenly Kingdom, and channels ofdivine blessing to all the families of the earth. Ultimately,when the trials and opportunities and testingsof the Millennia1 age shall have brought all the willingand obedient to perfection, and have demonstratedtheir loyalty to God, these also shall have attained to thehuman perfection, the image of God in the flesh; andamongst all these God's will shall then be so perfectlyunderstood and obeyed,-and that heartily,-that hewill no longer be to them as a consuming fire, because alltheir dross shall have been purged away under the disciplineof the great Mediator, to whose charge all werecommitted by the Father's love and wisdom. Christshall then " see of the travail of'his sod and be satisfied"with the results.Sanctification signifies setting apart to holy service.Sinners are not called to sanctification, but to repentance;and repentant sinners are not enjoined to consecration,but to believe on the Lord Jesus Christ unto justification.Sanctification is only urged upon the justifiedclass--upon believers in God's promises centered inChrist and assured by his ransom-sacrifice. This doesnot mean that sanctification or holiness is not theproper thing for all mankind: it simply means that Godforesaw that so long as a man occupied the position of anunrepentant sinner, it would be useless to invite him toset himself apart to a life of holiness; he must first ~-ealizehis sinfulness and become penitent. It does not meanthat the penitent one should not become sanctified, setapart to holiness of life, but it does mean that a sanctifi-ationwhich left out justificatiun would be utterly
xzz<strong>The</strong> Call of <strong>The</strong> Nsw <strong>Creation</strong>.futile. In God's order, we must learn first of divinegoodness in the provision made for our sins, and wemust accept his f<strong>org</strong>iveness as a free gift through Christ,before we would be in a proper attitude to consecrate,or to sanctify ourselves to his service. Besides, theobject of all this arrangement of the Gospel age,-thecall to repentance, the declaration of the good tidingsunto justificatipn and the invitation to the justified tosanctify or consecrate themselves to God, are all elementsor parts of the one great plan which God is nowworking out-is the development of the <strong>New</strong> <strong>Creation</strong>.God has predetermined that all who will be of the <strong>New</strong><strong>Creation</strong> must be sacriiicers-of the "Royal Priesthood;"and they each must have something to offer to God, evenas our High Priest who "offered up himself to God."(Heb. 7: 27; 9: 14.) <strong>The</strong> under priesthood must alloffer up tlremselves to God, also; as the Apostle exhorts;" I beseech you, brethren Mthren, because justified andthus brought into fellowship with God], by the merciesof God [the f<strong>org</strong>iveness of sins already experienced], thatye presmt your bodies a living sacrifice, holy, acceptableunto God, and your reasonable service." (Rom. 12 : I .)Now, then, notice that since our bodies are not actually"holy," they must be made so reckonedly before theycould be "acceptable unto God," could be counted"holy "; that is to say, we must be justified by faith inChnst before we would have anything holy and acceptableto lay upon God's altar; and it must be laid uponGod's altar, sacrificed, and accepted of him at the handof our great High Priest, before we can be counted as of,his "Royal Priesthood."Sanct:lfication will be the requirement of the greatKing during the Millennia1 age. <strong>The</strong> whole world willbe called upon to sanctify, to set themselves apart fromuncleanness, from sin of every sort, and to render obedienceto the divine will, as represented in the Kingdomand its princes. Some, then, may conform to a sanctificationor holiness of outward life without being sancti-fied in heart: such may make progress mentally andmorally axid physically-up to the full limit of restitu-'
tion-to<strong>The</strong> Call of Th <strong>New</strong> C rh.full perfection, and so doh$ they will, mean-time, enjoy the blessings and rewards of thnt gloriousperiod, up to its very close; but unless their sanctificationshall by that time extend to the very thoughts andintents of their hearts they will not be fit for the everlastingconditions beyond the Millennia1 age, into whichnothing shall enter that is not in absolute conformity tothe divine will in thought, word and deed.But while thus tracing sanctification as a general principleand its operations in the future upon the world, letus not lose sight of the fact that the Scriptures werewritten specially "for our admonitionw-for the admonitionof the <strong>New</strong> <strong>Creation</strong>. When the world's timeshall have come for its instruction along the lines ofsanctification, it will have the Great Teacher: the Sun ofRighteousness will then be flooding all the earth with theknowledge of God. <strong>The</strong>re will no longer be a Babel ofconfusing theories and doctrines; for the Lord has promisedrespecting that day, saying, "I will turn unto thepeople a pure language {message], that they may all callupon the name of the Lord, to serve him with one consent."(Zeph. 3: 9.) <strong>The</strong> Apostle is addressing the <strong>New</strong><strong>Creation</strong> only, when he declares that Christ "of God ismade unto us wisdom, justification, sanctification anddeliverance." Let us, theiefore, give the more earnestheed unto tllese things written for our instruction andevidently necessary to us if we would make our callingand election sure to participation in the <strong>New</strong> <strong>Creation</strong>.As the Lord said to the typical Israelites, "Sanctifyyourselves" and "I will sanctify you" (Lev. no: 7, 8 ;Ex. 31: IS), SO also he directs the spiritual Israelite toconsecrate himself, to present his body a living sacrifice,to offer up himself to God in and through the meritof Christ's atonement; and only those who do this duringthe "acceptable time" the Lord accepts and sets apartas holy, writing their names in the Lamb's book of life(Rev. 3: s), and apportions to them the crowns of glory,honor and immortality which shall be theirs if they provefaithful to All of their engagements, which, we are. aSsuted, is only a "reasonable service."-Rev. 3: I I.
As the .commation of the Levites in the type was ameasurable cometration to hllow righteousness, but nota consecration to sacrifice, so this next step of sanctificationwhich belongs to those who accept God's call to theRoyal Priesthood was symbolized in the type by theconsecration of Aaron axid his sons in the priestly office--a consecration to sacrifice. It was symbolized by whitelinen robes repregexiting righteousness, justification, andby the anointing oil and by the sacrificing, in which allthe priests participated.-Heb. 8: 3.In the Levitid types two consecrations are distinctlyshown: (I) the general consecration of all the Levites;(2) a special consecration of the few Levites who .weresacrificers or priests. <strong>The</strong> first represents the generalconsecration to holy living and obedience to God which allbelievers make, and which by God's grace. throughChrist, accomplishes for them, reckonedly, " justificatimrof life" and peace with God. This is what all truebelievers understand and experience in this age. But,as the 'Apostle explains, "the end of the commandmentis love out of a pure heart" (I Tim. I: 5): that is tosay, God foresees that our compliance with our first consecration,our compliance with the terms of our justificationduring the present age will, in its end, lead us up tothe second consecration as priests for sacrifice.How so? Beesuse holy living and obedience to Godincludes "love out of a pure heart" for God and for ourfellow men. Love for God nieans "with all our heart,mind, being and strength"; and such love will not waitfor commands but will appeal for service, saying, " Lord.what wilt thou have me to do? " Every faithful "Israeliteindeed" at the first advent had this primary consecration-typifiedin the Levites-and to such the Lard gavethe special Gospel call, to consecrate to death, to sacrificetheir earthly interests for the heavenly, to fall inline as footstep followers of Jesus, the Captain of ourSalvation, in the narrow way to glory, honor andimmortality. Such as obeyed the invitation wereaccepted as priests, members of the body of the HighPriest of our profession, " sons of God."-John I : 12.
<strong>The</strong> C4U of <strong>The</strong> <strong>New</strong> Cr~ath. IPS .Throughout the Gospel age the same plan of procedureprevails; (I) the consecration to obedience andrighteousness-as antitypical Levites; then a finding thatrighteousness means supreme love to God and a &sire toknow and do his will; then, later,.a realization that nowall areation is so warped and twisted and out of harmonywith God that harmony with him means iobmnywith all unrighteousne~~ in our own flesh as well as inothers; then a looking and crying to the Lord to knowwhy he called us and accepted our consecration and yetseemingly has not made this possible except by selfsacrifice.In answer to this cry the Lord Lstmcts that," Ye were called in one hope of your calling " (Eph. 4 : 4).and that the calling is to joint-heirship with our Lord inthe glory, honor and immortality of the Kingdom (Luke12: 31; Rom. a: 7), and that the way is narrow anddifficult because the successful enduring of these tests isindispensable to those whom he would thus honor.(Matt. 7 : 14; Rom. 8: I 7.)It was when we heard God'scall through the Apostle," I beseech you, brethren, . . .present your bodies living sacrifices, holy and acceptableantoGod, and your reasonable service," and accepted thesame and consecrated ourselves unto death, that we werecounted prbests--of the "Royal Priesthood," membersof the Great High Priest of our profession (or order)Christ Jesus,-<strong>New</strong> Creatures.Such believers as, after coming to a realization that"the end of the commandment is love out of a pureheart, " refuse to go on to that end, refuse to accept thecall to sacrifice, and thus refuse to comply with theobject of God in their justification, thereby come shortof the covenant of obedience to righteousness, because ofthe narrowness of the way, and so refuse the "one hopeof our calling." Do not these " receive the grace of[reckoned justification of life] irr vairr"? Looking backto the ancient worthies, and noting how it cost themmuch to obtain "a good report through faith" and to"please God" and thus to maintain their justificdiorrto fellaaship (Heb. I I : 5, 32-39), can we expect that thejmrtificcrtion to Jife, granted during this Gospel age to
those who become antitypical Levites, can be maintainedby a less degree of loyalty of heart to the Lord and torighteousness? Surely we muet amclude that thoseaccepted as justified believers (antitypical Levites) whowhen they "count the cost " (Luke 14: ap, 28) of discipleshipto which their consecration, nlready made,.leads, and who then decline to exercise faith in theLord's promised aid, and refuse or neglect to go on toperform their "reasonable service," by making their consecrationcomplete,--even unto death,--such have beenfavored of the Lord in vain. Surely they cannot beconsidered as mainwing justification to life, nor evenjustification to special fellowship with God;-thus theydrop from the f a d position of antitypical Levites.and are to be esteemed such no langer.But amongst those who do appreciate God's favor,and whose hearts do respond loyally to the privilegesand "reasonable service" of full consecration, and whoundertake the covenant of obedience to God and torighteousness even unto &ah, are these two classes:(I) Those antitypical Levites who gladly "lay d mtheir lives " voluntarily, seeking ways and means for servingthe Lord, the brethren and the Truth, and countingit a pleasure and an honor thus to s-f;ce earthly comforts,conveniena, time, influence, means and all thatcompose plesmt life. <strong>The</strong>se joyful, willing &cers,the antitypical priestswho ere long shall be glorified and,with their Lord, constitute the "Royal Priesthood" who;their sacrificings then completed, will be no longer typifiedby Aaron and his sons performing sacrifices for thepeople, but by Melchizedek-a priest upon his thronedistributingto the world, during the Millennium, theblessings secured by the "better sacrifices" during theantitypical Atonement Day-thisGospel age.(1) Another class of believers at heart loyally respondand joyfully consecrate their all to the Lord and him"reasonable dce," and thus demonstrate theirworthiness to be of tbe fintitypical Levites, because theyreceive not the giace of God in vain. But, alas, althoughthey respond to the call ad thns come into the "we
7k Call of Th <strong>New</strong> Creh. 127hope of our calling," and into all the privileges of tbelect, yet their love and zeal are not such as impel themto perform the sacrificing they covenanted to do. <strong>The</strong>se,because their love and faith are not intense enough, failto put, or to keep, their sadces on the altar; hence,they cannot be counted full "copies" of our great HighPriest, who delighted to do the Father's will; they failto overcome and cannot therefore be reckoned amongstthe "overcomers" who shall share with thek Lord theheavenly Kingdom as members of the "Royal Priesthood"; they fail to make their calling and election sureby full compliance with their covenant.But what of these? Have they lost all by reason ofrunning for the prize and yet failing to reach the requiredtest of zeal and love to win it? No, thank God; even ifunder crucial tests their faith and zeal were not foundsufficient to classify them among the priests, neverthelesstheir sufficiency of faith and zeal to consecrate todeath demonstrated their sincerity of heart as Levites.However, it is not enough that they consecrated fully;it must be demonstraied that they at heart love the Lordand would not deny him ai any cost, even though riotfaithful enough to court sacrifice in his serviee. Whatis this test which will confirm these as worthy theLevitks' portion under the Kingdom? and how will it beapplied?We have already referred to this " pat company" ofthe Lord's truly consecrated people whose picture is .outlined in Revelation 7: 13-15. "<strong>The</strong>se are theywhich come out of the great tribulation and they washedtheir mbes and made them white in the blood of theLamb. <strong>The</strong>refore are they before [and not in] t bthrone of God, and they serve him day and night [continually]in his temple [the Church]: and he that sittethin the throne shall spread his tabernacle over them"[shall assmiate them with himself and his glorified Brideh the spiritual condition and its services). " FooliB*!" <strong>The</strong>y let slip their opportunity for becomingipembers of the Bride; but they tkre. nevertheless,bi*&; pure ia their heart-intentions, <strong>The</strong>y miss the
s a8<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Cre*.p.irs, but gdu, late4:through severe tathgs, a share atthe nuptial feast with the Bridegroom and Bride as "thevirgins her companions that follow her" ; they also shallbe brought near before the King. "With gladness andrejoicing shall they be brought; they shall en- into theKing's palace." (Psa. 45 : 14, I 5.) As Levites they havefailed to get the prize of Royal Priesthood, but they arestill Levites and may serve God in- his glorified temple,the Church, though they cannot be either "pillars" or"living stones " in that temple. (Rev. 3: I I ; 19: 6, 7 ;Psa. 45: 14, 15.) <strong>The</strong> verse following the last citationcalls to out attention the antitypical Levites of the previoustime,known to Israel afterthe flesh as "the fathers;"and assures us that they shall be rewarded by being made"princes in all the earth."Sily, Levi's three sons (Kohath, Gerahom andMerari) seem to represent four classes. (I) Moses,Aaron end all the priest-family of Amram (son of Kohath) ,whose tents were in front [east] of the Tabernacle.<strong>The</strong>se had full charge of all things religious,-theirbrethren-even all the Levites-being their honoredassistants or servants. (1) Camped on the mth sidewas the Kohath family, their closest of kin, and thesehad charge of the most sscred articles-the Altan,, theCandlestick (lampstand), the Table and the Ark. (3)Camped at the north side of the Tabernacle were theLevites of the Merari family, next in honor of service,having charge of the gold-covered boards and the posts,sockets, etc. (4) Camped at the rear, was the Gershomfamily of Levites, having charge of the least importantdcea-the porkrage, etc., of the cords, outer curtains,.gate, etc.<strong>The</strong>se distinct families of Levites may properly repre-. sent four distinct classes of justified humanity when thereconciliation is completed: the saints, or Royal Priesthood,the ancient worthies, the "great company," andthe rescued of the world. As is not unusual in respectto types, the namea seem to be significant. (I) Amnrq'sfamily chosen to be priests: the name AMRAM signifieshigh popIr, or mdtd p.qpb. What a fitting zlpma @a
T'. Cbll of <strong>The</strong> Nnu <strong>Creation</strong>. 9.19the type of the "little flock " whose head is Christ JesupI*'Highly exalted," "very high," are the Scripturaldeclarations of these priests. (2) KOHATH signifiesally, or comracii. It was from the Kohath family thatAmram's sons were chosen to be a new house of priests.<strong>The</strong> Kohath family of Levites might, therefore, properlyrepresent the ancient worthies whosefaith and obelenceand loyalty to God and willingness to suffer for righteousnesswas so fully attested, and with whom we feel soclose a kinship. <strong>The</strong>y were, indeed, the' Lord's alliesand ours; and in some respects come nearer to the Christcveryway than do any others. (3) MERARI signifiesbitterness; hence, the Merari family of Levites would1seem torepresent the "great company"of spirit-begottenones who fail to win the prize of Royal Priesthood, andare ~ssaved so as by fire." coming up through *apeattribulation" and bitter experiences to the position ofhonor and service which they will occupy. (4) GER~HOMsignifies refugees, or rescued; hence, the Gershom familyof Levites would Seem well to represent the savedworldof mankind, all of whom will be refugees succored anddelivered, rescned from the blindness and slavery ofSatan.So, then,first in order as well as in rank amongst these:antitypical Levites, or justified ones. will be the RoyalPriesthood, to whose care the Millennia1 Kingdom andinterest will be committed. On their right handwill e the closest of kin,-the ancient worthies,-whomthey shall #*make princes in all the earth." Next on theirleft will be their faithful brethren of the Greatcompany.*And last of all will be those rescued from sin and deathdaring the Millemnium, whose loyalty will have beenfully attested in the great trial with which the Millennialage will close.-Rev. 20 : 7-9.All of these classes of Levites will be such as have been1tested and have stood their testsof heart-loyalty. Thisdoes not, however, imply that those now justified byfaith, in advance of the world. and who neglect or refuseto go on and accomplish the end of the commandmentb*out of a pure heart-and who, therefore, receive this,.<strong>The</strong> Author's larer thowht is that certain Scriptures seem to teach(hat the Adml Worthies w~ll not recede, but rank lower than the GreatGm@ny duri the Milkbniam gut that they will be rccuved tobpbk.nd bi& haon, at it. ci-...~af.e&-P
130 <strong>The</strong> CaU of <strong>The</strong> <strong>New</strong> Creatrb#.grace of God in vain will have no further opportunity.If when they "count the cost' of participation in thepriestly service of sacrifice they decline t,he offer, thewestimate of a "reasonable dce" to God is surely notto be praised and rewarded, but neither would theirunwisdom justly merit punishment; otherwise, thecall to glory, honor and immortality is not of grace, butof necessity-not an invitation, but a command-not. asacrifice, but an obligation. <strong>The</strong> lapsing, or annullingof their justification leaves them still a part of theredeemed world, just as they were before they acceptedChrist by faith, except that their increase of knowledgeinaeaaa their responsibility for right doing. In otherwords, the trial for life or death everlasting at the presenttime involves only those who willingly make a full consecrationof themselves to the Lord "even unto death."<strong>The</strong> remainder of the race is not yet on judgment for lifeor death everlasting, and wiIl not be until the MillennidKingdom has been established. Meantime, however,each member of the world is, in proportion .to his light,either building or destroying character, and thus makinghis Millennia1 conditions and eternal-life prospects eitherbetter or worse, according as he either obeys or disregardshis knowledge and conscience.With the fully consecrated, however, the matter isdifferent. By their fuller conseaation, unto death, theyrenounce the earthly life in toto, exchanging it for thespiritual, which is to be theirs if faithful unto death-butnot otherwise. Hence, to these, disbyalty will meandeath-everlastingly ; as surely as to the unfaithful of theworld in the close of the Millennium.<strong>The</strong> Levites had, none of them, any inheritance in theland of Canaan. This is significant of the fact thathaving consecrated their all to the Lord, and being atheart fully in accord with his righteousness, the imperfectconditions of tbe present time of sin are not theirinheritance. Canaan represented the conflict conditionof the trial-state; the conquering of enemies, overcomingof evils, etc., especially during the Millennium ;but God has provided a better, a sinless and perfect
2% Call of Tirc Nnu Creafion. 131inherifance for all whom he fully justt@s as antitypicalLeviter <strong>The</strong> first to enter this better inheritance willbe the Priests, who will constitute the First Resurrectionand be perfected to the divine nature; the "AncientWorthies " will come next, and enter perfect inheritanceby resurrection as perfect human beings;* the "GreatCompany" will be next in order and will be perfectedon the spirit-plane; and last of all the Gershom class,educated and uplifted and tested during the Millennium.will enter its inheritance by that gradual resurrection.or uplifting from death to life, to befall)' attained atthe close of the Millennium.As only those believers who make consecration to theutmost-"even unto death'-are begotten of the holySpirit and counted members of the Chat High-Priest.so the types illustrated; for the Levites in general did notreceive of the holy anointing oil, typical of the holy Spirit,but only the sacrificers, the priests. <strong>The</strong>se were allsprinkled with the oil mixed with blood, to show that theholy Spirit granted to the members of Christ is theirsonly by virtue of the shedding of blood: (I) the sacrificeof Christ Jesus on their behalf, justifying them; and (2)their pledge to joint-sacrifice with Christ-laying downtheir lives in his service.-Exod. 29: 21.<strong>The</strong> a-nting of the High Priest was a still differentmatter, and represented the oneness, the solidarity, ofthe elect Church; for this anointing came only upon theone who was to officiate as chief priest-upon Aarononly at first; but upon each of his sone as they succeededto the office of chief priest "to min.9~ unto me in tkspriest'sofice." (Exod. 18: gr ; 40: 13, 15.) Christ Jesusour Lord, as the Head of the Church which is his body,"was anointed with the oil of gladness [the holy Spirit]a h +d over] his fellows "or joint-heirs, the undermembersof the "Royal Priesthood." It was all poured uponhim, and " of his fulness [abundance] have allwe received,and favor upon favor."It was an "unspeakable gift"that we were pardoned and justified through the meritof his sacrifice; and now it is almost beyond belief thatwt should be called to be his joint-heirs in the Kingdom-- -Ecrfoatootc,p.(lcug.
133 I'hs Call of Tlw <strong>New</strong> Creqtzim.and bve out consecration " sealed " with the epri.dchgof the blood and oil and come under the aaointing of ourHead.<strong>The</strong> prophet David was guided by the L d to give usa pen-picture of the Anointing, and how it was all pouredupon our Head and must run down to us from him.(Psa. 133 : 1-3 ; 45 : 7 ; Luke 4: 18.) <strong>The</strong> members of theChurch are the "brethren" whose spirit impels them to"dwell together in unity." All who are one with theBead must be in sympathy with fellow-members of hisbody the Church,-and only proportionately do they rewiveof the holy Spirit of Anointing.* This holy anointingoil represented the holy Spirit and the enlightenment. which it gives to all those whom God accepts as probatibharymembers'of this Royal Priesthood, the <strong>New</strong> Creabtion, each of whom is "sealed," or marked, or indicatedby the holy Spirit given unto him, as already sh0wn.tAll thus marked by the holy Spirit as prospectivemembers of the <strong>New</strong> <strong>Creation</strong> we assured by the Lord,"<strong>The</strong>y are not of the world, even as I am not of theworld." "I have chosen you [out of the world], and. ordained you, that ye should go and bring forth fruit,and that your fruit should remain." "If ye were ofthe world the world would love his own; but because yeare not of the world, but I have chosen you out of theworld, therefore the world hateth you." (John IS: 16,19; I 7 : 16.) Although these marks of sanctificationmay, to some extent, be discerned by the world,we arenot, therefore, t6 expect that they will bring the world'sadmiration or approval; but, rather, that they will considerthese evidences of the holy Spirit upon the <strong>New</strong>Creatures as evidences of weaknw and e£Feminacy.<strong>The</strong> world appreciates and approves what it would d&gnatea robust and strenuous, life--not righteous overmuch.Our Lord explains to us why the world wouldnot approve his followers; namely, because the darkness'bateth the light-because the standard of his RoyalPriesthood for thought andword and action would behigher than the standPrd -of mankind in general, aria*Vol. V., Chap, ix. tIbid
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Crediiotr. 133would, therefore, seem to more or less condemn thekcourse. <strong>The</strong> world desires rather to be approved, to befladered; and whatever in any degree casts reflectionupon it is to that extent avoided, if not opposed. Thisdisapproval of the worldly-wise of Christendom constitutesa part of the testink of the Royal Priesthood; and'if their consecration be not a most hearty one the3 willso miss the fellomhip of the world and so crave itsapproval that they will fail to carry out in the properspirit the sacrificing of earthly interests which they haveundertaken-fail to be priests; hence, fail to be of tke<strong>New</strong> <strong>Creation</strong>. However, on account of their goodintentions, the Lord may bring them through the fierytrials, for the destruction of the flesh which they had notthe zeal to sacrifice: thus they may be counted worthyof a share in the blessings and rewards of the GreatCompany that shall come up oat of great tribulation toserve before the throne, in which the little flock wi:lsit with the Lord.SanctXcation has not only two parts, namely, man'spart of entire consecration, and God's part of entireacceptance, but it has additionally an element of progression.Our consecration to the Lord, while it mustbe sincere and entire, in order to be accepted of him at dl,is nevertheless accompanied by a comparatively smallamount of knowledge and experience;-we are, thmfore,to grow in sanctification daily, as we grow in knowledge.Our hearts were filled at the beginning, castingout all self-will, ,but the capacity of our hearts wassmall: as they grow, as they enlarge, the sanctificationmust keep pace, filling every part: thus the Apostleexhorts, " Be ye filled with the Spirit" ; and again, "Letthe love of God be shed abroad in your hearts andabound more and more." <strong>The</strong> provision made for thisenlargement of our hearts is expressed in the words ofour Redeemer's prayer for us, "Sanctify them throughthy truth; thy Word is truth."-John 17: 17.It was the Word, or message of God, the "wisdom" ofGod thi-ough Christ, which began to manifest toward usdivine favor, and which led us step by step up to the
point of consecration; and now it is the same Word, a,message of God through Christ, that is to enlarge ourhearts as well as to fill them. But while it is for Godto supply the truth that is to fill and sanctify us, it isfor us to manifest that consecrated condition of heart inwhich we will hunger and thirst after that sanctifyingtruth,-will feed upon it daily, and thus be enabled togrow strong in the Lord and in the power of his might,It is not sufficient that we make a consecration to theLord; he desires not mere candidates for the <strong>New</strong><strong>Creation</strong>. <strong>The</strong>se must be drilled, disciplined and t+edin order to the bringing forward and developing of thevarious features of character. and each feature submittedto a thorough proof of loyalty to God, thus to insurethat, being tested and tried in all points, these<strong>New</strong> Creatures should be found faithful to him who"called" them, and so be accounted worthy to enterinto the glorious joys of their Lord by participation in theFirst Resurrection.As justification brought a great blessing of peace withGod, so this next step of a full consecration to theLord of every interest and affair of life, every hope andanlbition, exchanging earthly hopes and ambitions andblessings for the heavenly ones proffered to the <strong>New</strong><strong>Creation</strong>, brings a great and grand relief, a great rest ofheart, as we realize more and more, and appropriate toourselves, the exceeding great and precious promiseswhich God has made to the <strong>New</strong> <strong>Creation</strong>. <strong>The</strong>sepromises are briefly comprehended in the one that, "Allthings shall work together for good to them that loveGod, to the called [ones] according to his purpose."(Rom. 8: 08.) This is the Second Blessing in the truesense of that expression. Not, however, that it isaccompanied by outward manifestations of the flesh,but that it ushers our hearts into a profound rest, into afull confidence in God, and permits a hearty applicationto ourselves of the exceeding great and precious promisesof the Scriptures.On account of differences of temperament, there will,n#y, be differences of experience in connectkn
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 135with this full consecration. To some a full surrender tothe Lord, and a realization of his special care for them asmembers of the prospective elect Church, will bengmerely a satisfying peace, a rest of heart; while to othersof a more exuberant nature it will bring an effervescenceof joy and praise and jubilation. We are to rememberthese differences of natural temperament, and to sympathizewith those whose experiences are different fromour own, remembering that similar difIerences wereexhi%ited amongst the twelve apostles; that somespeciallyPeter, James and John-were more denionstrativethan the others in respect to all of their experiences-includingthose of Pentecost. Let the brethrenof exuberant and effervescent disposition learn the moderationwhich the Apostle commanded; and let thebrethren who by nature are rather too cold and prosaic,pray and seek for a greater appreciation of, and greaterliberty in showing forth, the praises of him who hathcalled us out of darkness into his marvelous light. Letus remember that James and John, two of the speciallybeloved of the Lord, called the "sons of thunder"because of their zeal and impetuosity, needed, on oneoccasion at least, admonition and correction along this!~n-to remember of what spirit they were. (Luke 9: 54.5.5.) <strong>The</strong> Apostle Peter, another of the beloved andk~Ious, on the one hand was blessed for his promptacknowledgment of the Messiah ; yet on another occasionwas reproved as an adversary, because of misdirectedzeal. Nevertheless, the Lord showed distinctly hisappreciation of the warm, ardent temperament of thesethree, in the fact that they were his close companions,the only ones taken with him into the Mount of Transfiguratim,and into the room where lay the maid,Jairus' daughter, whom our Lord awakened from thesleep of death; and they were, also his special companions,a little nearer than the others, in Gethsemane'sgarden. <strong>The</strong> lesson of this to us is, that zeal is pleasingto the Lord, and means closeness to him; but that itmust always reverence the Head and be guided by hisword and Spikt.
136 <strong>The</strong> Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Sanctification does not mean human perfection, aasome have misinterpreted it: it does not change thequality or order of our brains, nor remove the Memishesof our bodies miraculously. It is a consecration ordevotion of the dl, which through Christ is accepted ofthe Lord as perfect: it is a consecration of the body tosacrifice-"even unto death ;-and that body, as wehave seen, is not made actually perfect through justificationby faith, but merely reclmnedly perfect accordingto our will, our heart, our intention. <strong>The</strong> new, will, asthe Apostle exhorts, should seek to bring every power,every talent, every opportunity of its body into fullaccord with the Lord, and should seek to exercise ainfluence in the same direction upon all men with whomit comes in contact. This will not mean that in the fewshort years,-five, ten, twenty, fifty ,--of the presentlife, it will be able to bring its own poor, imperfect body(or the imperfect bodies of others, of which it is aspecimen) to perfection. On the contrary, the Apostleassures us in connection with the Church. that in deathit is "sown in corruption, sown in weahess, sown indishonor, sown an [imperfectj natural body "; and thatnot until in the Resurrection we are given new bodies,strong, perfect, glorious, immortal, honorable, will wehave attained the perfection which we seek, and whichthe Lord promises shall be ours eventually, if in thepresent time of weakness and imperfection we manifestto him the loyalty of our hearts.However, heart-loyalty to the Lord will mean continualeffort to bring all the conduct of our lives, yea,the very thoughts and intents of our hearts, into subjectionto the divine m-ill. (Heb. 4: I 2.) This is ourErst duty, our continual duty, and will be the end of ourduty because, "This is the will of God, even your sanctification."," Be ye holy; for I [the Lord] am holy."(I <strong>The</strong>ss. 4: 3 ; I Pet. r : 16.) Absolute holiness is to be the~tandard which our minds can gladly and fully endorseand live up to but to which we will never attain actuallyand physically so long as we are subject to the frailtiesof our fallen natures and the besetmepts of the w<strong>org</strong>
Tbe Call of <strong>The</strong> <strong>New</strong> Cr~atiorr.and the Adversary. But day by day as we are "taughtof God," as we collie to a fuller knowledge of his gloriouscharacter, and as the appreciation of it more and more.fills our hearts, the <strong>New</strong> Mind will more and more gaininfluence, strength, power, over the weaknesses of theflesh, whatever they may be-and 'these weaknessesvary with the different members of the body.True sanctification of the heart to the Lord will mean.diligence in his service; it will mean a declaration of thegood tidings to others; it will mean the building up oEone another in the most holy faith; it will mean that weshould do good unto all men as we have opportunity,especially to the household of faith; it will mean that iqthese various ways our lives, consecrated. to the Lord,shall be laid down for the brethren (I John 3: 16) dayby day, opportunity by opportunity, as they shall cometo us; it will mean that our love for the Lord, for thebrethren, for our families and, sympathetically, forthe world of mankind, will increasingly fill our heartsas we grow in grace, knowledge and obedience to theDivine Word and example. Nevertheless, all the%exercisings of our energies for others are merely so manyways in which, by the Lord's providences, our ozwl sanciificationmay be accomptished. As iron sharpeneth iron,so our energies on behalf of others bring blessings toourselves. Additionally, while we should more andmore come to that grand condition of loving our neighborsas ourselves-especially the household of faith,-yet the mainspring back of all this should be our supremelove for our Creator and Redeemer, and our desire toand to do what would please him. Our sanctification,therefore, must be pthaxily toward God and first affectour own hearts andwills, and, asaresult of such devotionto God, find its exercise in the interest of the brethrenand of FLU men.From the foregoing it is manifest that the sanctificationwhich Ood desires-the sanctification essential toattainment of a place in the <strong>New</strong> <strong>Creation</strong>-will not bp
38Tks Call of <strong>The</strong> <strong>New</strong> C~eahn.possible to any except those who are in the school ofChtist, and who learn of him-are "sanded throughthe truth." Error will not sanctify, neither will ignorance.Moreover, we are not to make the mistake ofsupposing that all truth tends to sanctification: on thecontrary, although truth in general is admirable to allthose who love truth and who correspondingly hateerror, our Lord's word for it is that it is only "Thytruth" which sanctifies. We see the whole civil worldostensibly racing, chasing each other and contendingfor truth. Geologists have one part of the field, Astronomersanother, Chemists another, Physicians another,Gtatesmen another, etc. ; but we do not find that thesevarious branches of truth-searching lead to sanctification.On the contrary, we find that, as a rule, they lead inthe reverse direction;-and in accord with this is the declarationof the Apostle that "the world by wisdom knowsnot God." (I Cot. I: or.) <strong>The</strong> fact ia that in the fewshort years of the present life, and in our present fallen,imperfect and depraved condition, our capacity isentirely too small to make worth our while the attemptto take in the entire realm of truth on every subject;hence, we see that the successfd people of the world arespecialists. <strong>The</strong> man who devotes his attention toastronomy will have more than he can do to keep upwith his position-little time for geology or chemistryor botany or medicine or the highest of all sciences" Thy truthw-the divine plan of the ages. It is in viewof this that the Apostle, who himself was a well-educatedman in his time, advises Timothy to "beware of humanphilosophies" [theories and sciences] falsely so-called.<strong>The</strong> word science signifies truth, and the Apostle, we maybe sure, did not mean to impugn the sincerity of thescientists of his day, nor to imply that they were intentionalfalsifiers; but his words do give us the thought,which the course of science fully attests, that, althoughthere is some truth connected with all the.= sciences,yet the human theories called sciences are not truth-:not absolutely correct. <strong>The</strong>y are merely the bestpuesses that the most attentive students in these depart-
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Creatian. 139ments of study have been able to set forth; and theeashistory clearly shows-from time to time contradicteach other. As the scientists of fifty yeam ago repudiatedthe science of previous times, so are the deductionsand methods of reasoning of these in turn repudiatedby the scientists of to-day.<strong>The</strong> Apostle Pad was not only a wise man and a fullyconsecrated one, and a member of the Royal Priesthood,better qualified naturally than many of his fellows to runwell in the footsteps of the great High Priest, but, additionally,as one of the chosen "twelve apostles of tlieLamb," taking the place of Judas, he was a subject ofdivine guidan-pecially in respect to his teachingsdesignedof the Lord to be an instructor to the householdof faith throughout the entire Gospel age. <strong>The</strong> wordsof such a noble exemplar of the faith, no less than theexample of his consecration, should be weighty with usas we study the course upon which we, as consecratedand accepted members of the Royal Priesthood, haveentered. He exhorts us that we lay aside every weightand every close-girding sin, and run with patience therace set before us, looking unto Jesus. the author of ourfaith, until he shall become the finisher of it. (Heb.r a : 2.) And as an admonition, he holds up his ownexperiences to us, saying, "This one thing I do." I havefound that my full consecration to the Lord will not permitthe diffusion of my talents in every direction, noreven for the study of every truth. <strong>The</strong> truth of God'srevelation, as it has come into my heart and increasinglydirects its already sanctified and consecrated talents,has shown me clearly that if I want to win the greatprize I must give my whole attention to it, even as thosewho seek for earthly prizes give their whole attentionaccordingly. "This one thing I do - f<strong>org</strong>etting thethings that are behind [f<strong>org</strong>etting my former ambitionsas a student, my former hopes as-a Roman citizen and aman of more than average education; f<strong>org</strong>etting theallurements of the various sciences and the laurels whichthey hold forth to those who run in their ways) andxwhhuz forward to the w s which are before beeping
the eyeof my faith add hope and love and devotion fixedupon the grand offer of joint-heirship with my Lord inthe divine nature, and in the great work of the Kingdom.for the blessing of the,world], I press down upon the markfor the prize of the high calling."-Phil. 3: 13, 14.EMOTION NOT SANCTIPICATION.<strong>The</strong>re is much confusion of thought amongst Christianpeople respecting the evidences or proofs of the Lord'sacceptance granted to the faithful sacrificers of thisSome mistakenly expect an outward manifestaage.tlon, such as was granted to the Church at the beginningin the Pentecostal blessing.* Others expect some inward,joyaus sensations,which expectation, if not realized,causes disappointment and lifelong doubt respecting theiracceptance with the Lord. <strong>The</strong>ir expectations are builtlargely upon the testimonies of brethren who have experiencedsuch exuberance. It is important, therefore, thatall should learn that the Scriptures nowhere warrant usin such expectations: that we "are all called in the onehope of our calling," and that the same promises of f<strong>org</strong>ivenessof past sins, of the smile of the Father's countenance,of his favor assisting us to run and to attain theprize he offers us--grace sufficient for every time of need-belong alike to all coming under the conditions of thecall. <strong>The</strong> Lord's people differ widely, however, in themanner in which they receive any and every promise,temporal or spiritu.11. from man or from God. Someare more volatile and emotional than others, and, hence,more demonstrative both in manner and word if desmiing the very same experiences. Besides, the Lord's dealingswith his children evidently vary to some extent.<strong>The</strong> great Head of the Chtuch, our Lord Jesus, when atthirty years of age he made a full consecration of his ail,even unto death, to do the Father's will, and when hewas anointed with the holy Spirit without measure,was not, so far as we are informed, granted any exuberantexperiences. Doubtlesi;, however, he was filled with apdization that his course was the right and proper one;i a Vol. v., Chap, ix.
<strong>The</strong> Call of Tke <strong>New</strong> Crecrtion.1.4 Ithat the Father approved it, and that it would have thedivine blessing. whatever experiences that might mean.Nevertheless, instead of being taken to the mountain toyof joy, our Lord was led by the Spirit into the wilderness;and his first experiences as a <strong>New</strong> Creature, begotten ofthe Spirit, were those of severe temptation. <strong>The</strong> Advessarywas permitted to assail him, and sought to movehim from his devotion to the Father's will by suggesting.to him other plans and experiences for accomplishing the- wmk which he had come to do-plans which would notinvolve him in a sacrificial death. And so we believe itis with some of the Lord's followers at the moment of,and for a time after, their consecration. <strong>The</strong>y areassailed with doubts and fears, suggestions of the Adversary,impugning divine wisdom or divine love for thenecessity of our sacrificing earthly things. Let us notjudge olie another in such matters, but if one can rejoicein an ecstasy of fdling, let all the others who have similarlyconsecrated rejoice with him in his experience. Ifanother, having consecrated, finds himself in trial andsorely beset. let the others sympathize with him and letthem rejoice, too, as they realize how much his experienceis like that of our Leader.Those dear men of God, John and Charles Wesley,undoubtedly were consecrated men themselves; and yettheir conceptions of the results of consecration not o~lydid good to some, but, in a measure, did injury to others,by creating an unscriptural expectation which could notbe realized by all and, therefore, through discouragementworked evil to such It was a great mistake on theirpart to suppose and teach that consecration to the Lofdmeant in every case the same degree of exuber~t experience.Those .born of Christian parents and rearedunder the hallowed influences of a Christian home,instructed in respect to all the affairs of life in accordwith the faith of their parents and the instruction of theWord of God, and who, under these circumstances hadever sought to know and to do the divine will, shouldnot e that upon reaching years of discretion andmaking a consecration of themselves individually to the
141 Tks Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Lord, they would have the same overflowing joy thatmight be experienced by another who had up to thattime been a prodigal, an alien, a stranger, and a foreignerto holy things.<strong>The</strong> conversion of the latter would mean a radicalchange, and turning toward God of all of life's currentsand forces previously running away from God and intosin and selfishness; but the former, whose sentimentsand reverence and devotion had, from earliest infancy,been properly directed by godly parents toward theLord and his righteousness, could feel no such abruptchange or revolution of sentiment, and should expectnothing of the rid. Such should realize that, as thechildren of believing parents, they had been under divinefavor up to the time of their personal responsibility, andthat their acceptance at this time meant a full endorsementof their past allegiance to God and a full consecrationof all their talents, powers and influences for theLord and his truth and his people. <strong>The</strong>se should realizethat their consecration was only their "reasonable service";and should be instructed from the Word that,having thus fully presented their already justifiedhumanity to God, they may now appropriate to themselvesin a fuller degree than before the exceeding greatand precious promises of the Sqiptures,-which belongonly to the consecrated and their children. If, additionally,they are then granted a clearer insight into thedivine plan, or even into the beginning of it, they shouldconsider this an evidence of divine favor toward them inconnection with the high calling of this Gospel age, aqdthey should rejoice therein.<strong>The</strong> Apostle's expression, '!We walk by faith and notby sight," is applicable to the entire Church of thisGospel age. <strong>The</strong> Lord's desire is to develop our faiththatwe should learn to trust him where we cannot tracehim. With a view to this, he leaves many things partiallyobscure, so far as human sight or judgment is concerned,to the intent that faith may be developed in amanner and to a degree that would be impossible ifdnns and wonders were granted to our earthly senma.
<strong>The</strong> CaU of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.I43<strong>The</strong> eyes of our understanding are to be opened towardGod through the promises of his Word-through a discernmentand understanding of the truth-to bring usjoy of faith in the things not seen as yet, and not recognizedby us naturally.Eiren this opening of the eyes of our understanding isa gradual matter, as the Apostle explains. He prays forthose who are already in the Church of God, addressedas the "saints" or mmecrated, that the eyes of theirunderstanding might be opened, that they might be ableto comprehend with all saints (as none others can comprehend)more and more the lengths and breadths andheights and depths of the knowledge and love of God.This thought, that the spiritual blessings of the <strong>New</strong>Creature, which follow his consecration, are not tangibleto his earthly senses, but merely to his faith, is illustratedin the Tabernacle pictures-the outer veil of thefirst " Holy" hiding its sacred contents, typical of deepertmths, even from the Levites (types of the justified).Those might be known, or appreciated, only by such asentered the Holy, as members of the Royal Priesthood.*<strong>The</strong> exuberance of feeling which comes to some becauseoE temperament, is not unfrequently lost by them forthe &me reason ; but the experience and blessing and joywhich they may have perpetually, if they continue toabide in the Lord, seeking to walk in his footsteps, arethe joys of faith which earthly clouds and troubles cannotdim, and which it is the divine will shall never be obscuredin matters spiritual, except, ' perhaps, for amoment, as in the case of our Lord when on the crosshe cried, "My God, my God, why hast thou forsaken me !"As it was needful that our Master, in taking the placeof condemned Adam, should taste all of Adam's experiencesas a sinner, hence he must pass through theseexperiences even though but for a moment. And whowill say that such a dark moment might not be permittedeven to the most worthy of the followers of theLamb? Such experiences, however, surely would notbe long permitted, and the soul which trusted the LordZSee Tabernacle Shadows of the Better Sacrifices, p. 117;
144 <strong>The</strong> Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.in the dark moment would be abupdantly repaid for theexercise of faith and trust when the cloud had passedand the sunshine of the Lord's presence again shone in.A different cause of measurable darkness is suggestedby the poet in the lines,-"O! may no earth-born cloud ariseTo hide thee from thy servant's eyes!"<strong>The</strong> clouds which come between the fully conseuatedchildren of God and the2 Heavenly Father and theirelder Brother are usually earth-born,-the result ofallowing the atrections to gravitate to earthly thingsinstead of setting them upon the things above; theresult df neglecting the consecration vow; neglecting tospend and be spent in the Lord's service ;. laying downour lives for the brethren, or doing good unto all men aswe have opportunity. At such times, our eyes beingattracted away from the Lord and his guidance, theclouds speedily begin to gather, and ere long the sunshineof communion and faith and trust and hope ismeasruably obscured. This is a time of soul disease,unrest. <strong>The</strong> Lord graciously permits such an &ction,but does not cut us off from his favor. <strong>The</strong> hiding ofhis face from us is but to permit us to realize how lonelyand unsatisfactory our condition would be if it were notfor the sunshine of his presence, which illumines our wayand makes all of life's burdens seem light; as the poetagain has expressed the matter:-"Content with beholding his face,My all to his pleasure resigned,No changes of season, or placeCan make an change m my mind;While blest wit1 a sense of his love,A palace a toy would appear;And risons would palaces prove,If fesus still dwelt with me there."'"WHO HEALETH ALL THY DISEASES.""Bless the Lord, 0 my soul, and fmga mt aU his bmef2.s; wkoor iveth all thine iniquities; who healeth all thy diseases; whore L emefh thy Life from destruction; who croumcth thee with lovingkindnessand tender mercies; who saris eth thy mouth math goodthzngs; so thut thy youth is rtvmued li 2 e the eagle's."-PsalmsJ03:Z-5.
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Credion.uC5While the Lord permits u h diseases as we have justreferred to to come to the <strong>New</strong> Creatures, he standsprepared to heal them when they come into the properattitude of heart. <strong>The</strong> throue of the heavenly grace isto be approached for such wul disease,-such leannessof the <strong>New</strong> Creature,-that spiritual life and vitality andhealth may return in the hght of divine favor. <strong>The</strong>Apostle's exhortation is that we "come boldly [courageously,confidently] unto the throne of grace that we mayobtain mercy, and find grwe to help in time of need."(Heb. 4: 16.) All of the <strong>New</strong> Creatures have expe.riences along this line; and iho~ who are rightly exer.cised by them grow stronger and stronger in the Lordand in the power of his might, so that even their stumblingsand weaknesses,-their necessity of calling for helpand laying hold by faith up1 the arm of the Lord-aremeans of spiritual blessing ta then1 by which they growin a manner that they could not do were they freed fromtrials and difficulties, and if the Lord did not withdrawhis shining countenance fram their hearts when theybecome cold or overcharged or neglectful of their spiritualprivileges. Every time the <strong>New</strong> Creature finds itnecessary to seek mercy and help, he has a fresh reminderof the necessity of the Redeemer's atoning work-realkingthat Christ's sacrifice not only sufficed for the sinsthat are past,-for Adam's sin and for our personalblemishes up to the time that we first came to the Fatherthrough the merit of the Son.-but that, in addition, hisrighteousness by his one sacrifice for all, covers all ourblemishes, mental, moral and physical, that are notwillingly, wilfully ours. Thus the <strong>New</strong> Creature has acontinual reminder throughout his sojourn in the narrowway that he was bought with a price, even the preciousblood of Christ; and his experiences, even in his failures,are continually drawing him nearer to the Lord in appreciationboth of his past work as Redeemer and his presentwork as Helper and Deliverer.Many <strong>New</strong> Creatures, however, have not learned howto deal with these soul sicknesses or diseases and arerather inclined to say to themselves-"I have failedagain,
146 <strong>The</strong> Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.I can not approach the throne of heavenly grace until Ihave demonstrated to the Lord my good intentions bygaining a victory." Thus th,ey defer what should be theirvery first procedure. Seeking in their own strength togain the victory, and with their minds harassed by theirprevious weakness, they are in no proper condition to"fight a good fight of faith" with either their own fleshor the Adversary, and defeat is tolerably sure to come;and with it will come a gradual cessation of appealing tothe Lord, and a growing submission to the interveningclouds which hide from them the sunshine of divinefavor. <strong>The</strong>se clouds they gradually come to esteem as'in their case unavoidable.<strong>The</strong> very opposite course should be pursued: As soonas the error of word or act or deed has been recognizedand the injury to another made good as far as possible,the throne of grace should be promptly soughtsoughtin faith, nothing doubting. We are not to think of ourLord as wishing to find occasion against us, and asinclined to judge us harshly; but are, on the other hand,to remember that his goodness and mercy are such thathe was prompted to provide for redemption whik wewere yet sinws. Surely, after we have become hischildren and have been begotten of the spirit, and areseeking, however stumbling may be our best efforts, towalk in his ways-after the spirit, not after the flesh ;--under such circumstances his love must abound to usyet more than when we were "children of wrath even asothzrs." We are to remember that like as a properearthly father pitieth his children, so the Lord pitieththose that reverence him. We are to consider our bestearthly friends and their sympathy and love and compassion,and are to draw an analogy, and to considerthat God would be much more kind and faithful than thevery best of his creatures. He invites such faith, suchconfidence,-and he rewards it. All who had faithenough to come to the Lord originally, have faith enoughto come to him day by day with their trials, difficultiesand shortcomings, if they will. If they suffer the cloudsto come between. and decline the invitation of the Word
<strong>The</strong> Call of <strong>The</strong> N m Crecrtion. 147to come to the throne of grace for peace and iestoredharmony, they will ultimately be counted unworthy aplace amongst the special class whom the Lord is selecting:" <strong>The</strong> Father seeketh such to worship him,"--suchas both love and trust him. "Without faith it isimpossible to please him." "This is the victory thatovercorneth the world, even our faith."-John 4: 23 ;Heb. II:~; I John 5:4.<strong>The</strong>re are, of course, difficulties in the way, but thehelps and counsels necessary the Lord provides, both inhis Word and in those brethren whom he "sets" in thebody for this very purpose. (I Cor. 12: 18.) It is ahelp, for instance, to see just wherein lies the error ofthe course alluded $-to see that in putting off our visitto the throne of grace to obtain mercy, until we canbring something in our hands to justify ourselves, is toshow that we do not fully appreciate the great lessonwhich for centuries God has been teaching; namely, thatwe are all imperfect, and that we cannot do the thingswe would; therefore, it was necessary that the Redeemershould come for the purpose of lifting us up. He whogoes about to justify himself attempts the impossible.and the sooner he leatns it the better. Our reckoningswith the Lord should be day by day; and if the difiicultybe considerable or only a light one, and the heart of theconsecrated one is very tender and accustomed to continualcommunion and fellowship with the Lord, he willfind a blessing in retiring to tp,e throne of grace promptlyas soon as any difficulty arises, waiting not even for theclose of the day. But certainly nothing should be carriedover night, when the throne of grace is open to usat all times; to neglect it would be to show a dispositioncontrary to that which the Lord's Word inculcates.<strong>The</strong> difficulty which some experience is, that afterthey do come to the throne of grace they do not realizethe blessing that they seek,-the f<strong>org</strong>iveness of sins andreconciliation with the Father. <strong>The</strong>ir diflticulty may beone of three: (I) <strong>The</strong>y may lack the faith; and since theLord's dealing in the present time is according to faith,nothing can be obtain'ed without the faith. " Accordii
148 <strong>The</strong> Call of <strong>The</strong> <strong>New</strong> .<strong>Creation</strong>.to thy faith be it unto thee." '(2) <strong>The</strong>ir difficulty may .be that they have not undone the wrong which they didacd are confessing; that they have not made amendsfor injury done to another; or that, if the'transgressionhas been'against the Lord, they are seeking peace withoutmaking confession to him and asking for his f<strong>org</strong>iveness.(3) In not a few cases of this kind under our observation,the difficulty has been that the suppliants never hadmade a proper consecration to the Lord; they were seekingdivine peace and joy and the sunshine of favorseekingthe blessings represented in the light of theGolden Candlestick and in the Shewbread of the Tabernacle,while they wete still in reality outside af thesethings, outside of consecration,-outside, therefore, ofthe Royal Priesthood-merely Levites who thus far havereceived the special grace or privilege of the present timein vain.<strong>The</strong> proper remedy for the lack of faith would be itscultivation through study of God's Word, thinking uponhis goodness past and present, and striving to realizethat he is gracious, "exceeding abundatltly " more thanwe could have asked or thought. <strong>The</strong> remedy for thesecond difficulty would be a prompt, full, thoroughapology, and, so far as possible, undoing of the wrong orcompensation for the damages, and then a return to thethrone of grace in full assurance of faith. <strong>The</strong> remedyfor the third difficulty would be to make the full consecratiwwhich the Lord demands on the patt of all who willenjoy the special privileges a d arrangements of thisGospel age.Another class of the consecrated, but spiritually diseased,needs consideration. <strong>The</strong>se, apparently justifiedby faith and sincere in their consecration, seem Lto makelittle or no progress in controlling their flesh. Indeed,in some instances, it would appar that their faith inGod's goodness and mercy, removing the brakes of fear,have left them rather more exposed to temptationthrough weaknesses of the flesh than they were at firstwhenthey had less knowledge of the Lord. <strong>The</strong>se haveexperiences which are very trying, not to themselves
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 149only, but to the entire household of faith with whomthey come in contact;-their lives seem to be. a successionof failures and repentances, some along thelines of financial inconsistencies, others along the linesof moral and social delinquencies.What is the remedy for this condition of things? Weanswer that they should be distinctly informed that the<strong>New</strong> <strong>Creation</strong> will not be composed of those who merelycovenant self-denials and self-sacrifices in earthly thingsand to walk not after the flesh but after the Spirit; butqf those who. because of faithfulness in the willing endeavorto keep this covenant, will be counted overcomersby him who readeth the heart. <strong>The</strong>y should beinstructed that the proper method of procedure for allthe consecrated is that, being made free by the Son, theyshould be so anxious to attain all blessings incident todivine favgr, that they would voluntarily become bondservants,-puttingthemselves under certain restrictions,limitations, bondage, as respects their words, their eonduct,their thoughts;--earnestly desiring of the Lord inprayer the aid he has promised them, expressed in hiswords to the Apostle, "My grace is sufficient far thee;my strength k made perfect in weakness." Each timethey find that they have transgressed they should notonly make amends to those injured, but also make confessionto the Lord, and by faith obtain his f<strong>org</strong>iveness;-they should promise ,mater diligence for the future, andshould increase tL limitdions of their own liberties alongthe lines of weakness ascertained by their latest failure.Thus watching and paying, and setting guards uponthe actions and words of life, and bringing "everythought into aaptivity" to the will of God in Christ (aCor. xo: 5). it will sdy not be long until they canassure themselves and the brethren also respecting thesincerity of their hearts, and walk in life ao &cumspectlythat all may be able to discern, not only thatthey have been with JesliS, but also that they havelearned of him, and have sought and used his assistancein gaining viotoriee over their weaknesses. <strong>The</strong> cases ofsuch brethreo or &era would cone under the head of
150 <strong>The</strong> Call of Ths <strong>New</strong> <strong>Creation</strong>.what the Apostle terms "walking disorderlyU-notafter the exampre of the Lord and the apostles. Inanother chapter we will see the Lwd's direction respectingthe manner in which those weak in the flesh and whobring dishonor and discredit upon the Lord's causeshould be treated by the brethren.Here we remark, however, that so long as they giveevidence of repentance for their wrong course and adesire of heart to go in the right way and of continuedfaith and trust in the Lord, they must be esteemed asbrethren;-however necessary it may be to restrict fellowshipwith them until they have given some outward,tangible demonstration of the power of grace in theirhearts in the restraint of their fleshly weaknesses.Nevertheless, they are still to be encouraged to believethat the Lord is very merciful to those who trust him andwho at heart desire his ways, although they cannot beencouraged to expect that they could ever be countedworthy of the overcoming class unless they become soearnest in their zeal for righteousness that tfieir fleshwill show some considerable evidence of its subjection tothe <strong>New</strong> Mind.We have seen some of the Lord's consecrated people ina lean and starved condition: earnestly desiring a fulnessof fellowship with him, yet lacking the necessary instructionas to how it should be attained and maintained.True, they had the Bible; but their attention was calledaway from that and they learned to look more to teachersand catechisms, etc., running after the traditions of menand not after the Mind or Spirit of God, and have, therefore,lacked the proper spiritual nourishment. <strong>The</strong>result has been that they have felt dissatisfied withformalism, and yet knew not how to draw nigh unto theLord with their whole heart, because they knew not ofhis goodness and the riches of his grace in Christ Jesus,and of the grand plan of salvation for the world by andby, nor of the call of the Church to the <strong>New</strong> Nature.This starved condition needs, first of all, the pure,"sincere milk of the Word," and afterward tba "strongmeat " of the divine revelation. Such dear ones ace not
Th Call of Tke <strong>New</strong> Creath. 151to be despised nor neglected even though, after realizingthe emptiness of chwchianity in general, they have beeninclined to seek for something else to satisfy their hearthungersomethingof worldly entertainments, etc. Wehave known some of this Jass who had settled down toseeming indifference to spiritual things after havingvainly tried in various directions to find some soul-satisfaction;but receiving "Present Truth" they blossomedforth in the spiritual graces and knowledge in a mostremarkable manner. We believe there are many moreof such in the various denominations, and that it is theprivilege of those who have received the light of PresentTruth to lend them a helping hand out of darkness intothe marvelous light; out of spiritual starvation into asuperabundance of grace and truth. But to be usedof the Lord in blessing such, it is necessary that bothwisdom and grace from on high be sought in the Word,and that these should be exercised kindly, faithfully andpersistently.JUSTIFICATION SHOULD MERGE INTO SANCTIFICATION.We have already pointed out that justification is'notmerely a mental assent to the fact that Christ died asman's Redeemer and that certain blessings of reconciliationto God were thus secured for the race, but that.additionally, in order to become a justified believer acertain amount of consezration is implied. Justificationimplies a recognition of the fact that sin is exceedinglysinful (Rom. 7: IS), and a desire to cease from it-to befree from its power as well as free from its penalties;-adesire, therefore, to be righteous in harmony with therighteous Creator and in accord with all of the laws ofrighteousness. It implies, moreover, that the believerhas set his mind, his will, to follow righteousness in all oflife's affairs. Faith in the Redeemer, accompanied bysuch consecration, brings justification,-but does notimply sacrifice. God has a right to demand that all ofhis creatures shall approve righteousness and hate iniquity,or else consider themselves aliens from him,-hi^ enemies. . But God does not demand that we shall
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> Creath.sacri$ce our lives in his service, nor for any other cause.Sacrifice, therefore, is set forth ia the Scriptures as avoluntary act--not demanded by the law, even thoughit be, as the Apostle declares, a "reasonable service,"and he urges us,-''I beseech you therefore, brethren,by the mercies of God, that ye present your bodies aliving sacrifice, holy, acceptable to God, your reasonableservice. "-Rom. I z : I.With some, a consecration to sacrifice may follow verysoon after faith in the Lord and the desire to walk in hisways of righteousness have been reached; but it mustfollow, it -not precede, because, as we have alreadyseen, we mast be justified by faith before we have anythingto offer God which he could accept on his altar as ajoint-sacrifice'with that of our Redeemer. With others,a justified condition is attained and followed for sometime before any thought of a complete consecration, orsacrifice of earthly interests to the Lord and to his causeis even contemplated. But, under present conditions,those who start to walk the path of justification, the pathof righteousness, the path of harmony with God, will notgo very far along this path before they encounter opposition,either from within or from the world or from theAdversary.<strong>The</strong>y find the path of righteousness a gradually ascendingone,becomingmore steep, more difficult. Tocontinuaalong this path of righteousness, in the midst of presentsinful conditions, will ultimately cost the sacme ofearthly interests, earthly ambitions, earthly friendships,etc. Here the parting of the ways is reached: the one,the upward path leading to glory, honor, immortality,can be entered only by a low gate of humility, self-denialand self-sacrifice, Enter&, it will be found to be arugged way, in which, however, the unseen ministeringspirits help the pilgrims; and in which the graciouspromises of Christ, the Leader, shine forth here andthere for their encouragement, assuring of grace sufficient,and help to the end of the journey; and perseverancewill show all things conspiring,for their highest~ood, their' ultimate membership in the <strong>New</strong> <strong>Creation</strong>
<strong>The</strong> Call of Thu <strong>New</strong> <strong>Creation</strong>. : 153and participation in the glariotas~work of the Millennia1Kingdom. At this gateway, which signifies full cmecratiuneven to sacrifi-to death-many justified believersstand for quite a little while counting the costbefore they enter, listening to the voice of invitationfrom the Word, and strengthening their hearts to undertakethe journey under its good assurances.Outside this gateway are numerous by-paths, by whichmany who have come thus far have sought an easierroad to glory, honor, immortality-but all in vain.<strong>The</strong>re are hundreds of these by-ways, some creepingupward a little and implying a certain amount of selfdenial;others yklding and going downward nmre andmore toward the blessings and prospects of the world.In none of these by-paths, however, are the inspiringpromises to be found which belong only to those whoenter the low gateway of sacrifice-to the "narrow way "of fellowship with their Lord in the renouncement ofearthly ambitions for the attainment of intimate associationwith Christ Jesus in the glory that shall follow.Joy and peace come from the moment of faith in theLord, the acceptance of his atonement, and the resolveto follow righteousness and shun sin. This joyand peace are complete until the low gateway to thenarrow way is reached; but when the pursuit of righteousnessinvolves self-denial and self-sacrifice, and thissacrifice is not made, and the low gateway is not entered,the joy and peace of divine favor are dimmed. <strong>The</strong>ywill not be entirely withdrawn, however, for a time,while the justified believer seeks for other ways of servingrighteousness, still loving it, and still valuing divinefavor, but holding back and refusing by neglecting toenter it. Fulness of joy and peace cannot be the portionof such, for all the while they realize that a full consecratignof their every power to the Lord would be but a"reasonable service, " a rational acknowledgment andreturn for the divine favors already received in the f<strong>org</strong>ivenessof sins.Many continue for long years in this attitude, whileothers wander off in the ways of the world. Now
154 Tha Call of Tks <strong>New</strong> Credion.even become candidates for the <strong>New</strong> <strong>Creation</strong> unlessthey enter the low gate of self-sacdice. <strong>The</strong> Lord doesnot, for a considerable time, cut these off from specialprivileges, granted them merely with a view to leadingthem to the low gate; nevertheless, in neglecting to enterit they virtually confess that they have "received thegrace of God [the f<strong>org</strong>iveness of sins and leading up tothis gate] in vain" ; because, having come to this condition,they refuse or neglect to avail themselves of the"one hope of our calling." <strong>The</strong> Lord might properlysay to such,-I withdraw from you at once all specialprivileges of every kind. You were not more worthy ofmy favor than the remainder of the world, and you shallhave the same privileges and opportunities that I intendto extend to all humanity during the Millennia1 age;but no further special privileges, mercies, care, attention,etc., from me in the present life, nor preference inthe life to come.-But he does not do this at once andhas long patience with many.<strong>The</strong> exceeding great and precious promises of theLord's Word-such, for instance, as those which assureus that "all things work together for good to themthat love Godw-will apply only to those who have beenfavored of God &d led to the low gate of self-sacrifice,and have gladly entered it, for only such love God inthe supreme degree-more than self. "A11 things aretheirs, for they are Christ's and Christ is God's." <strong>The</strong>yhave entered the school of Christ, and all of the instructionsand encouragements and disciplines of life withthem shall be overruled accordingly, for their ultimatepreparation for the Kingdom. But such lessons andinstructions and blessings are not for those who refuse toenter the school-who refuse to submit their wills tothat of the great Teacher.Strictly speaking, those who receive the grace of Godin vain have no proper ground on which to approachthe Lord even in prayer; for why should any expectspecial care and special privileges with the Lord whileneglecting to make a proper return for the blessingsalready received? Should he reason that, because hrr
<strong>The</strong> CnU of Thc <strong>New</strong> <strong>Creation</strong>; 155has already receked a blessing from the Lord untowisdom and justification, the Lord would, therefore, bebound to give him more mercies? Should he notrather reason that, having received these blessings of theLord above and beyond the general favor thus farbestowed upon the redeemed race, he already has hadmore than his share ?-that failing to follow on in hannonywith the Lord's will he should, rather, expect thatfurther divine mercies and favors would go beyond himto those who had not thus far been so greatly privileged,and who, therefore, had not to the same extent disdainedthe Lord's gracious offer? But the Lord is verypitiful and of great mercy, and, hence, we may expectthat so long as any shall abide in the attitude of faiththe Lord will not wholly reject them.What would be the remedy for those who find themselvesin this attitude, and desire to be fully the Lord'sand fully to claim his favors? We answer that theircourse should be to make a full consecration of themselvesto the Lord, surrendering to him their wills inrespect to all things;-their aims, their hopes, theirprospects, their means, and even their earthly lovesshould all be surrendered to the Lord; and in exchangethey should accept, as the law of their being and therde for future conduct, the guidance of his Word andSpirit and Providences; assured that these will work outfor them, not only more glorious results as respects thelife to come, but also greater blessings of heart in thepresedt life.How shall they do this? We answer that it should bedone heartily, reverently, in prayer;-the contractshould be definitely made with the Lord and, if possible,in an audible voice; and divine grace, mercy and blessingshould be rtquested, as needful assistance in the canyingout of this sacrifice., And what should be done if any are "feeling afterGod," yet do not feel fully ready to make this completesurrender to his will? We answer that they should goto the Lord in prayer about the matter, and ask hisblessing upon the study of the Truth, that they might be
156 <strong>The</strong> Cult of Th <strong>New</strong> <strong>Creation</strong>.enabled more and more to realize, first, the ressonablenessof the service; secondly, the Bureriess of theblessing to result; and, thirdly, his faithfulness in keeping all the gracious promises of help and strength madeto the self-sacrificing class. <strong>The</strong>y should ask also thatthe Lord would enable them rightly to weigh and valueearthly things;-that they might be enabled to realizeand, if necessary, to experience, how transitory andunsatisfactory are all things connected with the seEshnessof this present time, and those things after whichthe natural mind craves;-that they might thus beable to make a consecration and to appreciate the privilegeof setting their affections upon things above andnot on things beneath, and of sacrificing the latter forthe fonner.Another point arises here: In view of the fact that the"high calling" is closed, and that, therefore, the consecratingone c6uld hot be fuliy ~ssured of an opportunityto attain to the prize of the new nature and its glory,honor and immortality-what difference would thismake in respect to the consecration? We answer that;it should make no difference: consecration is the onlyreasonable, proper course for the Lord's people anyway;-full consecration will be required of those who wouldlive and enjoy the blessings of the Millennia1 agenothingshort of it. As for the opportunities andrewards to accrue: we have already pointed out that, toour understanding, many will yet be admitted to theprivileges of the "high calling," to take the places ofsome who have already consecrated but will not "sorun as to obtain" the prh, and will, therefore, becounted out of the race. ht none, we may be sure,will be admitted to those privileges unless first they haveentered this low gate of consecration and sacrifice.It has probably been true of all who have entered thelow gate, that they did not see clearly and understandfully the great and rich blessings which God has in storefor his faithful <strong>New</strong> <strong>Creation</strong>; they merely saw, at first,the reasonable service, and afterwards learned morecoacerning the lengths and breadths and heights and
<strong>The</strong> Call of Th <strong>New</strong> Cvedon.I57depths of God's goodness and their highcalling privileges.So with those now entering: they cannot fullyappreciate the heavenly, spiritual things until first theyhave reached the point of performing their reasonableservice in a full consecration And we may be sure thatany consecrating and performing a full sacrifice of themselvesin the interest of the Lord's cause after the heavenlyclass is complete, d l find that the Lord has plenty ofblessings of some other kind still to give; and that all ofhis bbings are for such consecrators, self-sacrilicers.Possibly they may be counted in with the ancientworthies who had the sacrificing disposition that ispleasing to God, prior to tbe beginning of the "highcalling."ERRONEOUS VIEWS' OF SANCTIFICATION.Considering the general confusion of thaught prevalenbamongst Christians in respect to the divine plan, and thejustification and sanctification called for in the Scriptures,it is not to be wondered at that considerable confusionprevails. One erroneous view,--held, however, bya comparatively small proportion of the Lord's people,but by them much to their own injury,-is the claimof actual hollness and perfection, represented sometimesin the statement of its votades that they " havenot sinned for years," etc. <strong>The</strong>se find their parallelsin the pharisees of our Lord's day, who "trusted inthemselves that they were righteous, and despisedothers," and who, feeling this self-righteousness, neglectedthe privilegee and mercies provided for them bythe Lord in his redemptive work.<strong>The</strong>se so-called "Holiness People" and "SinlessPeople," nevertheless, have their minds turned by thiserror to a considerable degree away from faith in theLord,-faith in his redemptive work,-trust in the meritof his sacrifice, etc.; for why should they rely upon hismerit or grace if they can and do keep t&e divine lawperfectly? One difficulty leading to their position is alack of reverenoc for the Lord, and another is a too highappreciation of themselves. A proper revereace for t&e
158 <strong>The</strong> Call of Ths <strong>New</strong> <strong>Creation</strong>.Lord would see his greatuess, his majesty and, as hisstandard of holiness, the perfection of his own character ;and a proper estimate of themselves would speedily convincethem (as it does convince others) that they comefar short of the 'divine standard in word, in act and inthought.Another class of so-called " Holiness people" do notgo to the same extreme in this matter of claiming sinlessness,but, acknowledging imperfection, claim holiness,entire sanctification, etc., on the mound of seekingto avoid sin-to live without sin, etc. A- alreadyshown, we fully concur in the thought that all the trulyconsecrated must seek to avoid sin to the extent of theirability. <strong>The</strong> mistake of those whom we are criticisingis, that they consider that this avoidance of sin is thesole object and purpose of their consecration. <strong>The</strong>yhave misunderstood the matter entidy: no creature ofGod ever had a right to sin; and, hence, abstaining fromsin,-from that which he had no right to do,--could notin any proper sense be called or be considered a "smifice."God's Word does not anywhere call upon us tosacrifice sins. <strong>The</strong>se dear friends, who go no further thansuch a consecration to avoid sin, have gone only so faras all the justified should go; and have not yet enteredthe low gate of self-sacrifice, which means the giving upof those things which are right, lauful and properythevoluntary surrender of them that we may the betterserve the Lord and his cause.CHRIST MADE UNTO US REDEMPTION.<strong>The</strong> word redemption here is used in the sense ofdeliverance, salvation, as the outcome of the redemptivework-the result of a ransom, or a correspanding pricegiven. <strong>The</strong> thought contained in the word can+& usdown to the full end of the Church's victory, the fullbirthcondition of the <strong>New</strong> <strong>Creation</strong>-although in ourtext it may very properly be applied also to the intermediateand incidental deliverances of the faithful allalong the narrow way, culminating in salvation "to theiatkrmost" in the glory, honor and immortality of theBirrrt Resurrection.
<strong>The</strong> Call of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 159<strong>The</strong> Apostle assures us that our Lord's sacrifice hasobtained for us "eternal redemption," completed aneverlasting deliverance from bondage to sin, and from itspenalty--death. (Heb. 7: 25; 9: 12.) True, thisredemp-1 tion is for the whole world; and our Lord will ultimatelysecure to all who will come into harmony with the divine1 requirements an everlasting redentption from both sinadd its penalty-death; but, as we have already seen,*I this everlasting deliverance, which will in the next age1 be made applicable to the whole world. by bringing allto a knowledge of the truth and under the domination ofthe Kingdom of God, is in the present time applicableonly to the household of faith-and of these, only completelyto those who now walk self-sacxificingly in thefootsteps of the High Priest as members of the "RoyalPriesthood." <strong>The</strong>ir " eternal redemption " from sin anddeath will be as members of the <strong>New</strong> <strong>Creation</strong>, crownedwith glory, honor, immortality.Let us examine some other texts m which the sameGreek word Apolutrosis (deliverance, salvation) is renderedredemption. Our Lord, pointing us forward tothe salvation then to be brought unto us through theFirst Resumection, says to some living at the end of theage, who discern certain signs of the times, "Lift upyour heads: for your redentptioa draweth nigh." (Luke21 : 28.) <strong>The</strong> Apostle, speaking to the same class of<strong>New</strong> Creatures, exhorts them, saying, "Grieve not theholy Spirit of God, whereby ye are sealed unto the day ofredemption." (Eph. 4: 30.) In these texts, also, we arereferred not to the work of redemption accomplished inthe sacrifice of our Lord, but to the results of that workas they shall be accomplished in the perfecting of theChurch, which is his body, in the First Resurrection. Inthe same epistle (I: 7) the Apostle declares, "We haveredemption through his blood." He here dm evidentlyto the blessings we enjoy m the present timethrough the merits of our Lord's sacrifice, covering ourblemishes and working out for us a far more exceedingand eternal weight of glory by working in us to will andYTabcmacle ~hadowsof '~ettet Sacrifices. Page 90.
I 60<strong>The</strong> C d of Xhh Nsw .Creaiion.to do God's good pleasure. <strong>The</strong> thought we wouldimpress is that Christ is made unto us ddiizreatt~~ in thepresent time ?giving us the victory in present cdicts,as he shall ultimately give us the complete victory bymaking us perfect in his own likeness.This thought is still further brought out by the samewriter, who assures us (Rom. 3: 24) that God's grace hasjustified us freely (and continues to maintain our justificationwhile we abide in Christ) "through the redemptionwhich is in Christ Jesus, " and which will reach itscompletion, so far as we are concerned, when we sldbe made like him, and shall see him as he is, and sharehis glory in the day of redemption (deliverance). Inthe same epistle (8: 23) the Apostle speaks again of thecompletion of our redemption or deliverance, and of howwe must wait for it until God's appointed time. Afterpointing us to thk fact that "<strong>The</strong> whole cnation groanethand travaileth in pain together . . . waitingfor the manifestation of the sons of God [the glorified<strong>New</strong> <strong>Creation</strong>]," he adds, "and not only they, but weourselves alsu [called and begotten to the <strong>New</strong> <strong>Creation</strong>]which have the first fruits of the Spirit, even we ourselvesgroan within ourselves, waiting for the adoption, to wit,the re&mptio,a [deliverancej of our body "-the body ofChrist, the Church, of which Jesus is the Head and weprospective members. This will be the end of theredemptive work with us; for although we share manyblessings and advantages thrmgh the redklapticm in themeantime, we will not amain our redemptiofi in f'ull untithen.-Rom. 8: 20-23. TConcerning our present condition-the share in the redemptionwhich already is ours,-our Lord declares, '' Hethat believe* oh me hath everlasting life" (John 6: 47).and the Apostle also, "He that hath the Scm hath life.''(I John 5: I 2 .) We are not to understand this believingto be merely a mental assent to some facts connectedwith the divine plan of salvation, but a faith in the atone-ment sacrifice and conduct in accord with its oppdtion'to.sin-a living faith which manifests itself in obedience ofheart. Likewise we are not to understand the mpnninrr
Tha Call of'<strong>The</strong>.Nku Creath. . 16 xt6 be that believers h e everhating life in the full senseof the word-in the sense that it shall be theirs eventually,through a share in the First Resurrection.Rather we are to understand that consecrated believersare begotten to newness of life, have the new life begunin them, in the sense that their m s are accepted of Godas beginnings of the <strong>New</strong> Creatures which they shall bein the First Resurrection.We are to understand these statements in full harmonywith the Apostle's declaration that "we are skved byhope "-by faith-reckonedly saved, not completelysaved. Hence it is that we ate to wait with patiencefor the completion of the good work which God has begunin -to wait for "the grace [salvation] that is to bebrought unto you at the revelatian of Jesus Christ,'-"when he shall come to be glorified in his saints."-2<strong>The</strong>ss. I: 10; I Pet. I: 13.<strong>The</strong> redemption (deliverance) which is in Christ Jesusthatwhich we enjoy now, as well as that which shall byand by be completed in us-is everywhere in Scriptureidentified with the sacrifice which our Lord made onour behalf. while his death constituted the price ofour penalty, his resurrection was essential; for a deadSavior could not aid the redeemed to get back to thatwhich was lost. And our Lord's own experiences inconnection with the &ce, we are assured, qualifyhim all the more for the great work of delivering thegroaning creation purchased by bis blood. <strong>The</strong> Aptledeclares, "In that he himself hath suffered beingtempted, he is able to succor them that are temptedHableto &liver them from temptations which otherwisemight oveqmwer them. "He will not suffer us to betempted above that we are able, but will with thetemptation provide a way of escape." He may sufferus to stumble, but so long as we trust in him he will notsuffer us to be utterly cast down-to fall m the SecondDeath.-Heb. 2: 18; I Cot. 10: 13.Permitting us to stumble may be his means at timesfor teaching us valuable lessons respecting our ownWeaknesses and our need to look unto him as our Shep-
<strong>The</strong> CaU of <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.herd as well as our Redeemer, and to feel our own weaknesses,that ther-ty we may become strong in the Lordand in the power of his might. He is held out before usas our High Priest, capable of being touched withafeelingof our infirmities, while possessing full power to succor usin the hour of temptation. He is specifically mentionedas having "compassion on the ignorant and on themthat are out of the way," and as being able to save "tothe uttenilost " tliose who approach the Father &ughhis mediation and who continue to abide in him in livingfaith, which implies obedience to the extent of ability.Thus we are to rejoice in our Redeemer as a presentSavior, Deliverer, as well as the by-and-by Delivererfrom the tomb, by a resurrection;-the Finisher of owfaith.-Heb. a: 17, IS; 4: 15, 16; 5: a; 7: 25, 26."0 thou God of our salvation,Our Redeemer from all sin,Thou hast called us to a station,We could ne'er by merit win.O! we praise thee,While we strive to enter in."In the foot rints of our Savior.We will faily strive to walk;And the alien world's disfavor .Shall but send us to our Rock.How its watersDo refresh thy weary flock!"We, with him, shall bear the messageOf qur Heavenly Father's ace;Show how he redeeqed from EndageAll our lost and mned race.O! what mercyBeams in his all-glorious faceis'
-STUDY IV.TEE NEW CREATION PREDESTINATED.Vrra or -o~.-tar c0.u~~m TEE NoR-EL~~.-DIB~~~~RoI B- "BLDX" AND -VEIL-THOUQILT.-~OO I~JVRTFBI~CI."-"TE~EU XI A SIN DBATH."-"A FIWUL THING 91)FALL INlU THE HANDS OF TEE LIVIRQ GOD."-TUB GREAT COX-PAUY.-THBIR Xosm WASHED WUIIE IN ZP~ BLOOD or TEELAME.-THE Bucr Var AND ITS Bunuzm.-Vauour B~~mormTPP TUX PYr. - NONB OF %kBSE 8-AL. - JACOB ARDUUTYPm-" JACOB ILAVB I LOVED."-"~U HAVE I HAM."-PHAXAOH.-"B~SU FOR THIS VERY PURFOBE IAVP I -ED TEPSUP."--GOD NsvEn COERCES TED WILL.-PHARAOH NO 8XCBPlT0Um rase xa~.-"Go~ EARDENBD ?XARAOR's H~T."-TEE NAnonW UUgL -ICZaD.-" WHAT bVVANTAQE, TELLI. HATE TEE JEW 1MUCH gPrnY WAY."-TH~~ ELECT "NEW ~AT~OR.~*--BIQ~FICAMCBOF "GRACE."- ILLUBTRATIOA 0s '' Tam KIRQ'S OWN."- PRBD~~-"-"TIRATED '' TO lllr CONFORMED TO TXE IMAGE OF Hra &N."-"cALLlmOnxa ACCOXDIRQ m Hu Pu~c~r.~'-Qua~-nom rax, -AX.~cmmwnc# OF CALLED ONES.^-" Is GOD sp mn Us.'*- P-PKXUP OF TUB A~STLE'S &G~~T.-XAKUQ om CALLPPG A N ~BLICTXON Stmu.-THE RACESOURSE.-"I Pama Down won mKROWXNQ YOUR gLBcTXON OF mD."HE doctrine of election, as generally understood, is avery repulsive one, full of partiality and inequity;but this is the result of misunderstanding the divineWord on this subject. <strong>The</strong> election taught in theScriptures, which we shall endeavor to set forth, mustbe conceded by all to be one of the grandest doctrinesof the Biblenot only founded upon grace but alsoupon justice, equity,-and thoroughly impartial. <strong>The</strong>erroneous view of election, briefly stated, is that Cad,having condemned the whole race of mankind to eternaltorture, elected to save of our race a "little flock"only-permitting the vast remainder to go down intounspeakable homrs to which divine foreknowledge hadpredestinated them before their creation. <strong>The</strong> WestminsterConfession, which is the ablest statement of thistalse view extant, specifically declares that this "elect
164 Th <strong>New</strong> <strong>Creation</strong> Predestinated.little flock" is not to be considered as saved because ofany merit or worthiness on their part, but simply andsolely of God's sovereign will.<strong>The</strong> correct thought respecting election, the view whichwe shall show the Bible everywhere supports, is to thecontrary of this: viz., that death (and not everlastinglife in torment) was the penalty upon our race, andinvolved every member of it through one man's disobedience;that God's grace manifested in the redemptionthat is in Christ Jesus redeemed the whole world throughhis sacrifice, which was the "propitiation [satisfaction]for our [the Church's] sins; and not for ours only, butalso for the sins of tke whole world." (I John 2: 2.) Godelected that his only begotten Son should have the privilegeof redeeming the race at the cost of his own life;and that as a award he should be highly exalted to thedivine nature,* and should ultimately "bless allthe families of the earth" by awakening them fromthe sleep of death, bringing them to a knowledge of thetruth, and assisting the willing and obedient up to thefull perfection of human life, and to =-ore than Edenicblessings and conditions.God also elected to have a number of "saints" underhis Only Begotten as joint-heirs with him in the glory,honor and immortality of the <strong>New</strong> <strong>Creation</strong>, and in thework of blessing mankind with human restitution. ThisGospel Age has not been for the purpose of thus blessingand restoring the world, but merely for the p- ofcalling out from the world a little flock to constituteGod's ('very elect ";-to stand trials and testings as tofaith, love and obedience, and thus to "make theircalling and election sure." (2 Pet. I: 10.) But thecalling and electing of this "little flock" in tk& mannerworks no hardship, no injury to the nonelect, who arein no sense further condemned because not called,-because passed by. Even so, the mass of the people ofthis ~auntry are not injured or condemned when anelection has taken place for .officers of the Governmentand they have not been amongst the elect. Aa the. *Vol. V., Chap. v.
Th <strong>New</strong> <strong>Creation</strong> PreIstinated. 165object of earthly elections is to secure suitable personsfor office for the blessing of the people in general withwise laws and administration, so the blessing which Godhas arranged for works no damage to the nonelect.but is intended to work a blessing to all of them-in thatthe elect are to constitute the royal judges, the kingsand priests of the Millennial Age, under whose administrationall the families of the earth will be blessed.<strong>The</strong> Scriptures abound with references to the " elect"and the "very elect": the latter expression implyingthat the word "elect" may be understood as applying toall those who conie into a certain condition of relationshipwith God, in which they have the hope, or prospect,of immortality, being members of the glorified Church;though they have also the possibility of falling away,and thus of ceasing to be of the elect class. In otherwords, all of the consecrated class accepting the highcalling of God to the <strong>New</strong> <strong>Creation</strong> are counted as of theelect when their names are registered in the Lamb's bookof life and when a crown is apportioned to them; but asunfaithfulness may lead to the blotting out of thesenames and the giving of their drowns to others (Rev. 3 :5, I I), SO they would then cease to be of the elect Church.<strong>The</strong> "very elect," on the cdntrary, would mean thosewho would ultimately attain to the blessings to whichGod has called the faithful in this Gospel Age--thosewho "make their calling and election sure I' by faithfulnessto the terms and conditions thereof, even untodeath.Two classes are brought to our attention in theScriptures as failing to make their calling and electionsure. One of these classes-not a numerous one, however,we have reason to believe-will not only lose therewards of the elect, but, additionally. will lose lifeitself,-in the Second Death. <strong>The</strong>se are described bythe Apostle John, who, discussing the Church class, says,"<strong>The</strong>re is a sin which is not unto death, [and] there is asin unto death; I do not say you should pray for it. "(I John 5: 16.) It will be useless to pray or to hope*m those who commit the sin unto death. That sin
I 66<strong>The</strong> <strong>New</strong> <strong>Creation</strong> Predestinated.is described in the Scriptures as being a sin against theholy Spirit of God-not undesignedly nor ignorantly, butthe result of persistence in that which in the beginning,at least, was clearly recognized as wrong; butwhich, through self-will persisted in, subsequently became.a gross deception-the Lord giving over the wilfulones to the error which they preferred to the truth.-a <strong>The</strong>e. 2: 10-12.<strong>The</strong> Apostles Peter and Jude mention this class inalmost the same language. (See Jude 11-16; 2 Pet. 2: 10-22.) <strong>The</strong>se all at one time had places amongst the electin the Church. (None of them are of the world, whichis not at present under trial or judgment, but whose trialwill come by and by under the Millennial Kingdom.)<strong>The</strong>se, instead of walking after the Spirit in the footstepsof the Lord, in the way of sacrifice, are "walkiig aftertheir own lusts [desires]; and their mouth speaketh greatswelling words, having men's persons in admirationbecause of advantage ;"-theyare men-pleasers becauseof their self-seeking, they are far from their covenant ofconsecration even unto death. (Jude 16.) Peter'sdescription of this class is still more explicit. He declaresthat they were such as had "escaped the pollutionsof the world through the knowledge of the Lord andSavior Jesus Christ, and had become entangled againtherein and overcome," like "the dog returning to hisown vomit, and the sow that was washed to her wallowingin the mire." He likens these to Balaam forsakingthe ways of righteousness for earthly gain. His wordsimply that this class will be found principally amongstthe teachers of the Church, and chiefly in the end of thisage, and that part of their evil course will be to "speakevil of dignitiesH--of those whom God has honoredand "set" in the body.-2 Pet. a: I. 10.In the Epistle to the Hebrews, we have two descriptionsof this class who fall away-cease to be of theelect. In the first (6: 4-9) the Apostle seems to pointout some who, after tasting of the heavenly gift and thepowers of the coming age, after being made partakersof the holy Spirit and being accepted as members of the
<strong>The</strong> N& CY~~OB Predcstid. 167elect class, fall away into sin-not through -voidableweakness of the flesh and allurements of the Adversary,but by willingly, knowingly abandoning righteousness.<strong>The</strong>se, the Apostle assures us, it will be impossible torenew unto repentance. Having had their share of thebenefits accruing from the great ransom-sacrifice, andhaving chosen to despise God's favor, these have used upand misused their share in the atonement, and, hence,there remaineth nothing further fop them; and havingtaken their position wilfully, the appeals of righteousnesswill thenceforth be of no effect on them.In another chapter (10: 26, 27, 31) the Apostle describesapparently another class, which instead of falling'away into a sinful, disreputable course of life, fall awayfrom the faith which justified them and which is essentialto their maintenance of a justified relationship with God.In both cases it will be noticed that it is the u;ilfulnessthat constitutes the seriqmess of the wrong: "If we sinwilfully after we have received a knowledge of the truth[after that we have been favored of God in Christ to theextent of wisdom, justification and sanctification] thereremainetk no more sacrifice for sins." <strong>The</strong> sacrificewhich Christ gave on behalf of all was for original sin,Adamic sin and its hereditary weaknesses in us, Adam'schildren. Our Lord gave no ransom price for any wilfulsin on our part, and, hence, if we sin wilfully there is noremaining portion of the original merit to apply onaccount of our wilful transgressions. We should beobliged to pay the penalty of our wilful sins. And ifthe sins were of full intention or wilfulness, no measureof weakness or temptation offsetting, and if they werecommitted after we had clear knowledge of our positionand our relationship to the Lord, it would be a sin untodeath-Second Death-and there would be nothingto look forward to with hcpe,-merely a fearful lookingfor of judgment, sentence, and fiery indignation whichwill devour all of God's adversaries--all intelligentlyopposed to him and his righteousness, and his plan forsecuring that righteousness through the redemptionwhich is in Christ Tesus our Lord.
W<strong>The</strong> Nno. <strong>Creation</strong> P~e&sti)~fsd.In verse 29, the Apostle seems to imply that he hererefers to those who, after having understood respectingChrist's atoning work as our Redeemer, set that work ataaught, counting common (or ordinary) his preciousblood which secures the <strong>New</strong> Covenant, and thus dodespite to the Spirit of p e ;-to the grace of Godwhich provided this atonement and fellowship with ourRedeemer in his sacrifice and reward. Those whodespised Moses and. the Law which he mediated diedwithout merc9, though the death sentence upon themwas not intended to be an everlasting one; but thosewbo despise the antitypical Moses, and who thusdespise the privilege of communion in Christ's bloodthus despise-Gad who made this arrangement in theirfavor, shall be.counted worthy of a severer penalty than+\e one which came upon the violators of .the Law Coveomt.It will be severer in that it will be a death penalty--from which there will be no redemption, no resurrection,r~o recovery,-the Second Death. No wonder the.Apostle warns us, along this line, that we should becareful how we reject the provisions of divine grace: heassures us that to fall out of the protectingcare of our Advocatewhom God hath appointed--Jesus-would be tofall nowhere else than into the hands of the Father,-thegreat Judge who can make no allowance for sin, acceptno excuses,--whose abundant, but only provision formercy toward sinners is through the redemptionthroughChrist Jesus our Lord.THE GREAT COMPANY.As intimated, aside from those who, falling fromthe position of the elect, go into the Second Death, thereis yet another class brought to our attention as failingto make their calling and election sure, but who will notgo into the Second Death, because they have not sinnedwilfully in gross immorality, nor in denying ,the meritof the precious blood. This class we have alreadyreferred to as the "Great Company," who will come upout of great tribulation and wash their robes and makethem white in the blood of the Lamb; but while gainkg
?h <strong>New</strong> C r e h Predesiinaiuit.', lead these to a spiritual blessing-to perfection on a lowera spiritual nature and a great bldg and a patticipationin the Marriage Supper of the Lamb as guests, theywill, nevertheless, lose the great prize wl$ch is to go tothe very elect only,-the faithful overcomers, those who, will follow the footsteps of Jesus rejoicingly and heartily.(Rev. 7.) This Great Company fail$ to maintain itsplace in the elect-fails .to be of the "very elect!'-because of insufficient zeal for the Lord, the Truth andIthe brethren;-because they are partly " overchargedwith the cares of this life." Nevertheless, since theirhearts are loyal to the Redeemer, and since they maintaintheir faith in the precious blood and hold fast and donot deny the same, therefore the Lord Jesus, our Advocate,the Captain of our Salvation, who leads the veryelect to glory through the steps of willing sacrifice, willplane of spirit-being-because they have trusted in himand have not denied his name or his work.Our Lord refers to the elect Church, the <strong>New</strong> <strong>Creation</strong>,in hi parable of <strong>The</strong> Vine, telling us that he is the Vineand that his faithful consecrAted followers who walk inhis footsteps are the branches. He assures us that beingbranches will, not mean imnnmity from trials and diffihrlties;but that, on the contrary, the Father, the greatHusbandman, will see.that we do have trials of faith andpatience and devotion, that these may prune us so that~ uaffections r shall take less hold upon Whly thingsand hopes and ambitians;--to the intent that they maybring forth a richer fruitage of the Spirit ;-meeknesspatience, gentleness, long-suffering, brotherly kindness,.loveyand that these things may be in us and abundfnore and more;-and that so an abundant entrancemay be administered to us into the evdauting Kingdomof our hrd and Savim Jesus Christ, as members of the<strong>New</strong> <strong>Creation</strong>.+2 Pet. r : I I. .However, he forewarns us that the attainment of aplace amongst the true branches m the true Viqe is not6uEcient; that the Spirit of the Vine must be in us,-thedisposition to bear the fruit of the Vine must be in ourhearts,-that the Hllsbaxidman will permit us to @bide
170. <strong>The</strong> <strong>New</strong> <strong>Creation</strong> PreMuatd.a*.hnulches for a reasonable time, in order that he mayknow whether or not we give evidence of bringing forththe proper fruitage before condemning m an unfit ;-thathe will not look for the ripe cluster; on the n2m branch,nor even look for the green grapes. Hc will lmk rather&-st for the small indications of the fruit-bud, and subsequentlyfor the blossoming of these in the flower of thegrape; later on for the green fruit, and still later for itsluscious ripeness. <strong>The</strong> Husbandman hath long patiencein the development of this fruit of the Vine of "myFather's right hand planting" (Psa. 80: I 5) ; but if aftera reasonable time he find no fruit, he taketh away thatbranch as a "sitcker" which would merely absorb thestrength and nutrition of the Vine to its own enlargementand not to the propagation of the desired fruit.Thus does our Lord clearly indicate that we must makeour calling and election sure by bringing forth fruit untoholiness, whose end, or reward, is everlasting life.VARIOUS ELECTIONS IN THE PAST.Let us note some other elections brought to our attentionin the Scriptures, that thus our minds may bebroadened and enlarged on this subject before consideringthe particular phase of it in which our interestchiefly centers-thatof the <strong>New</strong> <strong>Creation</strong> We areto distinguish clearly between the elections which precededour Lord's first advent and the election uf tho <strong>New</strong><strong>Creation</strong> under him as its Head, Captain, Guide, etc.Of the latter class it is said, "Ye are all called in owhofe of your calling," but the elections of thc precedingtime were for various purposes and for the accomplishmentof various designs of God. Abraham was electedto be a type of Jehovah, and his wife Sarah to be a typeof the Abrahamic Covenant, through which the Messiahwould come. <strong>The</strong> servant Hagar was elected to be atype of the Law Covenant, and her son Ishmael a typeof the natural Israelites, who, though brought forthfirst, should not be a joint-heir with Isaac, the son ofpromise. Isaac was elected to be a type of Christ, s;ldht wife Rebecca, a type of the Church. the Bride, ttw
<strong>The</strong> <strong>New</strong> C r e h Predsstid.IllLamb's wife; while Abraham's servant, Eliezcr, wanelected to be a type of the holy Spirit, whose mission itshould be to invite the Church, and to assist her, a dcltimately to bring her and the virgins, her companions, toIsaac.<strong>The</strong>se elections did not involve nor in any sense applyto the everlasting future of any of these individuals; butin so far as these elect types were used of the Lord, theyprobably received some compensating blessings in thepresent life; and in proportion as they entered into thespirit of the divine plan they were permitted to have*comfort and joy, fully compensating them for any sacrificesand trials occasioned by their election and serviceas types. <strong>The</strong> Apostle reasoning on this very subject ofelection, and attempting to show that no injustice hadbeen done to Israel afte~ the flesh by God's turning tothe Gentild to complete from them the elect <strong>New</strong> <strong>Creation</strong>,points to the fact that the Almighty has favors todispense, and it is a matter purely of his own business towhom he shall give them. He shows that God gave tofleshly, or natural, Israel certain favors and privilegesas a nation, and to some of their progenitors privilegesand favors as individuals, making use of them as types;ad that they had had correspondingly ablessing ;but thatthe Lord would in no sense of the word be obligated tocontinue his preferential blessings to them, and to ignoreothers no less worthy. On the contrary, it would beentirely proper fcr the Lord to discontinue his favors tothose who would not use them, and to turn them toothers.-Romans, Chapters 9 ; 10 ; I I.Moreover, the Apostle would. have us see that theLord foreknew how his favors to natural Israel wouldresult; that after enjoying his blessings they wouldnot (except a small " remnant ,"- Rom. 9: 07-32) be inproper condition to receive the greatest of all blessingswhich he had to giv4the prize of the high calling" toconstitute the <strong>New</strong> <strong>Creation</strong>. As illustrating this, hecalk attention to the two sons of Isaac, and shows us thatin order to make an illustration of wlmt God fonknewwould be the condition hundreds of years later God nwde
179 '<strong>The</strong> Neb <strong>Creation</strong> Predestid.an arbitrary wlection as between Rebecca's two sons,Jacob and Esau. <strong>The</strong> Lord made types of those twins,the one to represent his faithful ones, the <strong>New</strong> <strong>Creation</strong>.and the other to represent natural Israel, who wouldprefer the things of this present life and would sell theirheavenly privileges for a mess of pottage;--earthly goodthings. In the case of Jacob and Esau, the election ofJacob to be a type of the overcomers was certainly ablessing to him, even though it cost him considerable;but the election of Esau to be a type of the naturalmindedclass, who wocld prefer earthly things to heavenlythings, was nothing to his diszdvantage. It neithermeant that he shcldd go to eternal torment nor that heshould suffer anything as a resttlt in the present life. Onthe contrary, he was blessed-even as worldly, naturalmen have blessings to-day of a kind which the Lordgraciously withholds from the elect <strong>New</strong> Creatures, asbeing less favorable to their spiritual interests-evenas he withheld certain af the earthly blessings fromJacob, that in his disappointments, etc., he might be atype of this class: Jacob, nevertheless, experiencing joysand blessings which Esau did not enjoy and would nothave appreciated-even aa the <strong>New</strong> <strong>Creation</strong> now,amidst the trials and disappointments of this presenttime, experience a peace and joy and blessing that thenatural man knoweth not of.<strong>The</strong> declaration, "Jacob have I loved and Esau have Ihated" (Rom. 9 : I 3), is to many a " hard saying, " becausethe word hated seems to carry with it an antagonismwhich would be unjustified-so far as the hwnanmind can discern-by anything that Esau did worsethan other men, and because it attached to him frombirth, "before he had done either good QT .bad." <strong>The</strong>word "hated" evidently signified to love less, as also inDeut. rr: 15-17. <strong>The</strong> thought is that Jacob wasf a d of the Lord and Esau was favored less; andthese two, as the Apostle shows, were types of Israelnatural and spiritual. God's favor to natural, Israel,represented by Esau, was less than is his favor to spirit-
<strong>The</strong> <strong>New</strong> C~eation Pre&stinaiedI73ual Israel, later born, represented by Jacob. With thisthought all is harmony and consistency."EVEN FOR THIS VERY PURPOSE HAVE I RAISED THEE UP."In proof of his contention that the Lord has all alongexercised authority, suzerainty, in the affairs of mankind,and with full acknowledgment of his right to do so, theApostle cites the case of Pharaoh, who was king ofEgypt at the time of the deliverance of Israel. He quotesthe Lord's language through, Moses (Ex. 9: I 6) : "Evenfor this same purpose have I raised thee up, that I mightshow my power in thee, and that my name might bedeclared throughout all the earth." "<strong>The</strong>refore hathhe mercy on whom he.wil1 have mercy, and whom he.will he hardeneth."-Rom. Q : I 7, 18.<strong>The</strong> French Government some time ago set apartseveral prisoners who had been judicially condemned todeath, giving them into the hands of scientific men tobe experimented with to test how much influence fearexercised over mankind. One was placed in a cell,respecting which he was told that a prisoner had diedthere the night previous of black smallpox, and thatprobably he would take the same disease and die bef6remorning. <strong>The</strong> prediction came true, although nosmall-pox patient had ever occupied the cell. Anotherwas blindfolded and his arm thrust through a thin partition.He was told that he was to be bled to death in theinterest of science to ascertain just how long it wouldrequire to produce tieath by bleeding frdm a smallwound in an artery of the arm. We was merely scratchedand lost but a few drops of blood, but arrangementswere made by which he would feel blood-warm waterrunning down his arm and hear it splash as it droppedfrom his fingers into a vessel. He died in a few hours.Such treatment of law-abiding citizens would not becountenanced by anyone; but no one could reasonablyfind fault with this procedure in connection with menwhose lives were already forfeited under the law. And ,just so it is with the Lord's dealings with the humanfamily: had man continued obedient to God, he wouldhave remained free from condemnation of death; and so
174 <strong>The</strong> <strong>New</strong> Cm& Prtxhtidremaining would have had certain rights under thedivine law which he does not now have. As a race wewere all convicted of sin and all sentenced to death(Rom. 5: 12) ; and the Lord has been pleased to showforth his power and wisdom in connection with some ofthese convicts in one manner, and in others in anothermanner,-as he elected. We have noted this alreadyin connection with the Amalekites and Hittites andCanaanites, whom Israel was commanded to destroy-Israel typifying the Lord's faithful of the future, andtheir enemies typifying the wilful sinners and enemiesof righteousness of the future age. We have noticedthe same principle illustrated in the destruction ofSodom and of Jericho, and in the sweeping off by pestilencesthousands of Israelites, and in the smiting downof Uzzah, who merely stretched forth his hand to steadythe ark, in violation oi i:; sanctity and of the Lord'scommand.<strong>The</strong> Lord's use of Pharaoh and the various plaguesupon the Egyptians, including the slaying of the firstbornof man and beast, and the final overthrow of theEgyptian hosts in the Red Sea, are in line with theseillustrations: for the Egyptians, as a part of mankind,were convicts under death sentence. and, without theslightest injustice, might be dealt with accordinglytospread abroad the dignity of Pd, and to show forthhis power in connection with the deliverance of histypical people Israel. Similarly, on the other hand,God showed abundant favor to some of these convicts,--Abraham, Moses and others,-making through themtypes of the good things he purposes to fully and actuallyaccomplish in the near future;-and this without, in anysense of the word, releasing Abraham, Moses, Pharaohor others from their share in the death sentence, butleaving that work to be accomplished by the redemptionwhich is in Christ Jesus our Lord.After seeing clearly the fact that God has exercisedsuzerain authority amongst his convicted creatures, andthat he has elected that some should have one experienceand others another experience, and that all these
t h i i were but illustrative lessons on the subject, pnparatsry,as the Apostle shows, to the great election ofthe <strong>New</strong> <strong>Creation</strong> during this Gospel age, we need tosee that in no instance has God coerced or violated thehuman will in any of these elections. This will satisfy usthat it would be contrary to the divine program ever tocoerce human will. In choosing Abraham, Isaac,Jacob and Moses, et at., as types and illustrations, Godchose men whose minds were in general accord with hisplans and revelations, yet there was no force exercisedto restrain them, had they willed othenvise. So, likewise,in choosing men to illustrate the opposite side andopposite principles, such as Ishmael, Esau, the Canaanites,Sodomites, Egyptians, the Lord again used men inaccord with their natural tendencies. What we wish toimpress is, that as God did not coerce the will of Abraham,Isaac, Jacob, Moses, etc., neither did he coerce thewills of those who did evil and illustrated certain evilprinciples. <strong>The</strong> Lord merely dealt with particularclasses according to their own inclinations.In declaring of Pharaoh that he had raised him upfor this very purpose, we are not, therefore, to understandGod to mean that he had effected in Pharaoh abad characte~that he had "raised him up" in thesense of compelling him to be a bad character. We areto understand that amongst the various heirs to thethrone of Egypt, according to the customs of that peopk,God so ordered, through the death of some of the interveningmembers of the royal family, that this particularPharaoh should come to the throne became he possesscasuch an obstinate character that his fight against God andIsrael would justly call for the plagues-which God hadforeordained not only as a mark of his favor towardIsrael and of his faithfulness to the promises made tcAbraham, Isaac and Jacob, but, additionally, becausethese plagues upon Egypt were intended in some mcajure to foreshadow, to illustrate, the plagues with whicnthis Gospel age will end-the first three and "the sevenlast plagues. "-Rev. I 5 : I.But the particular feature of this Pharaoh illustration,
176 ' <strong>The</strong> lyw Creath Pre&stinat&.which is confusing to many, is found in the statementthat "God hardened Pharaoh's he& that he would notlet the people go." At first this would appear to becontradictory to what we have just said; namely, thatGal does not interfere with the human will. We believe,however, that the discrepancy can be reconciled whenwe remember how the Lord hardened Pharaoh's heart,-what procedure on the Lord's part had the effect ofmaking Pharaoh more obdurate. It was God's goodnessthat hardened Pharaoh-God's willingness to hear hisprayer for relief and to accept his promise in respect toletting Israel go-God's mercy. Had God proceededin the first plague or chastisement until Israel had beenlet go, the one plaguc would have been sdlicient toaccomplish the deliverance; but when the Lord relievedthe people and the land from one plague Pharaoh concludedthat it was past, and that perhaps no more wouldcome: and SO step by step ad's mercy led him onwardfurther qnd further in his hostility. With this view ofthe matter, the freedom of Pharaoh's will is thoroughlyevidenced, and the Lord is aleared of any coBperationwith evil. "All his work is perfect "; even though thegoodness of God, which should lead men to repentance,may sometimes, because of present imperfect conditions,exercise an opposite influence upon them.THE NATION OF ISRAEL ELECTED.That God made an election of Israel from amongst allthe nations of the world, to be his people and to typifyspiritual Israel, will be conceded readily by all Christiansfamiliar with their Bibles. <strong>The</strong> statement through theProphet Amos (3: a) is quite to the point, "You onlyhave I known of all the families of the earth." By themouth of Isaiah (45: 4) the Lord says to Cyrus, theMedianite king who wa;s to permit Israel's return fromcaptivity: "For Jacob my servant's sake, and Israelmine elect, I have even called thee by thy name." <strong>The</strong>fact that we may see in this statement a certain typicdapplication to Christ, and the deliverance of nominalspiritual Israel from mystic Babylon, does not interfere
with the fact that typical Israel is here spoken of ru"elect." <strong>The</strong> Apostle in his ckar and cogent argumentsrespecting the passing of diviae favor from natural Israelto spiritual Israel (Ram. p-11) distinctly shows thatdivine favor was granted to natural Israel for a time asGod's typically elect people,-notwithstanding the Lordforeknew and foretold their rejection from the place of .special favor and the bringing in of another spiritualIsrael to that place represented by Jacob.<strong>The</strong> Apostle shows how Israel, as God's favored orelect nation for a time, on this account had "muchadvantage every way" over all the surrounding nationsof the world; that to them pertained the promises; thatthey were the branches of the olive tree; and that Godbroke off from his favor only such of the natural branchesas were out of harmony with the root of promise, andwith the stock, represented typically by Abraham,Isaac and Jacob. He points out that "Israel hath notobtained that which he seeketh for; but the election[the worthy-John I: 12, 131 hath obtained it and therest were blinded." While the entire nation was originallyelected to receive God's choicest favors, neverthelessonly the faithful would be in the proper conditionof heart to become spiritual Israelites when the timeshould come for this favor. Such were the very electof that nation, who with the close of that age were permittedto enter the higher dispensation-passing out ofthe house of servants into the house of sons. (Heb.3: 5; John I : 12.) <strong>The</strong> Apostle points out that we,who were by nature Gentiles, "strangers, aliens andforeigners" to the covenants and promises made totypical Israel, have now under God's grace developedfaith and obedience similar to Abraham's, and are to becounted as the bride of Christ, the real seed of Abraham,taking the places of the broken-off branches in theoriginal plan of God and in the promises relating thereto;but although these broken-off branches have been treatedas enemies during this Gospel age, nevertheless, "astpuching the election they are beloved for the fathers"
&.For the gifts and calling of God are without-tmxe."-Rom. I I : 28, 29.We are thus informed that some features of the ariginal&&on remain with natural Israel, notwithstandingrejection as a people £mm the chief favor in thedivine plan-their rejection from being of the electspiritual Israel. As the promises to Abraham, Isaac,Jamb and the prophets are to be fulfilled to them,and they shall become the "princes," or representatives,of the spiritual Kingdom throughout all the earth duringthe Millennia1 age, undoubt@y this will work greatlyto the advantage of many of the natural Israelites whoat present in a condition of alienation and darkness.<strong>The</strong>y can and will come more readily into accord withtheir own leaders of the past than will the remainder ofthe world; and thus Israel as a people will again take themost prominent place amongst the nations in the beginningof the Millennium. " God hath concluded them allin unbelief that he might have mercy upon all."-Rom.11: 32.THB ELECT NEW CREATION.We now come to the most important featue of omsubject, equipped, however, with certain knowledgerespecting the elections of the past, and with the understandingthat many of them typified or foreshadowedthis great work of God-the election of the <strong>New</strong> <strong>Creation</strong>.We have already seen that this election does not implythat the non-elect shall receive injury; but, on the contrary,that it implies the blessing of the nonelect in duetime. We might add in this connection that neitherJustice nor Love could make any objection to the grantingof a special favor to some that was not granted toothers, even if the favored ones were not intended tobe channels of blessing to the less favored or unfavored.This is the meaning of the word grace or favor: it impliesthe doing of something not specially called for or demandedbyJustice, andthesewords,"grace,"and "favor,"are repeatedly used firoughout the Scriptures in respectto this elect class of this Gospel age. "By grace are ye
<strong>The</strong> Nsov Cre& Yrsdestimted. . I 79saved." and similar Scriptures, impress upon us thatthere was no obligation on the part of the Almightyto recover any of Adam's race from the death sentence,nor to give t6any the opportunity of life eternal througha redem~tion ;much more there was no oblkationon God'spart to any of his creatures in respect to the high calling-to membership in the <strong>New</strong> <strong>Creation</strong>. It is a.lI of divinefavor-"grace for grace," or favor added to favor;-andwhoever does not get this thought clearly in mind willnever properly appreciate what is now taking place.<strong>The</strong> Apostle Peter assures us that we, as a class, were"elect according to the foreknowledgeof God the Father."He does not stop with this declaration, however, butproceeds to say, "through sanctification of the spirit untoobedience and sprinkling of the blood of Jesus Christ."(I Pet. I : 9.) This signifies that God foreknew the <strong>New</strong><strong>Creation</strong> as a class;-that he foreknew his intention tojustify thm by faith, through the blood of Christ;-tha$he foreknew that enough such to complete this classwould be obedient, and attain to sanctification throughthe truth. Nothing in any Scripture impliks a divineforeknowledge of the individuals composing the eledclass, except in respect to the Head of the Church. Weare told that God foreknew Jesus as his elect one. Weare not to be understood as limiting the Lord's ability toidentify the individuals who would compose the electclass, but merely that, whatever his power in this direction,he has not declared himself as intending to exercisesuch power. He ordained that Christ should be theworld's Redeemer. and that his reward should be exaltationas the first member--Head, Lord, Chief of the <strong>New</strong><strong>Creation</strong>. He ordained also that a certain specific numbershould be chosen from amongst men to be his jointheirsin the Kingdom-participants with him of the<strong>New</strong> <strong>Creation</strong>. We have every reason to believe thauthe definite, fixed number of the elect is that severaltimes stated in Revelation (7: 4; 14: I); namely,~44.000 "redeemed from amongst men."<strong>The</strong> election or foreordination from before the foundationof the world, that there should be such a company
180 . <strong>The</strong> <strong>New</strong> <strong>Creation</strong> Predestinated.selected, we apprehend to be after the same manner asthe foreordination of a certain troop of soldiers in theBritish army known as "<strong>The</strong> King's Own," and composedof men of large stature and special development,the various particulars of height, weight, etc., beingdetermined in advance, and the number constituting thetroop definitely fixed, before the present members of itwere born. As the royal decree ordained these physicalrequirements and the number which should constitutethat troop, so the royal decree of the Creator fixed andlimited the number who should constitute the <strong>New</strong><strong>Creation</strong> of God, and defined not their physical measurements,but their moral qualities and heart measurements.As it was not necessary to foreordain the names of thosewho should constitute "<strong>The</strong> King's Own," neither is itnecessary that our Creator should foreordain the namesor the individuals acceptable to him as <strong>New</strong> Creatures inChrist, under the measurements and limitations whichhe sets forth.This is particularly drawn to our attention in a passageof Scripture which is generally remembered andquoted only in part,-"Whom he did foreknow, he alsodid predestinate." <strong>The</strong> Lord's people should not becontent to thus take a portion of the divine Word andseparate it from its close context. When we read theremainder of the passage as it is written the whole matteris clear before our minds:-" Whom he did foreknow, healso di.+ predestimrte to be cmjormed to the image of hisSm [that is, to be copies of his Son], that he might be thefirst-born among many brethren."-Rom. 8: 29.Such a predestination is different indeed from the on&generally understood by those who have championed thedoctrine of election in the past. According to theirconception and teaching 'the passage should read,-Whom he did foreknow, them he also did predestinateto escape eternal torment and experience eternalblessings in glory. How different such a view from thereasonable &d proper one presented in the language ofScripture! (hd predestinated that his Only Begotten !One should be thk Head of this <strong>New</strong> creation, &d hq,I
Ths <strong>New</strong> <strong>Creation</strong> Prea'estinated. 181determined long before he called any of us that noneshould be members of the <strong>New</strong> <strong>Creation</strong> except as theyshould become copies of his Son. How beautiful, howreasonable is the Scriptural doctrine of election1 Whocould question the Wisdom, the .Justice or the Love ofsuch an election, with such limitations as to characterlikenessto Jesus, and for such a great work as God hathdesigned?-to be joint-heirs with Christ in the blessingof all the families of the earth.In considering this topic we cannot do better thanfollow carefully the Apostle's words and logical reasonings.In the preceding verses (22, 23) what is God'spurpose in calling the <strong>New</strong> <strong>Creation</strong>-that they arecalled to receive a great blessing, and also to minister ablessing to others; namely, the groaning creation, whoare travailing in pain together, waiting for the manifestationof these elect sons of God of the <strong>New</strong> <strong>Creation</strong>.(Vs. 21, 22.) <strong>The</strong> Apostle then proceeds to show thateverything is working fayorably to this class which Godis calling to the <strong>New</strong> <strong>Creation</strong>; that this is the meaningof present disappointments, trials, vexations, oppositionsof the world, the flesh and the Adversary-thatthese experiences are designed to work in us the peaceablefruits of righteousness, and thus work out for us the"fm more exceeding and eternal weight of glory" towhich we have been called, and to which we properlyaspire. <strong>The</strong> Apostle traces with us the Lord's providencesin connection with these called ones for whom allthings are working favorably. We are not to think of0- call except as in connection with, and under, ourElder Brother. None could precede him, for only bynoting and following in his footsteps can we hope tobecome sharers of his glory. God's predestination thatthese brethren of Christ must all be copies of their ElderBrother, if they would be s h m in the <strong>New</strong> <strong>Creation</strong>,would leave us hopeless as respects any member of the&unan family attaining to that glory, did not our Lord
elsewhe show us most distinctly his provision for usthrough the redemption which is in Christ Jesus our;Lord; that the weaknesses of the flesh, which we inheritand cannot fully control, are all covered by the merit ofthe Redeemer's sacdice; so that the Lord can excuseus from being absolute copien of his Son in the flesh, andcan accept us according to his predestination, if he findsus to be such copies in heart, in intention, in will;-attesting our wills by such control of the flesh as may bepossible to us, our Lord Jesus, by his "grace sufficient,"covering our unintentional blemishes.Continuing a description of this class of called onesthus predestinated, the Apostle says, "Moreover, whomhe did predestinate, them he also called; and whom hecalled, them he also justified; and whom he justified,them he also glorified. " l%is passage is usually misunderstood,because readers generally get the impressionthat the Apostle is hem tracing Christian expexiencesas is usual,-as we have just traced them in the precedingchapter,-where we considered how Chtist is madeunto us wisdom, justification, sanctification, and deliverance;but the Apostle is here taking an opposite view,and begins at the other end. He hem views the Churchas finally completed as God's elect under Christ itsHead,-the Church, the "very elect," in glory. Hetraces backward the development of the Church, the<strong>New</strong> <strong>Creation</strong>. He shows that none will reach thegrand position of the glorious elect of God except thosecalled to it by God's grace; and that all called must prsviouslyhave been justified; because God calls, or invitesnone but believers to nm in the race for this great p&.And these justified ones must previously, before theirjustification, have been honored [not "glorified" as inthe common version)--honored by God in having sent' to them a knowledge of himself and of his dear Son,-the Way, the Truth and the Life.It is more of an honor than many have supposed, evento hear of the grace of God in the present time. Assalvation is a gift of God to be thrown open to the worldd&g the Millennia1 Age, it k a special honor to h e r
Tkr <strong>New</strong> Creath Predestindsd 183knowledge of the Lord's grace, and an opportunity ofreconciliation with him 31 the present time, in advanceof the world; for having bean thus honored, and havingthus the knowledge necessary to our justificationthrough faith, that becomes the second step, as we haveseen, leading on to sanctification in harmony with thecall, and this again leading on through faithfulness to"the glory to be revealed in us," constituting us membersof the "very elect" <strong>New</strong> <strong>Creation</strong>."IF GOD BE FOR US."Continuing to follow the Apostle further in his cansiderationof this election, paraphrasing his languagethus:-Do we not see, brethren, that God has a greatand wonderful plan which he is carrying forward? Dowe not see that, having determined on the selection .of acertain class for co-operation in this plan, he is favoringas in that he has revealed to us the terms and conditions,-justifying and calling us with this heavenly calling?This means that God is fw -that he wishes us to beof this elect class; that he has made every arrangementnecessary whereby we may attain a position in it. Dowe sometimes feel that, although the Lord is for us,Satan and sin and our own weaknesses through heredityare all against us, seeking to ensnare and stumble us7Let us reflect that, the Almighty God being on our side,none of these oppositions need cause us fear or trepidation,for he is abundantly able to carry us throughthem all. Let us look back and note his favor towardus while we were yet sinners, in providing the redemptionthat is in Christ Jesus. Let us reflect that if he woulddo all this for us as sinners he would do &uch more forus now we have becoma his chitdren--now that we haveheard his voice, that we have accepted his Son, that weare trusting in him and have been justified through hisrneriwow that we have heard the call to the divine natureand have made conseaation, laying our little allupm the altar;aunly, much more would God favor uaand do for us now, although we cannot think >ow hecdd do mom +baa was rqnwmted in the gZt of his Son.
184 7ks. <strong>New</strong> Cr& Predestiuated.We may be sure that he who changes not still loves us,is still for us, and will tlse his poser to cause all thingsoperate for om highest spiritual welfare and for oui.ultimate attainment of a place in the <strong>New</strong> <strong>Creation</strong>, ifwe abide in him in faith, in love and in hearbobedjencphowever weak and imperfect may be our best efforts atcontrolling the flesh. Let us be assured that in givingus his Son and in thus opening the way for us to attain tohis call to the <strong>New</strong> <strong>Creation</strong>, the Lord has made provisionin Christ for every necessity of ours which couldpossibly arise. In him he has freely given us all things.Does any one suggest that perhaps the Law wouldcondemn us in spite of God? Let us reflect that it isGod who condemned us under his Law; and that it isthe same God himself, who as the great Judge condemnedus, who now has pronounad our justification,-who has pronounced us "Justified freely fnom allthings from which the Law could not justify usJJthroughhis grace, through Christ Jesus our Lad. Inthe face of this fact "who could lay anything to thecharge of God's electw-whom he has thus favored?Who could condemn US on account of unintentionalweaknesses or frailties? We would answer such: It isChrist who died ; yea, who bas tisen agam and is ascendedon high as our tepresentatiVe, and who has applied onour behalf a sufficiency of his own merit to cover all ofour blemishes.-Rom. 8: 34.Is it still urged that something may irrtervene toseparate us from God's love or fram Christ and his loveand mercy; and that thvs we may be left to ourselvesand make shipwreck of our faith and future as respectsthe <strong>New</strong> <strong>Creation</strong>? We mply: On the mntrary, ChristA d great love for us, e b b would no€ h redeemedus. His every dealing has been loving and we ahodd notallow anything to separate as from that love. If trihlationecome, we should permit them only to drivenearer the Lofd as the one who.alone can sttceof, WJ. I6distress or persecutioh or famine or destitution or m yperil should come upon us,-should wec on account dfear of them ceare our love for thsLord, xeuo\tlLcb.hie
I<strong>The</strong> <strong>New</strong> Clew P ~ s k s k ~ 185 .name and his cause and WOW no loogat in his footsteps,choosing rather some easier course &I life? Nay, it isby these very experiences that we are to be developedas conquerors. How could w& be marked aa victors ifthere were nothing to overcome,-if the whole way weresmooth and without an unfavorable grade? We havebeen made recipients of Cod's mercies and blessings; andnow he tests us, to see to what extxmt we are worthy toabide in his love and in his favors. He is willing that weshould abide in them, and has made every necessary1 provision, and yet he will not coerce our wills. I ampersuaded, I have confidence, that we are determined topermit nothing to separate us from the love of GodImanifested in Christ--neither fear of death nor lope oflife; and that none of God's other creatures will interceptor tm-?r~ aside God's favor from us;-neither angels norprincipalities nor powers at present created or ever to becreated. In all these things we are more than victorsmerely-we are adopted as sons of God on the divineplane, through him who loved us.I1MAKING OUR CALLING AND ELECTION SURE."-a PIZT. 1: 10, XX-"Brethren, give diligence tb make our cnlIing and eladiossure: fa if ye do these Uiings, ye I& a, fd: [the thrngsevunrsly speci d, npmefy, giving diIigencc, adding to yourazth ziir?ue a 2 knowfed e, temperance, patience, oafiness,&hiv kindness, love, wfkh things being in us and ~ ndsngwe shaU be weither barren -idle- not icnfnritfuf;] for so a;entrance shall be admini~iered unto you abundantly rnto theewmlasimng Ksngdom of our Lord and Saw Jesus Clanst."In this election we see that,theimportant steps belongto God; namely, (I) <strong>The</strong> predetermination to have sucha <strong>New</strong> <strong>Creation</strong>; (2) <strong>The</strong> invitation to some to developthe necessary character; (3) <strong>The</strong> arrangement of mattersso that the invited ones might be able to attain an acceptablecondition in conformity to the call.On the other hand, important steps must be taken bythose who become the elect: (I) It is for the called ones,for whom all these preparations and arrangements havebeen made, to accept the call,-makiig a full consecration.(a) <strong>The</strong>y must become so imbued with the spirib
of their calling and so appreciative of their blessings thatthey will with zeal conform to the conditions and limitationsattaching thereto.We have already seen that these conditions and limitationsare, briefly, heart-likeness to God's dear Son; but,analyzing this likeness more particularly, we find it tomean, as the Apostle Peter here points out, that weshould have the fruits of the spirit of holiness. God isholy, and the elect are to have his spirit, his dispositionof love for righteousness and opposition to iniquity.<strong>The</strong> Apostle in the above Scripture shows up the varioustlements of this holy spirit of God, and points out thefact that we do not attain to his perfect likeness (theperfection of love) at the beginning of our course; but,rather, that it is the mark or standard which indicatesthe end of the course. Love as a general expressio~covers all these elements of character which are redlyparts of love. Meekness, gentleness, brotherly kindness,godliness, are all elements of love.Some one has suggested that these fruits of the spirit~f God might be defined as below, and we heartliy agree:(I) Joy.-Love exultant.(2) Peace.-Love in repose.(3) Long suffering.-Love enduring.(4) Gentleness.-Love in society.(5) Goodness.-Love in action.(6) Faith.-Love on the battle-field of life.(7) Meekness.-Love in resignation.(8) Temperance (moderatic-) .-Love in training.When we started in the' race-course, resolved to do sobecause God had justified us by his grace and had invitedus to run in this race for the prize of the high callingof the <strong>New</strong> <strong>Creation</strong>, we said, first of all:-We will layaside the weights and hindrances of earthly ambitionsby consecrating our wills to the Lord and resolving thatthis one thing we will do; namely, we will seek for, andby the Lord's grace attain, the blessings to which he hascalled us. At the same time we concluded that wewould put away, far as we might be able, our easilybesettinu sins-whatever thev miaht &whether o m
Th <strong>New</strong> <strong>Creation</strong> Prei.!sshsshtindod.xE7were the same as others in the race-coumz or not; andthat we wdd run faithfully in this race for the greatnrize.<strong>The</strong> entering of the race-couse corresponds to ourconsecration. That was the start. We consecrated ourselvesto the Lord,-to be controlled by his spirit of bve;yet we realized that by reason of the fall we sadly lackedin those elements of character which the Father wouldapprove. We run, however, and persevere in theattainment of this character-likeness of his Son-which bhis will respecting us, and the condition of our fellowshipwith him. In this respect we differ from our Lord,for he being perfect could n ~ attain t one step or degreeafter another in the development of love. He was filledwith the spirit from the beginning-he was at the markfrom the beginning; his testing was to determine whetheror not he would stand faithful at that mark of perfectlove to God, and to his people, and to his enemies. We,however, need to run, to strive, to attain unto that mark.We might divide the race-course into four quarters,and say that in the first quarter we recognize love as adivine requirement and seek to have it, though able toapprehend it only from the standpoint of duty. Wefeel a duty-love toward God because, as our Creator, hehas a right to demand our obedience, our love, ourdevotion; a duty love toward our Lord Jesus, also,because he loved us and we ought, in justice, to love himin return; and a duty love toward our fellows, becausewe realize that this is the will of God.<strong>The</strong> second quarter of the race-course brings us a littlefurther along, a little nearer to the "mark," so that thosethings which we at first sought to do from a duty-he,we gradually considered in an appreciative manner andnot merely as a duty. We thenceforth saw that thethings which God commands us as right and duty, aregood things; that the noblest principles of which we haveany conception are identified with the Justice, Loveand Wisdom which the Lord commands and sets beforeus, and which from that time we began to appreciate.We began to love God not merely be:ause it was our
88<strong>The</strong> Nm Crediou Predestimted.duty toward our Creator, but additionally and especia3ybecause we saw him possessed of those grand elementsof character enjoined upon us,-the personification ofevery grace and goodness. Those who attain to thistwo-quarter mark love the Lord not merely becatme hefirst loved us, and because it is our duty to love him inreturn, but because now the eyes of our understandinghave been opened wide enough to permit us to see somethingof the glorious majesty of hi character, somethingof the lengths and breadths and heights and depthsof the Justice, Wisdom, Love and Power of our Creator.<strong>The</strong> third-quarter mark on this race-cowse we willcall-love for the brethren. From the ht we recognizeda duty-love toward the brethren even as towardthe Father, only in a less degree, because the brethrenhad done less for us; and we recognized them chieflybecause such was the Father's will. But as we got tosee the principles of righteousness, and to appreciate theFather, and to see that the Father himself loveth us,notwithstanding our unintentional blemishes, our heartsbegan to broaden and deepen toward the brethren; andmore and more we became able to overlook their unwillingimperfections and blemishes and mistakes, whenwe could see in them evidences of hart-desire to walkin the footsteps of Jesus and in accord with the principlesof the divine character. Love for the brethrenbecame distinctly marked in our experiences. Alas!evidently a good many of the Lord's dear people havenot yet reached this thirdquarter mark on the racecoursetoward the prize of our high calling. <strong>The</strong>re ismuch need of developing the brotherly kindness, thelong suffering, the patience, which the Scriptures inculcate,-andwhich are necessarily tried and tested morein our connection with the brethren than in our connectionwith the Father and our Lord. We can see theperfection of the Father and the Son, and that they haveno imperfections; we can realize their magnanimitytoward us and our own shortcomings toward them: butwhen we look toward the brethren we see in one thisweakness, and in another that weakness; and the
I<strong>The</strong> <strong>New</strong> Cvedk Predestirrafed.temptation is, alas, too common to say to a brother:"Let me pick out the mote from thine eye," -5steadof realizing that such a picking and nagging and faultfindingdisposition toward the brethren is an evidencethst we still have a large beam of impatience and lovelessnessof our own to contend with. As we near thisthirdquarter mark, we gradually get the beam out ofour own eyes,-we get to see our own blemishes, and toappreciate more and more the riches of our Lord's gracetoward us; and the influence of this upon our hearts isto produce in us a greater degree of the spirit of meekness,patience, and gentleness toward all;-and thisagain enables us to overlook or cover a multitude ofsins, amultitude of imperfections in the brethren, so longas we realize that they are surely brethren--so long asthey are trusting in the precious blood, and seeking torun this same race-course for this same prize.<strong>The</strong> fourth or ha1 quarter-mark of our race is PerfectLove-toward God, toward our brethren, toward allmen,-and is the one we are all to seek earnestly toattain to, and that as quickly as possible. We are notto dally at the quarter marks, but to run on patiently,perseveringly, energetically. <strong>The</strong>re is a sense in whichwe are to "love not the world, neither the things of theworld"; but there is a sense in which we are to love andto "do good unto all men as we have opportunity,especially unto them who are of the household of faith ";(Gal. 6: 10)-a love which includes even our enemies.This love does not annul or diminish our love for theFather and the principles of his character, and our lovefor the brethren, but it intensifies these; and in thatintensification it enables us to include in the love ofbenevolence and sympathy all of the poor groaningcreation, travailing in pain and waiting for the manifestationof the sons of God. "Love your enemies, dogood to them that persecute you and hate you," is theMastet's command; and not until we have attained tothis degree of love-love even for enemies-are we tothink for a moment that we have reached the markwhich the Lord has set for us as his followers. Not until. I&
we have reacbed this podion are we copies of God%dear Son.We must reach this dimax of love More we can becounted worthy of a place in the <strong>New</strong> <strong>Creation</strong>, and weare not to expect that each one of the Lord's fo110mwillreachthismarkjustatthemomentofexpiringindeath. Quite the contrary. We are to expect to teachit as early as possile in our Christian experieace, andthen to remember the words of the Apostle, "Havingdone all-Standl" (Eph. 6: 13.) We require testingsin love after we have reached the mark; and onr exerciseswhile at the mark-striving to maintain in our livesthat mark, or standard- will be very strengthening toour characters. In this. especially, our experiences willcorrespond to those of our Lord; for while he did notneed to run to attain the mark, he did need to fight agood fight of faith d the mork,+ot to be turned fromit, not to be overcome by the various besetments of theworld and the Adversary. "I press down upon themark," says the Apostle; and so must each of us holdfast that mark after we do attain it, and see to it thatin all the testing5 which the Lord permits to come uponus we shall be accounted of him as ommers+not inour own strength, but in the strength of our Redeemer'sassistance.Besetments will come against us to turn us from theperfect love toward the Father, to induce us to consentto render less than the full homage and obedience dueto him. Temptations will come to us in respect tothe brethren also, to suggest that we do not lovafor the brethren to cover a multitude of faults;-suggestionsthat we become provoked with those whomwe have learned to love and appreciate, and withwhose weaknesses we have learned to sympathize.Besetments will come against us in respect to ourenemies, after we have learned to love them,-suggestingto us that there are exceptional cases and that ourmagnanimity toward them should have its limitations.Blessed are we if in these temptations we hold fast, bearingdown umn the mark, striving to retain that oositioa
which we have already attained,-fighting the goodfight of faith;-holding firmly to the ctanal life whichis counted ours through Jesus."KNOWING YOUR ELECTION OF COD.""Krumnrumnng, brethren bchd, your cIeciion of God. For ourGospcl came not unto ou in word only. but also in poww andin U, hly spirit a d in much assurance."-r <strong>The</strong>ss. I: 4,s.Elsewhere we have pointed out what constitutes thesigns, the evidences that we are the children of God;namely, our begetting of the holy Spirit, our sealing, ourquickening.* We will not repeat here, but merely in ageneral way call attention to the fact that whoever participatesin this election has various evidences by whichit may be discerned not by himself only, but ere long bediscernible by "the brethren " with whom he comes incontact. <strong>The</strong>re is a power, as well as a message, in thiselection. This election message, or call, or "word," is notonly Gospel or good tidings to the elect class, but it ismore than this to them: it is the power of God workin gin them to will and to do hi good pleasure. It bringsto the elect the holy Spirit and much assurance, andthey, in turn, are ready at any cost to sound out theWord of the Lord.To the Colossians the Apostle writes (3: 12-14)respecting this elect class of the <strong>New</strong> <strong>Creation</strong>, saying,that such should put off the old estimate of things andput on a new one which would recognize the members ofthe elect, not according to nationality nor according todenomination, but recognize all in Christ, and therh only,as being the elect <strong>New</strong> <strong>Creation</strong>. He says, "Pub ontherefore as the elect of God, holy and beloved, bowelsof mercy, kindness, humbleness of mind, meekness, longsuffering, f<strong>org</strong>iving one another if any man hath a matteragainst any: as Christ haa f<strong>org</strong>iven you, so also do ye, andabove all this [attainment] place love which is the bondof perfectness."Our Lord, speaking of the elect Church as a whole,stimates that various trials and testings must come to*Vol. V., Chap. k.
them, and seems to ilnply that these will be intensifiedtoward the close of this Gospel Age, and that they willbe permitted to such an extent that they will deceive allexcept the "very elect."-Matt. 24: 24.*<strong>The</strong>re is an encouragement in this: it implies not thatthe "very elect" will have superior mental ability bywhich they will be able to discern the various subtletiesof the Adversary in this evil day; nor does it imply thatthey will have attained perfection in their control of theireartheti vessels so that they cannot err; but, rather, itmeans that to those who abide in Christ, grace sufficient,wisdom sicfiient, aid sufficient will be granted for theirtime of need. What consolation is in this for all whohave fled for refuge to the hope set before us in thegospel! What a confidence it gives us to feel that ouranchorage is within the veil-inChrist! Such predesti-nation is strengthening, consoling, as the Apostle declared,"He hath chosen us in him before the foundationof the world, that we should be [ultimately] holy andwithout blame before him in love: having predestinatedus unto the adoption of children by Jesus Christ tohimself, according to the good pleasure of his will . . .that in the dispensation of the fulness of times he mightgather together in one all things in Christ, both whichare in heaven, and which are on earth; even in him: inwhom also we have obtained an inheritance, being predestinatedaccording to the purpose of him wlio workethall things after the counsel of his own will: that we [the<strong>New</strong> <strong>Creation</strong>] should be to the praise of his glory, who'first trusted in Christ."-Eph. I : 4-11."THROUGHHUCS TRIBULATION SHALL YB ENTER THE. KINGDOM."<strong>The</strong> necessity for eflorts and ovmming in the character-buildingwhich God has s t u d to the call of the"very elect" <strong>New</strong> <strong>Creation</strong> is not without its parallels innature. In illustration of this note the following:*See kl. Jv., Chap. xii.
<strong>The</strong> <strong>New</strong> <strong>Creation</strong> Predrstinated. 193.8 cocoon, and hung it up in his library all winter. In thespring he fotind thc moth tryin to emerge. <strong>The</strong> hole was sod, and the moth strugg!ef so hopelessly, as it seemed.against the tou h fiber, that he snipped the hole larger withhs scissors. dell, the fine large moth emerged. but ~t nevcrflew. Some one told him afterwards that the struggles wereto force the juices of the body into the insect's greatmnp aving it from the struggle was a mistaken kindness.<strong>The</strong> effort was meant to be the moth's salvation. <strong>The</strong>moral is obvious. <strong>The</strong> struggles that men have to make fortemporal good develop character as it could not be devclo cdwithout them. I,t is well, too, that spiritual enrichment \asto be striven for.We have already pointed out* that the Scripturesmost explicitly teach the doctrine of "free grace " whichwill be ushered in grandly as soon as the elect shall havebeen completed-glorified. During the Millennium it(the"Seed of Abraham") shall bless all the families ofthe earth with fullest opportunities for attaining perfectcharacters, complete restitution and eternal life.*Vol. I., p. 96.FAULTLESS.-JUDE *Faultless in his glory's presence1All. the bd mthin me stirred,All my heart reached up to heavenAt the wonh of that word.Able to present me faultless?Lord, f<strong>org</strong>ive my doubt, I cried;Thou didst once, to loving doubt, showHands and feet and riven side.01 for me build up some ladder,Bright with golden round on round,That my ho e this thought may compass,~eachin~ %ith's high vantage-ground1Praying thus, behold, my ladder,Reaching unto perfect day,Grew from out a slmple storyDropped by some one in the way.Once a queen-so ran the story-Seeking far for something new,Found it in n mill. when, strangely,biaugn~ DUG rags repaid her view- -18-F
<strong>The</strong> <strong>New</strong> Crcuiion PredestinatedSLags from out the very gutters,Rags of every sha and hue ;-While the squalid cGdren, picking,Seemed but rags from hair to shoe.What then, rang her +get question.Can you do with thgs so vile?Mould them into peffect whiteness,Sad the master mth a smile.Whiteness? quoth the queen, half doubting;But these reddest, crimson dyes--Surely nought can ever whiten<strong>The</strong>se to fitness to your eyes?Yes, he said, though these are colmHardest to remove of all.Still I have the power to make themLike the snow-Me in its fall.Through m heart the words so simpleThrobbezwith echo in and out:Crimson-scarletwhite as snow-flak*Can this man? and can God notNow upon a day theteafter,(Thus the tale went on at will.)To the queen there came a presentFrom the master at the rmll.Fold on fold of fairest textureLay the paper, purest white;On each sheet there learned the letten,Of her name in gol!enlight.Precious lesson, wrote the msster,Hath my mill thus given me,Showing how our Christ can gatherVilest hearts from land or sea;In some heaven1 alembic,Snowy white &m crimson bring;Stamp his name on each, and bear themTo the palace of the King.* * * *0 what wondrous visions wrapped me!Heaven's ates seemed opened wide,Even I stoocfclear and faultless,By my dear Redeemer's side.Faultless in his glory's presence!Faultless in that dazzling light!Christ's own love, majestic, tender.&fade my crimson snowy whitel
STUDY V.THE ORGANIZATION OF THE NEW CREATION."m BfOrn'* nn zri e?QmvAL TBXP?.I.-TRB noYau.or ra~mu. NEW Clu=0~.-TEE "MYSTUY OF -D'? ANDw X ~ B B Y or mpmru.*'- Orur Amncsznur'a 01ounzr-MX.-THB h ~ o r ~ ~ . - FPEIYITTKD u ~ ~ TO xTEIP WOBLD AND TO ~ wrc~rurzr~.--~mrr om or corcrmnnr--IN DUB TIYE:'-'TEI BID. Or TEB AQII"-TEE VIXB 01288FAT.~'B ~LANTIRO.-"~~~ TWELVE Axmzm or TEB LAMA"-PAWL TXB BUCC=R Or Jvn~s.-Nmmsn OF ArcMTLlu LIMXD T6~ ~ - l % mmLrc a Coxue1on.-Tar AMSTLEI* 8 ~~0x0CH~ucrrrr.-T~a Amurtr PAWL "Nor ONB WEIT BEH~D*~ nmotaEm APWTLXS.-TXB InnPurnolr or THB Twr~va.- DrolNB~LIPEXTI~~~OX w rar Arounel Wllmror-uUmr ram RocxWILL I BUILD MY ~ arrrca.~-~uromr or rat GOIPBU.-KSYIOF AUTE~BITT.-AP~~T~LIC INF)J.LIB~L~TY. - OBJXCT 0 COIIIPm~~.-'Y)nr 18 Yom Mrarx."-Tnr Tam Camca a "TamPLocX or GoD."-A~STLE~, PRO-, SVAHG~~~S~.. TEACEEU-Tar I.o~D's O r o ~ n o or n Taa Naw CIEATION AnmomrLvCOYILETIL - HP Im ALSO ITS BUPEUmaNDEm. - G ms or TamBPmT CPILLBD WITE THEIx NgCE.8ITY. - UNITT OF TEE "FAITSOncr D8x.xvnrara ro TEB B~~."-U~IrP OF POICE, A~ICIIIISnm. - BIIHOP~ ELDBI~, DEACO~I. - h u u B~~~TICANCB or-Pen. ''- Huxn~rr EbOBMTIAL lU ~LDIM~~HIP. -Or.=B.cxasmr QWAL~FICATIO~~.- DEACOW, Xrrlerxns, BPIV~.-TMCEPBS IN TEE CHURCH.-MANY SHOULD BP ABLE TO TEACH.-"BP nor MA- or You ACHEI IS, BIETHIEI."-"Ya NEED xmAT A m MAX TEACH YOU."-"HIY TEAT 18 TAUGET** mDaaB~x TEAT TEAC~LZE.~- WOXAN'S PROVINC~ IX TEE Cam%-Worur AS F-w-Wo~mna-"tsr BPr .n COVBWD.**S the <strong>New</strong> <strong>Creation</strong> will not reach its perfectimA or completion until the k t Resurrection, aits <strong>org</strong>anization will be completed only then.<strong>The</strong> temple figure illustrates this: as living stones we arenow called, or invited to places in the glorious temple,and, as the Apostle explains (I Pet. a: s), we come toJesus, who, as the Father's representative, shapes,chisels, fits and polishes us for places in the glorioueTemple of the future-the meeting-place between Godad the world. As in the typical temple built by195
196 Tlu Orgunisation.Solomon every stone was thoroughly fitted in thequarry for its place in thebuilding, so with ua-all thefittiag preparation is done in the present life. As in thetype every shaped stone went into its place without thesound of a hammer, so in the antitype-the living stones,which now submit joyfully to the Lord's preparation,will be completely <strong>org</strong>anized under himself as the capstone when united to him beyond the veil-withoutconfusion, without need of further arrangement or preparation.However, the Scriptures recognize a oneness or relationshipof these living stones during the period of theirpreparation. Indeed, they go a step further, andrecognize a temporary <strong>org</strong>al~isation which permits eachmember of the prospective Kingdom to be a sharerwith the great Teacher and Master Builder in thepreparatory work of "building up one another in themost holy faith,"--assisting one another in the shapingof characters in accord with the limes of the pattemourLord Jesus. As we proceed to a minute examinationof the divine arrangements for the present time, it maysurprise many to discover how much liberty the Lord .has left to each individual member of the <strong>New</strong> <strong>Creation</strong>:but when we recognize the fact that he is seeking willingworshipers, willing sacrificers, who are prompted by lovefor the Lord and the principles of righteousness to laydown their lives for the brethren's sake, and for the sakeof being co-laborers with him, then it is clearthat theLord's plan of granting great liberty is the k t plantheone which most surely tests the heart-loyalty, mostfully develops character, and proves the willingness ofeach to follow with the other the Law of Love, doing tothe other as he would the other should do to him.Such a liberty, or comparative freedom, is welladapted to the Lord's object in the present timenamely,the selection of the little flock and the perfectingof them in character and instructing them for the RoyalPriesthood of the future,-but would be wholly out ofh e with and insufficient for the work of converting theworld, which he is generally supposed t~ be doing. It ia
<strong>The</strong> <strong>New</strong> CreniMn.I97because of this wrong doctrine,-this supposition thatGod has commissioned the Church to conquer the worldand to subdue all things *to himself dwing the presentage,-that so many persons of good judgment havemarveled at the simplicity of the <strong>org</strong>anization of theChurch by the Lord and the apostles. And seeing howinadequate such an arrangement would be for the cmraersionof the world, men have undertaken to elaboratethe <strong>org</strong>anization, as Eeen in the various ecclesiasticalinstitutions of Christendom. Of these is the Papacy.one of the most subtle and powerful <strong>org</strong>anizationsimaginable. <strong>The</strong> Methodist Episcopal system is alsomasterful, but on a higher plane; it controls a differentclass. It is the thorough <strong>org</strong>anitation of these twogreat systems that has given them their success andtheir power in "the Christian world." We shall see aswe proceed that these and all human "churches" are irtheir <strong>org</strong>anization quite different from the Church whichthe Lord instituted;-that their ways are not his ways,even as their plans are not his plans; for as the heavensare higher than the earth, so are the Lord's ways andplans higher than those of man. (Isa. 55 : 8, 9.) Erelong the truehearted will see that they greatly erred inleaving the simplicity of Christ and attempting to bewiser than God in the conduct of his work. Results willshow his wisdom and man's folly.THE NOXINAL VS. THE REAL NEW CREATION.As with the typical people all were Israelites in anominal sense, but comparatively few "Israelites indeed,"SO in the antitype we are not to be surprised that we finda nominal Church, as well as a real Church, a nominal<strong>New</strong> <strong>Creation</strong> as well as a real <strong>New</strong> <strong>Creation</strong>. Eversince Christianity became to some extent popular"tares," "imitation wheat," have infested the wheatfield,affecting to be genuine wheat. However difficultit may be for man, who cannot read the heart, to determine the true from the false, the wheat from the tarethe Lord assures us that he knoweth the heart. that-"<strong>The</strong> Lord knoweth them that are his." He does in-
deed expect us to discriminate between the true ahpadwolves in sheep's clothing, and between the truegrape-vine bearing the true fruits and the thorns andthtles which might seek to pass themselves off for manbersof the true Vine, arid telh us so to do. But, beyondthis general judgment-a liberal examination of the generaloutward character, the Lord does not permit hispeople to go,-saying, "Judge nothing before the time.''Amongst those whom you recognize as legitimate branchesin the Vine, do not attempt to decide how long a timeshould be granted them to bring forth the ripe fruits.We must leave that to the Father, the Husbatdmanwho prunes every branch, and who will ultimately takeaway every branch or member that "beareth notfruit." We, therefore, leave to the Husbandman thepruning of the " Vine, "-the correction of every trulyconsecratedmemberof the Church of Christ-letting himdo the excommunicating, recognizing that he did theplanting and the watering also, and brought forward thesprouting of every branch in the true Vine. <strong>The</strong> spiritof the Vine is to be recognized to some extent in eachbranch or member, and each is to be encouraged andassisted in its growth. Love is to be the law amongstall these branches ; and only as the divine Word is heard,-not a whit beyond its authorization,-has any branchthe right to criticize, rebuke or otherwise prune, or doaught against another branch. <strong>The</strong> spirit of love is, onthe contrary, to prompt to mercy, kindness, long-sderingand patience up to the very limits allowed by thegreat Husbandman; which, as we have already suggested,are broad and liberal, and designed to developcharacter in every branch.All this is different in human <strong>org</strong>anizations in proportionas they have ignored or abandoned the simplicityof the divine arrangement. <strong>The</strong>y have made arbitraryrules respecting who may be acknowledged as membersor branches of the Vine, and who may not be admittedto the full fellowship; they have made financial exactionsand various rulcs and regulations which the Scriptureshave not made, and laid down numerous creeds and con-
ITh <strong>New</strong> ~reatik. 199fessions which the Scriptures have not laid down, andhave prescribed penalties for violations of these whichthe Scriptures have not h~posed, and have made regulationsfor disfellowshipping, excommunicating, etc.,contrary to any authorization given to the True Church,the Body of Christ, the True Vine, the <strong>New</strong> <strong>Creation</strong>.We have already called attention to the fact that theChurch of Christ is called in the Scriptures the " Mysteryof God,"* because, contrary to expectation, the Churchwas to be the Messianic Body which, under its AnointedHead, Jesus, shall rule and bless the world. This mystery,or secret, now revealed to the saints, was kepthidden from past ages and dispensations (Eph. 3: 3-6),and is the mystery of God which shall be finished nowshortly, in the consummation of the <strong>New</strong> <strong>Creation</strong>, inthe close of this Gospel age. We have also drawnattention to the fact that the Scriptures refer to Babylonas a counterfeit system (mother and daughters-somemore and some less corrupt, some better and somepoorer counterfeits), and there designated the "Mysteryof Iniquity." We are not to be understood as meaningthat the founders of these counterfeit systems purposelyand intentionally <strong>org</strong>anized them for the purpose of misleadingthe people of God. Rather we are to rememberthat it is Satan who in the Scriptures is credited withhaving "deceived the whole world" on this subject;putting evil for good and good for evil; light for darknessand darkness for light. Satan "now worketh inthe children of disobedience" (Isa. 5: 20; Eph. 2 : 2),even as he proffered his cobperation to our Lord Jesus.He delights to cowrate with all of Christ's followerswhom he can seduce from walking in the footsteps ofthe Master. As he tried to persuade our Lord thatthere were better ways-ways that involved less personalsacrifice and self-denial than the Father's ways-bywhich he might bless all the families of the earth, so he,during this Gospel age, has been intent upon persuadingthe Lord's truly consecrated brethren to adopt hisplans;--not to give careful heed to the Father's plans*Vol. I., Chap. v.
and rules. He would have them overwise,-to feel thatthey can serve the Lord better by other methods thanthose the Scriptures point out. He would puff them upwith feelings of zeal for and pride in their human systems,the work they are doing, and the <strong>org</strong>anizations whichthey have effected. With the Master the Adversary hadno success, his answer being invariably, "It is written."But not so with his followers. Many, many neglect whatis written; neglect the Master's exemple and words;neglect the words and example of the Apostles, and areintent upon carrying out for God a plan which they hopeand believe he approves and which they trust will redoundto his praise.How wonderfully mistaken such will find themselveswhen, by and by, they shall see the Kingdom as Godoriginally planned it and has since worked the matterout along his own lines! <strong>The</strong>y will then discover howmuch better it is to be careful to be taught of the Lord,than to attempt to teach the Lord-to do his work inhis way, rather than work for him in a way which hewill not acknowledge. <strong>The</strong> success of these humanplans-as in Papacy, Methodism, and, proportionately,in other denominations-helps to make these systems'' strong delusions."<strong>The</strong> Lord has not interfered with, or hindered, thegrowth of the "tares" in the wheat-field during thisGospel Age. On the contrary, he instructed his peopleto expect that both would grow together until the"harvest" time, when he himself would be present,superintending the separation, gathering the wheat intohis barn (the glorified condition), and seeing to thebundling of the tares for the great time of trouble withwhich the age shall end, and which shall destroy themas "tares" or imitation <strong>New</strong> Creatures without destroyingthem as human beings. Indeed, many of the"tares" are respectable, moral, and, as the world usesthe term, "good people." So amongst all the heathenreligions there are elements of goodness, too, thoughhr iess than amongst the "tares," who have beengreatly blessed and advantaged every way by reason of
IIThr <strong>New</strong> <strong>Creation</strong>.POL.their close contact with the true "wheat," and theirIpartial discernment of the spirit of the Lord in the latter.This Mystery of Iniquity ("Babylon," Confusion,~ Christendom) the Apostle Paul declares was alreadyIbeginning to work amongst the Lord's people in his day;but the working was evidently but slight until after thedeath of Paul and the other apostles. While theapostles remained with the Church they were able topoint out some of the false teachers through whom theAdversary was seeking privily, privately, secretly, tobring in damnable heresies to undermine the faith andto turn the faithful aside from the hopes and promises~and simplicities of the Gospel. (2 Pet. 2: I.) <strong>The</strong>Apostle Paul speaks also of some of these in generalterins, as beginning the workings of iniquity; but he1names some of them personally, Hymenas andPhiletus, et al., "who concerning the truth have erred,"etc. ,-" overthrowing the faith of some." (2 Tim. 2 : I 7 .)Respecting these false teachers and their errors, he againwarned the Church through the Elders at Ephesus,especially pointing out that these would flourish afterhis death-grievous wolves, they would not spare theflock. (Acts ao: 29.) This last is remarkably in accordwith our Lord's prediction in the parable. (Matt.13: 25, 39.) Our Lord clearly shows that these falseteachers and their false doctrines were the agencies ofthe Adversary who sowed the tares amongst the wheatthat he and the apostles had planted. He says, "WhileLmen [the special servants, the apostles] sbt, an enemycame and sowed tares."It was not long after the apostles fell asleep, we maybe sure, until the spirit of rivalry under the guidance orthe Adversary led step by step to the ultimate <strong>org</strong>anizationof the great Antichrist system,-Papacy. Its<strong>org</strong>anization, as we have already seen. *was not effectedinstantly, but gradually;-beginning to assume itspower about the fourth century. <strong>The</strong> great Antichrislaourished so successfully for a time that all the historirr.written from that period onward to the "Reformation"- -*Vol. II., Chav. ix.I
<strong>The</strong> Qrganhaiiorr.practically ignored the right of every person and clasato the name Christian or to be considered orthodox andfaithful who did not belong to or in some manner supportthis Antichrist system. Others were not permitted toexist except privately and under ban, and if there werehistories of them, apparently they were destroyed; but,possibly, like those walking in the light of present truthto-day, the faithful of that time were so insignificant inproportion of numbers and influence that none wouldhave thought them worthy of mention in comparisonwith the great and successful system which they essayedto oppose, and which so rapidly climbed to the influentialplace of power in both temporal and spiritual matters.Since the " Reformation " the Adversary has againshowed his cunning in <strong>org</strong>anizing every new departure(every fresh effort to reach the truth) into anotherAntichrist; so that to-day we have not only the original"mother of harlots" but her many "daughters."* Inview of these facts we will not seek for histories of theTrue Church except such as we find in the <strong>New</strong> Testament,which evidently have been preserved to us withgreat sacredness and purity, notwithstanding an occasipnalinterpolation, illustrated in John z I : 25 and IJohn 5 : 7.We will, however, briefly call attention to certainfacts, which not only prove to us that the Scriptureshave been preserved in comparative purity, but whichattest also at the same time that the many systemsclairqing to have been <strong>org</strong>anized by the Lord and theapostles are wholly different from the one which theydid <strong>org</strong>anize, the account of which is given us in the<strong>New</strong> Testament.(I) If the primitive Church had been <strong>org</strong>anized afterthe manner of Papacy or other denominations of to-day,the records would have been quite different from whatthey are. We would have had some reference to ourLord's installation of the apostleship with great ceremony,himself sitting somewhere in state as a Pope,receiving the apostles in scarlet robes as cardinals, etc.,*See Vol. III., pp. 42,1t$,lb5.
<strong>The</strong> <strong>New</strong> Creaiiorr. 203etc.; we &uld bve had strict laws and regulationsrespecting Friday, abstaining from meat, etc.,--somethingrespecting "holy water" sprinkled upon theapostles or upon the multitude, and something aboutmaking the sign of the cross. Mary, our Lord's mother,would not have been f<strong>org</strong>otten. An account would havebeen given of her claimed miraculous conception andshe would have been announced as "the mother dGod, " and Jesus himself would have been representedas doing her some special homage, and as instructingthe apostles to approach him through her. Someinjunction would have been given respecting "holycandles," when and how and where they should be.used; some instruction respecting the invocation ofsaints; some instruction about the "mass," and howPeter, meeting with the other disciples, was recognizedas the Pope; how they prostrated themselves before him,and how he performed mass for them all, declaring thathe had power to re-create Christ in the bread and tosacrifice him afresh for personal transgressions. Wewould have sonie account of Stephen's burial; how Peteror the others "consecrated " a grave for him, so that hemight lie in "consecrated ground," and that they putin his hand a "holy candle" while they said certainprayers over him. We would have had rules and regulationsrespecting various orders of clergy, and how thelaity are not at all "brethren" with them, but subservientto them. We would in turn have orders amongstthe clergjr, higher and lower, Reverend, Right Reverend,Most Reverend; Bishops, Archbishops, Cardinals andPopes; and particular directions how each and all wereto attain their positions, seeking honor one from another,and who should be greatest.<strong>The</strong> fact that these matters are in no sense of the wordeven hinted at by the apostles is prima facie evidencethat the systems which claim either in whole or in partsuch divisions of the Church, such authorities, suchoffice& etc., were not <strong>org</strong>anized by the apostles or undertheir guidance, nor by the Lord who appointed them and
ecognized their work. - Jno. 15: 16; Acts I : 2 ; kev.21: 14.(a) It proves, additionally, that the Bible was notconcocted by these wise <strong>org</strong>anizers; for had they f<strong>org</strong>edit we may be sure they would have supplied it abundantlywith references such as we have suggested.(3) Having this authority and evidence that the"mother" and numerous "daughter" systems of thepresent day were not instituted by the Lord and theapostles, but resulted from corruptions of their simpleteachings, and are, hence, mere human institution6attempts to be wiser than God in the doing of the divinework-let us have the greater confidence in the Word of* God, and let us give the more earnest heed even to theemallest particulars it sets before us, upon this and alleubjects.During the six thousand years of the world's historyup to the present time, God has permitted mankind ingeneral to do their best in solving the problems of life.<strong>The</strong> natural man was created with qualities of mindwhich inclined him to honor and worship his Creator;and these qualities of mind have not been totally obliteratedby the fall.-" total depravity" is certainly nottrue of the race in general. As God has allowed mento exercise the other qualities of their minds as theychose, so he has permitted them to exercise their moraland religious traits according to their inclinations. Wemay see that aside from natural Israel and spiritualIsrael, and the influences which have gone out fromthese to the world, God has let the world alone-let it dothe best it could do in the way of self-development, etc.Man in his ignorance and blindness has largely fallen aprey to the devices of Satanand the fallen angels, who,through various forms of superstition, false religions,magic, etc., have turned the masses far from the truth.<strong>The</strong> Apostle explains the situation, saying that this isso because when men knew God they glorified him notas God, neither were thankful, but became vain in theirimaginations, and their foolish heart was darkened, andGod gave them over-allowed them to take the way
<strong>The</strong> <strong>New</strong> Creataim. 205they preferred, to learn certain lessons in connectionwith their own depravity, and to manifest by the degradationinto which they would fall the exceeding sinfulnessof sin, and the unwisdom of listening to any counselexcept that of their Creator.As we have already seen, the Lord does not purposeto leave mankind in this weak and fallen condition; butthrough the <strong>New</strong> <strong>Creation</strong>, in his own due time, theknowledge of the Lord will reach every member of thehuman family, with full opportunity to come to aknowledge of the truth, and to all the blessings securedthrough the redemption. But the point which we wishspecially to enunciate here is that, as God has thus leftthe heathen nations to themselves, so also he is leavingso-called "Christendom" to itself. He is permittingmen who have received some of the light of divine revelationto use it as they please;-to try their hand atimprovements upon the divine plan, to <strong>org</strong>anize humansystems, etc. All this does not mean that he has notthe power to interfere, nor that he approves of thesevarious conflicting and, more or less, injurious devicesand institutions of humanity and Churchianity. <strong>The</strong>seexperiences will constitute another lesson, which by andby will reprove many, when they shall recognize thegrand outcome of the divine plan and see how God keptsteadily on, working out the accomplishment of hisoriginal purposes, practically ignoring the schemes anddevices of man, and accomplishing his results sometimespartly through them and sometimes in absolute oppositionto them. Just so he did in the end of the Jewishage, when he permitted some of that nation to accomplishhis plan in persecuting and crucifying the Lordand his apostles. And as some of them were "Israelitesindeed," afterward blessed and uplifted and made partakersof the sufferings of Christ that by and by theymight also be partakers of his glories, so now there areprobably spiritual " Israelites indeed " who, Paul-like,@l be recovered from the snares of the Adversary.Another point is worthy of notice: the Lord has aspecia time for the beginning of his Kingdom, a special
time, therefore, in which his elect <strong>New</strong> <strong>Creation</strong> shall bedeveloped and prepared for his service; and apparentlyit was a part of his plan that special light should shineupon the beginning and upon the close of this period.<strong>The</strong> Apostle intimates this when he refers to us "uponwhom the ends of the ages have come." (I Cor. 10: I I.)It was in the lapping of the Jewish and Gospel ages thatthe Way, the Truth and the Life first were manifested;"dark ages" intervened, and now in the lapping timeof the Gospel and Millennia1 ages the light shines asnever beformn "things new and old." While we areto suppose that those in accord with the Lord in thebeginning of the age were given special light, and thatsuch now, in the close of the age, will be favored with thelight of Present Truth that they may thereby 6e sanctified,we are not to think that the same measure of lightwas necessary to sanctification during centuries intervening,some of which are known as the "dark ages."We are not to suppose that the Lord ever left himselfwithout witnesses, however they may have been ignoredon the pages of history ; but are to regard this ignoring asdue to their comparative obscurity and to their being outof touch andout of sympathywith thegreat anti-Christiansystems,--even though some of them may have been inthose systems. So the Lord's call, applicable now,clearly indicates that we should expect to find many ofthe Lord's people in, and confused and bewildered by,sectarianism, in Babylon :" Babylon the great is fallen.""Come out of her, my people, that ye be not partakersof her sins, and that ye receive not of her plagues."-Rev. 18: 2, 4.Having thus taken a cursory view of the Church andher limited history, kt us come more particularly to anexamination of the Church as it was originally institutedby our Lord. As there is but one Spirit of the Lord,which all who are his must possess, so there is but oneHead and center of the Church, our Lord Jesus. Weare to remember, however, that in all of his work theFather wrs freely acknowledged, and that according tohis own account his work was done in the Father's name,
<strong>The</strong> Now <strong>Creation</strong>. 207by the Father's authority,--"Every plant which myHeavenly Father hath not planted shall be rooted up."(Matt. 15: 13.) <strong>The</strong> true Church, the <strong>New</strong> <strong>Creation</strong>, isof the Father's planting. Our Lord says, I am the trueVine, ye are the branches and my Father is the Husbandman.Later on he points out that there is a "Vineof the Earth," a nominal church, a false church, thatwas not of the Father's planting, and which shall berooted up. <strong>The</strong> fmitage of the True Vine is Love, andis precious to the Father; but the fruitage of the Vine ofthe Earth is selfishness in various forms, and will beultimately gathered into the great winepress of thewrath of God in the great time of trouble with whichthis age will close.- John I 5 : I -6 ; Rev. I 4 : I g .Every Bible student has surely observed that ourLord and the apostles recognized no division in theChurch and ignored everything like schism, both infact and in name. With them the Church was one andindivisible, like its one faith, one Lord and one baptism.It was spoken of from this standpoint as the Church, theChurch of God, the Church of the Living God, the Churchof Christ, the Church of Firstborns; and the individualsof it were called " Brethren," " Disciples," " Christians."All these names are used indiscriminately of the wholeChurch andof the smallest gatherings-even the twos andthrees-and of the individuals, at Jerusalem or Antiochor elsewhere. <strong>The</strong> variety of these names and theirgeneral use clearly implies that none of them wereintended to be proper names. All were merely illustrativeof the great fact which our Lord and his apostlescontinually set forth, viz., that the Church (Ecclesia,body, company) of the Lord's followers are his "elect "-to share his cross and learn needed lessons now, and byand by to be associated with him in his glory.This custom should have continued, but was changeddurfng the dark ages. When error had developed, the~ctarian spirit came with it and peculiar designationsfollowed-Church of Rome, Baptist Church, LutheranChurch, Church of England, Holy Catholic Church,Wesleyan Church, Christian Church, Presbyterian
'a08Tb Organization.Church, etc. <strong>The</strong>se are marks of carnality, as the apostlepoints out (I Cor. 3: 3, 4.); and as the <strong>New</strong> <strong>Creation</strong>emerges out of the gross darkness which has so longcovered the world it becomes enlightened upon thispoint also; and observing the error and appearance ofevil, not only comes out of sectarianism, but refuses tobe known by these unscriptural names,-though wi.1,lingly answering to any or all that are Biblical.Let us now examine the foundations of the one Churchwhich the Lord established:-THE TWELVE APOSTLES OF THE LAMB.<strong>The</strong> Apostle declares that other foundation can noman lay than that is laid-Jesus Christ. (I Cor. 3:XI.) Upon this foundation our Lord, as the Father'srepresentative, began to rear his Church, and in sodoing he called twelve apostles-not by accident, butby design, just as the twelve tribes of Israel were nottwelve by accident, but in conformity to the divine plan.Not only did the Lord not choose more than those twelveapostles for that position, but he has never givenauthority since for any more,-barring the fact thatJudas, having proved himself unworthy of a positionamongst the twelve, fell from his place and was succeededby the Apostle Paul.We notice with what care the Lord watched over theapostles-his carefulness -for Peter, his praying for himin the hour of his trial, and his special appeals to himafterward to feed his sheep and his lambs. We notealso his care for doubting Thomas and his willingness todemonstrate to him thoroughly the fact of his resurrection.Of the twelve, he lost none save the son of perdition-and'his deflection was already foreknown to theLord and foretold in the Scriptures. We cannot recognizethe choice of Matthias recorded in Acts as in anysense of the word the Lord's selection. He was, doubtless,a good man, but was chosen by the eleven withoutauthority. <strong>The</strong>y had been instructed to tarry at Jerusalemand wait for endowment from on high by the holyspirit at Pentecost, and it was during this waiting period,
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 209and before they were endued with power, that they mistakenlycast lots and chose Matthias to take the place ofJudas. <strong>The</strong> Lord did not reprove them for this undesignedmeddling with his arrangement, but simplyignored their choice, and in his own time brought forwardthe Apostle Paul, declaring, "He is a chosen vessel untome"; and, again, we have the Apostle's statementthat he was chosen from his mother's womb to be aspecial servant; and, further, that he was not a whitbe,hind the chiefest of the Apostles. --Gal. I : 15 ; a Cor.11: 5.From this it will be seen that we are entirely out ofaccord with the views of Papacy axd of the ProtestantEpiscopal Church, and of the Catholic-Apostolic Church,and of the Mormons, all of whom claim that the numberof the apostles was not limited to twelve, and thatthere have been successors since thcir day who spokeand wrote with equal authority with the original twelve.We deny this, and in evidence note how the Lord particularlychose those twelve, calling to mind the prominenceof the number twelve in sacred things pertainingto this election ; and we cap the climax by pointing to thesymbolical picture of the glorified Church furnished inRevelation 2 I. <strong>The</strong>re the <strong>New</strong> Jerusalem-the symbolof the new Millennial government, the Church, the Brideunited to her Lord-is very clearly delineated ; and in thepicture the statement is most distinctly made that thetwelve foundations of the City are precious, and thatin the twelve foundations were the names written of the"twelve apostles of the Lamb,"-no more, no less.What better proof could we have that there were nevermore than twelve of these apostles of the Lamb, andthat .any others were, as the Apostle Paul suggests,"false apostles."--n Cor. I I : I j.Nor can we imagine any need of more apostles; for westill have those twelve with us-their testimony andthe fruit of their labors-in a much more convenientform than had those who were personally with themduring their ministry. <strong>The</strong> records of their ministriesare with us; their records of the Lord's words, miracles,
'etc. <strong>The</strong>ir discourses on the various topics of Christiandoctrine in their epistles are. in OUT hands to-day in amost satisfactory manner. <strong>The</strong>se things are "sufficient,"as the Apostle explains, "that the man of God may bethoroughly furnished." Explaining the matter furtherthe Apostle declared, "I have not shunned to declarethe whole counsel of God." What more is necessary?--I Tim. 3: 17; Acts 20: 27.Immediately succeeding his forty days of meditationand testing by the Adversary in the wilderness, and havingdetermined upon the proper course, our Lord began topreach the gospel of the coming Kingdom and to invitefollowers, who were called disciples. It was fromamongst these disciples that he eventually chose thetwelve. (Luke 6: 13-16.) <strong>The</strong>y were all from whatmight be termed the humbler walks of life, several ofthem fishermen, and of them it is- declared withoutdisapproval that the rulers "perceived that they wereunlearned men." (Acts 4 : I 3 .) Apparently the twelvewere called from amongst the "disciples" or generalfollowers who espoused the Lord's cause and confessedhim without leaving their daily avocations. <strong>The</strong> twelvewere invited to become associates in the ministry of theGospel and the record is that they forsook all to followhim. (Matt. 4: 17-22; Mark I:I~-20; 3: 13-19; Luke5: 9-1 I .) <strong>The</strong> "seventy" commissioned later on neverwere recognized as apostles. Luke g'ives us a particularaccount of the selection of the twelve, informing us thatjust prior to this event our Lord withdrew to a mountainfor praye~vidently to take counsel with the Father inrespect to his work and his co-laborers in it. He continuedall night in prayer,-and when it was day hecalled unto him his disciples (Greek, mathetes-learnersor pupils) ; and of them he chose twelve, whom he alsonamed Apostles (Greek, apostolos--sent forth ones).l'hus the twelve were marked as separate and distinctamongst the disciples.-Luke 6 : I 2, I 3, I 7.<strong>The</strong> other disciples not thus chosen to apostleshipwere also beloved of the Lord, and no doubt they werein full sympathy with his appointment of the twelve,
Th <strong>New</strong> <strong>Creation</strong>.a11recognizing it as in the interest of the work in general.Upon what bases the Lord made his choice is not stated;but we have the record of his own prayer to the effectthat, "Thine they were and thou gavest them me;" andagain, " Of those whom thou hast given me, I have lostnone save the son of perdition."-Judas. In whatsense or to what degree the Father made choice of thetwelve matters nothing to us. No doubt one qualificationwhich they possessed was humility; and, undoubtedly,their lowly vocations and previous experiences in lifehad been such as tended to make them not only humblemen, but to lead additionally to strength of character,determination, pe-verance, etc., to a degree whichother pursuits might not have done to the same extent.We are informed that the selection of the twelve at thetimeit took place, msteadof waiting until Pentecost (thedate of the begetting of the Church), was, in large measure,for the purpose of permitting these twelve to bespecially with the Lord, to behold his works, to hear hismessage, that thus they might in due time be witnessesto declare tous and toall of God's people at first hand thewonderful works of God, and the wonderful words oflife manifested through Jesus.-Luke 24: 44-48 ; Acts10: 39-41.THE APOSTOLIC COMMISSION.<strong>The</strong>re is not the slightest suggestion anywhere, to theapostles or concerning them, that they were to be lordsover God's heritage; that they were to consider themselvesas different from other believers, exempt fromthe operations of divine law, or specially favored or secureas respects their everlasting inheritance. <strong>The</strong>y werecontinually to remember that "all ye are brethren," andthat "one is your Master, even Christ." <strong>The</strong>y werealways to remember that it was necessary for them tomake their calling and election sure; and that unless theyobeyed the Law of Love and were humble, as little children,they should in no wise "enter into the Kingdom."<strong>The</strong>y were given no official titles nor any instructionrespecting special garb or peculiar demeanor, but
212 2% Organization.merely that they should in all these things be ensamplesto the flock; that others seeing their good works shouldglorify the Father; that others walking in their footstepsshould thus be following in the footsteps of the leaderalso, and ultimately attain to the same glory, honor,immortality,-partakers of the same divine nature,members of the same <strong>New</strong> <strong>Creation</strong>.<strong>The</strong>ir commission was one of service-they were toserve one another, to serve the Lord and to lay downtheir lives for the brethren. <strong>The</strong>se sewices were to be .rendered specially in connection with the promulgationof the Gospel. <strong>The</strong>y were partakers of the pre-anointingthat had already come upon their Master-the sameanointing which pertains to all of the <strong>New</strong> <strong>Creation</strong>,all of the Royal Priesthood, and is ddbed by theprophet, saying: "<strong>The</strong> Spirit of the Lord is upon mebecause he hath a-nted ms to peach good tidings untothe meek, . . . to bind up the broken-hearted,"etc.-Isa. 61: 1 ,~; Luke 4: 17-11; Matt. 10: 5-8; Mark3: 14, 15; Luke 10: 1-17.Although this anointing did not come directly uponthem until Pentecost, they had previously had a foretasteof it in that the Lord conferred upon them a share of hisholy Spirit power, etc., when he sent them out to preach.But even in this, special opportunity for pride was takenaway when later on our Lord sent seventy others forthto do a similar work, and similarly empowered them toperform miracles in his name. <strong>The</strong> real work of theapostles did not, therefore, begin in the proper senseof the word until they had received the holy Spirit atPentecost. <strong>The</strong>re, a special manifestation of divinepower. was conferred upon them-not only the holySpirit and gifts of the Spirit, but also, and specially, powerto bestow these gifts upon others. <strong>The</strong>nceforth theywere by this last-mentioned power distinguished fromall others of the Church. Other believers were counted inas members of the anointed body of Christ, made partakersof his Spirit and begotten of that Spirit to newnessof life, etc. ; but none could have a gift, or special manifestationexcept as conferred through these apostles.
<strong>The</strong>se gifts of +acles,<strong>The</strong> <strong>New</strong> cream. 213tongues, interpretations oftongues, etc., we are, however, to bear in mind, in n*sense hindered or took the place of the fruits of the holySpirit, which were to be grown or developed by each ofthe faithful through obedience to the divine instructions-as each grew in grace, knowledge and love. <strong>The</strong> conferringof these gifts, which a man might receive and yetbe sounding brass, a tinkling cymbal, marked the apostles,nevertheless, as the special servants or representativesof the Lord in the work of founding the Church.-I Cor. 12: 7-10; 13: 1-3.Our Lord in selecting these apostles, and in instructingthem, had in view the blessing and instruction of all ofhis followers to the end of the age. This is evident fromhis prayer at the close of his ministry, in which, refemngto the disciples, he said, "I have manifested thy nameunto the men [apostles] which thou gavest me out of theworld: thine they were and thou gavest them me; andthey have kept thy Word. Now they have known thatall things whatsoever thou hast given me are of thee ; for Ihave given unto them the words [doctrines] which thougavest me and they have received them. . . . Ipray for them: I pray not for the world, but for themwhich thou hast given me; for they are thine. . . .Neither pray I for these [apostles] alone, but for themalso which shall believe on me through their word [theentire Gospel Church]: that they all may be one [in pwpose,in love], as thou, Father, art in me and I in thee,that they also may be one in us; [then showing the ulti-mate purpose of this election, both of the apostles and ofthe entire <strong>New</strong> <strong>Creation</strong>, he added,+that the world[loved of God while sinners and redeemed by the preciousblood] may believe that thou hast sent me"-to redeemand restore them.-John 17: 6-9,zo, 21.<strong>The</strong> apostles, although unlearned men, were evidentlystrong characters, and under the Lord's teaching theirlack of worldly wisdom and education was more than.compensated for in "the spirit of a sound mind." It isnot strange, therefore, that these men were uniformlyrecognkd by the early Church as guides in the wqy of
<strong>The</strong> Organization.the Lord,-specially appointed instructors,-"pillars inthe Church," next in authority to the Lord himself. In ,various ways the Lord prepared them for this position:<strong>The</strong>y were with him continually and could, therefore,be witnesses respecting all the affairs of his ministry, histeachings, his miracles, his prayers, his sympathy, hisholiness, his self--rifice even unto death, and, finally.witnesses of his resurrection. Not only did the earlyChurch need all these testimonies, but all who have sincebeen called of the Lord and have accepted his call to the<strong>New</strong> <strong>Creation</strong>,-all who have fled for refuge and aretrusting in the glorious hopes centered in his character,in his sacrificial death, in his high exaltation and in theplan of God he is to fulfil-needed just such personaltestimony in respect to all these matters, to the intentthat they might have strong faith, strong consolation.Seventy other disciples were sent forth later, by theI.ord, to proclaim his presence and the harvest of theJewish age, but their work was different in many respectsfrom that of the twelve. Indeed in every mannerthe Lord seemed so specially to set the apostles apart,that we, with the entire Church, may have fullest con.fidence in them. <strong>The</strong>se alone were participants with himin the last Passover and in the institution of the newmemorial of his o h death; these alone were with himin Gethsemane; it was also to these that he manifestedhimself specially after his resurrection; and it was theseonly who were specially used as mouthpieces of the holyspirit on the Day of Pentecost. <strong>The</strong> eleven were "men ofGalilee"; as scjme who heard them remarked, " Are notall these Galileans?"--Acts 2 : p ; Luke 24: 48-51 ; Matt.28: 16-19.Although-as the record shows-our ~ r revealed dhimself after his resurrection to about five hundredbrethren, nevertheless the apostles were specially dealtwith and were intended to be the specific "witnesses ofall things which he did both in the land of the Jews andin Jerusalem; whom they slew and hanged on a tree: himGod raised up on the third day. . . . And he corn-
<strong>The</strong> <strong>New</strong> Cleatton. 215manded us to preach unto the people," etc.-Acta I o: 39-45; 13: 31; 1 Cor. IS: 3-8.<strong>The</strong> Apostle Paul, although not directly a witness tothe same extent as the eleven, was, nevertheless, made awitness of our Lord's resurrection in that he was given asubsequent glimpse of his glorious presence, as he himselfstates the matter,--"Last of all he was seen of mealso, as of one born out of due time [before the time]. "(I Cor. 15 : 8, 9.) <strong>The</strong> Apostle Paul was not reallyentitled to see the Lord in glory before the remainder ofthe Church at his Second Advent, when all of his faithfulshall be changed and be made like him and see him as heis; but in order that the Apostle might be a witness hewas granted this glimpse and was additionally grantedvisions and revelations more than they all. He was thus,perhaps, well compensated for his previous lack of personalcontact with the Master. Nor were his specialexperiences mcrely for his own advantage; but chiefly,we may presume, for the advantage of the entire Church.Certain it is that the peculiar experiences, visions, revelations,etc., granted to the Apostle who took the place ofJudas, have been more helpful than those of any otherof the apostles.His experiences permitted him to know and appreciatenot only "the deep things of God,"--even some thingsmot lawful to be uttered (2 Cor. I 2 : 4), but the illuminationwhich they gave to the Apostle's mind has throughhis writings been reflected upon the Church from his dayto the time.It was because the Apostle Paul had those visions andrevelations that he was enabled to grasp the situationand to appreciate the new dispensation and recognizethe lengths and breadths and heights and depths of thedivine character and plan so clearly, and it was becausehe appreciated these things clearly himself that he wasq&d to state them in his teachings and epistles insuch a manner as to confer blessings upon the householdof faith all down throughout the age. Indeed, evento-day, the Chwch could better afford to lose the testimoniesof any or all of the other apostles than to lose
216 <strong>The</strong> Organization.the testimony of this one. Nevertheless, we are glad tohave the full testimony--glad to appreciate it all, aswell as the noble characters of the entire twelve. Markthe testimony which indicates his apostleship: first ofall, the Lord's words, "He is a chosen vessel unto me tobear my name before the Gentiles and kings and thechildren of Israel." (Acts g: 15.) <strong>The</strong> Apostle's owndeclaration is, "I certify you, brethren, that the Gospelwhich was preached by me is not of man; for I neitherreceived it of man, neither was I taught it, but by therevelation of Jesus Cmt " (Gal. I : I I, 1.3) ; and again hedeclares, "He that wrought effectually in Peter to theapostleship of the circumcision [the Jews], the same wasmighty in me toward the Gentiles." (Gal. 2: 8.) Notonly did his zeal for the Lord and the brethren, and hiswillingness in laying down his life for the brethren-inspending time and energy for their blessing,-testifyto his worthiness to rank as an equal of any apostle, butwhen his apostolic relationship to the Church was calledin question by some, he frankly pointed to this, and tothe Lord's blessing in connection with his revelationsand ministries, etc., as proving that he was "not a whitbehind" the others.-I Cor. g: I; 2 Cor. 11: 5, 23; 12: I-7, 12; Gal. 2: 8; 3: s.It was not the Lord's intention that the apostlesshould do a work merely amongst the Jews;--quite tothe contrary is the record. He instructed the eleventhat his work and their message was for all the people,ultimately ; though they were to tarry at Jerusalem untilendued with power, and were there to begin their testimony.Our Lord's words wee, "Ye shall receive powerafter that the holy Spirit is come upon you, and ye shallbe witnesses unto me both in Jerusalem and in Judeaand in Samaria and unto theuttermost part of the earth."(Acts I : 8.) This witnessing continued not only duringthe lifetime of the apostles, but still continues. <strong>The</strong>y arestill preaching to us, still instructing the faithful, stillencouraging, still admonishing, still reproving. <strong>The</strong>irdeath did not stop their ministry. <strong>The</strong>y still speak, stillwitness, are still mouthpieces of the Lord to his faithful,
ITh <strong>New</strong> Credion. 917THE INSPIRATION OF THE APOSTLES.It is well that we hve confidence in the apostles asfaithful witnesses, or historians, and that we notice thattheir testimonies bear the stamp of honesty, in that theysought not wealth nor glory amongst men, but sacrificed, all earthly interests in their zeal for the risen and glorifiedMaster. <strong>The</strong>ir testimony would be invaluable if it hadno further weight than this; but we find the Scripturesteaching that they were used of the Lord as his inspiredagents, and that they were specially guided of him inrespect to the testimony, doctrines, customs, etc., whichthey would establish in the Church. <strong>The</strong>y bore witnessnot only to the things they heard and saw, but, additionally,to the instruction which they received throughthe holy Spirit; thus they were faithful stewards. " Let aman so account of us as . . . stewards of themysteries of God," said Paul (I Cor. 4: I). <strong>The</strong> samethought was expressed by our Lord when he saidrespecting the twelve, " I will make you fishers of men."and again, "Feed my sheep," "Feed my lambs." <strong>The</strong>Apostle also says-<strong>The</strong> mystery [the deep truths of theGospel concerning the high calling of the <strong>New</strong> <strong>Creation</strong>theChrist] hidden in other ages, is now revealed unto hisholy apostles and prophets by the Spirit. <strong>The</strong> object ofthis revelation is explained to be: "To make all men seewhat is the fellowship of the mystery [upon what tern~sparticipation in this <strong>New</strong> <strong>Creation</strong> may be obtained]which from the beginning of the world has been hid inGod." (Eph. 3: 3-1 I.) Again in describing how theChurch is to be built upon the foundation of the apostlesand prophets, Jesus Christ himself bzing the chief cornerstone,the Apostle declares " For this cause [for the buildingup of the Church, the temple of God], I, Paul [am]the prisoner of Jesus Christ for you Gentiles."-Eph.2: 20,22; 3: I.<strong>The</strong> Comforter was promised to "teach you all thingsand bring all things to your remembrance whatsoever Ihave said unto you "; "and he shail show you things tocome." (John 14: 26; 16: 13.) TO a certairi extent,
a 18.Th.e Organization.undoubtedly, this is applicable to. the entire Church, butit was specially applicable to the apostles; and, indeed,it still operates toward the remainder of the Church-through the apostles--their words still being the channelsthrough which the holy Spirit teaches us things bothnew and old. In harmony with this promise we mayunderstand the apostolic inspiration to have been of athreefold .character. (I) Refreshment of memoryenabling them to recall and reproduce the Lord's personalteachings. (2) Guidance into an appreciation ofthe truth pertaining to the divine plan of the ages. (3)Special revelations of things to come--the things ofwhich our Lord declared, "I have yet many things tosay unto you, but ye cannot bear them now."-Johp16: 12.We are not to suppose that the refreshment of thememory of the apostles implied a dictation of the exactphraseology or of the exact order of our Lord's words.Nor do the apostolic writings give evidence of such adictation. <strong>The</strong> Lord's promise, however, is itself aguarantee of the correctnessof their statements. Ineachof the four Gospels we have a history of the Lord's earlylife and ministry; yet in each the individuality of thewriter is manifested. Each in his own style recordsthose items which seem to him most important;and under the Lord's supervision these various accountsfurnish altogether as complete a history as is necessaryfor the establishment of the faith of the Church, of theidentity of Jesus as the Messiah of the prophets, ofthe fulfilment of the prophecies concerning him,of the facts of his life and of his teachings. Had theinspiration been verbal (a word-for-word dictation),it would not have been necessary for several men to rephrasethe narrative; but it is noteworthy that whileeach writer exercised his individual freedom of expressionand made his own choice of the events most importantand worthy of record, the Lord by his holy Spirit sosupervised the matter that nothing of importance wasomitted,-all that is needed is faithfully recorded,--" that the man of God may be perfect, thoroughly fur-
Thu <strong>New</strong> <strong>Creation</strong>.2x9aished." It is interesting to note that the Apostle John'srecord supplements the other threeMatthew, Mark andLuke--and that he chiefly discourses of circumstancesand incidents of importance omitted by the others.<strong>The</strong> Lord's proposition that he would through the holySpirit guide the apostles, and through them the <strong>New</strong><strong>Creation</strong>, "into all truth," implies that the guidancewo$d be a general one rather than a personal and indivldualguidance into all truth~the fulfilment afterthis manner is evidenced by the records. Although theapostles, with the exception of Paul, were plain andunlearned men, nevertheless their scriptural expositionsare very remarkable. <strong>The</strong>y were able to "confound thewisdom of the wise " theologists of their day,-and eversince. However eloquent the error, it cannot standbefore the logic of their deductions from the Law and theProphets and the teachings of the Lord. <strong>The</strong> JewishDoctors of the Law remarked this, and, as we read, " tookknowledge of them that they had been with JesusM--that they had learned his doctrine and copied his spirit.-Acts 4: 5, 6, 13.<strong>The</strong> apostolic epistles consist of such logica, argumentsbased upon the inspired writings of the Old Testamentand upon the words of the Lord; and all who, throughoutthis Gospel age, have partaken of the same spirit byfollowing the lines of argument which the Lord throughhis mouthpieces has set before us, are guided to the sametruthful conclusions; so that our faith does not standin the wisdom of men but in the power of God. (I Cor.2: 4. 5.) Nevertheless, in these teachings, as well as intheir historical presentations, we have no evidence of aword-for-word dictation-no evidence that they werelgerely amanuenses of the Lord, speaking and writing ina mechanical manner as did the prophets of olden times.(2 Pet. I :.21.) Rather, the apostles' Jear-sighted viewwas an illumination of the mind which enabled them tosee and appreciate the divine purposes and thus to statethem clearly ; just as all of the Lord's people since, followingtheir leading, have been enabled to grow in graceand in knowledge and in love, and so have been enabled
220' <strong>The</strong> Organization.to "comprehend with all saints what is the breadth, andlength, and depth, and height; and to know the love ofChrist, which passeth [all human] knowledge.'-Eph. 3:18, 19.Nevertheless, we are fully justified in the belief thattheir other teachings, as well as their historical accounts,were so supervised by the Lord that improper wordswere avoided, and that the truth was set forth in such aform as to constitute "meat in due season" for thehousehold of faith from their day to the present. Thisdivine supemision of the apostles was indicated inadvance by our Lord's words, "Whatsoever ye shall bindon earth shall be bound in heaven: and whatsoever yeshall loose on earth shall be loosed in heaven." (Matt.18 : 18.) We would understand this to signify, not thatthe Lord would yield his prerogative and become obedientto the dictates of the apostles, but that they shouldbe so kept, so guided by the holy Spirit, that theirdecisions in the Church, respecting what things shouldbe considered obligatory and what things should be consideredoptional, would be proper decisions; and thatthe Church in general, therefore, might know that thematters were fixed, settled,-the conclusions arrived atbeing the Lord's decision as well as that of the apostles,UPON THIS ROCK WILL I BUILD MY CHURCH.It was in full accord with this that, after the ApostlePeter had borne witness that our Lord was the Messiah,"Jesus answered and said unto him, Blessed art thou,Simon Barjona: for flesh and blood hath not revealedit unto thee, but my Father which is in heaven. And Isay also unto thee, That thou art Peter [petros-a stone,a rock], and upon this rock [petra-a mass of rock-thegreat fundamental rock of truth, which you have justexpressed] I will build my Church." <strong>The</strong> Loxdhimself,is the builder, as he himself also is declared to be thefoundation, "Other foundation can no man lay thanthat is laid-Jesus Christ." (I Cor. 3: 11.) He is thegreat Rock, and Peter's confession of him as such was,therefore, a rock testimonial-a declaration of the fout.
dation principles underlying the divine plan. <strong>The</strong>Apostle Peter so understood this matter and so expressedhis understanding. (I Pet. a: 5, 6.) He declared alltruly consecrated believers to be "living stones" whocome to the great Rock of the divine plan, Christ Jesus,-to be built up as a holy temple of God through unionwith him-the foundation. Peter, therefore, disownedany pretension to being the foundation-stone himselfand properly classed himsetf in with all the other "livingstones" (Gr. lithos) of the Church,-though petros, rock,signSes a larger stone than lithos, and all the apostles as"foundation" ston- would in the divine plan and orderhave a larger importance than their brethren.-Rev.21: 14.KEYS OF AUTHORITY.In the same connection the Lord said to Peter, "I willgive unto thee the keys of the kingdom of heaven: andwhatsoever thou shalt bind on earth shall be bound inheaven," etc. Thus the same authority given to theapostles as a whole was specifically expressed to Peter,with the additional privilege or honor of the keys-theopening power or authority. We remember how theApostle Peter used the keys of the Kingdom and did theopening work of the new dispensation, first, to the Jewsat Pentecost, and, later, to the Gentiles at the house ofCornelius. On the Day of Pentecost, when the holySpirit was poured out, we read that "Peter stood up withthe eleven,"-he took the initiative: he opened, the othersfollowed, and the gospel invitation was thus thrown opento the Jews. In the case of Cornelius the Lord sent messengersto Peter, and specially directed him by a visionto follow their invitation, and thus particularly used himin opening the door of mercy, liberty and privilege to tkeGentiles,-that they also might come into and share theprivilege of the high calling of the <strong>New</strong> <strong>Creation</strong>. <strong>The</strong>sematters are in full accord with what we have seen respectingthe Lord's purposes in connection with the choice ofthe twelve apostles. And the more clearly the Lord'speople discern the fact that these twelve men were
--aaaTkc Organization.made the peculiar representatives of the newtion and their words the special channels of truth inrespect to the new <strong>Creation</strong>, the more thoroughly theywill be prepared to accept their words, and the moredisinclined they will be to indorse the teachings of othersin conflict with their testimony. "If they speak notaccording to this Word, it is tecause there is no light inthem."-Isa. 8: 20.<strong>The</strong> last proposition of our Lord's promise reads, "He[the Father's holy Spirit] shall show you things to come."This implies a special inspiration of the apostles, andindirectly it implies the blessing and enlightenment ofthe Lord's people down to the very close of this age,through their teachings. <strong>The</strong>y were thus not only to beholy apostles, but also prophets, or seers making knownfuture events to the Church. It is not necessary tosuppose that all of the apostles were used to the sameextent in any or all of these ways of service. <strong>The</strong> factis that some were honored more not only in privileges ofservice as apostles, but also more in showing the thingsto come. <strong>The</strong> Apostle Paul points out various things tocome: the great falling away in the Church; the revealingof the " Man of Sin" ; the mystery respecting the secondcoming of the Lord, and that we shall not all sleep,though we must all be changed; the mystery, hiddenfrom past ages and dispensations, that the Church.including the Gentiles, should be fellow-heirs of the promisemade to Abraham -that his seed should bless all thefamilies of the earth, etc., etc. He points out, also, thatin the end of the age evil conditions will prevail in theChurch; that men will be lovers of pleasure more thanlovers of God, having the form of godliness but denyingthe power thereof; covenant breakers, etc., and that"grievous wolves" (destructive higher critics) would notspare the lord's flock. Indeed, all of the writings of theApostle Paul are brilliantly illuminated by the visionsand revelations which he enjoyed as a seer of things thatin his day were still future and not proper to be fullyexplained, but which now are manifest to the saintsthrough the types and prophesies of the Old Testament,-
<strong>The</strong> Nmu <strong>Creation</strong>. '93understandable now in the light of the apostles' wordsbecause the "due time" has ome for them to be understood.<strong>The</strong> Apostle Peter, also, as a seer points out the comingof false teachers into the Church who privily, secretively,will bring in damnable heresies, even denyingthat the Lord bought them. Looking down to our dayhe prophesies saying, "<strong>The</strong>re shall come in the last daysscoffers . . . saying, Where is the promise of his[Christ's] presence? " etc. He prophesied also that "<strong>The</strong>day of the Loid shall so come as a thief in the night," etc.<strong>The</strong> Apostle James likewise prophesies respectingthe end of this age, saying, "Go to now, ye rich men,weep and howl for the miseries that shall come upon you.. . . Ye have heaped treasure together for the lastdays," etc.<strong>The</strong> Apostle John, however, was the most remarkableseer, or prophet of all the apostles: his visions, constitutingthe Book of Revelation, delineating in the modremarkable manner the things to come.THE APOSTOLIC INFALLIBILITY.From the foregoing we are fully justified in believingthat the apostles were so guided by the Lord, throughhis holy Spirit, that all of their public utterances were ofdivine inspiration for the admonition of the Church, andno less infallible than the utterances of the prophets ofthe preceding dispensation. But while feeling thusassured in respect to the truthfulness of their testimonyand that all of their utterances to the Church have thedivine approval, it is well that we examine carefullyfive different circumstances, mentioned in the <strong>New</strong>Testament, which are usually considered as opposed tothe thought that the apostles did not err in their teachings.We will scrutinize these separately.(I) Peter's denial of our Lord just prior to his crucibxion.It cannot be disputed that Peter here was overtakenin a serious wrong, for which afterward he wassincerely penitent; but we should not f<strong>org</strong>et that thistransgression, though committed after his choiq as an
224 <strong>The</strong> OrganZeatQm.Apostle, was prior to his Wig anointed by the holy Spaat Pentecost, and his divine endowment as an Apostle inthe fullest sense. Furthermore, the infaUiiility we haveclaimed for the apostles is that which applies to theirpublic teachings and writings, and not to all the incidentsand minutk of their lives, which, unquestionably, wereaffected by the blemishes of their earthen vessels, marredby the fall in which all of Adam's children have suffered.<strong>The</strong> Apostle's words that "we have this taeasure in anearthen vessel," evidently applied to Wlf and theother apostles, as well as to all of the Church.-recipientsof the holy Spirit. OUT share, as individuals, in the greatatoning work of our Master, covers these blemishes of theflesh which are contra y $0 our desires as <strong>New</strong> Creatures.<strong>The</strong> apostolic office for the service of the Lord and theChurch was entirely apart from the mere weaknesses ofthe flesh, and was conferred upon them not because ofhuman perfection, but while they were admittedly " menof like passions" with ourselves. (Acts 14: 15.) <strong>The</strong>office did not bring restitution-perfection to theirmortal bodies-but merely the new mind and the holySpirit to guide these. It did not make their thoughtsand actions perfect, but merely overruled those thoughtsand actions so that the public teachings of the twelveare infalliblethe Word of the Lord. This is the kindof infallibility claimed for the popes,-that when thepope speaks ex cathedra, or officially, he is overruled ofGod and not permitted to err. This inerrancy of thepopes is claimed for them on the basis that they are alsoapostles-overlooking and ignoring the fact that theScriptures teach that there are but "twefve apostlesof the Lamb."(2) Peter on one occasion "dissembled "-was guiltyof double dealing (Gal. 2 : I 1-14). This is pointed to as aproof that the apostles were not infallible in conduct.We concede this as we perceive the apostles also avowedit (Acts 14: 15) ; but we repeat that these human weaknesseswere not permitted to mar their work or usefulnessas apostles,-who " preached the gospel with thehri); S?irit sent down from heaven," (I Pet. I: xa;
'1 he 1Lcw <strong>Creation</strong>. 225Gal. I: I I, 12)-not with man's wisdom, ht with thewisdom from above. (I Cor. 2: 5-16.) This error onPeter's part God promptly corrected through the ApostlePaul, who kindly, but firmly, "withstood him to the facebecause he was to be blamed" ; and that it was properlyreceived by the Apostle Peter, and that he quite overcamethis weakness in respect to preference for the Jews.is abundantly witnessed by his two epistles, in which notrace of wavering on the subject can be found, nor anylack of faithfulness in acknowledgment to the Lord.(3) It is claimed that the apostles expected the Lord'ssecond advent to take place very quickly, possibly intheir own lifetime, and that in this they erred doctrinallyand showed that their teachings are untrustworthy. Weanswer that the Lord declared that he left the apostlesin uncertainty respecting the time of the second corningand the establishment of the Kingdom--simply tellingthem and all to watch, in order that when the eventshould be due they might know and not be in darknesson the subject as the world in general will be. <strong>The</strong>irinquiry about this matter after the Lord's resurrectionbrought from him the answer, "It is not for you to knowthe times and the seasons which the Father hath put inhis own power." Shall we then find fault with theapostles for a matter which the Lord declared to be, for atime, a divine secret? Surely not. We do find, however,that under the guidance of the spirit in respect to"things to come," the apostles were very guarded intheir expressions in respect to the time of the secondadvent; and so far from expecting the matter in theirown lifetime their words indicate the contrary.For instance, the Apostle Peter distinctly says that hewrote his epistles to the intent that his testimony mightbe with the Church after his decease-a clear evidencethat he did not expect to live until the establishment ofthe Kingdom. (2 Pet. I : IS.) <strong>The</strong> Apostle Paul, whiledeclaring that "the time is short," did not pretend tosay how short. Indeed, viewed from the standpoint of aweek of seven one-thousand-year days-the seventhof which would bring the Kingdom-more than four-sixtht
226 <strong>The</strong> Organization.of the waiting time had already passed, and the time wasfar spent. In exactly the same way we speakof suchmattere now respecting earthly affairs, when on Thursdaywe say that the week will soon be gone. Paul alsospoke of the time of his departure, of his readiness tolay down his life, of his preference so to do. He pointsout that the day of the Lord would so come as a thief inthe night. Some false impreasions on the subject hecorrected, saying, "Be not soon shaken in mind nor yetbe troubled: neither by spirit nor by word nor by epistleas from us, as that the day of Christ is now present.Let no man deceive you by any means: for that dayhall not come except there come a falling away first andthat man of sin be revealed, the son of perdition," etc.. . . "Remember ye not that when I was with youI told you the things? And now ye know whattvithholdeth, that he might be revealed in his ownseason. "(4) It is objected that Paul, who wrote, "I, Paul, sayunto you, that if ye be circumcised, Christ shall profityou nothing" (Gal. 5: 2). caused Timothy to be circumcised.(Acts 16: 3.) And we are asked, Did he notthereby teach falsely, and in contradiction to his owntestimony? We answer, No: Tizothy was a Jew, becausehis mother was a Jewess (Acts 16: I) ; and circumcisionwas a national custom amongst the Jews, whichbegan before the Law of Moses and which was continuedafter Christ had "made an end of the Law [Covenant],nailing it to his cross." Circumcision was given toAbraham and his seed four hundred and thirty yeaisbefore the Law was given to Israel as a nation at MountSinai. Peter was designated the Apostle to the circumcision(i. e., to the Jews), and Paul, the Apostle tothe uncircumcision (i. e., to the Gentiles).-Gal. 2: 7, 8.His argument of Gal. 5: a was not addressed to Jews.He was addressing Gentiles, whose only reason for desiringor even thinking about circumcision was that certainfalse teachers were confusing them, by telling them thatthey must keep the Law Covenant, as well as accep8Christ-thus leading them to ignore the <strong>New</strong> Coveaant
Ths <strong>New</strong> Creathfil7<strong>The</strong> Apostle here shows that for them to be circumcised(for any such reason) would be a repudiation of theGrace Covenant, and. hence, a repudiation ot the entirework of Christ. He found no objection to Jews continuingtheir national custom of circumcision: this isevident from his words in I Cor. 7: 18, 19, as well as inhis course with Timothy. Not that it was necessary forTimothy or any other Jew to be circumcised; but that itwas not improper ;and that, as he would begoing amongstJews to a considerable extent, it would be to his advantage,--givinghim the confidence of the Jews. But wesee Paul's steadfast, resistance, on this subject, whensome who misconceived the matter sought to haveTitus-a full-blooded Greek-circumcised.-Gal. 2: 3-5.(5) <strong>The</strong> account of Paul's course, recorded in Acts 2 I :20--26, is reflected upon as being contrary to his ownteachings of the truth; and as indicating his errancy asrespects doctrines and practices. It is claimed that itwas because of wrong doing in this instance that Paul waspermitted to sder so much as a prisoner, and was finallysent to Rome. But such a view is not borne out byScripture-stated facts. <strong>The</strong> record shows that throughout1 this entire experience Paul had the sympathy and ap-I proval of all the other apostles, and, above all, the Lord'scontinued favor. His course was at the instance of theother apostles. It was testified to him by prophecy,before he went to Jerusalem (Acts 21: 10-14), that bonds1 and imprisonment awaited him; and it was in obedience1 to his convictions of duty that he braved all those pre-Idicted adversities. And when in the very midst of histrouble, we read: "<strong>The</strong> Lord stood by him and said, 'Beof go~d cheer, Paul: for as thou hart testified of me inJerusalem, so must thou bear witness also at Rome.' "Later we find the Lord again showing him favor, as weread: "<strong>The</strong>re stood by me the angel of God, whose I am,and whom I serve, saying, Fear not, Paul; thou must bebrought before Caesar: and lo, God hath given thee allthem that sail with thee."-Acts 23: 11; 27: 23, 24.In view of these facts, we must seek an understandingaf Paul's course in correspondence with his uniformly
old and noble murse-esteeming very highly the-work.and testimony which God not only did not reprove, butdid approve. Coming then to the examination of Acts21 : a 1-27, we notice (verse i~) that Paul had not taughtthat Jewish converts should not circumcise their children ;nor did he repudiate the Mosaic law-rather, he honoredit, by pointing out the greater and grander realities whichMoses' law so forcibly typified. So far, therefore, fromrepudiating Moses, he honored Moses and the Law,saying: "<strong>The</strong> Law is just and holy and good," andpointed out that by it the knoevkdge of the heinousnessof sin had been incl.eased; that the Law was so grandthat no imperfect man could obe) it fully, and thatChrist, by keeping it, had won its rewards, and now underthe Grace Covenant was offering everlasting life andblessings as a gift to those unable to keep th law, bat byfaith. accepted as the covering of their imperfectionshis perfect obedience and sacrifice. and who becamehis followers in the path of righteousness.Certain ceremonies of the Jewish dispensation-suchas the fasts, the celebration of new moons and Sabbathdays and feasts-were typical of spiritual truths belongingto the Gospel age. <strong>The</strong> Apostle clearly shows thatthe Gospel of the <strong>New</strong> Covenant neither enjoins norforbids these (the Lord's Supper and Baptism being theonly injunctions of a symbolic character commanded us.and they new ones).-Col. a: 16, 17; Luke la: 19;Matt. 28: 19.One of these Jewish symbolic rites, termed "purifying,"was that observed by Paul and the four Jews, inthe case which we are now examining. Being Jews,they had a right, if they chose, not only to conqxratethemselves to God, in Christ, but also to perform thesymbol of this purification. And this is what they didthemen who were with Paul having made, additionally,a vow to humiliate themselves, before the Lord and thepeople, by having their heads shaven. <strong>The</strong>se symbolicceremonies cost something; and the charges presumablymade up the "offering" of moneyso much for each, todefray the expenses of the Temple.
<strong>The</strong> Apostle Pad never taught the Jews that theywere free from the Law-but, on the contrary, that theLaw had dominion over each of them so long as he lived.He showed, however, that if a Jew accepted Christ, andbecame "dead with him," it settled the claims of the LawCovenant upon such Jew, and made him God's freemanin Christ. (Rom. 7: 1-4.) But he did teach the Gentileconverts that they hadnever beenunder the Jewish LawCovenant, and that for them to attempt the practice ofJewish Law ceremonies and rites would imply that theywere trusting in those symbols for their salvation, andnot relying wholly upon the merit of Christ's sacrifice.And to this all of the apostles assented.--See Acts a I : 25 ;15: 20, 23-29.Our conclusion is that God did most wonderfully use.the twelve apostles, making them very able ministers ofhis truth, and guiding them supernaturally in the subjectsupon which they wrote--so that nothing profitableto the man of God has been omitted-and, in the verywords of their original writings, manifested a care andwisdom beyond what even the apostles themselves comprehended.Praise God for this sure foundation for ourfaith!Are the apostles to be regarded as in any sense 2or&in the Church? or, in other words, When the Lord andHead of the Church departed, did any of them take theplace of the Head? or did they together constitute acomposite head, to take his place and assume the reins ofgovernment? Or were they, or any of them, what thepopes of Rome claim to be, as their successors-thevicars or substitutes of Christ to the Church, which ishis body ?Against such hypothesis we have the plain statementof Paul (Eph. 4 : 4,s) "<strong>The</strong>re is one body" and " o wLmd"; and, therefore, among the various members ofthat body, no matter what may be the relative irnportanceof some, only the one Lard and Head is to be recognized.This the Lord also clearly taught when, addressing
the multitudes and his disciples, he said, "<strong>The</strong> Scll'besand Pharisees . . . love . . . to be calledRabbi ; but be not ye called Rabbi ; for one is your Master,and all ye are brethren." (Matt. 23: I, 2, 6-8.) Andagain, addressing the apostles, Jesus said, "Ye knowthat those presuming to rule over the Gentiles exerciselordship over them; and their great ones exercise authorityover them, but it shall not be so among you; but whosoeverwill be great among you shall be your servant,and whosoever of you will be the chiefest shall be servantof all ; for even the Son of Man came not to be ministeredunto, but to minister [serve] and to give his life a ransomfor many."-Mark 10: 41-45.Nor have we any evidence that the early Church ever.regarded the apostles as lords in the Church, or that theapostles ever assumed such authority or dignity. <strong>The</strong>ircourse was very far indeed from the papal idea of lordship,and from that of the prominent ministers in allChristian sects. For instance, Peter never styled himself"the prince of the apostles," as papists style him;nor did he and the others ever title each other, or receivesuch homage from the Church. <strong>The</strong>y addressed orreferred to one another simply as Peter, John, Paul, etc.,or else as Brother Peter, Brother John, etc. ; and all ofthe Church were similarly greeted-as brothers andsisters in Cnrist. (See Acts g: I 7 ; 2 I : 20; Rom. 16: 23;I Cor. 7: 15; 8: 11; 2 Cor. 8: 18; 2 <strong>The</strong>ss. 3: 6, 15; Philemon7, 16.) And it is written that even the Lord himselfwas not ashamed to call them all " brethren" (Heb.2 : I I), SO far is he from any domineering attitude in theexercise of his true and acknowledged lordship orauthority.Nor did any of these leading servants in the earlyChurch go about in priestly robes, or with cross androsary, etc., courting the reverence and homage of thepeople; for, as the Lord had taught them, the chiefestamong them were those who served most. Thus, forinstance, when persecution scattered the Church anddrove them out of Jerusalem, "the eleven" bravelystood their pound, willing to do whatever might come;
<strong>The</strong> <strong>New</strong> Creatkm. 231because in this trying time the Church abroad would lookto them at Jerusalem for encouragement and help. Hadthey fled, the whole Church would have felt dismayed andpanic-stricken. And we find James perishing by thesword of Herod; Peter, with a similar fate in view, thrustinto prison and chained to two soldiers (Acts 12: 1-6);and Paul and Silas in their ministry beaten with manystripes, and then cast into prison and their feet made fastin the stocks; and Paul enduring "a great fight ofafflictions." (Acts 16: 23, 24; 2 Cor. I I : 23-33.) Didthey look like lords or act like lords? Surely not.Peter was very explicit in this matter, when counselingthe elders to "feed the flock of God." He did not say yourflock, your people, your church, as many ministers to-dayspeak, but the flock of God, not as lords of the heritage,but being patterns to the flock-patterns of humility,faithfulness, zeal and godliness. (I Pet. 5 : 1-3.)AndPaul says, "I think that God hath set forth us the apostleslast, as it were appointed to death; for we are madea spectacle unto the world, and to angels, and to men.We are fools for Christ's sake, . . . we are despised;. . . we both hunger and thirst, and are naked,and are buffeted, and have no certain dwelling place, andlabor working with our own hands. Being reviled, webless; being persecuted, we suffer it; being defamed, weentreat: we are made as the filth of the world, and theoffscourings of all things." (I Cor. 4: 9-13.) Notmuch like lords in all this, were they? And in opposingthe idea of some of the brethren who seemed to beaspiring to lordship over God's heritage, Paul ironicallysays, "Now ye are full. now ye are rich, ye have reignedas kings withut us;" but further along he counsels theonly right way, which is that of humility, saying, "Beye followers of me" in this respect. And again, "Let aman so account of us as of the ministers [servants] ofChrist, and stewards of the mysteries of God."-I Cor.4: 8, 16, I.And, again, the same Apostle adds: "As we wereallowed of God to be put in trust with the gospel, even80 we speak; not as pleasing men, but God, who trieth
132 <strong>The</strong> Organization.our hearts. For neither at any $he used we tlatteimgwords, as ye know, nor a cloak of covetousness: God iswitness. Nor of men sought we glory-neither of you,nor yet of others, when we might have been burdensomeas the Apostles of Christ. But we were gentle amongyou, even as a nurse [nourisher] cherisheth her children."(I <strong>The</strong>ss. n: 4-7.) <strong>The</strong> apostles issued neither bulls noranathemas, but we do find among their loving entreatiessuch expressions as these: "Being defamed, we entreat."" I entreat thee also, true yokefellow." "Rebuke notan Elder, but entreat him."-I Cor. 4: 13; Phil. 4: 3 .I Tim. 5 : I.<strong>The</strong> early Church rightly reverenced the piety and thesuperior spiritual knowledge and wisdom of the apostles,and, regarding them, as they really were, as theLord's specially chosen ambassadors to them, they satat their feet as learners; yet not with blank, unquestioningminds, but with a disposition to try the spirits andto prove the testimony. (I John 4: I ; I <strong>The</strong>ss. 5 : 2 I ;Isa. 8: 20.) And the apostles, in teaching them, enjoinedthis attitude of mind, which required a reason for theirhope, and encouraged it, and were prepared to meet itnotwith enticing words of man's wisdom (of human philosophyand theory), but in demonstration of the Spiritand of power, that the faith of the Church might notstand in the wisdom of men, but in the power of God.(I Cor. 2: 4, 5.) <strong>The</strong>y did not cultivate a blind andsuperstitious reverence for themselves.We read that the Bereans "were more noble than theyof <strong>The</strong>ssalonica in that they received the word with allreadiness of mind, and searched the Scriptures daily [tosee] whether those things were so." And it was the constanteffort of the apostles to show that the gospel whichthey proclaimed was the very same gospel darkly expressedby the ancient prophets, "unto whom it wasrevealed, that not unto themselves, but unto us [the bodyof Christ] they did minister the things now reported untoyou by them [the apostletilthat have preached the Gospelunto you with the holy Spirit sent down from heaven"(I Pet. I : 10-12) :-that it was the very same gospel of
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>. '333We and immortality brought to Sight by the Lord himself;--that its greater amplification and all the particulardetails discovered to the Church by them, under theleading and direction of the holy Spirit-whether byspecial revelations or by other and mom natural means,both of which were used-werein fulfilment of the Lord'spromise to the apostles, and through them to the wholeChurch-"I have yet many things to say unto you, butye cannot bear them now."It was right, therefore, for the Bereans to search theScriptures to see whether the testimony of the apostlesagreed with that of the Law and the prophets, and tocompare them also with the teachings of the Lord. OurLord also invited a similar proving of his testimony bythe Law and the prophets, saying, "Search the Scriptures, . . . for they are they that testify of me."<strong>The</strong> whole divine testimony must be in harmony,whether it be communicated by the Law, the prophets,the Lord or the apostles. <strong>The</strong>ir entire harmony is theproof of their divine inspiration. And, thank God! wefind that harmony existing, so that the Scriptures of theOld and <strong>New</strong> Testaments constitute what the Lord himselfdesignates " the harp, of God." (Rev. I 5 : 2.) Andthe various testimonies of the Law and the prophets arethe several chords of that harp, which, when tuned bythe holy Spirit dwelling in our hem, and swept by thefingers of the devoted sewants and searchers after divinetruth, yieldsthemost enchanting strains that ever fell onmortal ears. Praise the Lord for the exquisite melodyof the blessed " song of Moses and the Lamb, " which welearn through the testimony of his holy apostles andprophets, of whom the Lord Jesus is chief!But although the testimony of the Lord and theapostles must harmonize with that of the Law and theprophets, we should expect them to testify of thingsm, as well as old; for so the prophets have led us toexpect. (Matt. 13:35; Psa. 78:2; Deut. 18: IS, 18;Dan. 12 : 9.) And so we find them not only expoundingthe hidden truths of ancient ptophecy but also disclostngrevelation6 of tmth.'
APOSTLES, PROPHETS, EVANGELISTS, TEACHERS.-According to the general thought of Christendom, theLord left the matter of Church <strong>org</strong>anization with provisionswhich were entirely inadequate to the ends hedesigned, and has expected his people to use their ownwisdom in the matter of <strong>org</strong>anization. Many men ofmany minds have favored more or less strict <strong>org</strong>anizations,and so we find Christians throughout the worldto-day <strong>org</strong>anized on various lines and with more or lessrigidity, and each claiming advantages for his particulardenomination or system of government. This is wrong!It is not reasonable to suppose that God, foreknowingthis <strong>New</strong> <strong>Creation</strong> before the foundation of the world,should be so negligent of his own work as to leave hisfaithful people without a clear understanding of his willand an adequate arrangement or <strong>org</strong>anization for theirwell-being. <strong>The</strong> tendency of the human mind is eithertoward anarchy on the one hand, or toward tight<strong>org</strong>anization and bondage on the other. <strong>The</strong> divinearrangement, avoiding both of these extremes, marksout for the <strong>New</strong> Crestion an <strong>org</strong>anization simple in theextreme, and devoid of everything akin to bondage.Indeed, the injunction of the Scriptures to each individualChristian is, "Stand fast, therefore, in the libertywherewith Christ hath made us free, and be not entangledagain with the yoke of bondage."--Gal. s: I.In showing forth this divine arrangement we mustconfine ourselves wholly to the divine records, and mustentirely ignore ecclesiastical history,-rememberingthat the predicted "falling away" had begun to workeven in apostolic times; and that it proxeded rapidlyafter the death of the apostles, culminating first in thePapal system. In taking the Bible account we mayinclude with the <strong>New</strong> Testament records the typicalarrangements under the Law, but must continuallyremember that those types represented not onlyaffairs during this Gospel age, but typified also arrangementsfor the coming Millennia1 age. For instance. theDay of Atonement and its work represented, as we haw
seen, this Gospel age. On that day the High Priest worenot his glorious garments, but simply the holy garments,or linen robes,-illustrating the fact that during thisGospel age neither the Lord nor the Church occupy a placeof distinction or glory in the sight of men,-their wholestanding being represented simply as one of purity, righteousness,-typifiedby the linen robes which, in the caseof the Church, symbolize the righteousness of her Lordand Head. It was after the Day of Atonement that theHigh Priest put on his glorious robes, representing theglories, dignities, etc., of Christ's authority and powerduring the Millennia1 age. And the Church is representedwith her Lord in the glories of that figure;because as the head of the High Priest represented ourLord and Master, so the body of the priest representedthe Church; and the glorious garments, therefore, representedthe dignities and honors of the entire RoyalPriesthood when the time of exaltation shall have come.<strong>The</strong> Papal hierarchy-claiming falsely that the reign ofChrist is being accomplished by proxy, that the popesare his vicegerents, and the cardinals, archbishops andbishops represent the Church in glory and powexattemptto exercise civil and religious control over theworld, and counterfeit the glories and dignities of theelect <strong>New</strong> <strong>Creation</strong> in the g<strong>org</strong>eous robes of office whichthey wear. <strong>The</strong> true Royal Priesthood, however, stillwear the white robes of sacrifice and wait for the trueLord of the Church, and for the true exaltation to "glory,honor and immortality," when the last member of theelect shall have finished his share in the work of sacrifice.It is to the <strong>New</strong> Testament that we must look particularlyfor our directions respecting the <strong>org</strong>aniaationand rules of the Church during the days of her humiliationand sacrificing. <strong>The</strong> fact that these rules are notlaid down in a compact form must not deter us fromexpecting and finding that they are, nevertheless, a completesystem. We must fight against the naturalexpectations of our perverted judgments in respect tolaws, and must remember that the Church as sons ofGod arc given a "perfect law of liberty, " because they
are no longer servants, but sons, and because the sons ofGod must learn to use the liberty of sonship and therebyshow the more particularly their absolute obedienceto the law and principles of love.<strong>The</strong> Apostle sets before our minds a picture of the<strong>New</strong> <strong>Creation</strong> which illustrates the entire subject. It isa human figure, the head representing the Lord, thevarious parts and members representing the Church. InI Cor. Ia this subject is grandly elaborated, and withgreat simplicity, the explanation given being that, "Asthe body is one and hath many members, and all themembers of that one body, being many, are one body, soalso is Christ [one body or company composed of manymembers]. For by one Spirit are we all baptized into ombody" [whether Jews or Gentiles, whether bond or free]."<strong>The</strong> Apostle proceeds to call attention to the fact thatas the well being of a human body depends largely uponf he unity and harmony and &peration of all its members,so also it is with the Church, the body of Christ.If one member der either pain or degradation or disgrace,all the members are affected. willingly or unwillingly,and if one member is specially blessed or comfortedor refreshed, proportionately all others share theblessings. He points out (verse 23) that we seek tocover and hide the weaknesses, blemishes, etc., of outnatural bodies and seek to relieve and help them; andthat thus it should be with the Church, the body ofChrist,-the most blemished members should havespecial care as well as the covering of charity-low;"that them be no schism [division] in the body, but thatthe members should have the same care one for another,"for the most humble as well as for the most highly favotedmembverse 25.According to this the Lord's <strong>org</strong>anization of the Churchis a very complete one indeed; but, as in nature, so ingracewhere the <strong>org</strong>anization is complete there is theless necessity for splints and bandages. A tree is thoroughly<strong>org</strong>anized and &ed from tips to roots, yet thebranches are not held on by patent fastenings or cordsor screws or printed rules and laws; and so with the body
<strong>The</strong> Neul <strong>Creation</strong>. 237of Christ. If properly adjusted and harmonized andunited on the lines whlch the Lord has laid down, therewil bz no necessity for cords, splints or screws to holdthe various members together,-no need for laws andcreeds and human spectacular appliances to bring themtogether or hold them together. <strong>The</strong> one Spirit is thebond of union, and as long as the spirit of life remains,a unity, a oneness of the body must remain also, and thiswill be a strong or a weak union, according as the Spiritof the Lord abounds.<strong>The</strong> Apostle goes further, and points out that God isthe superintendent of the affairs of this <strong>org</strong>anization,the <strong>New</strong> <strong>Creation</strong>, which he himself devised and inau-gurated. His words are, " Now ye are the Body of Christand members in particular. And God hath set some inthe Church [Ecclesia, body], first, apostles; secondly,prophets; thirdly, teachers; after that miracles, then giftsof healing, helps, governments, divers kinds of tongues."It will be a new thought to many who are used to settingthemselves and setting each other in places of glory andhonor and trust and service in the Church, to realizethat God has promised the superintending of this matteramongst those who are looking to him for guidance andare directed by his Word and Spirit.If this were recognized how few would dare to seek thechief seats and to wire-pull after political fashion forhonorable stations! To realize the divine care over thetrue Church means first of all to distinguish the trueChurch from the nominal systems; and then to seekreverently and humbly to know the divine will inrespect to all of the true Church's arrangements, servicesand servants.<strong>The</strong> Apostle inquires, "Are all apostles? are allprophets? are all teachers?" implying that it will begenerally conceded that this is not the case; and thatany recognized as filling any of these stations should beable to produce some evidence of his divine appointment,and should exercise his office, or service, not as a man-pleaser, but as pleasing the great overseer of the Church-its Head and Lord. <strong>The</strong> Apostle calls our attention
138 <strong>The</strong> Organization.to the fact that these difIerences in the Church correspondto the differences amongst the members of thenatural body, and that each member is necessary andnone to be despised. <strong>The</strong> eye may not say to the foot, Ihave no need of you; nor to the ear, I have no need ofyou; nor to the hand, I have no need of you; if theywere all one member where were the body? " for the bodyis not one member but many."-Verses 19, 14.True, there is not now this same variety of membersin the Church; for, as the Apostle pointed out, "Tongueswere for a sign not to them that believed, but to themthat believed not," likewise were the miracles. Whenthe apostles, in whom resided the power to confer thesegifts of the Spirit, died, and when those who had receivedthesegifts from them died, these miracles-gifts- would,as we have already seen, cease in the Church. But stillthere would be in the Church a corresponding work forevery man and for every woman-an opportunity toserve the Lord, the Truth and the fellow-members of thebody of Christ, each according to his natural abilities.As those miracles discontinued, education in the Truthand in the knowledge of the Lord and in the graces of theSpirit took their places. Even while these inferior giftsof healing, tongues, interpretations, and miracles werein the Church, the Apostle exhorted the brethren to"covet earnestly the best gifts.", <strong>The</strong>y could not reasonably covet or expect an apostleship,since there were only twelve; but they might covetor desire to be prophets (expounders) or teachers."And yet," adds the Apostle, "a still more excellent wayI show unto you." (Vs. 31.) He proceeds to showthat far above any of these gifts or services in the Churchis the honor of possessing in large measure the spirit ofthe Master-Love. He points out that the humblestmember in the Church who attains to perfect love, hasreached a position higher and nobler in the sight of theLord than that of any apostle or prophet or teacher wholacks the grace of love. He declares that no matterwhat the gifts, if love be lacking, the whole matter isempty and unsatisfactory in the sight of the Lorb
<strong>The</strong> Nno <strong>Creation</strong>.a39Indeed, we may be rmre that no one could by the Lord'sapproval long hold the position of apostle or prophet orteacher in the Church unless he attained a standing ofperfect love, or sought, at least, to attain to that standard.Otherwise he assuredly would be permitted to driftinto darkness, and perhaps become a teacher of error insteadof a teacher of the Truth,-a servant of Satan tosift the brethren.In his letter to the Ephesians (4: 1-16) the Apostlereiterates this lesson of the oneness of the Church as onebody of many members, under one Head, Christ Jesus,and united by one spirit-the spirit of love.He exhortsall such members to walk worthy of their calling in lowliness,meekness, long-suffering, forbearing one another inlove; endeavoring to keep the unity of the Spirit in thebond of peace. In this chapter the Apostle sets forththe various members of the body appointed to specialservices in it, and tells us the object of the service; saying:"He gave some [to be] apostles and some prophets andsome evangelists and some pastors and teachers; for theperfecting of the saints for the work of the ministry Epreparingthem for the glorious ministry or service of theMillennia1 Kingdom], for the edifying [building up] of thebody of Christ: till we all attain unto the unity of thefaith, and of the knowledge of the Son of God, unto afull-grown man, unto the measure of the stature of thefulness of Christ: that we, . . . . speaking the truthin love, may grow up into him in all things, which is theHead, even Christ: from whom the whole body fitlyjoined together and compacted by that which everyjoint supplieth . . . maketh increase of the bodyunto the edifying of itself in love."-Eph. 4: I 1-16.We note the picture which the Apostle draws for usthatof a human body, but small and undeveloped. Heinforms us that it is the divine will that all of the variousmembers should grow to full development, full strengthand power--" the full stature of manhood" is the picturewhich represents the Church in its proper, complete condition.Carrying the figure dom through the age to thepresent time, we see that member after member fell
asleep to await the grand <strong>org</strong>anization of the Milledmorning in the First Resurrection, and that the places ofthese were being continually supplied, so that the Churchwas never without a full <strong>org</strong>anization, although at timesthere might be greater weaknesses in one member andgreater strength in another. However, the endeavor ofeach member at all times must be to do everythingin his power for the upbuilding of the body, for thestrengthening of the members and for their perfectionin the graces of the Spirit-" till we all come to the unityof the faith."Unity of faith is desirable; it is to be striven for-yetnot the kind of unity that is generally aimed at. Unityis to be along the lines of "the faith once delivered untothe saints" in its purity and simplicity, and with fullliberty to each member to take different views of minorpoints, and with no instruction whatever in respect tohuman speculations, theories, etc. .<strong>The</strong> scriptural ideaof unity is upon the foundation principles of the Gospel.(I) Our redemption through the precious blood, and ourjustification by faith therein. (2) Our consecration,sanctification, setting apart to the Lord, the Truth andtheir service,-including the service of the brethren.(3) Aside from these essentials, upon which unity mustbe demanded, there can be no Scriptural fellowship;-upon every other point fullest liberty is to be accorded,with, however, a desire to see, and to help others to see.the divine plan in its,every feature and detail. Thuseach member of the body of Christ, maintaining his ownpersonal liberty, is so thoroughly devoted to the Headand to all the members that it will be his pleasure to laydown all, even life itself, on their behalf. -We have already considered the special work of theapostles, and the fact that their number was limited, andthat they are still performing their service in the Church.speaking as the Lord's mouthpieces to his people throughhis Word. Let us now examine something respectingthese other services of the Church to which the Apostlerefers as' the Lord's gifts to the general body, or Eccksk.
Tha h'ew <strong>Creation</strong>. 241<strong>The</strong> Lord provides the apostles, prophets, evangelists,pastors, teachers, for the blessing of the general body, asrespects both their present and their everlasting welfare.It is for those who are earnestly relying upon the Lordas the Head, the Instructor, the Guide of the Church,his body, to expect, look for and notice his gifts in allthese particulars; and to accept and to use them-ifthey would have the promised blessing. <strong>The</strong>se giftsare not forced upon the Church, and those who neglectthem, when offered, experience a corresponding loss.<strong>The</strong> Lord set these in the Church at the beginning andthus gave us the ideal Church arrangement, leaving itto his people to follow the pattern thus set them and tohave proportionate blessings; or to ignore the patternand to have corresponding difficulties and disappointments.Let us, as those who desire to be led and taughtof the Lord, seek to learn how he set the various membersoriginally, and what gifts of thiskind he has been bestowingupon his people since, that we may thus appreciatewhatever gifts of this character are at our disposal, andmay the more zealously avail ourselves of them for thefuture.<strong>The</strong> Apostle declares that it is the Lord's pleasure thatthere be no schism in the body-no splits, no divisions.With human methods divisions are unavoidable,--exceptas in Papacy's period of triumph, when the nominalsystem became powerful and used drastic methods ofpersecution in dealing with all not fully in accord withitself. That, however, was a unity of force, of compulsion,-anoutward unity, and not a unity of the heart.Those whom the Son makes free can never participateheartily in such unions, in which personal liberty isutterly destroyed. <strong>The</strong> difficulty with the Protestantdenominations is not that they are too liberal and, therefore,have separated into many fragments, but ratherthat they still have much of the spirit of the motherinstitution, without possessing the power which she atone time exercised for quelling and suppressing libertyof thought. We will, doubtless, surprise many by saying,that instead of having too many divisions or splitsSF
341 <strong>The</strong> Organization.of the kind we now see on every hand, the real need ofthe Church of Christ is still more liberty-until eachindividual member shall stand free and independent ofall human bonds, creeds, confessions, etc. With eachindividual Christian standing fast in the liberty wherewithhe was made free by the Lord (Gal. 5 : I ; John 8: 32),and each individual Christian united in loyalty to theLord and to his Word, very quickly the original unitywhich the Scriptures inculcated would be discerned andall true children of God, all members of the <strong>New</strong> <strong>Creation</strong>,wduld find themselves drawn to each other membersimilarly free, and bound each to the other by the cords ofIove far more strongly than are men bound in earthlysystems and societies. "<strong>The</strong> love of Christ coustrainethus" [holds us together.-Young's Concordance].-2 Cor.5: 14. iAll the members of the Aaronic family were eligibleto the services of the priesthood; nevertheless, there were'certain limitations, bamers and disqualifications forservice in this connection. And so it is amongst theantitypical "Royal Priesthood" ;-all are priests, all aremembers of the anointed body, and the anointingsignifies to each a full authority to preach and to teachthe good tidings, as it is written: "<strong>The</strong> Spirit of the LordGod is upon me, because he hath anointed me to preachthe good tidings to the meek, to bind up the brokenhearted,"etc. While these words applied specially tothe Head of the Christ, the <strong>New</strong> <strong>Creation</strong>, the RoyalPriesthood, they apply also to all the members ;-hence,In a general sense, every consecrated child of God has inhis anointing of the holy Spirit, a full authorization orcommission to preach the Word-"to show forth thepraises of him who has called us out of darkness into hismarvelous light."-I Pet. 2 : 9.But as it was required of the typical priests that theyshould be free from certain blemishes and should haveattained 2 certain age, so amongst members of the Royal.Priesthood there are some who lack qualifications forpublic service which others possess. Each is soberly(Rom. I 2: 3, 6) to seek to determine for himself the
measate of God's gifts possessed and, hence, the meamrreof his stewardship and responsibility. And likewise allthe members are to take cognizance of one another'snatural, as well as spiritual, qualifications and attainments.and to judge of the divine will accordingly.In the type, age was a factor ; but this withthe antitypicalpriests would signify experience, character-development ;the blemish of crossed eyes in the type would signify inthe antitypical priesthood a lack of clearness of insightand clearness of vision respecting spiritual things, whichwould properly be a hindrance to public service in theChurch, Likewise also all the various blemishes whichhindered the typical priesthood would represent variousmoral and physical or intellectual disabilities amongstthe antitypical Royal Priesthood.Nevertheless, as the deformed priests in the ty$e exercisedall the privileges of the others in respect to their ownsustenance, eating of the shewbread, sacrifices, etc., sowith us in the antitype-those deformities which mighthinder a member of the body of Christ from being apublic servant of the Church and of the Truth neednot hinder his spiritual development and his recognition,as possessing full rights with all the others at thespiritual table of the Lord and at the throne of grace.As none could exercise the High Priest's office except hewere faultless physically and of full age, so those whowould serve as niinisters of the Truth in "word and doctrine" should not be novices, but members of the body,whose ripene~s in character and knowledge and fruits ofthe Spirit would qualify them for such a service. Suchwere to be recognized as elders,-not necessarily eldersin years of natural life, but elders, or seniors, or ripeones in respect to the Truth, and fitness to counsel andadmonish the brethren along thelinesof theLord's Word.With this understanding of the meaning of the wordElder, we recognize the reasonableness of the Scripturesdeclaring that all who attend to the spiritual ministriesof the Truth are properly described by the term " Elder ";whether otherwise they are doing the service of anapostle or prophet or evangelist or pastor or teacher,
To fill any of these positions of service properly one mudbe recognized as an Elder in the Church. Thus theapostles declared that they were elders (I Pet. 5: I; 2John I) ; and when referring to the ministers (servants)of the Church and their selection, they are mentioned inour common version of the Bible under three names -BISHOPS, ELDEW, PASTORS.<strong>The</strong>se three tenns are, however, misleading in view ofthe misapplication of them in churches of variousdenominations; hence, it is necessary that we explainthat the word bishop simply signifies overseer; and thatevery appointed Elder was recognized as an overseer ofa work great or small. Thus, for instance, on one occasionthe Apostle was met by the elders of the Church atEphesus, and in giving them his parting admonition said:"Take heed to yourselves and to the Church over whichthe holy Spirit hath made you overseers."-Acts 20: 28.However, under the Lord's providences some of theseelders were granted a wider scope of influence or oversightin the Church and might, therefore, be properlytermed g ~ aoverseers. l Such were all the apostles;--the Apostle Paul having a wider scope of oversight,specially amongst the Churches established in Gentilelands-in Asia Minor and in southern Europe. Butthis position of general overseer was not restricted to theapostles: the Lord in his providence raised up others toserve the Church in this manner--"not for filthy lucre,but of a ready mind"-with a desire to serve the Lordand the brethren. Primarily, Timothy engaged in thisservice under the direction of the Apostle Paul and partiallyas his representative, and was commended tovarious companies or ecclesius of the Lord's people. <strong>The</strong>Lord was, and is still, entirely competent to continue tosend such overseers as he chooses to advise and admonishhis flock. And the Lord's people should be thoroughlycompetent to judge of the value of the adviceoffered by such overseers. It should be attested by agodly life, humble demeanor and spirit of self-sacrifice;by an absence of all scheming for honor and filthy lucre,
<strong>The</strong> <strong>New</strong> C~sation. 145as well as by teaching which would stand the scrutinyof thoughtful Bible-study ;-searching the Scripturesdaily to see whether or not their presentations fullyaccord with both the letter and spirit of the Word. This.as we have seen, was done with the teachings of theapostles-and as they invited the brethren to docommendingthose spdaUy who were thus cautiouswithout being captious, hypercritical.-Acts I 6 : I I.However, so far as we may judge from Church history,the spirit of rivalry and love of honor rapidly took theplace of the spirit of humble devotion and self-sacrifice,while credulity and flattery readily superseded Scripturesearching;and as a result the overseers gradually becamedictatorial-gradually claimed equality with theapostles, etc.,-untilfinally amongst them arose arivalry, and some of them became known and distin-+bed by the title of chief or archbishops. In turn, arivalry amongst these archbishops led to the exaltationof one of their number to the position of pope. And thesame spirit has since obtained to a greater or less degree,not only in Papacy, but also amongst those who havebeen deceived and misled by her example far away fromthe simplicity of the primitive arrangement. In consequence,we find to-day that such an <strong>org</strong>anization asobtained in the primitive Church--namely, without asectarian name and without glory, honor and authorityon the part of a few over the many, a d without adivision into clergy and laity-is regarded as no <strong>org</strong>anizationat all. We are happy, however, to take our positionamongst these disesteemed ones, to, copy closely theexample of the primitive Church and to enjoy correspondinglysimilar liberties and blessings.As elders of the Church are all overseers, caretakers,watchers of the interests of Zion, some locally and somein the broad and general sense, so also each, accordingto his talent and ability, might serve the flock, one as anevangelist, whose qualifications fitted him and whoseconditions permitted him to go about preaching thetruth to beginners,-finding those possessed of an ear tohear the good tidings, etc. : onother serving the flock as ?
pastor (shepherd), because of special qualifications of asocial kind, enabling him to look after the interests ofthe Lord's people personally, individually,-visitingthem at their homes, encouraging them, strengtheningthem, holding together and defending them againstthe wolves in sheep's clothing who would bite and devowthem. "Prophets" also had their special qualificati~mfor service.<strong>The</strong> word "prophet" is not generally used to-day inthe broad sense in which it was used in olden times, but israther understood to signify a seer, or foreteller. <strong>The</strong>word prophet, however, strictly signifies a publicspeaker-an orator. A seer of visions or a recipient ofrevelations might also be a prophet, in the sense of adeclarer of the same; but the two thoughts are distinctlyseparate. In the case of Moses and Aaron, Moses wasthe greater, being the divine representative, and theLord said to him,-"See, I have made thee a god(mighty ooe or superior) unto P,haraoh: and Aaron thybrother shall be thy prophet"--spokesman, mouthpiece.(Exod. 7 : I.) We hive already seen that severalof the apostles were seers in the sense that they weregranted a knowledge of things to come: we now remarkthat they were nearly all prophets too, that is, publicorators--especially Peter and Paul. But there weremany other public speakers, or prophets. Barnabas, forinstance, was one; and it is written "Judas and Silas,being prophets Cpublic speakers] also themselves, exhcrtedthe brethren with many words."-Acts IS: 32.<strong>The</strong>re is no suggestion in the Scriptures that anyperson disqualified for the work to be done should beconsidered the Lord's appointee to Ahat position forwhich he lacks special adaptation; but rather it is as aduty that in the body of Christ each member shouldserve the others according to his talents,-according tohis abilities,-and that each should be modest enough,humble enough, "not to think of himself more highlythan he ought to think, but to think soberly," accordingto the actual value of the talents the Lord has bestowedupon him. Neither should the Church recognize those
<strong>The</strong> Nslu <strong>Creation</strong>. 147of their number desiring to be greatest on Skd account.On the contrary, they should take cognizance of humilityas being one of the essential qualifications to eldershipor to service in any department. If, therefore, twobrethren seem to have equal talent, but one is ambitiousand forward and the other humble and backward, theSpirit of the Lord, which is the spirit of wisdcpn and of asound rind, would teach the Lord's people to appreciatethe humbler brother as the one whom the Lord wouldspecially favor and wish them to put into the moreprominent place in the service.It seems less remarkable that "goats" and goat-likesheep in the Lord's flock should aspire to leadership, thanthat the true sheep who recognize the Master's voice,who know his Spirit and who are seeking to do his w9,should with docility permit such goats or goat-like sheepto take the leadership amongst them. It is well that wefollow peace with aJl men; but where we disregard theWord and Spirit of the Lord for the sake of peace it willbe sure to result injuriously to a greater or less extent.It is well that all should have the docile, sheep-like nature; but it is necessary also that the sheep have characier,else they cannot be overcomers; and if they havecharacter they should remember the Chief Shepherd'swords, "My sheep hear my voice [obey it] . . . andthey follow me," "a stranger will they not follow . . .for they know not the voice of strangers." (John 10:5, 27.) It is the duty, therefore,,of every sheep to takespecial notice of the message apd the manner of everybrother before they aid in putting him forward as asoverseer, either local or general. <strong>The</strong>y should first beconvinced that he has the real qualifications of an Elderin the Church-that he is sound on the basic doctrinesof the Gospel,-the atonement, redemption through theprecious blood of Christ, and full consecration to him,his message, his brethren, his service. <strong>The</strong>y shouldhave chdty and sympathy for the weakest of the lamb8and for dl the mentally and morally lame sheep; butthey would be doing violence to the divine arrangementto choose such for tbaif leaders or elders. <strong>The</strong>y should
have no sympathy with goats, or with wolves in sheep'sclothing who strive for pl.ace and authority in the Church.It should be recognized tliat the EccZesia is far betteroff without any public servant than to have for a leadera golden-tongued "goat." who would surely not "directthe@ hearts into the love of God," but seductively intowrong channels. Of such our Lord forewarned theChurch; such the Apostle described, saying. "Ofyourselves shall men arise speaking perverse things[wrong, misleading doctrines], to draw away disciplesafter them [to artfully attract followers after themselves]."<strong>The</strong> -Apostle says that many shall followtheir pernicious ways, by reason of whom the Truth willbe edspoken of.-Acts 20 : 30 ; 1 Pet. 2 : 2.So we see it May. Many are preaching themselvesrather than preaching the Gospel, the good tidings ofthe Kingdom; they are attracting disciples after themselvesand their denominations, rather than attractingthem to and uniting them only with the Lord, as membersof his body. <strong>The</strong>y are seeking to be the heads ofchurches, instead of having all the members of the bodylook directly to the Lord as the Head. From all suchwe should turn away;-the true sheep should give themno encouragement in their wrong course. ' <strong>The</strong> ApostlePaul speaks of these as having a form of godliness butdenying its power. (2 Ti 3: 5.) <strong>The</strong>y are greatsticklers for days, forms, ceremonies, ecclesiasticalauthorities, etc., and gre highly esteemed amongst men,but an abomination in the sight of the Lord, 4th theApostle. <strong>The</strong> true sheep must not only be careful torecognize the voice of the true Shepherd and to followhim, but they must remember also not to follow, not tosupport, not ,to encourage those who are self-seeking.Every one esteemed worthy of confidence in the Churchas an Elder, should be sufficiently well lcnown in advanceto justify such confidence; hence, the Apostle says,"not a novice." A novice might do the Church injuryand might himself be injured also, by being puffed up,and thus be led away from the Lord and the promspirit and the narrow path toward the Kingdam
<strong>The</strong> Apostle Paul* gives very. explicit advice concerningwho might properly be recognized by the Church aselders,--describ'ig in detail what should be theircharacter, etc. In his letter to Timothy on this subject(I Tim. 3 : 1-7) he reiterates the same in slightly differentlanguage. In addressing Titus, who evidently wasanother general overseer (Tit. I: 5-11), he describestheir duties toward the Church. <strong>The</strong> Apostle Peteron the subject says, "<strong>The</strong> elders which are among you Iexhort, who am also an Elder, . . . Feed the flockof God which is among you, taking the oversight thereof. . . not for filthy lucre, but of a ready mind;neither as being lords over God's heritage, but beingensamples to the flock."-I Pet. 5: 1-3.<strong>The</strong>y should be generous men, men of pure lives,having no more than one wife; and if they have childrenit should be noticed to what extent the parent has exerciseda wholesome influence in his own family-for itshould reasonably be judged that if he has been derelict inhis duty toward his children, he probably would beunwise or derelict in his counsels and his general ministriesamongst the Lord's children in the Ecclesia, theChurch. He is not to be double-tongued or deceptive,not 'a be a brawler or a contentious person. He shouldbe one of good reputation amongst those outside theChurch: not that the world will ever love or rigbtlyappreciate the saints, but that the world should, atieast, be unable to point to anything derogatory to theircharacter as respects honesty, uprightness, morality,truthfulness. <strong>The</strong>re is no limitation made respectingthe number of elders in a Church or Eccksia.In addition to the foregoing limitations, it is requiredthat an Elder shall be "apt to teach"; that is to say,he must have ability as a teacher, explainer, expounderof the divine plan, and thus to be able to assist the Lord'sflock in word and in doctrine. It is not essential toeldership that the talent or qualifications of a "prophet"or public speaker be possessed;--there may be foundseveral in the same Chqch possessing teaching abilities*1 Tim. 3: 2; 5: 17; 1 <strong>The</strong>= 6: 12; Jas. 5: 14.
2 50 <strong>The</strong> Organization.and pastoral and other qualifications of Elder, andyet possibly none possessing the qualifications of apublic speaker or declaimer of the divine plan. <strong>The</strong>Lord should be trusted to raise up such servants as areneedful, and if none are supplied the need may bedoubted. We might here remark that some of themost prosperous Ecclesias, gatherings or congregationsare those in which there is no great talent for publicspeaking, and in which, consequently, Bible-studies arethe rule rather than the exception. <strong>The</strong> Scripturesclearly show that this was a custom in the early Church,too; and that when they came together an opportunitywas offered for the exercise of the' various talents possessedby the various members of the body--one tospeak, others to pray, many, if not all, to sing. Experience seems to show that those companies of the Lord'speople which follow this rule most closely, receive thelargest amount of blessing and develop the strongestcharacters. That which is merely heard by the ear,however well spoken and however good, is not impressedupon the heart so thoroughly as though the individualhimself exercised his mind in connection with it, as issure to be the case in a properly conducted Bible-studyin which all should have encouragement to take part.*Others of the elders, perhaps not so apt 'to teach, maybe just in their element in prayer and testimony meetings,which should be a feature amongst the variousgatherings of the Lord's people. He who finds himselfpossessed of a good talent of exhorting should exercisethat talent rather than let it lie dormant while endeavoringto exercise a talent which he does not possessin any special degree. <strong>The</strong> Apostle says, "he thatexhorteth let him wait upon exhortation," let him give-+Our new Bible, with references to the Sfudirs, Towers andbooklets. and with a special topical index in the back, is excellentlyada ted to the use of the Lord's dear people. and we arelad for tgeirsakes that it has come into such general use,feeling sure that it will mean great blessing and progress, notonly in the clear examination of the Truth; but also in a personalap lication of the same in character building. We can-ythaw ~i&es in etoclr.
<strong>The</strong> Ney <strong>Creation</strong>. 351his ability and service in that direction: him thatteacheth [who has a talent for exposition-for makingthe Truth plain] let him give his attention to the teaching.As the word bishop or overseer has a wide range ofmeaning, so also has the word pastor. No one but anElder is competent to be a pastor, or overseer, or shepherd.A pastor, or shepherd in a flock, is an overseerof the flock; the two words are practically synonymous.<strong>The</strong> Lord Jehovah is our Pastor or Shepherd in thelargest sense of the word (Psa. 23: I), and his OnlyBegotten Son, our Lord Jesus, is the great Shepherdand Bishop (overseer) of our souls-to all the flock,everywhere. <strong>The</strong> general overseers and "Pilgrims"are all shepherds or pastors-looking out for the interestof the general flock; and every local Elder is a pastor,shepherd, overseer in a local capacity. It will be seen,Ithen, that the elders in the Church should primarilypossess general qualifications fitting them for eldership,I and secondarily that their special natural qualifications1 should determine in what part of the service they canbest serve the Lord's causesome in connection withthe evangelistic work and others in connection with the1pastoral work amongst the sheep already evangelized,i already consecrated, already in the fold: some locallyand some in a wider field.We read, "Let the elders that rule well be accountedworthy of double honor, especially they who labor inword and doctrine." (I Tim. 5: 17, 18.) On thestrength of these words the nominal church has builtup a class of Ruling Elders; and has claimed for allelders a ruling or authoritative, if not a dictatorial, positionamongst the brethren. Such a definition of " ruling"is contrary to all the presentations of the Scriptureson the subject. Timothy, occupying the position of ageneral overseer, or Elder, was instructed by the Apostle,saying, "Rebuke not an Elder, but exhort him as abrother," etc. "<strong>The</strong> servant of the Lord must notstrive. but be mntle toward all men." Nothing here.certaihly, woula sanction an autocratic ruling, o; dicta-I torial bearing;-meekness, gentleness, long-sufEering,
252 <strong>The</strong> Orgauiaation.brotherly kindness, love, must be prominert qdcaCtions of those recognized as elders. <strong>The</strong>y must in everysense of the word be ensamples to the flock. If, therefore,they should be dictatorial, the example to the flockwould be that all should be dictatorial; but if theyshould be meek, long-suffering, patient, gentle andloving, then the illustration to all would be in accordancetherewith. A more literal rendering of the passageunder consideration shows it to mean that honor shouldbe given to the elders in proportion as they manifest faithfulnessto the responsibilities of the service they haveaccepted. We might, therefore, render the passage thus:Let the prominent elders be accounted worthy of doublehonor, especially those bending down through hardwork io preaching and teaching.DEACONS, MINISTERS, SERVANTS.As the word bishop signifies oversee+ merely, and inno sense of the word signifies a lord, or master, though ithas gradually come to be so misunderstood by thepeople, so also is it with the word deacon, which literallysignifies servant, or minister. <strong>The</strong> Apostle refers tohimself and to Timothy as "ministers of God." (2 Cor.6: 4.) <strong>The</strong> word here rendered ministers is from theGreek diakmos, which signifies servants. <strong>The</strong> Apostleagain says, "Our sufficiency is of God: who also hathmade us able ministers of the <strong>New</strong> Testament.'-(2 Cor.3: 5, 6.) Here also the Greek word diakms is renderedministers and signifies servants. In fact, the Apostledeclares that himself and Timothy were deacons (servants)of God and deacons (servants) of the <strong>New</strong> Testament-the<strong>New</strong> Covenant. We may see then that alltrue elders in the Church are thus deacons, or servantsof God and of the Truth and of the Church---otherwisethey should not be recognized as elders at all.We do not wish to give the idea that no distinctionobtained in the early Church as respects service. Quitethe contrary. <strong>The</strong> point we are making is that eventhe apostles and prophets who were elders in the Churchwere all deacons, rr servants, even as our Lord declared:
"He that is greatest among you shall be your servant[d&mtx]** (Matt. 13: 11.) <strong>The</strong> character and faithfulnessof the servant should mark the degree of honora d esteem that should be rendered to any in thesccksias of the <strong>New</strong> <strong>Creation</strong>. As there were servmtsin the Church not qualified by talents, etc., for recognitionas elders, because less apt to teach or less experienced,so, aside from any appointments by the Church,the apostles and prophets (teachers) on various occasionschose certain ones for their servants, or assistants, ordeacons; as, for instance, when Paul and Barnabas weretogether they had John Mark for a time as theirservant, or helper. Again, when Paul and Bamabasseparated, Barnabas took John with him, while Paul andSilas took Luke with them for a servant, or helper.<strong>The</strong>se helpers did not regard themselves as the equalsof the apostles, nor as the equals in service to others ofgreater talents and experience than themselves; butrejoiced in the privilege of being assistants and servantsunder the direction of those whom they recognized ssbeipg qualified and accepted setvants of God and of theTruth. <strong>The</strong>y needed not to be chosen by the Churchfor such a service to the apostles; as the Church choseits servants or deacons, so the apostles chose their own.Nor was it a matter of constraint, but one of option.John and Luke, we may presume, considered that theycould better serve the Lord in this manner than perhapsin any other way open to them, and hence it w.mof their own free will and without the slightest restraintthat they acceptd, as they might with equal proprietyhave refused, the service if they believed that theycould more faithfully use their talents in some othermarner.Nevertheless, this word deacon is applied in the <strong>New</strong>Testament to a class of brethren useful as servants of thebody of Christ and honored accordingly, but not so wellqualified as others for the position of elders. <strong>The</strong>irchoice at all, however, to a special service in the Churchimplied good character, faithfulness to the Truth anda for the service of the Lord and his flock. Thus is
254 <strong>The</strong> Organization.the early Church, when the distriiution of food, etc., forthe poor of the flock was arranged, the apostles firstundertook the matter themselves; but subsequentlywhen the murmuring arose and the claim was made thatsorhe were neglected, the apostles turned the matter over'to the believers, the Church, saying,--Choose out fromamongst you suitable men for this service, and we willgive our time, knowledge and talents to the ministry ofthe Word.-Acts 6: 2-5.It will be remembered that seven servants, or deacons.were chosen, and that amongst these seven was Stephen,who later on became the first martyr,-having the honorto be the first to walk in the Master's footsteps even untodeath. <strong>The</strong> fact that Stephen was chosen by the Churchto be a deacon in no sense of the word hindered himfrom preaching the Word in any and every manner inwhich he found an opportunity. Thus we see the perfectliberty which prevailed in the primitive Church.<strong>The</strong> whole company, recognizing the talents of anymember of the body, might request him to render it aservice; but its request and his acceptance was in .nosense a bondage-in no sense hindered him from usinghis talents in any other way he might find opportunity.Stephen, the deacon, faithful in the serving of tables,transacting financial matters for the company, etc., wasblessed of the Lord and granted opportunities for theexercise of his zeal and talents in a more public mannerin the preaching of the Gospel ;-hi career demonstratingthat the Lord recognized him as an Elder in the Churchbefore the brethren discerned his ability. Doubtlesshad he lived longer the brethren likewise would in timehave discerned his qualifications as an Elder and expounderof the Truth, and would so have recognizedhim.However, the point we wish to impress is the completeliberty of each individual to use his talents as hemay be able, as an evangelist, whether by direct appointmentof the Eccksia of the <strong>New</strong> <strong>Creation</strong> or not.(Stephen would not have been competent to teach inthe Church, however, unless chosen by the Church to
I<strong>The</strong> <strong>New</strong> Cmdh.I1 that service.) This absolute liberty of the indi-Addconscience and talents, and the absence of any bondageor authority to restrict, is one of the marked features ofthe early Church which we do well to copy in spirit andin deed. As the Church has need of elders qualified andcompetent to teach, and evangelists to preach, so it hasneed of deacons to serve it in other capacities, as ushers,treasurers, or what not. <strong>The</strong>se are servants of God andof the Church, and are honored correspondingly; theI elders are servants. though their service is recognized asbeing of a higher order,-labor in word and doctrine.TEACHERS IN THE CHURCH.As we have just seen, "aptness to teach" is a qualificationnecessary for the position or service of elders inthe Church. We might multiply citations from theScriptures to show that St. Paul classed himself not onlyas an Aposrls and as an Elder and servant, but also as ateacher. "not in words which man's wisdom teacheth,but as the holy Spirit teacheth." (I Cor. a: 13.) He.was not a teacher of languages nor of mathematics norof astronomy nor of any of the ~iences, except the onegreat science to which the Lord's Gospel, or good tidings,refers. This is the signification of the Apostle's wordsjust quoted; and it is well that all of the Lord's peopleshould keep this strictly in mind. Not only those whoteach and preach, but those also who listen, are to mxto it that it is not man's wisdom that is proclaimed, butthe divine wisdom. Thus the Apostle exhorts Timothy,"Preach the Word." (a Tim. 4: a.) "<strong>The</strong>se things commandand teach." (x Tim. 4: XI.) "<strong>The</strong>se thingsteach and exhort." (x Tim. 6: a.) Going still furtherthe Apostle indicates that all of the Church as wellas the elders should see to it that teachers of false doctrines,and teachers of philosophy and " science, falsely socalled," are not recognized as teachers of the Church.<strong>The</strong> Apostle's recommendation is, "If any man teachotherwise," etc., withdraw thyself-do not lend supportto that which is another Gospel than the one ye havereceived, which was delivend unto you by them $ut*S,'
preached the Gospel unto you with the holy Spiit sentdown from heaven.-I Tim. 6 : 3-5 ; Gal. I : 8.<strong>The</strong>re are some, however, who are competent to teach,capable of making plain to others the divine plan in aprivate way, who have no capacity for oratory, publicspeaking, "prophecy." Those who can privately speaka word for the Lord and for his cause are not to be discouraged;but, on the contrary, are to be encouraged touse their every opportunity to swee those who have anear to hear, and to show forth the praises of our Lordand King. <strong>The</strong>n, again, we are to distinguish as between"teaching and peaching." (Acts I 5 : 35.) Preachingis discoursing in public; teaching can generally betterbe accomplished in a more private manne14~1 a Bibleclass or in private conversation,-and the ablest preachers,public speakers or "prophets" have found occasionallythat their public work prospers best when it isably supplemented by the less public discourses, by themore private expounding of the deep things of God, to asmaller company.*<strong>The</strong> gift of the evangelid, the power to stir men'shearts and minds to investigation of the Truth, is a specialgift not possessed by all to-day any mm than in theearly Church. Moreover, changed conditions havemore or less changed the character of this work, so thatto-day we find that in consequence of general educationamongst the people, the evangelistic work can largely beaccomplished through the printed page. Many areengaged in the present time in this work-scatteringtracts and sample copies of the WATCH TOWER, and colporteuringthe MILLENNIAL DAWN publications. <strong>The</strong>fact that these evangelists are working on lines adaptedto odi day instead of upon the lines adapted to the past,is no more an argument against this work than is the-- - --- -----*It is for this reason we advocate that when "Pi@bs"come to you. only one or two sessions be devoted to "gmphasying" or public preaching. while the remainder of is timein your vicinity be employed in teachinkin parlor meetingsof the deeply interested ones, or, if this impossible, in private visiting and teaching.
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 157fact that they travel by steam and electric power inateadof on foot or on camels. <strong>The</strong> evangelization is throughthez"pmsentation of the Truth-the divine plan of the-the Word of God,-the "good tidii of greatAccording to our judgment, there is no otherevangelistic work to-day achieving so great results asthis. And there me many who have the talent, thequalifications, for engaging in this service, who are notprepared to engage in other departments of the workmanyreapers who have not yet gone forth into the vineyard,and on whose behalf we are continually prayingthat the Lord of the harvest would send them forth,-would grant them to see their privileges and opportunitiesof engaging in this evangelistic ministry.When Philip, the evangelist, had done what he couldfor the people of Samaria, Peter and John were sent tothem (Acts 8: 14). And so our colporteuring evangelists.after stirring up the pure minds of their hearers, introduceto them the Millennia1 Dawrr and Zion's 'lflatchTower, as teachers whom they can hear and with whomthey can confer further respecting the way of the Lord.As Peter and Paul and James and John, as the Lord'amessengers and representatives, wrote epistles to thehousehold of faith, and thus shepherded and counseledand encouraged his flock, so now, the Watch Tuwer visitsthe friends, personally and collectively, regularlyseekingto confirm their faith and to form and crystallizetheir characters along the lines established by the Lordand his apostles.MANY SHOULD BE ABLE TO TEACH.<strong>The</strong> Apostle wrote to some, "For the time be havebeen in the Truth] ye ought to be teachers, but [in consequenceof a lack of zed for the Lord and a spirit of worldliness]ye have need that one teach you again which bethe first principles of the oracles of God." (Heb. 5 : I 2 .)This implies that in a general sense, at least, the entireChurch, the entire priesthood, the members of the <strong>New</strong><strong>Creation</strong>, should become skilful in their Father's Wordto the extent that they will be "ready always to give a3
058 <strong>The</strong> Organization.answer to every man that asketh a reason for the hopethat is in them, with meekness and reverence." (1 Pet.3: 15.) Thus we see again that teaching, scripturallyconsidered, is not limited to a clerical class ; that everymember of the <strong>New</strong> <strong>Creation</strong> is a member of the RoyalPriesthood " anointed to preach," and thus fullyauthorized to declare the good tidings to those who haveears to hear,-each according to his ability to present itfaithfully and lucidly. But here comes in a peculiarstatement by another Apostle :" BE NOT MANY OF YOU TEACHERS, BRETHREN."-James 3: 1.-What does this mean? <strong>The</strong> Apostle answers, saying:" Knowing that ye shall receive severer sentence "-knowing that temptations and responsibilities bothincrease with every advance step of eminence in thebody of Christ. <strong>The</strong> Apostle does not exhort thatnone shall become teachers, but would have each onewho believes himself possessed of some talent forteaching remember that it is a responsible thing to undertaketo any extent to be the mouthpiece of God--tomake sure that not a word is uttered which would misrepresentthe divine character and plan, and thus dishonorGod as well as do injury to those who might hear.Well were it for the Church if all would recognizeand obey this counsel, this wisdom from above. <strong>The</strong>remight be much less teaching done than is now beingdone; but the effect both upon teachers and learnerswould be not only a greater reverence for the Lord andthe Truth, his Word, but a greater freedom from confusingerrors. Along this line, our Master's words implythat some will have a share in the Kingdom whoseteachings have not been in the fullest accord with thedivine plan; but that the consequent result will be alower position in the Kingdom than if more earnestheed had been given to have the teaching none otherthan the divine message. His words are, " Whosoever,therefore, shall break one of these least commandments,and shall teach men so, he shall be called the least inthe Kingdom of Heaven."- Matt. 5 : 10.
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.rtYE NEED NOT THAT ANY MAN TEACH YOU.))"<strong>The</strong> anointing which ye have received of him abidethin you, and ye need not that an man teach you; but as thesame anointing teseheth ou orall things, and is truth, andisII~ lie, and even as it had taught you ye shall abide in him."Ye have an unction from the holy one and ye know allthings."-1 Jno. 2:27, 20.In view of the many Scriptures which encourage theChurch to learn, to grow in grace and knowledge, tobuild one another up in the most holy faith, and to expectthat the Lord would raise up apostles, prophets,evangelists, teachers, etc., this statement by the ApostleJames seems very peculiar until rightly understood. Ithas been a stone of stumbling to quite a few, altho~ghwe may be sure that the Lord has not permitted anywhose hearts were in a proper attitude toward him tobe injured by it. <strong>The</strong> prevalent tenor of the Scriptureto the contrary-line upon line and precept upon precept-noless than the experiences of life, are quitesufficient to convince every person of humble mind thatthere is something radically wrong with the translationof this passage or with the ideas that are generallydrawn from it. Those who are injured are usually veryself-conscious people, whose self-conceit leads them toprefer that the Lord should treat them separately andapart from all the remainder of the <strong>New</strong> <strong>Creation</strong>.Such, however, is in absolute contradiction to the generalteaching of the Scriptures that the body is one, andhas many members united in the one ; and that the nutrimentsupplied is carried to each member of the bodyfor its nourishment and strengthening through or inconjunction with the other members. Thus the Lordintended to make his people interdependent upon eachother, to the intent that there might be no schism in thebody; and it is to this end that he has exhorted USthrough the Apostle not to neglect the assembling ofourselves together, but to remember that he is speciallypleased to meet with the Ecclesia, the body, in everyplace, even if so small a number as " two or three begathered together " in his name.Examining the text we find that the Apostle is cwktro-
verting an error prevalent in his day-a gross errorwhicki, in the name of the Truth, in the name of Christianity,in the name of discipleship to the Lord, wasvirtually making void the entire revelation. He declare: this erroneous system to be ,no part of tht? trueChurch or its doctrines, but, on the contrary, antichrist,or opposed to Christ while claiming his name ; thus sailingundcr false colors. He says of these that "theywent out from us because they were not of us [either theynever were true Christians or they had ceased to be %th];far if they had been of us they w~uld have remainedwith us." He points out their error; namely, that theprophecies of a Messiah were figurative, and never to befulfilled through mankind, and declared this a completedenial of the Gospel statement that the Son of Godbecame flesh, was anointed at his baptism by the holySpirit as the Messiah and that he redeemed us.<strong>The</strong> Apostle's thought is, that any who have becomeChristians at all, any who have understood the divineplan to any extent, must first have before them the factthat they and all were sinners and in need of a Redeemer;and, secondly, the fact that Jesus, the Anointed One,had redeemed them by the sacrifice of his own life. <strong>The</strong>Apostle further declares that they have no need thatany man teach them this basic truth. Thq could not beChristians at all and yet be in ignorance of this fundamentalof the Christian religion,-that Christ died fortheir sins according to the Scriptures, and rose again fortheir justification--and that our justification and consequentsanctification and hope of glory are all dependentupon the fact and value of Christ's sacrifice on theirbehalf. He points out that although it might have beenpossible to t ~ sin t and believe on the Father withoutbelieving on the Son before the Son was manifested, yetnow, whosoever denieth the Son of God denies therebythe Father; and no one can confess the Son of God withoutconfessing at the same time the Father and theFather's plan, of which he is the center and executor.So, then, we to-day can see exactly what the Apostlemeant; ,aamely, that whoever had been begotten of the
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>. 261holy Spirit must first have been a believer in the LordJesus;-that he was the Only Begotten of the Father;that he was manifested in the flesh; that he was holy,harmless and separate from sinners; that he gave himselfas our ransom; and that the sacrifice was accepted of theFather and witnessed by his resurrection to be theg3orious King and Deliverer. Without this faith no onecould receive the ,holy Spirit, the anointing: comequently,whoever has the anointing needs not that anyman shall waste time in discussing further the fundamentalquestion as to whether Jesus was or was not theSon of God; whether or not he was the Redeemer;vhether or not he was the anointed Messiah who shallfulfil in God's due time the precious promises of theScriptures. <strong>The</strong> same anointing which we have received,if it abides in us, will assure us of the truth ofthese things--"Even as it hath taught you ye mustabide in him." Whoever abides not in him, iq the Vine,is-like the branch cut off-- to wither; whoeverabides in hi is sure to abide in his Spirit also, and cmnotdeny him."Ye have an unction from the holy one and ye allknow it." (Dkglott.) <strong>The</strong> holy Spirit was typifiedthroughout the Jewish dispensation by holy oil which,poured upon the head of the High Priest, ran down overall the body; so whoever is of the body of Christ is underthe anointing, under the influence of the Spirit, andwherever the Spirit of the Lord is, it is unctuous, smooth,lubricative. Its tendency is to follow peace with all men,so far as is possible, and so far as fidelity to righteousnesswill permit. It is opposed to friction,- to anger,malice, hatred, strife. Those under its influence areglad to be taught of the Lord, and SO far from quarrelingwith his plan and revelation, they readily fall into fullharmony with them, and have correspondingly the lubricationpromised-the unction, the smoothness, the peace,the joy, the holiness of mind.Those who have received the Spirit of the Lord in thissense of the word, bringing peace and joy and harmonyinto their hearts, knowing that they have these as a result
262 <strong>The</strong> Organization.of the hd's dealings with them, and that they receivedthese since they believed on the Lord Jesus and acceptedhim as the Anointed One. This unction, therefore, isan evidence not only to themselves but, in a considerablemeasure, an evidence to others that they are membersof the body of Christ; while those who lack this peaceand joy, and whose hearts are filled with malice andstrife and hatred and bickerings and quamelings anddisputes, certainly lack the evidence of the anointing,~f the lubrication, of the smoothness which accompaniesthe Spirit of the Lord. True, we arenot all alike,and the smoothness may not in the outward affairs oflife manifest itself so quickly in some as in others; butvery early in the Christian experience this smoothnessshould be looked for in the heart, as an evidence that wehave been with Jesus and learned of him and receivedhis Spirit, and shortly after it should begin to be evidentto others fi the daily life.We see, then, that nothing in the Scriptures opposesthe general tenor of the Lord's Word respecting thenecessity of teachers a*ld of learning the mind of theLord through them. Not that we hold that God isdependent upon the teachers, and that he could notinstruct, edify and build up the members of the <strong>New</strong><strong>Creation</strong> by some other means or agency; but becausehis Word declares that this is his means and agency, hismethod for instructing and upbuilding the Church, thebody of Christ-that there may be no schism in the bodyand that each member may learn to sympathize withand cobperate with and assist every other member.We have already considered the fact that these teachersare not to be regarded as infallible, but that theirwords are to be weighed and measured by the divinestandards-the words of the Lord and the apostles andthe holy prophets of past dispensations, who spoke andwrote as they were moved by the holy Spirit for ouradmonition upon whom the ends of the age have come.We now call attention to the Apostle's declaration,"Let him that is taught in the Word communicate tohim that teacheth in all good things,"--Gal. 6: 6.
This Scripture, in accord with all the others, showsus that God designed to instruct his people by means ofeach other; and that even the humblest of his flock shallthink for himself and thus develop an individual faithas well as an individual character. Alas, that thisimportant matter is so generally overlooked amongstthose who name the name of Christ! This Skripturerecognizes teacher and pupils; but the pupils are to feelfree to communicate, to make known to the teachers anyand every matter coming to their notice and seeming tobear upon the subject discussed;--not as desiring to beteacher but as an intelligent student to an elder brotherstudent. <strong>The</strong>y are not to be machines, nor to be afraidto communicate; but by asking questions, calling attentionto what seems to them to be misapplications ofScripture or what not, they are to do their part in keeping the body of Christ and his teachings pure-they arethus to be critics; and instead of being discouraged fromdoing this, and instead of being told that they must notcriticize the teacher or call in question his expositions,they are, on the contrary, urged to communicate, tocriticize.We must not, however, suppose that the Lord wishedto encourage any hypercritical spirit, or combative,fault-finding disposition. Such a spirit is, entirely contraryto the holy Spirit, and not only so, but would bevery dangerous; because whoever in a spirit of debate&ts forth a hypothetical, or supposititious case which hedoes not believe to be the ?'ruth, merely with a view toconfusing his opponent, having a "debate," etc., is sureto be injured as well as tolerably sure to injure others bysuch a course. Honesty to the Truth is a prime essentialto progress in it: to oppose what one believes to be theTruth, and to even temporarily uphold what one believesto be an error, "for fun," or for any other reason, willmely be offensive to the Lord and bring some justretribution. Alas, how many have undertaken to "seejust what could be said" against a position which they
~64 <strong>The</strong> Organization.believed to be the Truth, and have entangled andentirely captivated and blinded while pursuing thiscourse! Next to the Lord, the Truth is the most preciousthing in all the world; it is not to be trifled with, not tobe played with; and whoever is negligent along this linewill himself sustain injury.--See 2 <strong>The</strong>s. a: 10, 11.It is proper to remark that the word "communicate"is a broad one, and includes not ohly communicationrespecting thoughts, sentiments, etc., but may be understoodalso to mean that he wh'o is taught and who receivesspiritual benefits should be glad to communicate insome manner to the support of those who teach,--givingto the Lord, the brethren, the Truth, of the fruit of hislabors and talents. And such is thervery essence of theholy disposition of the <strong>New</strong> <strong>Creation</strong>. Early in Christi*experience each learns the meaning of their Master'swords, " It is more blessed to give than to receive," and.hence, all who have this spirit are glad indeed to giveof earthly things in the service of the Truth, and that inproportion as they receive spiritual blessings into g . dand honest hearts. <strong>The</strong> question of how to give, and ofthe wisdom to be exercised, will be considered later on,under another head.In some respects this subject could be better consideredafter examining the general relationship of manand woman in the divine order; but h an importantsense this is the appropriate place for its presentation;-the other concurrent views, set forth later on, we believewill be found corroborative of what we now present.Nothing is clearer than that sex is ignored by the Lordin the selecting of his Ecclesia of the <strong>New</strong> <strong>Creation</strong>.Both males and females are baptized into membershipin the "one body" of which Jesus is the Head. Bothare, therefore, alike eligible to a share in the FirstResurrection and its glory, honor and immortality. onthe general condition, "if we suffer with him we shallalso reign with him." Both have been honorably men-~oned by our Lord and the apostles in warmest terns,
Tk <strong>New</strong> Creuth. . a65Hence, any limitations placed upon the female as to the&amcter and -tent of Gospel service, must be understoodto appertain merely to the present time, whilestill in the flesh ; and must be accounted for in some othermanner than by supposing a divine preference for males.We shall endeavor to show that the discriminationsbetween the sexes are along symbolical and typicalImes -because the man symbolizes Christ Jesus, theHead of the Church, while the woman symbolizes theChurch, the Bride, under the divinely appointed Head.Our Lord's love for his mother, and for Martha andMary and other "honorable women who ministered untohim of their substance, " is very evident from the record,even aside from the direct statement that he "kved"them (Jno. I I : 5) ; yet when choosing his twelve apostles,and later the "seventy," he included none of them. Wecannot suppose this to have been an oversight, either,-even as it was ngt by oversight that the femde membersof the tribe of Levi were, as respected the public services,ignored for the more than sixteen centuries previous.Nor can we explain the matter by supposing that thefemales of our Lord's frieids were not s&icientlyeducated to be used by him; for of those chosen the recordis that it was readily perceived that "they were ignorantand unlearned men." We must, therefore, conclude thatit was of divine intention that from amongst the " brethren,"only the males were chosen to be the special publicservants and ambassadors of the Gospel. And here, beit noted, that this divine arrangement is the reverse ofthe method of the great Adversary who, although readyto use either sex as his tools, has always found womanhis most efficient representative.<strong>The</strong> first woman was Satan's first ambassador-asuccessful one, too, in misleading the first man andplunging the entire race into sin and death. <strong>The</strong>witches of the past, and spirit mediums, "ChristianScientists" of ow times, are all evidences along thissrune line,--of Satan's propaganda through womennearly as marked tg the divine propaganda through men.&Iofeover, ,the Gvine programam runs counter to tpe
natural tendency of all men to specially deem womenin religious mattms-to accredit to the tiex a higher&,gee of purity, spirituality, fellowship with God.This tendency is notable in the records of the past aswell as in the present, as evidenced by the Egyptian1 goddess Isis, the Assyrian goddess Ashtaroth, the GreekI notwithstanding the most explicit appointment of manIgoddess Diana, and Juno and Venus and Bellona, andthe Mariolatry which for centuries and to-day dominatesfully two-thirds of those claiming the hame of Christ-as the mouthpiece and representative of the Lord in hisChurch.. Aside from its symbolic meaning, the Lord's Worddoes not inform us if there be other reasons forB~K-distinction, and our surmises respecting the mattermay or may not be wrrect: in ow: opinion, however,some of the qualities of heart and mind which combinein the noblest types of woman, render her unsuitablefor public religious services. For instance, by naturewoman is, fortunately, endowed with the desire to pleaseand to win appmal and praise. This quality is an Inestimableblessing in the hame, leading to the prepatationof the numerous table-delicacies and attractive homeadornments which differentiate a home from the apartmentsof old maids or old bachelors. <strong>The</strong> true wife ishappy when endeavoring to make her family happy, andrejoices in their manifestations of appreciation of herefforts--cookery, etc., and she should never be deniedthe encomiums which surely are her due and which herfiature craves and which are absblutely essential to herhealth and progress.But, if woman be lifted out of her sphere-so largeand so important that the poet has *ll said, "<strong>The</strong>hand that rocks the cradle is the hand that rules theworld "-if she get before the public as a lecturer orteacher or writer, she gets into a position of great danger;because several of the pecrfiarities of her sex (oneof which we have mentioned) which go to make her atrue woman and attractive to true men'will conspire undesthe unnaiural conditions to spoil her womanhood-to
<strong>The</strong> Nm <strong>Creation</strong>. 367make h .'mannish."Nature has set the metes andbounds of the sexes, not only in physical contour andhair-suite but equally in qualities of heart and headadaptingeach to the other so thoroughly that any interferencewith, or disregard of, her laws is sure to work%jury in the end, however beneficial the changes maytemporarily appear to be.<strong>The</strong> quality of approbativeness which nature has sofreely bestowed upon woman and which rightly exercisedis so helpfd to her, to her home and to her family,is dmost certain to become a snare to her if exercisedtoward the public-in seeking the approval of the Churchor the world. Ambition to shine-to appear wiserand abler than others--is a danger which besets all beforethe public eye, and, undoubtedly, has stumbled manymen who have become Ned up, and thus have falleninto a rmare of th9 Adversary: but the very womanlinessof woman renders her peculiarly liable, not only toherself stumble tn her attempt to shine, but liable alsoto stumble others: because such an one getting off thetrack would be sure to be supplied by the Adversarywith spurious oil-by whose false light many might beled out of the way of the Lord. Thus the Apostle'swarning-"Be not many of you teachers, brethren,knowing that a man [who is a teacher] shall receive theseverer testing "(James 3 : I)-would be still more forcefulif applied to the sisters. Indeed, the danger with themwould be so great that none were appointed to beteachers; ind the Apostle writes,-"I suffer sot awoman to teach, nor to usurp authority over a man, butto be in silence."-I Tim. a : I I, I a.This emphatic and explicit statement cannot, hoirvevsr,be understood to mean that the sisters of the <strong>New</strong> C=ationmay never impart a blessing by telling the old, oldstory. <strong>The</strong> $ame apostle refers most reapeddy tonoble women of his day as helpers in the ministry. Forinstance, he mentions Priscilla as well as her husband as"helpers," or " fello~workers." (Rom. 16: 3.) Thissifles more than merely entertainers who had receivedthe ApcJtle into their home: it meant that they worked
with him in his work-not merely in tent-making, butspecially in his chief work as a minister of the Gospel.In a later verse (6) he mentions Mary's servicea differently,saying,-"Mary bestowed much labor on w."She evidently was not a fellow-worker. Her servicesrendered the Apostle, and which he wished to acknowledge,were personal services--perhaps washing or mending.Priscilla's service, on the contrary; is mentionedin the same language as the services of Urbane (v. 9).Indeed, since Aquila's name is mentioned after that ofhis wife, the inference is reasonable that the wife wasthe more acient of the two as a "fellow-worker."Tryphena and Tryphosa (v. I 2) are two other sisterswhose "labor in the Lord" is honorably mentioned.Any interpretation of the Apostle's words whichwould ignore all opportunity for the sisters to "labor inthe Lord" would manifestly be erroneous. It is in thegatherings of the Church (whether two or three or more)for worship and praise and mutual edification that thesisters are to take a subordinate place and not attemptto be the leaders and teachers+thua to do would bewurping authority over the man, upon whom, both bynature and by precept, the Lord has placed the responsibilityof the leading ministries ;--undoubtedly for wisereasons, whether we could agrea respecting them or not.<strong>The</strong> Apostle's restrictions evidently related to meetingssuch as he describes in I Corinthians 14. <strong>The</strong>semeetmgs included the sisters, who certainly shared all ofits blessings-joining in the songs and hymns andspiritual songs and in the prayers, by whomsoeveroffered. <strong>The</strong> Apostle wished to inculcate the necessityfor order in the meetings, that they all might be the moreprofited. He urges that not more than one speakerorate or prophesy at a time, and that all 0th giveattention; and that not more than two or three oratomor prophets speak at one meeting, so ~e not to give toogreat diversity of sentiment at one session. Likewiseany speaking unknown tongues were to keep silence unlesssome one present could interpret their utterances..Women were not to speak at all in such meetings,
although outside the meetings or at home they n~ight"ask their own husbands," or, more properly, their awnmen,-they could -st their views or make queriesthrough those brethren (men) with whom they were mostintimately acquainted-their husbands, if possible, orbrethren with whom they talked on their way homewardfrom meetings, etc. <strong>The</strong> word koms in this text has thesignificance of family or acquaintanceship. <strong>The</strong> thoughtthen is, Let them ask their questions of or through themales of their acquaintamy. <strong>The</strong> Apostle proceede tosay, " It is not permitted unto them to speak; but theyare commanded to be under obedience, as also saith theLaw."-I Cor. 14: 34-36.Evidently some in the Church at Corinth favored tht"women's rights" idea, claiming that in the Church therights of the sexes were indiscriminate. But the Apostlenot only negatiyes this thought but, additionally, reprimandstheir audacity in thinking to inaugurate a procedurenot wcqpked by others of the Lord's people.His words are,-"What, came the wmd [message] ofGod out from you [originating with you]? or came it[from elsewhere] unto you, only? If any man thinkhimself a prophet, or spiritual, let him acknowledge thatthe things that I write unto you are the comWmenisof the Lord,"-and not merely my personal opinions, or-mtchets. We, then, no more than the Corinthians, areto exercise our own preferences or judgments on thissubject, but are to bqw to the Apostle's statements asthe Lord's command. And if any one disputes theApostle's guidance on this subject, let him be wnsktentand reject hi as an Apostle in toto.It is proper in this connecti~n to call attention to theApostle's words when speaking of the gifts from our Lordto the Church-dating from Pentecost. He says,-"And he gave some to be apostles, and some prophets,and some evangelists, and some pastars and teachers;for the perfecting of the saints, for the work of the mm-istry, for the edifying of the body of Christ. (Eph. 4:I I, I 2.) In the Greek the article indicates the gender,-masculine, feminine or acuter. This text then is an
ayoThi Organization.excellent one fmm which to decide how particularly thsLord through the holy Spirit drew the lime of sex amongstthe active servants given to his Church. What are thefacts as respects the above text ;--which gender is indicatedin the Greek? We reply that the article tous(plural, Accus., masdine) occurs before apostles,pmphets, evangelists and pastors, and no article at allbefore teachers, which apparently stands here either for*'helpers9'(I Cor. I 2: 28), or else is a comprehensiveterm referring to the male apostles, male oratars, maleevangelists &d male pastors-as all teachers.Let us here remark, however, that for a sister to callthe attention of the assembly to the worda of the Lordor of the apostles on any subject under discussion withoutgiving her own views could not be considered teaching,nor as in any sense usurping authority over the man:she would, on the contrary, merely be calling up thewords of recognized and authorized teachers. Similarlyfor a sister to refer to, or to read to others, this book orother of our publications explanatory of the Scriptureswould not be teaching on hm part, but by the authorquoted. Thus we see that the Lord's ammgementssafeguard his flock and at the same time make ample provisionfor their needs.All may obey the divine command, but, assdy,none will comprehend it except as he realizes that inBiblical usage a woman symbolizes the Church, and amim cymbolizes the Lord, the Head or Master of theChurch. (See Eph. 5: 93; I Cor. I I: 3.) As the Churchis not to attempt to teach the Lord, so wcman, whosymbolizes the Church, must not assume the role ofteacher over man, who symbolically represents the Lord.With this thought before our minds no sister need feelslighted and no brother may feel puffed up by thisScripture regulation; rather, all will have in mind thatthe Lord is the only teacher and that the brethren darenot utter wisdom of their awn; but me~ely present toothers that which their Head sets forth as the Truth.Let us apply this Scripture (I Tim. 2 : I I, I 2) to the Lordmd the Church, thus,-"Let a church leam in silence
TkB <strong>New</strong> Cr8ath. 17 1with all subjection. I d er not a church to teach, norto usurp authority over Christ but to be in silence."We have already pointed out* that the High Priestwho typified Christ, the High Priest of our proiession,alone went with uncovered head when in priestly attire;and that all of the under priests, who typified the Church,"the Royal Priesthood," wore head coverings called"bonnets." <strong>The</strong> teaching of this type is in full accordwith what we have just seen, for in the gatherings of theEcclesk of the <strong>New</strong> <strong>Creation</strong> the Lord, the antitypicalHigh Priest, is represented by the brethren, while theChurch or Royal Priesthood is represented by the sisters,who the Apostle declares should likewise wear a headcovering indicating the same lesson-the subserviencyof the Church to the Lord. <strong>The</strong> Apostle detailsthis in I Cor. 11: 3-7, 1-15.Some have inferred that as the Apostle mentions awoman's long hair being given her by nature as a covering,that he meant nothing more than this; but verse 6clearly shows to the contrary-that he meant that womenshould not only let their hair grow long as nature providedfor, but, additionally, should wear a covering,which in verse 10 he declares is a sign, or symbolic recognitionof being subject to, or under the authority of man;symbolically teaching that the entire Church is underlaw to Christ. <strong>The</strong> record of verse 4 seems at first to bein conflict with the requirement that women keepsilence in the sccksias. Our thought is that while atthe general Church service women are not to take apublic part, yet in social meetings for prayer and testimony,and not for doctrinal teaching, there could be noobjection to the sisters participating with their headscovered.Respecting this matter of perpetuating the typicalcovering of their heads by the sisters, the Apostleurges it, but he does not state it to be a divine command.On the contrary, he adds, "If any man seemeth to beyTabema.de Shadows, p. 36.
contentfour [on the subject] wa have no such custom[positive law in the Church].' It should not be considereda vital subject; though all who are seeking to dothe Lord's will should be particular in this as well asin other regards from the time they discern its appropriatenessas a symbol. <strong>The</strong> words, "because of theangels," seem to refer to the chosen cldcn of theChurch, who specially represent the Lord, the Head,in the ccclrtiar.-Rev. ?:I.Summarizing, we suggest that the most liberal interpretationpossible should be given to the inspiredApostle's words respecting the scope of the liberty ofthe sisters in the &airs of the Church. Our judgmenti of this we set forth thus:-(I) <strong>The</strong> sisters have the same liberty as the brethrenin the matter of the election of the Church's servantstheElders and Deacons. !(a) <strong>The</strong> sisters cannot serve as elders or teachers inthe Church, because, the Apostle says, "I suffer not awomaa to teach." (I Tim. 2:12.) This, however, neednot be understood to hinder the sisters from participatingin meetings not of the teaching or preaching kind ;such as prayer and testimony meetings, Berean studies,etc., because the Apostle says that if she pray orprophesy (speak) it should be with her head covered,representing her acknowledgment of the fact thatthe Lord, the Great Teacher, is specially represented1 by the brethren. (I Cor. II:~, 7, 10.) Such participaition need not be considered teaching ; because neitherare the brethren who participate teachers; as the Apos-1. tle says, "Are all teachers 7" No, the teachers or' Eldersare specially chosen, though always from amongthe males.-Eph. ~:II ; z Tim. 2x24 ; I Cor. 12:28, 29.4t
STUDY VI.ORDER AND DISCIPLINE IN THE NEWCREATION.bmrao or ORD~ATIOR.--ONLT TEE ~ L V ETENTIAPY.- " CLEPOY " AND "&IuzY."- CHOOSING BLDERB ARDD~~co~r.--OnnmrmG ~LDEU xll BVBPY BCCLBBXA.-WHO MATEL- 8LDEXS AND HOW.-MAJOXITIPI HOT SOI.ICI8RT.-VAXXOV.M~nurrn188.-A PUP MI~I~TPY?-DIIY~~PLX~~B UI TEB ~CCLLIIXL-MXSTAXSX CALu TO PRluCE.-"WARN TESY TEAT ARB UNPULY."-TO ADMOWBE ROT A GBN~ALOSWEP.-P~LIC REB-rn RARE.-Mxnrrrsnr pLEm~0.uSrs TEAT NONB LLElrpe~ Bvu. mn Bvx~."-Pnovonrio TO WVB.-"TEE AESXMBLUO OF ~V.BELVPI."-VARI~TYMP~ARACT~R OWom M~BTIRO~.-DOCTR~B STILL N~CPIIIRY.-O~PORTU~ FOPQoaer1oar.-PnorxrrBL8 Mesluom 1~Lvrrn~~r~.-"I.s~ msnrMAR B8 ~ L L PERrUADBD YIN Rxs OWN MIND."-mNL SEW-ICES.-TITHEII, COLLPCTIOXII, CEARITIEI.N CONSIDERING this subject it is well that weI k&q clearly before our minds the oneness ofthe Church, and that while the entire Churchthroughout the world is one, yet in another sense of theword each separate gathering, or company, of believersa representation of the whole. Each separate Ecclesia,therefore, is to consider the Lord as its Head, and to considerthe twelve apostles as the twelve stars, bright ones,teachers, whom the Lord specially held in his hand andcontrolled,--using them as his mouthpieces for theinstruction of his Church in every place, in every gathering,throughout the entire age.Each congregation or Ecchsia--even if composed ofonly two ar three-is to seek to recognize the will of theHead in respect to all of its affairs. It is to feel a onenesswith all the dear eccleshs of "like precious faith" in thedear Redeemer's sacrifice and in the promises of God,-everywhere. It is to be glad to hear of their welfare,end to recognize the fact that the Lord, as the overseer*s p 273
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.of his work, &y today, as in every Mod, use somespecial instruments for the service of the Church as awhok, as well as use certain members of each little localcompany. Looking thus to the Lord and recognizingthe character of the servants he would use,-humble,zealous, well reported of, clear in the Truth, givingevidence of having the anointing and the unction ofthe Spirit,-they would be prepared to expect such generalministries to the needs of the whole Church, and to seeka share in the general blessing and dispensation of the" meat in due season " promised us by the Master. <strong>The</strong>ywill specially remember, too, how he promised specialblessings in the end of this age, and that he would providethings new as well as old to the household of faiththrough appropriate channels of his own choosing.-Matt. 24: 45-47.<strong>The</strong> means, the channels of these blessings, the Lordhimself will oversee and direct. All the members of thebody united to the Head are to have confidence and tolook for the fulfilment of his promises; but, nevertheless,are to "try the spiritsm-to test the doctrines fromwhomsoever they emanate. <strong>The</strong> proving does not implya lack of confidence in those recognized as divinelydirected channels of the Truth; but it does'imply a faithfulnessto the Lord and to the Truth as superior to allhuman teachers and their utterances;-it implies alsothat they are not listening for the voice of man, but forthe voice of the Chief Shepherd; that they feast uponhis words and love them-love to masticate them andto digest them. Such members of the body growstronger and more rapidly in the Lord and in the powerof his might than do others, because more attentive tothe Lord's leading and instruction.This general unity of the body, this general sympathy,this general teaching through a general channel whichthe Lord has provided for the gathering together of hisjewels to himself at his second presence (Mal. 3: I 7 ;Matt. 24: 31), does not interfere, however, with a properrecognition of order in each. ~f the little companies, oreccksias. However small the company, there should
Its Older and. Discipline. 275be order in it. By this word " der" we dc not, however.mean stiffness or formalism. <strong>The</strong> order which worlcebest and most satisfactorily k that which works noiselessly,and of which the machinery is quite out of sight.If the meeting be so small as three or five or ten, itshould, nevertheless, look to the Lord to ascertain hisguidance as to which of the number should be recognizedas elders, seniors, or most advanced ones in the Truth,possessing the various qualifications of an Elder as wehave already seen these outlined in ihe inspired Word ;--clearness in the Truth, aptness for teaching it, blamelessnessof life as respects moral character, md ability tcpreserve order without unnecessary friction, as mightbe exemplified in his family, etc.If the little company thus have the Word and Spiritof the Lord before them and actuating them, the resultof their united judgments, as exphessed in an election ofservants, should be accepted as the mind of the Lordon the subject;-the persons chosen as elders would,in all probability, be the best and most suitable in thenumber. However, care needs to be observed thatsuch selections are not made without due considerationand prayer; hence, it is advisable that due announcementbe made in advance, and that it be recognized thatonly those who claim to be members of the <strong>New</strong> <strong>Creation</strong>(male and female) shall attempt to express the mind ofthe Lord on the aubject-in the vote. <strong>The</strong>se should besuch as have passed the point of repentance for sin andrestitution to the extent of their ability and acceptance ofthe Lord Jesus' sacrifice'as the basis of their harmony withand who then have made a full consecration oftheniselves to the Lord, and thus have come under theanointing and all the privileges of the "house of sons."<strong>The</strong>se alone are competent to appreciate and to expressthe mind, the will, of the Head of the body. <strong>The</strong>se aloneconstitute the Church, the body of Christ, though others,who have not yet taken the step of consecration, but whoare trusting in the precious blood, may be counted asmembers of "the household of faith" whose pegreno 'Fto be hoped for, and whose welfare is to be ~mctered.
afiTh <strong>New</strong>. Creath.ORDAINING ELDERS IN EVERY ECCLESIA."And when thqt had ordailred them elders in every churck[Ecclesia], and had prayed unth fasting, they commmded themto th Lord."-Acts 14: 23.<strong>The</strong> form of this statement, with other frequent referencesto elders in connection with all churches, justifiesthe inference that this WRS the invariabls custom in theearly Church. <strong>The</strong> term "elders," as seen in the&, includes evangelists, pastors, teachers, andprophets (or public exponents) ; hence, it is importancthat we learn what is meant by this word "ordained."At the present time this word is generally used in referenceto a cetemony of installation; but this is not thesignificance of the Greek word kirotmo used in this text.Ct means, "to ekct by stretching out th hand," still theusual fonn of voting. This definition is given in Prof.Young's Analytical Bible Concordance. As that may be,considered a Presbyterian authority, we will give alsothe definition set forth in "Strong's Exhaustive Concordance,"which may be considered a Methodist authority.<strong>The</strong> latter defines the root of the word-"A handreacher,or voter (by raising the hand)."A totally different Greek word is used when our Lorddeclared of the Apostles, "I have chosen you andmdained you." (John I 5: 16.) This is the same word,tithi, used by the Apostle when, speaking of his ordination,he says: "I am ordained a preacher and anapostle." (I Tim. 2: 7.) But this ordination, theApostle distinctly declares, was "not of men, nor byman, but by Jesus Christ and God the Father." (Gal.I: I.) All of the members of the Anointed Body,united with the Head and partakers of his Spirit, arethereby similarly ordained, not indeed to apostleshiplike Paul, but to be ministers (servants) of the Truth,each to the extent of his talents and opportunities(Isa. 61 : I) ;--the twelve only were ordained to be apostles,or special representatives,-ministers plenipotentiary.Recurring to the ordination or recognition of eldersby the vote of the congregation (Eccleska) of the <strong>New</strong>
Its Oldsr and Discipline.a77<strong>Creation</strong>, by "stretclling forth the hand," as seenabove, we note that this was the customary mode; forthe Apostle uses the same Greek word in telling howTitus became his helper. He says, "who was also chosenof the churches to travel with us." <strong>The</strong> words italicizedare from the Greek word kirofoneo which, as aboveshown, signifies "to elect by stretching out the hand."And, further, the word "also" here implies that theApostle himself was chosen by a similar vote. Notchosen or elected to be an Apostle, but to be a missionary,--arepresentative of the churches on this occasion,and, doubtless, at their expense.Evidently, however, some of the Apostle's subsequenttours were without the vote or support of the AntiochChurch. (2 Ti. I : I 5.) Primitive Church regulationsleft all free to exercise thek talmts and stewamshipaccording to their own consciences. <strong>The</strong> sccbsim(congregations) could accept or decline the services ofapostles, even, as their special representatives; and theapostles could accept or reject such engagements,--eachexercising his own liberty of conscience.But, is there no ordination of elders, etc., mentionedin the <strong>New</strong> Testament other than this-an election?Is there nothing signifying to give autkon'ty or permissionto preach, as the English word ordain is now genetallyused in all denominations in connection with licensingand ordaining elders, preachers, etc. ? We will exaxnineinto these questions.<strong>The</strong> word ordain, in respect to elders, is used in oneother place, only, and it is the translation of a differentGreek word, viz, kathesfmi, which signiies-"Toplace, or. set down "-Ymng. "To place down'-Strong. This word occurs in Titus x : s: " Set, in orderthe things that are wanting, and ordoin elders in evevcity, 'as I had appointed thee"-4. B., as I arranged.Revised Version, "as I gave thee charge." On the faceof it this text seems to imply that Titus was empoweredto appoint these elders, regardless of the wishes of thecongregations (churches, ecclesias); and it is on thisview that the Episcopal theory of church order nsta
0)!3 <strong>The</strong> <strong>New</strong> CreatMn.C;I t,holics, Episcopalians and Methodist-Episoopals allclirim for their bishops an apostolic authority to set, toplace or appoint, elders for the congregations-withouttllc stretching forth of the hand, or vote of the Church.This text is the bulwark of this idea; but it appearstc. be rather a weak support when we notice the lastclause,-"As I gave thee chargew-and reflect that theApostle would surely not give Titus "charge" orinstruction to do differently from what he (the Apostle)did in this matter. <strong>The</strong> account of the Apostle's ownprocedure, rightly translated, is very explicit: "Andwhen they had elected them elders by a show of hands 'in every Ecclcsia, and had prayed with fasting, they commendedthem to the Lord."-Acts 14: 23.No doubt the Apostle's advice and the advice of Titus.wha he specially commended to the brethren as afaithful minister of the Truth, would not only be desired,but sought by the brethren, and very generally followed;nevertheless, the Apostle and all who followed in hissteps sought to place the respansibility where God placedit--on the Ecclesia, whose concern it should be to "Trythe spirits [teachings and teachers] whether they be ofGd." (I Jno. 4: I,) "If any speak not according tothis Word it is because there is no light in them;" and"from such turn away," the Apostle advises; they arenot to vote for such, nor in any manner to accept themas teachers, elders, etc.In any event the concurrence of the Ecclesia would benecessary-whether expressed by vote, as stated, or not ;for suppose that Titus had appointed elders not congenialto the brethren, how long would peace have prevailed?-howmuch pastoral or other service would suchan Elder, obnoxious to the sentiments of the Churchaccomplish? Practically none.Priestcraft, and not the teachings of our Lord and histwelve apostles, is responsible for the division of thesaints into two classes, called "clergy" and "laity."It is the spirit of priestcraft and anti-Christ that stillseeks to lord it over God's heritage in every way possible,-proportionatelyto the density of the ignorance
Its Order ad Discipline. 279prevailing in any congregation. <strong>The</strong> Lord and theApostle recognize not the elders, but the Church (Ecclesin)as the body of Christ; and whatever dignity or honorattaches to faithful elders, as servants of the Lord andthe Church, is not merely their recognition of themselvesnor their recognition by other elders. <strong>The</strong> congregationchoosing must know them, must recognize their Christiangraces and abilities in the light of God's Word, elsethey can grant them no such standing or honor. NoElder, therefore, has any authority by self-appointment.Indeed, the disposition to ignore the Church, the bodyof Christ, and to make himself and his judgment superiorto the whole, is first-class evidence that such a brot:leris not in the proper attitude to be recognized as anElder-humility, and a recognition of the oneness of theEcclesia as the Lord's body, being prime essentials forsuch a service.Nor should any brother assume public duties in theChurch as leader, representative, etc., without an election-eventhough assured that there is no questionrespecting his acceptability. <strong>The</strong> Scriptural method ofordaining elders in all the churches is by congregationalelection-by stretching forth the hand in a vote. Toinsist on such an election before serving is to followScriptural order; it fortifies the Elder, and, additionally,xeminds the Ecchsia of its duties and responsibilities asappointees of the elders in the Lord's name and spiritasexpressing God's choice, God's will. Additionally,this Scriptural arrangement interests the members of theEccIesia in all the words and deeds of the elders, as theirservants and representatives. It opposes the tooprevalent idea that the elders own and rule the congregation,and puts an end to their thinking of them andspeaking of them as "my peopleW-rather than as"the Lord's people whom I serve."Why are not these matters, so clearly Scriptural,more generally understood and set forth? Becausehuman nature is pleased to have honor and preferment.and falls readily into wrong conditions favorable tothese+because they have been popular for seventeen
180 <strong>The</strong> <strong>New</strong> Creafion.centur-es ;-because the people yield to these conditionsand prefer them to the liberties whqrewith Christ makesfree. <strong>The</strong>n, too, many have felt so confident that thecustoms of Babylon must be right that they have neverstudied the Word of the Lord on this subject.THE PERIOD OF ELDERSHIP.Nothing is said by inspiration respecting the periodfor which an Elder should be chosen: we are, therefore,at liberty to exercise reason and judgment on the question.Many persons may be esteemed elders, or developedbrethren in the Church, and may be useful andhighly appreciated, and yet not be of the chosenelders set forth by the Ecclesia as its representativesevangelists,teachers, pastors. <strong>The</strong> " elder women "*are thus several times referred to honorably by theapostles, without the least suggestion that any of themwere ever chosen as representative elders or teachers inthe congregation (Eccksia). Some chosen as suitableto the Eccksia's service might cease to possess the stipulatedqualifications; or others might, under divine providence,advance to greater efficiency for the service ofthe Church. A year, or its divisions-a half or a quarteryear-would seem appropriate periods for such services-the latter if the persons were less tried, the former ifwell tried and favorably known. In the absence of law,or even of advice or suggestion, it would be for each congregationto determine as best they can the Lord's willLn each case.THE NUMBER OF ELDERS.<strong>The</strong> numher of elders is not limited in the Sctiptures;.but, reasonably, much would depend on the size of theEccleria, as well as upon the number availablpcompe-tent, etc. (None should be ~f.wmed to be a believer andto be fully consecrated; both by word and act he shouldhave given unmistakable evidences of both his faith andconsecration long before being chosen an Elder.) Wefavor having as many as are possessed of the outlinedaualifications,and-the dividing of the services amonmt*PPoman's place in the Church ie treated in Chap. u,
Its Oldor ad Discipline.a82them. If the proper Eeal actuates them, some kind ofmissionary or evangelistic work will soon claim some ofthem, or portions of the time of many. Each Eccksiashould thus be a theological seminary from which efficientteachers would con~inually be going forth to widerfields of service. <strong>The</strong> Elder who wouldmanifest jealousyof others and a desire to hider them from ministeringshould be considered unworthy a continuance;-yet,no one either incompetent or a novice should bechosen-to satisfy his vanity. <strong>The</strong> Church, as ineml~rsof the body of Christ, must vote as they believe the Headwould have them vote.A caution should perhaps be given against electing anElder where none is found conipetent for the service,under the qualifications set forth by the apostles;-fatbetter have no elders than incompetent ones. In theinterim, until a brother shall be found competent for theservice, let the meetings be of an informal kind, with theBible as the text-book and with Brother Russell representativelypresent as teacher in the Daums and Towers-your chosen Elder, if you so prefer. Any questionspertinent to your welfare and capable of a Scripturalanswer he will be pleased to have you refer to him bymail.WHO MAY ELECT ELDERS AND HOW?Only the Ecclesicr (the body-male and female), the<strong>New</strong> Creatures, are electors or voters. <strong>The</strong> general"household of faith," believers who have not consecrated,have nothing to do with such an election; because it isthe Lord's choice, through his "body," possessing hisSpirit, that is sought. All of the consecrated bodyshould vote, and any of them may make nominations ata general meeting called for the purpose,--preferably aweek in advance of the voting, so as to afford time forconsideration.Some have urged that the voting should be by ballot,SO that all might be the more free to express their realchoice. We answer that whatever advantage there isin this is offset by a disadvantage: namely, in the lces
z8n<strong>The</strong> <strong>New</strong> Credon.of the diiline and dmactm-building accomplished bythe apostolic mode of "stretching forth the hand."Each should learn to be candid and straightforward,yet, at the same time, loving and gentle. <strong>The</strong> vote, beit remembered, is the Lord's choice-expressed by membersof his body to the extent of their ability to discernit. No one is at liberty to shirk this duty, nor to favorone above another except as he believes he has, andexpresses, the mind of the Lord.MA JOIUTIES NOT SUFFICIENT.In worldly matters the voice of a ban majoritydecides; but evidently it should not be so in the Lord'sEcclesia, or body. Rather, so far as practicable, thejury-rule should prevail and a unanimous verdict ordecision be sought. <strong>The</strong> brother receiving a baremajority in the vote could scarcely feel comfortable toaccept that as "the Lord's choice," any more than couldthe congregation. Another candidate able to draw thesupport of all, or nearly all, should be sought for, by voteafter vote, week after week, until found .or the matteratnandoned; or let all agree on the two or three or morewho could serve in turn and thus meet the ideas of all.But if fervent love for the Lord and the Truth prevail,with prayer for guidance and the disposition to preferone another in honor, where talents are on an equality,it will generally be found easy to unite in judgmentrespecting the divine will on the subject. "Let nothingbe done through strife or vainglory." "Preserve theunity of the Spirit in the bond of peace."-Phil. 2: 3;Eph. 4: 3.<strong>The</strong> same order should prevail in respect to the choiceof helpers called deacons and deaconesses, whose goodrepute should also be noted as a qualification. (SeeI Tim. 3: 8-13.) <strong>The</strong>se may be for any service required,-.and they should have as many of the qualifications ofeldership as possible, including aptness in teaching, andgrams of the Spirit.VARIETY OF MINISTRIES.As already seen, elders may have special qualifications
IIIts Order and Discipline. 283m one or another particular-some excelling in exhorting,some in teaching, some in prophesying or oratory,some as evangelists, in interesting unbelievers, andsome as pastors taking a general oversight of the fltw:kin its various interests, local or general. <strong>The</strong> AposllePaul's addtess to the elders of the Eccksia at Ephesusgives us the general scope of the ministry to which eachindividual must adapt and fit his talents as a steward.His words are well worthy of careful and prayerful ccmsiderationby all accepting the service of an Elder in anydepartment of the work. He said: "Take heed, therefore,unto yourselves, and to all the flock, over whichthe holy Spirit hath made you Dverseers [the word elsewheremisrendered bishops] to feed the Church [Ecclesiu]~ of God." (Acts 20: 28.) Ah, yes1 the elders need fkstof all to watch themselves, lest the little honor of theirposition make them proud and lordly, and lest theyassume to themselves authority and honors belongingIto the Head-the Chief Shepherd. To feed the floclc isthe Lord's province; as it is written, "He shall feed llisflock like a shepherd" (Isa. 40: I I). When, theref~we,one is chosen an Elder it is that he may represent theChief Shepherd-that he may be the instrument orchannel through whom the great Shepherd of the flockmay send to his own "meat in due season," "thingsnew and old.""Woe be unto the pastors [shepherds] that destroy andscatter the sheep of my asturel saith the Lord. <strong>The</strong>refore,thus saith the Lord G ~ B ~ ~Israel against the astors [shcpherds] that feed my peo le: Ye have scattereBmy flock anddriven them away, and Kave not visited them: behold I willvisit upon you the evil of your doings, saith the Lord. . .I will set u shepherds over them which shall feed them: andthey shall &ar no more nor be dismayed."-Jer. 23: 1,2,4.LAYING ON OF HANDS OF THE PRESBYTERY.(1)"Neglect not the gift [endowment] that is in thee, whichwas pven thee by prophec [prediction], with the hying on ofI* hands of the pesbyiery fssembled elders]."-1 Tim. 4: 14.(2) ''Whom [the sur deacons chosen by the Church] they setbefore the apostles: and when they had prayed, they lctidtheir hands zrpm ihem."-Acts 6: 6.(3) "In the Church Ecclesia] that was at Antioch,the holy Spirit said, Aepamte me Barnabas and ~ aul ;or ih;
work whemmta I have called them. And when thcr hadj! fasted and prayed and loid Uwir hands on ihem, they sent themaway."-Acta 13: 1-3.I(4) ''Luy hands hastily on no man, and be not partaker ofother men s sins."- 1 Tm. 6:.22.ii the received the holy Spirit."-lets 8: 17-19.56) ''And when Paul had lord his hands u p tlrsm, the holySptnb came on them; and the spake with toques, andproghesied geachedfs'-Acts l& 6.( ) <strong>The</strong>n id they the apostles their hands on them, and(K'd~tiru~the tof~lodthati.inthee,bythe~+gcms0fmyhnds.'-2 I@ m. l:6.We thus aggregate the inspii testimony respectinglaying on of hands in the Ecckk of the <strong>New</strong> <strong>Creation</strong>,In the last three (5, 6, 7,) the reference to the impartingof the "gifts" common in the early Church isevident. Apostolic hands were thus laid on all consecratedbelievers and some one or more gifts followed,--"tongues," etc. "A measure of the Spirit is given toevery man to profit withal."* <strong>The</strong> first four texts(I, a, 3, 4) may be grouped together as of one generalteaching; namely, as a mark of approval or indorsement;-but not as a sign of permission or authorization,(I) Timothy, Paul's adopted "son" in the ministry,had already been baptized and had already received agift of the holy Spirit at the hands of the Apostle Paul(see 7) when he went with Paul to Jerusalem. (ActsI ax: 15-19.) Doubtless, there and then "James and allthe elders," apostolic-elders, recognizing Timothy'sdevotion and close ation with Paul, unitedly blessedhim, L1ying their hands upon him by way of indorsement ;and the account implies that they did tEs, not accordingto rr usual custom nor to all of Paul's companions, but"by prophecy ";--indicating that they were led to do itby some prediction by, or instruction from, the Lord.(I) <strong>The</strong>se deacons were not commissioned, or anthorizedto preach, by the apostles8 laying hands on them,for they were not elected to be preachers, but to servetables; and, anyway, they already, by virtue of theiranointing of the holy Spirit, had full authority to preachto the extent of their talents and opportunity. And*See Volume V., Chap. viii.
Its Order and Disciplins. 183+t:.-ut any mention of license, or permission, or otherordination from anybody, we find Stephen, one of thesedeacons, preaching so zealously that he was the firstatter ure idadter to std his testimony with his blood.This laplng on of hands evidently signi0ed merely theapostolic approval and blessing.(3) <strong>The</strong> laying on of hands on Paul and Barnabascould not have been a permission to preach; for theywere already recognized as elders and had been teachingin the Antioch Church for over a year. Besides, theyhad both been preaching elsewhere, previously. (CompareActs 9: 2-29 ; I I : 26.) This laying on of handscould only mean the indorsement of th rnisshury workabout to be undertaken by Paul and Barnabasythatthe Antioch EcclssM joined in the mission with them andprobably defrayed their expenses.(4) Here the Apostle intimates that a laying on ofTimothy's hands upon a fellow-laborer in the vineyardwould signify his approval, or indorsement : so that ifthe man turned out poorly in any respect, Timothywould share in his demerit. He must, so far as possible,make sure that he did not give ?is influence to introduceone who would do injury to the Lord's sheep, &the+morally or doctrinally.No risk should be run; caution should be exerciseteither in giving a letter of recommendation or a publicindorsement in the form of a public God-speed. <strong>The</strong>same advice is still appropriate to all of the Lord's peoplein proportion to the degree of their influence. Nothingin this, however, implied that any were dependent uponTimothy's indorsement before they would have theright to preach: that right according to ability beinggranted by the Lord to all who receive the holy Spirit ofanointing.A PAID MINISTRY?<strong>The</strong> custom of a paid ministry, now so general andconsidered by many unavoidable and indispensable,was not the usage of the early Church. Our Lord andhis chosen twelve were, so far as we are able to judgefrom the inspired records, poor,--except, perhaps, James
and John and Matthew. Accusbmed to vol~~~targgiving to the Levites, the Jews evidently extended thisetoevffythingreligkksthata~edtothemasbeing of God. <strong>The</strong> disciples had a general treasurer.judas (John I 2 : 6; 13 : sg), and evidently never lacked ;though it is equally evident that they never solidedalms. Not a hint of the kind is even suggested in therecord of our Lord's words. He twted to the Father'sprovision, and certain honorable women mkistmd untohim (and his) of their abundance.-See Matt. 27 : 55, 56 ;Luke 8: 2, 3.Had our Lord's 6ermons and parables been interlardedwith appeals for money, it would have sapped their life.Nothing appeals to us more than does the evident unselfishnessof the Master and all his specially chosen ones,Judas being the only exception, and his a v hcost him his fall. (John 12: 5. 6.) <strong>The</strong> love of moneyand show and the begging system of Babylon today ismuch against its powerful influence; and the absence ofthis spirit amongst the Lord's faithful now, as at thefirst advent, tells much in their favor with those whcstudy them as living epistles, not fully appreciating theirteachings. In a most remarkable manner the Lord hasprovided thus far for his "harvest" work without onesolitary appeal being made £or money; and we trust itwill never be otherwise ; believing that this is the Lord'smind.Let those ambitious for this world's luxuries andwealth seek them in the fields of trade or in the lucrativeprofessions; but let none become ministers of theGospel of Christ from any other motive than love forGod and for his Truth and for his brethren: a lave thatwin rejoice in sacrificing ease and wealth and honor ofmen -not grudgingly, but heartily. But alas! nominalChristianity has grown great and worldly. and herservants are honored with the titles Reverend, VeryReverend, Most Reverend and Doctor of Divinity; andwith these honors and titles go salaries,-not accordingto the Wster's needs, but on the c o m d basis ofhis ability to attract large ~a~ and wealthy
Its Ordm alrd Discipline. , a&;people. <strong>The</strong> natural result has followed-"<strong>The</strong> prieststhereof teach for hire, and the prophets thereof divinefor money: yet will they lean upon the Lard and say, Isnot the Lord among us? None evil can come upon us.""His watchmen are blind: they are all ignorant, theyare all D---- L s , they cannot bark; dreaming ortalking in their sleep; lazy, loving slumber [ease]. Yea,they are greedy dogs which can never have enough; andthey are shepherds that cannot understand: they all lookto their own way [welfare], every one for his gain fromhis own quarter [denomination]." "<strong>The</strong>y shall gatherto themselves teachers having ears itching [for praiseof men]; and they shall turn their ears from the Truthand shall be turned unto fables."-Isa. 56: 10, 11;Micah 3: 11;Phil. 3: 2; 2 Tim. 4: 3,4.Some may reason that both extremes ought to beavoided-large salaries and no salaries-and may callto mind the I,ordls words, "<strong>The</strong> laborer is worthy of hishire;" and the Apostle's words, " If we have sown untoyou spiritual things, is it a great thing if we reap yourcarnal things?" Yet we must remember that eventhese strongest statements of Saipture refer not toprincely salaries, but to bare necessities. This theApostle illustrates by the quotation, "Thou shalt notmuzzle the ox that treadeth out the corn." <strong>The</strong> oxwas to be free to provide for his necessities, but no more.<strong>The</strong> Apostle has given us the keynote of his own successfulministry, saying: " I will not be burdensome to you:for I seek not yours, but you. . . . And I will verygladly spend and be spent for you; though the moreabundantly I love you the less I be loved."-2 Cor. 12:14, 15.Following in the footsteps of Jesus will not lead us inthe direction of salaries: neither will the footsteps of hischief apostle, Paul. <strong>The</strong> latter, after showing that to askearthly remuneration for spiritual services would in nosense violate justice, tells us of hi own cavse in thematter in these words:-'I h e coveted no man's s7ver or gold 'or apparel. Yea.... yourselves &ow that these [my] I~azlds h e mibstwed unto m2
188 <strong>The</strong> Nnu <strong>Creation</strong>.nscessitrss, and to them that were with me. I huw shewed yo^all things, how that so labwin ye ought to sup wt th weak, andto remember the words of an fad esus, howR said, ~t is marwssed to g i iun ~ to rec~ve:*-Lts a0 : 88-86.kcw not used this right [over you to require tempor&things in exchange for spiritual'J: bat we bear all things that wema cause no hindrance to the gospel of Christ." (I Cor. 9.12.)..dbn I was wesent with )a. and wanted, I was churgoblrto no man: for that which was lacking to me the brethrenwhich came from MocedonM [voluntarily] supplied."-2 Cor.11: 9.Our liberties are just the same as were those of theapostles in these respects; and fidelity to the causeshould lead us to follow their steps in this as in allmatters. <strong>The</strong> Lord, the apostles, and their associates,who traveled and gave their entire time to the ministryof the truth, did accept voluntary contributions fromthe brethren to meet their expenses; and, as alreadyintimated, the laying on of the hands of the AntiochChurch upon Paul and Barnabas, when they were aboutto start on their first missionary tour, seems to haveimplied that the Church became responsible for theirexpey, and correspondingly participated in theirwork; just as now we all join, as the Wdch Tower Bibleand Trad Society, in sending forth " Pilgrims," becomingresponsible for their expenses.<strong>The</strong>re is no intimation, direct or indirect, that theelders serving the Church at home received eithersalary or expense money; and we believe that it willgenerally be found advantageous to each local Churchto use the voluntary services of its own members-fewor many, great or insignificant. This Scriptural methodis spiritually healthful: it tends to draw out all thevarious members in the exercise of their spiritual gifts,and leads all to look more to the Lord as the teal Shepherd,than does the hiring method. As the number ofqualified teachem increases, let the example of theAntioch Church be imitated;-let some be sent forth asmissionaries, colportelirs, pilgrims, etc.Nevertheless, if any congregation considers that itsfield of usefulness is a large one and that a brothercould advantagwusly give his entire time to ministering
Its Order and Disciplzw. 289to it and to mission work, and if they voluntarily tenderhim money sufficient for his expenses, we know of noScripture that would forbid its acceptance. But boththe serving Elder and the supporting Ecclesia shouldsee to it that the amount provided is not more thanreasonabk living expenses for the. servant and thoseproperly dependent on him. And both should see alsothat all the members of the Ecclesia be exercised, andparticularly such as possess qualifications for eldership ;otherwise the spirit of Babylon, churchianity, will besure to develop.DISCIPLINE IN THE ECCLESIA.-M.tt. l8: 15x8.-<strong>The</strong> administration of discipline is not the function ofthe elders only, but of the entire Church. If one appearsto be in error or in sin, his supposed wrong should bepointed out to the erring one only by the one he hasinjured, or by the member first discovering the wrong.If the reproved one fails to clear himself, and continuesin the error or sin, then two or three brethren withoutprevious prejudice should be asked to hear the matterand advise the disputants. (Elders they may or maynot be, but their eldership would add no force or authorityin the case except as their judgment might be theriper and their influence the more potent.) If thiscommittee decide unanimously with either party, theother should acquiesce and the matter be wholly at anend--correction, or restitution, so far as possible, beingpromptly made. If either of the original disputantsstill persists in the wrong course, the one who made theoriginal charge or one of those called in committee or,preferably, all of these together, may then (but notsooner) exercise their privilege of bringing the matterbefore the Ecclesia, the body, the Church. Thus it isevident that the Elders were in no sense to be judges ofthe members;-hearing and judgment were left to thelocal body, or Church.<strong>The</strong> two preliminary steps (above mentioned) havingbeen taken, the facts being certified to the elders, itwould be their duty to call a general meeting of tho
'90 Tb <strong>New</strong> Creatiolr.Eccle~, or consecrated body, as a coarrt,-to hear thecase in all of its particulars, and in the name and reverenceof its Head to render a decision. And the mattershould be so clear, and the condemned should have suchgenerous treatment, that the decision would be a unanimousone, or nearly so. Thus the peace and oneness ofthe body (the Ecclesia) would be preserved. Repentanceeven up to the moment of the Church's condemnationis possible. Nay, to secure repentance and refonnis the very object of every step of these proceedings--toreclaim the transgressor; his pulrishment not at all theobject. Punishment is not ours but God's: "Vengeanceis mine, I will repay, saith the Lord." (Rom. 12: 19.)Should the wrong-doer repent at any step in this proceeding,it should be a cause of thanksgiving and rejoicingto all who possess the Lord's Spirit, and no othersare members of his body.-Rom. 8: 9.Indeed, even if the transgressor refuse to hear (obey)the decision of the entire Church, no punishment is to beinflicted or even attempted. What then? Merely theChurch is to withdraw from him its fellowship and anyand all signs or manifestations of brotherhood. l'henceforththe offender is to be treated "as a heathen manand a publican."-Matt. 18: 17.At no time in these proceedings are the faults or failingsof the offender to be made public property--scandalizinghim and the Church, and the Lord, the Head ofthe Church. Nor is he to be harshly spoken of even afterthe separation; just as we are not to berate, or railagainst, heathen men and publicans, but are to "speakevil of no man " and to "do good unto all men." (Titus3: 2; Gal. 6: 10.) Love is the quality which insists onthe strictest obedience to these last two requirements to"all men ": how much more will love insist that a"brother," a fellow-member in the Eccksia, the bodyof Christ, shall not only not be injured by false or garbledstatements, but that, additionally, his weaknessesor blunders or sins be carefully covered, not from theunsympathetic world only, but also from "the householdof faith" and from even the Church,-until the
Its Order and Discipliw. 291final step of "telling it to the Church" should be foundabsolutely necessary. At every step the spirit of love ,will hope that the wrong-doer is laboring under somemisapprehensions, and will be praying for wisdom andgrace to turn a sinner from the error of his way and thus(possibly) to save a soul from death.-James 5: 20.Oh, that the holy Spirit, the spirit of love, mightdwell in every member of the Ecclesia so richly that itwould give pain to hear a defamatory tale about anyone, and especially about a fellow-member! Thiswould at once eliminate one-half the friction, or more.Nor would the following of the above procedure, outlinedby our Lord, lead to frequent church trials: rather,while removing the ground for animosities, it wouldinculcate a respect for the judgment of the Church asbeing the judgment of the Lord, and the voice of theChurch would be heard and obeyed accordingly. Furthermore,with order and love thus prevailing we maybe sure that each would seek as far as possible to "mindhis own business" and not attempt to reprove hisbrother or correct him, or bring the matter before acommittee or the Church, unless the matter were one ofsome importdnce as concerned himself or the Church orthe Truth.Unquestionably, the majority of the Church troubles(and society and family troubles as well) spring not froma desire to wrong, nor even from a wrong unintentionallycommitted, but from misunderstandings and, atleast, partial misinterpretations of intentions or motives.<strong>The</strong> tongue is the general mischief-maker; and it is partof the spirit of a sound mind, therefore, to set a guardupon the lips as well as upon the heart, from which proceedthe ungenerous sentiments which, the lips expressing,set 6re to evil passions and often injure many.Tfie <strong>New</strong> <strong>Creation</strong>-the Church-has strict instructionsfrom their Lord and Head on this important subject.His spirit of love is to fill them as they go a h , privately,to the injuring person without previous conferenceor talking with anyone. <strong>The</strong>y go not to make him (orher) ashamed of his conduct, nor to berate him or other-
292 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.wise punish, but to secure a cessation of the wrong and,if possible, some recompense for injury already received.Telling others of the wrong, first or afterward, is unkind,unloving,-contrary to the Word and Spirit of our Head.Not even to ask advim should the matter be told: wehave the Lord's advice and should follow it. If the casebe a peculiar one, the wisest of the elders should beasked for advice along the lines of a hypothetical case,so as not to disclose the real trouble and wrong-doer.Unless the trouble is serious, the matter ought to stopwith the personal appeal to the erring one, whether hehears or forbears to he-to yield. But if the secondstep be deemed necessary, no explanation of the troubleshould be made to those asked to confer until theygather in the presence of the accusex and the accused.Thus slanderous "talk" will be avoided and the committeeof brethren will come to the case unbiased andbe the better able to counsel both parties wisely; for thetrouble may be on both sides or, possibly, wholly on theside of the accuser. At all events, the accused will befavorably impressed by such fair treatment and will bemuch more likely to yield to such counselors if his courseseems to them also to be wrong. But wlkther the onedeemed by the committee to be in error shall yield ornot, the whole matter is still strictly private, and not amention of it should be made to anyone until, if thoughtsufficiently important, it is brought befote the Church,and passed upon finally. <strong>The</strong>n for the first time itis common property to the saints only, and in proportionas they are saints they will desire to say no morethan necessary to anyone respecting the weaknesses orsins of anybody..In carrying out the findings of the Church court, thematter rests with each individual; hence, each must diicern the justice of the decision for himself. <strong>The</strong> penaltyof withdrawal of fellowship is designed to be a correctionin righteousness, and is of the Lord's prescribing. It isto - serve as a protection to the Church, to separate. *Additiona!,ly see Chap. ix.-"If thy br ther ttespassagainst thee.
Its Order and Discipline. 293those who wa& disorderly,. not after the spirit of love.It is not to be esteemed a perpetual separation, butmerely until the reprove6 me shall recognize and acknowledgehis wrong and to the extent or his abilitymake amends.ACCUSATIONS AGAINST ELDERS."Against an E h receive not an accusation, ezcept at thomouth of two M three witnesses."-1 Tim. 5: 19, R. V.<strong>The</strong> Apostle in this statement recognizes two principles.(I) That an Elder has already been recognizedby the congregation as possessing a good and noblecharacter, and as being specially earnest for theTruth, and devoted to God. (2) That such persons, byreason of their prominence in the Church, would bemarked by the Adversary as special objects for his attacks--objects of envy, malice, hatred and strife on the partof some, even as our Lord forewarned-" Marvel not ifthe world hate you;" " ye know that it hated me beforeit hated you;" "If they have called the Master of thehouse Beelzebub, how much more shall they call themof his householdl" (Matt. 10: 25; I Jno. 3: 13; Jno. IS:18.) <strong>The</strong> more faithful and capable the brother, themore nearly a copy of his Master, the more proper hischoice as an Elder; and the more faithful the Elder, themore sure he will be to have as enemies,-not Satan andhis messengers only, but as many also as Satan candelude and mislead.<strong>The</strong>se reasons should guarantee an '~lder against condemnationon the word of any one person, if otherwisehis life appeared consistent. As for hearsay or rumor,they were not to be considered at all; because no trueyokefellow, cognizant of the Lord's rule (Matt. 18: 15).would circulate rumors or have confidence in the wordof those who would thus disregard the Master's directions.To be heard at all, the accusers must profess tohave been And even if two or more witnessesmade charges there would be no other way of hearingthe case than that already defined. Any one personcharging wrong against the Elder, should, after pt~oonalconference failing, have taken with him two or
'94 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.three others who wdd thus become ~ s u to s thecontumacy. <strong>The</strong>n the matter, still unamended, mightbe brought by Timothy or anyone before the Church, etc.Indeed, this accusation before two or three witnesses,being the requirement as respects all of the members,leaves room for the supposition that the Apostle wasmerely claiming that an Elder should have every rightand privilege guaranteed to any of the brethren. Itmay be that some were inclined to hold that since anElder must be "well reported," not only in the Church,but out of it, an Elder should be arraigned upon theslightest charges, because of his influential position. Butthe Apostle's words settle it that an Elder's opporbmitiesmust equal those of others.This matter of witnesses needs to be deeply engravedon the mind of every <strong>New</strong> Creature. What othersclaim to know and what they slanderously tell is noteven to be heeded-not to be received. If two or three,following the Lord's diiions, bring charges againstanyone--not backbitingly and slanderously but as instructed-beforethe Church, they are not even then tabe believed; but then will be ee proper time for theChurch to hear the matter-hear both sides, in each other'spresence; and then give a godly decision and admonition,so phrased as to help. the wrong-doer back torighteousness and not to push him off into outer--darkness.MISTAKEN CALLS TO PREACH.A considerable number of people declare that theyreceived of the Lord a call to preach the Gospel; perhapsthey add in the next breath that they never knew why,or that they are aware that they have no special qualificationsfor the service, or that circumstances havealways seemed to hider them from responding to thecall. Questioning them respecting the nature of the" call, " develops the fact that it was mkely antion or conjecture. One felt impressed at some tune mhis experience (perhaps before becoming a Christian atall) that he ought to devote himself to God and htr
Its Order and Dism'pIiue.service, and his highest ideal of God's service was drawnfrom his nominal church experiences, represented in thepreacher whose services his family attended. Anotherfelt his <strong>org</strong>an of approbativeness impressed, and said tohimself-How I would like to be able to wear the clothand receive the respect and titles and salary of a preach---even a second or third-rate one. If possessed of largeEelf-esteem, too, he probably felt still further impressedthat as the chosen apostles were " untalented and ignorantmen," so, possibly, God had him specially in mindbecause of his lack of talent and education. God hasfavored many such, and his cause as well, in not openingthe way to their ambitions, misconstrued to be his callto preach.As already pointed out, every member of the <strong>New</strong><strong>Creation</strong> is c&d to peach; not by his ambitions orimaginations, but by the Word, which calls upon all whoreceive the grace of God not in vain to "show forth thspraises of him who has called us out of darkness into hismarvelous light." (I Pet. 1: 9.) This call includes,therefore, all begotten of the spirit of the Truth-male andfemale, bond and free, rich and poor, educated and uneducated-black,brown, red, yellow and white. Whatfurther commission is needed than this-" He hath puta new song into my mouth,"--even " the loving kindnessof Jehovahu?-Psa. 40: 3 ; 107 : 43.True, the Lord did specially choose and specially callthe twelve apostles for a special work; true also he hasproposed that in so far as his people will hearken to hiswords he will "set the various members in the body"as ~Ieases him--some to one service and some to another,"to every man according to his several ability."(Matt. 25: 15.) But he clearly shows us that many willseek to "set" themselves as teachers; that it is theduty of the Church to look continually to him as theirtrue Head and Leader, and not to favor the self-seekingambitious brethren; that neglect of this duty willmean neglect of his words; deficiency, therefore, of loveand obedience; and will surely be to the spiritual disad-
296 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.vantage of such an Ecclesia, as well as to the disadvantageof the self-set teacher.<strong>The</strong> Lord's rule on this subject is clearly set forth tobe-" He that humbleth himself shall be exalted; andhe that exalteth himself shall be abased." (Luke 14: I I.)<strong>The</strong> Church is to follow this rule, this mind of the Spirit.in all matters in which she shall seek to know and obeyher Lord. <strong>The</strong> Lord's method is to advance only himwhose zeal and faithfulness and patient perseverance inwell-doing has shown itself in little things. "He that isfaithful in that which is least is faithful also in much."(Luke 16: 10.) "Thou hast been faithful over a fewtkings : I will make thee ruler over many things." (Matt.2 j : 2 I, 2 3.) <strong>The</strong>re is always plenty of room at the bottomof the ladder of honor. Whosoever wills, need not forlong be without opportunities for serving the Lord, theTruth and the brethren in humble ways which the proudspiritedwill disdain and neglect, looking for service morehonorable in the sight of men. <strong>The</strong> faithful will rejoice inany service, and to them the Lord will open wider andyet wider doors of opportunity. Thus his will, exemplifyingthe wisdom from above, is to be carefully followed byevery member of the <strong>New</strong> <strong>Creation</strong>;-especially in hisvote, in his stretching forth of his hand as a member ofthe body of Christ to express the will of the Head.A self-seeking brother should be passed by, howevercapable; and a less capable, but humble, brother shouldbe chosen for Elder. So gentle a reproof should be beneficialto all-even though not one word be utteredrespecting the reasons governing. And in the case ofa capable Elder giving evidence of a dictatorial spirit, orinclining to regard himself as above the Church and of aseparate class, or implying a divine right to teach notcoming through the Ecclesia (Church), it would be akindness as well as a duty to such a one to drop him tosome less prominent part of the service or from all specialservices for a time, until he shall take this gentle reproofand recover himself from the snare of the Adversary.All are to remember that, like other faculties, amhiiicmis necessary in the Church as well as in the world; but
Its. Order and Discipline. '97that in the <strong>New</strong>, <strong>Creation</strong> it must not be a selfish ambitionto be something mt and prominent, but a lovingambition to serve the Lord and his people, even the veryhumblest. We all know how ambition led to Satan'sfall-from the favor and service of God to the positionof an enemy of his Creator and an opponent of d hisrighteous regulations. Similarly, all who adopt hiscourse, saying, "1 will ascend above the stars of God[I will set myself above others of the sons of God], I willbe as the Most High-
~ 9 8 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.This exhortation is not to elders, but to the entireChurch, including the elders. It takes cognizance ofthe fact that although the entire Church, as God's <strong>New</strong><strong>Creation</strong>, has a perfect standing before him as <strong>New</strong>Creatures in Christ Jesus, nevertheless each and all ofthem have their imperfections according to the flesh. Itshows, further, what we all recognize; vie., that there aredifferences in the degrees and in the kinds of our fleshlyimperfections; so that, as in children of an earthlyfamily different dispositions require different treatmentby the parents, much more in the family of God thereare such wide differences of disposition as to requirespecial consideration one for the other. To take noticeof each other's imperfections, from the standpoint ofcriticism, would be to do ourselves much injury, cultivatingin our hearts a fault-finding disposition; keenly-awake to the weaknesses and imperfections of others,and proportionately, perhaps, inclined to be blind toour own defects. Such criticism is entirely foreign to thespirit and intention of the Apostle's exhortation.Those are addressed who have been begotten of thespirit of the truth, the spirit of holiness, the spirit ofhumility, the spirit of love. Such as are thus growingin the graces of the Spirit, mi1 fear and criticize chieflytheir own defects; while their love for others will leadthem to make as many mental excuses and allowancesfor them as possible. But while this spirit of love isproperly condoning the offenses and weaknesses of thebrethren, it is to be on the alert, nevertheless, to do themgood-not by bickering, strife, contention, chiding,iault-finding and slanderina one another. but in a mannerthat Love, tlhe Golden ~ugwould approve. With gentleness,meekness, long-suffering and patience, it will seekto make allowance for each other's weaknesses, and atthe same time to help each other out of them, eachmmemlxring his own weaknesses of some kind.<strong>The</strong> u~t-uly are not to be comforted and supported andencouraged in their wrong way; but in kiidness, in love,they are to be admonished that God is a God of order;and that in proportion as we would grow in his likeness
Its Order and Discipline 199and favor we must observe rules of order. <strong>The</strong>y shouldbe admonished that nothing is further from the divine.arrangement than anarchy; and that as even worldlypeople recognize the principle that the worst form of governmentimaginable is preferable to anarchy, so muchthe more should God's people, who have received thespirit of a sound mind,-the holy Spirit, recognize thissame principle in the Church; and the Apostle exhortsus to submit ourselves one to the other, for thesake of the general interests of the Lord's cause. If wewere all perfect, and our judgment of the Lord's willperfect, we would all think exactly the same-therewould be no particular necessity for submitting one toanother; but since our judgments differ, it is necessarythat each consider the other and the other's standpointof observation and judgment, and that each seek toyield something in the interest of general peace-yea, toyield everything so as to preserve the unity of the Spiritin the bonds of peace in the body of Christ, exceptwhere principle would be infringed by such a course.<strong>The</strong> unruly or disorderly are not entirely to blame fortheir condition, perhaps. Many people are born disorderlyand inclined to be so in their dress and in all their'&airs in life. Disorddins, therefore, is a part oftheir weakness, which should be thought of sympathetically,kindly, but, nevertheless, should not be permittedto do injury to the Church of God, to hinderits usefulness, to prevent its conperation in the studyand service of the Truth. It is not the will of God thathis people should have that meekness which wouldamount to weakness in dealing with disorderly persons.Kindly, lovingly, but firmly, they should be shown that,as order is heaven's first law, so it must be highly esteemedamongst those who are heavenly-minded; andthat it would be sinful for the congregation to permitone or two or more of its members to do violence to thedivine regulations, as expressed in the Word of God andas generally understood by the congregation with whichhe is associated.
300 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.ADMONISHINO NOT A GENERAL ORDER.It would be a great mistake, however, to supposethat the Apostle, in using this general language to theChurch, meant that every individual of the Church wasto do such admonishing. To admonish wisely, helpfully,is a very delicate matter indeed, and remarkablyfew have a talent for it. <strong>The</strong> election of elders on thepart of congregations is understood to signify the electionof those of the number possessed of the largest measureof spiritual development, combined with natural qualificationsto constitute them the representatives of the congregation,not only in respect to the leading of meetings,etc., but also in respect to keeping order in themeetings and admonishing unruly ones wisely, kindly,firmly. That this is the Apostle's thought is clearlyshown in the two preceding verses, in which he says:-"We beseech you, brethren, io know them which 2abw amongyou, and are over y ~ in u the Lord, and admonish ou; and toesteem them very highly in lo~s jar their works' sale. ~nciat paace amongst yourselves."-1 <strong>The</strong>ss. 5: 12, 19.If divine wisdom has been properly sought and properlyexercised in the choosing of elders of a congregation,it follows that those thus chosen were very highly esteenled;and since novices are not to be chosen, it followsthat these were appreciated and selected for their works'sake, because it was discerned by the bretbren thatthey had a considerable measure of the holy spirit ofIove and wisdom and meekness, besides certain natural. gifts and qualifications for this service. To "be at peaceamongst yourselves," as the Apostle exhorts, wouldmean that, having chosen these elders to be the representativesof the congregation, the body in general wouldlook lo them to perform the s&e lo which they were chosen.and would not attempt to take it each upon himself to bea reprover, or admonisher, etc. Indeed, as we havealready se&, the Lord's people are not to judge one anotberpersonally; and only the congregation as awhole may exclude one of the number from the fellowshipand privilegtis of the meeting. And this, we have seen,can come: only after the various steps of a more private
Its Ortler and Discipline. 301kmd have been taken -after all efforts to bring aboutreform have proved unavailing, and the interests of theChurch in general are seriously threatened by the wrongcourse of the offender. But in the text before us theApostle exhorts that the congregation shall "know'-that is, recognize, look to-those whom they have chosenas their representatives, and expect them to keep guardover the interests of the Church, and to do the admonishingof the unruly, up to the point where matters would beserious enough to bring them before the Church as acourt.PUBLIC REBUKES RARE.This admonishing, under some circums+mces, mightneed to be done publicly before the congregation, as theApostle suggests to Timothy: "<strong>The</strong>m that sin [publicly]rebuke before all, that others also may fear." (ITim. 5: 20.) Such a public rebuke necessarily implies apublic sin of a grievous nature. For any comparativelyslight deviation from rules of order the elders, under thelaw of love, the Golden Rule, should certainly "considerone another to provoke unto love and to good works,"and so considering they would know that a word inprivate would probably be much more helpful to theindividual than a public rebuke, which might cut orwound or injure a sensitive nature where such woundingwas entirely unnecessary, and where love would haveprompted a different course. But even though an Eldershould rebuke a grievous sin publicly, it should be done,nevertheless, lovingly, and with a desire that the reprovedone might be corrected and helped back, and notwith a desire to make him odious and to cast him forth.Nor, indeed, does it come within the Elder's province torebuke any to the extent of debarring them from theprivileges of the congregation. Rebuke to this extent,as we have just seen, can proceed only from the Churchas a whole, and that after a full hearing of the case, inwhich the accused one has full opportunity for eitherdefending himself or amending his ways and Wing f<strong>org</strong>iven.<strong>The</strong> Church, the Ecclesia, the consecrated of theLord, are, as a whole, his repre&ntatives, and the Eldet
302 <strong>The</strong> N w <strong>Creation</strong>.is merely the Church's representative--the Church's bestconce~tioa of the Lord's choice. <strong>The</strong> Church, therefore,'md not the elders, constitute the court.of lastresort in all such matters; hence, an elder's course isalways subject to review or correction by the Church,according to the united judgment of the Lord's will.While considering this phase of the subject, we mightpause a moment to inquire the extent to which theChurch, directly or indirectly, or through its elders, is toexercise this duty of admonishing the disorderly, and ofeventually excluding them from the assembly. It is notwithin the power of the Church to exclude permanently.<strong>The</strong> brother who, having offended either a brother memberor the whole Church body, returns again and says, "Irepent of my wrong course, and promise my best endeavorsto do right in the future," or the equivalent ofthis, is to be f<strong>org</strong>iven-fully, freely-as heartily as wehope the Lord will f<strong>org</strong>ive the trespasses of all. No onebut the Lord has the power or authority to cut off anyindividual everlastingly-the power to sever a branchfrom the Vine. We are informed that there is a sin untodeath, for which it is useless to pray (I John 5: 16) ;andwe are to expect that such a wilful sin as would thusbring the penalty of the Second Death would be soopen, so flagrant, as to be readily discerned by thosewho are in fellowship with the Lord. We are not tojudge of any by what is in their hearts, for we cannotread their hearts; but if they commit wilful sin untodeath it will surely become manifest outwardly-by theirlips, if they are doctrinal transgressions, denying theprecious blood of atonement; or by their immoralities,if they have turned to walk after the flesh, "like the sowthat is washed, to her wallowing in the mire." It isrespecting such as these, referred to in Heb. 6: 4-8 ; 10:26-31, that the Apostle warns us to have no dealingswhatevepnot to eat with them, not to receive theminto our houses, and not to bid them God-speed (o John9-11) ; because those who would affiliate with themor bid them God-speed would be accounted as taking
Its Order and Discipline. 303their places as enemies of God, and as partaking of theevil deeds or evil doctrines, as the case might be.But in respect to others, who "walk disorderly," there&ation is very different. Such an excluded brotheror sister should not be treated as an enemy, nor thoughtof as such; but as an erring brother, as the Apostle saysfurther on in this same epistle, "If any man obey notour word by this epistle [if he be disorderly, unwilling tosubmit himself to sound reasoning and loving, generousrules of order] note that man, and have no companywith him, to the end that he may be ashamed; yet counthim not as an enemy, but admonish him as a brother."(2 <strong>The</strong>ss. 3: 14, 15.) Such a case as this would implysome open, public opposition on the part of the brotherto the rules of order laid down by the Apostle, as theLord's mouthpiece; and such a .public opposition toright principles should be rebuked by the congregation,should they decide that the brother is so out of ordezthat he needs admonishing; and if he do not consentto the form of sound words, sent us by our Lord throughthe Apostle, he should be considered as so out of accordas to make it no longer proper that he should havethe fellowship of the brethren until he would consent tothese reasonable requirements. He should not bepassed by on the street unnoticed by the brethren, butbe treated courteously. <strong>The</strong> exclusion should be merelyfrom the privileges of the assembly and from any specialbrotherly associations, etc., peculiar to the faithful. Thisis implied also in our Lord's words, "Let him be untothee as an heathen man and a publican." Our Lord didnot mean that we should do injury to a heathen man ora publican, nor treat either in any manner unkindly; butmerely that we should not fellowship such as brethren.nor seek their confidences, nor as <strong>New</strong> Creatures givethem ours. <strong>The</strong> household of faith is to be cementedand bound together with mutual love and sympathy,and expressions of these in various ways. It is from thelack of these privileges and blessings that the excludedbrother is caused to suffer, uotil he feels that he mustrefolm his ways and return to the family gathering.
304 Tke <strong>New</strong> <strong>Creation</strong>.<strong>The</strong>re is a suggestion in this respect to warmth, fa cordiality,to true brotherliness, that should prevail amongstthose who are members of the Lord's body." COXFORT THE FEEBLE-MINDED."Continuing our examination of the Apostle's wordsi;l our text, we note that the Church is to comfort thefeeble-minded. We thus have notice that the receptionof the holy Spirit does not transform our mortal bodiesso as to entirely overcome their weaknesses. <strong>The</strong>re aresome with feeble minds, as there are others with feeblebodies, and each needs sympathy along the line of hisown weakness. <strong>The</strong> feeble minds were not to be miraculouslycured; nor should we expect that because theminds of some are feeble and unable to grasp all thelengths, and breadths, and heights, and 'depths of thedivine plan that, therefore, they are not of the body.On the contrary, as the Lord is not seeking for his Churchmerely those who are of fine physical development,strong and robust, so likewise he is not seeking merelythose who are strong and robust in mind, and able toreason and analyze thoroughly, completely, every featureof the divine plan. <strong>The</strong>re will be in the body somewho will be thus qualified, but others are feeble-minded,and do not come up even to the average standard ofknowledge. What comfort should we give to these?We answer that the elders, in their presentations of theTruth, and all of the Church in their relationship one withthe other, should comfort these, not necessarily inpointing out their feebleness and condoning the same,but rather along general lines,-not expecting the samedegree of proficiency and intellectual discernment in themembers of the family of God. None should claim thatthose who have such disabilities are, therefore, not of thebody.<strong>The</strong> lesson is much the same if we accept the revisedreading, " Comfort the faint-hearted." Some naturallylack courage and combativeness, and with ever so goodwill and ever so loyal hearts cannot, to the same degree asothers of the body, "be strong in the Lord," nor "fight
Its Omler and Discipline. 305the good fight of faith" in the open. <strong>The</strong> Lord, however,must see their will, their intention, to be courageousand loyal, and so lrhould the brethren-if they are toattain the rank of overcomers.All should recognize that the Lord's judgment of hispeople is according to their hearts, and that if thesefeeble-minded or faint-hearted ones have had a &Ticiencyof mind and will to grasp the fundamentals of thedivine plan of redemption through Christ- Jesus, andtheir own justification in God's sight through faith in theRedeemer, and if on this basis they have made a fullconsecration of their all to the Lord, they are to betreated in every way so as to permit them to feel thatthey are fully and thoroughly members of the body ofChrist; and that the fact that they cannot expound orcannot perhaps with clearness discern every feature ofthe divine plan intellectually, and defend the same ascourageously as others, is not to be esteemed as impugningtheir acceptance with the Lord. <strong>The</strong>y should beencouraged to press along the line of self-sacrifice in thedivine service, doing such things as their hands find todo, to the glory of the Lord and to the blessing of hispeople,--comforted with the thought that in due timeall who abide in Christ and cultivate the fruits of his Spirit-and walk in his steps of sacrifice will have new bodieswith perfect capacity, in which all the members shall beable to know as they are known;-and that meantime theLord assures us that his strength is shown the morefully in our weakness.This implies that there are some in the Church weakerthan others; not merely physically weaker, but weakerspiritually-in the sense of having human <strong>org</strong>anismsdepraved in such a manner that they, as <strong>New</strong> Creatures.find greater difficulty in growth and spiritual development.Such are not to be rejected from the body, but,on the contrary, we are to understand that if the Lordcounted them worthy of a knowledge of his grace, itmeans that he is able to bring them off conquerors through
306 Th <strong>New</strong> Creatiomhim eho loved us and bought us with his precious blood.<strong>The</strong>y are to be supported with such promises as theScriptures afford,-to the effect that when we are weakin ourselves we may be strong in the Lord and in thepower of his might, by casting all our care upon him, andby faith laying hold upon his grace; that in the hour ofweakness and temptation they will find fulfXled thepromise, " My grace is rmfficient for thee; my strengthis made perfect in weakness." <strong>The</strong> entire congregationcan assist in this comforting and supporting, though, ofcorn, the elders have a special charge and responsibilitytoward these, because they are the chosen representativesof the Church, and, hence, of the Lord. <strong>The</strong>Apostle, speaking of the various members of the body,after telling of pastors and teachers, speaks of "helps."(I Cor. 12 : 28.) Evidently the Lord's good pleasumwould be that each member of the Church should seekto occupy such a place of helpfulness, not only helpingthe elders chosen as the representatives of the Church,but also helping one moth&, doing good unto all men aswe have opportunity, but especially to the household offai"PATIENTTOWARD ALL.''In obeying this exhortation to exercise patience towardeach other under all circumstances, the <strong>New</strong> Creatureswill find that they are not only exercising the properattitude toward each other, but that they are cultivatingin themselves one of the grandest graces of theholy Spirit-patience. Patience is a grace of the Spiritwhich will find abundant opportunity lor exercise in allof life's affairs, toward those outside the Church as wellas toward those within it; and it is well that we rememberthat the whole world has a claim upon our, patience.We discern this only as we get clear views ofthe groaning creation's condition, revealed to us throughthe Scriptures. <strong>The</strong>rein we see the story of the fall, andhow all have been injured by it. <strong>The</strong>rein we see God'spatience toward sinners and hi wonderful love in theirredemption, and in the provisions he has made, not onlyfor the blessing u d uplifting of his Church out of
Its Or& and Discipline. 907miry clay and out of the horrible pit of sinand death, butgiorious provisions also for the whole world of mankind.In it, too, we see that the great difficulty with the worldis that they are under the delusions of our Adversary,"the god of this world," who now blinds and deceivesthem.-1 Cor. 4: 4.Surely this knowledge should give us patience! Andif we have patience with the world, much more shouldwe have patience with those who are no longer of theworld, but who have by God's grace come under the conditionsof his f<strong>org</strong>iveness in Christ Jesus, have beenadopted into his family, and are now seeking to walk inhis steps. What loving and long-suffering patience weshld have toward these fellow-disciples, members ofthe Lord's body! Surely we could have nothing elsethan patience toward these; and surely our Lord andMaster would specially disapprove and in some mannerrebuke impatience toward any of them. Furthermore,we have great need of patience even in dealing with ourselvesunder present distress and weaknesses and battleswith the world, the flesh and the Adversary. Learningto appreciate these facts will help to make us morepatient toward all.This is more than an individual advice: it is an injunction,addressed to the Church as a whole, and is applicableto each congregation of the Lord's people. It impliesthat if some of the household of faith are disposedto take vengeance, to retaliate, to render evil for evil,either upon brother members or upon those outside, thatthe Church will not be acting the part of a busybody intaking notice of such a course. It is the duty of theChurch to see to this. "See tpat no man render evil forevil," means, give attention to it that this proper spiritis observed in your midst amongst the brethren. If,therefore, the elders should learn of such occasions aswould be covered by this injunction, it would be theirduty kindly to admonish the brothers or the sistersrespecting the Word of the Lord; and, if they will not
308 Tlw <strong>New</strong> Creatbthear, it would be the duty of the farmer to bring thematter before the conpgation, etc., etc. And here isthe Church's commission to take cognizance of such animproper course on the part of any. Not only are wethus to see to one another, and to look out for eachother with kindly interest, to note that backward stepsare not taken, but we are to see to it that, on the contrary,all follow after that which is good. We should rejoicein and commend every evidence of progress in aright way, giving it our support as individuals and ascongregations of the Lord's people. By thus doing,as the Apostle suggests, we may rejoice evermore, andwith good cause; for so helping one another the bodyof Christ will make 'increase of itself in love, growingmore and more in the likeness of the Head, and becomingmore and more fit for joint-heirship with him in theKingdom.AND TO GOOD WORKS "-Era xo: 4.-What a loving and beautiful thought is bere expressed!While others consider their fellows to fault-find or discarage,or selfishly to take advantage of their weaknesses,the <strong>New</strong> <strong>Creation</strong> is to do the reverse;-to studycarefully each other's dispositions with a view to avoidingthe saying or doing of things which would unnecessarilywound, stir up anger, etc., but with a view to provokingthem to love and good conduct.And why not? Is not the whole attitude of the world,the flesh and the devil provocative of envy, selfishness,jealousy, and full of evil enticement to sin, of thought,word and deed? Why, then, should not the <strong>New</strong> Creaturesof the Christ body not only abstain from suchprovocations toward themselves and others, but engagein provoking or inciting in the reverse directiontowardlove and good works? Surely this, like everyadmonition and exhortation of God's Word, is reasonableas well as profitable.
Its Order and Discipline. 309THE ASSEHRLINO OF OURSELVES.""Not forsaking the assembling of ourselves to ether, as tkrcustom of soms is, k t exhorting OM another, an$ so much tkrmole as ye see fi &y dr-ng on."-Heb. 10: 25.<strong>The</strong> Lord's injunction, through the Apostle, respectingthe assembling of his people, is in full accord with hisown words, "Where two or t- of you are met in myname, there am I in the midst." (Matt. 18: 20.) <strong>The</strong>object of these gatherings is clearly indicated: they arefor mutual advancement in spiritual things-opportunitiesfor provoking or inciting each other unto moreand more love for the Lord and for each other, and toincreased good works of every kind that would gIorifyour Father, that would bless the brotherhood, and thatwould do good unto all men as we have opportunity. Ifhe who says, I love God, yet hateth his brother, knowsnot what he says, and deceives himself (I John 4: so),similarly mistaken, we believe, are those who say, I longto be with the Lord and to enjoy his blessing and fellowship,if they meantime neglect opportunities to meetwith the b~ethren, and do not enjoy their company andfellowship.It is in the nature of things that each human beingmust seek some companionship; and experience atteststhe truthfulness of the proverb, that "Birds of a featherflock together." If, therefore, the fellowship of thespiritually minded is not appreciated, longed for andsought after, if we do not improve opportunities toenjoy it, we may be sure these are unhealthy indicationsas respects our spiritual condition. <strong>The</strong> natural manloves and enjoys natural fellowship and companionship,and plans and arranges with his associates in respect tobusiness matters and pleasures, even though their commonworldly hopes and plans are very limited indeed ascompared with the exceeding grest and precious hopesof the <strong>New</strong> <strong>Creation</strong>. As our minds become transformedby the renewing of the holy Spirit, our appetitefor fellowship is not destroyed, but merely turned intonew channels, where we find a wonderful field for fellowship,investigation, discussion and eajoyment-the his-
II310 <strong>The</strong> <strong>New</strong> Creath.tory of sin and the groaning creation, past and present 7God's record of the redemption and the coming deliveranceof the groaning creation;-our high calling to jointheirshipwith the Lord;-the evidences that our deliver-ance is drawing nigh, etc. What an abundant field forthought, for study, for fellowship and communionl/ IrlNo wonder we say that the one who is unappreciativeof the privilege of meeting with others for the discussion'1 Iof these subjects is spiritually sick, in some respects,I whether he is able to diagnose his own ailment or not.It may be that he is diseased with a kind of spiritual1;pride and self-sufficiency, which leads him to say to him-I self, I need not go to the common school of Christ, to be1 taught with his other followers; I will take private lessonsfrom the Lord at home, and he will teach me separately,and deeper and more spiritual lessons. Quite afew seem to be afflicted with this spiritual egotism-toimagine themselves better than others of the Lord'sbrethren, and that he would depart from his usual astomand from the lines marked out in his Word, to servethem in a peculiar manner, just because they think morehighly of themselves than they ought to think, and becausethey request it. Such brethren shouldememberthat they have not one solitary promise of the Lord of ablessing so long as they are in this attitude of heart andconduct. On the contrary, "the Lord resisteth theproud and showeth his favors to the humble." <strong>The</strong>Lord blesses those who hear and obey his instructions,saying, " If ye love me, keep my commandments." Tothose who are in a right attitude of heart it is quiteIsufficient that the Lord has enjoined that we cometogether in his name; and that he ha promised specialblessings to so few as even two or three obeying him, andthat the Church is representatively his body, and is to Seprospered by "that which every joint supplieth," and toedify itself and to "build one another up," as membersin all the graces and fruits of the Spirit. Sometimes thedifficulty is not purely a spiritual egotism, but partiallya neglect of the Word of God and a leaning to humanunderstanding, supposing that the ppomise, "they
Its OIder and Discipline 311shall be all taught of God," implies an individual teaching,separate the one from the other. <strong>The</strong> customs of theapostles and their teachings, and the experience of theLord's people, are all contrary to such a thought.However, on the other haad, we are not to cravemerely numbers and show and popularity, but are toremember that the Lord's promised blessing is to "twoor three of you;" and, again, through the Apostle, thsexhortation is to "the assembling of ourselves together. 'It is not a sectarian spirit that the Lord and the Apostleinculcate here, when they intimate that the assembliesare not to be worldly assemblies, in which the Lord'speople are to mingle, but Christian assemblies,-assembliesof those who know of God's grace and who haveaccepted of the same by a full consecration of themselvesto him and his service. <strong>The</strong> worldly are not to be urgedto come to these meetings. <strong>The</strong>y are not of you, evenas "Ye are not of the world"; and if they wae attracted,either by music or other features, the spirit of the injunctionwould be lost, for where worldliness would abound,and a desire to please and to attract the worldly, very. speedily the proper object of the meeting would be lostsight of. That pmper object is explained to be "thebuilding up of yourselves in the most holy faith," "edifyingone another," "inciting one amther to Iove and to goodworks."-Jude 20; I <strong>The</strong>ss. 5: 11; Heb. 10: 24.Let the evilly disposed flock together, if they will; letthe morally disposed flock together with their kind; andlet the Spirit-begotten ones assemble ikdres and p mceed along the lines laid down in the Lord's Word fortheir edification. But if they neglect this, let the blamafor unfavorable consequences not be attached to theHead of the Church nor to the faithful apostles, whoclearly emphasized the pmper cburse and exemplified itin their own conduct.This does not mean that outsiders are to be forbiddenentrance to the meeting8 of the Church, if they areinterested enough to desire to come in and "behold yourorder," and be blesse.! by yow holy convematioe, d ortationsto good works, and love, and expaition of thtr
3x2<strong>The</strong> <strong>New</strong> Crsdum.divine Word of promise, etc. <strong>The</strong> Apostle intimatesthis very clearly in I Cor. 14: 24. <strong>The</strong> point we aremaking is that "assembling ourselves" is not an assemblageof unbelievers, where endeavors are made constantlyto break the hearts of sinners. <strong>The</strong> sinner shouldbe free to attend, but should be let alone to see the orderand love prevailing amongst the Lord's consecratedones, that thus even though he comprehend only in part,he may be reproved of his sins by discerning the spirit ofholiness and purity in the Church, and may be convincedrespecting his errors of doctrine by beholding the orderand symmetry of the truth which prevails amongst theLord's people.--Compare I Cor. 14: 23-26.This brings to a consideration of the generalCHARACTER OF THE MEETINGSof the Lord's people. We remark, first of all, that onthis subject, as on others, the Lord's people are left withoutcast-iron lam and regulations-left free to adaptthemselves to the changing conditions of time and country,left free in the exercise of the spirit of a soundmind, left free to seek the wisdom that cometh .from above, and to manifest the degree of their attainmentof the Lord's character-likeness under the discipliieof the Law of Love. That Law of Love will be sureto urge modesty as respects all innovations or change8from the customs of the early Church; it will be sure tohesitate to make radical changes except as it shall discern'.heir necessity, ar~d even then will seek to keep closewithin the spirit of every admonition and instruction andpractice of the early Church.In the early Church we have the example of the apostlesas special teachers. We have the example of theelders, doing pastoral work, evangelistic work, andprophesying or public speakhg; and fnnn one illustration,given with particularity in I Cor. 14, we may judgethat each member of the Church ws encouraged by the.apostles to stir up whatever talent and gift he mightpossess, to glorify the Lord and to serve the brethren;-thus to d himself and to grot strong in the Lord
Its Order and Discipgm. 313and in the Truth, helping others and Wig helped in turnby others. This account of an ordinary Church meetingin the Apostle's day could not be followed fully andin detail today, because of the peculiar "gifts of theSpirit " temporarily bestowed upon the early Church forthe convincing of outsiders, as well as for personal encouragementat a time when, without these gifts, it wouldhave been impossible for any of the number to be edifiedor profited to any extent. Nevertheless, we can drawfrom this early custom, approved by the Apostle, certainvaluable and helpful lessons, which can be appropriatedby the little companies of the Lord's people everywhere,according to circumstances.<strong>The</strong> chief lesson is that of mutual helpfulness, "buildingone another up in the most holy faith." It was notthe custom for one or even several of the elders to preachregularly, nor to do or attempt to do all the edifying orbuilding up. It was the custom for each member to dohis part, the parts of the elders being more importantaccording to their abilities and gifts; and we can see thatthis would be a very helpful arrangement and bring ablessing not only to those who heard, but also to all participating.And who does not know that even thepoorest speaker or the most illiterate person may, if hisheart be full of love for the Lord and devotion to him,communicate thoughts which will be precious to all whomay hear. <strong>The</strong> class of meetings here described by theApostle evidently was a sample of the majority of meetingsheld by the Church. <strong>The</strong> account shows that itwas a mixed meeting, at which, adapting the account topresent times, one might exhort, another might expound,another might offer prayer, another propose a hymn,another read a poem which seemed to fit his sentimentsand experiences, in harmony with the topic of the meeting;another might quote some Scriptures bearing on thetopic under discussion, and thus the Lord might useeach and all of these members of the Chmh in mutualedification, mutual upbuilding.It is not our thought that there never was precching inthe early Church. On the contrary. wefind that wherever
314 <strong>The</strong> Nw <strong>Creation</strong>.the apostles went they were considered specially ableexpounders of the Word of God, who would be presentprobably but a short time, and during the period of theirpresence, it is likely, they did nearly all of the public speaking,though we doubt not that other social meetings, opento all, were held as well. This same practice respectingapostolic preaching was no doubt followed by others whowere not apostles; as, for instance, Barnabas, Timothy,Apollos, Titus, etc.; and the same liberties were enjoyedalso by some who misused them and exercised quite aninfluence for evil-Hyrnem and Philetus and others.Where the Lord has laid down no positive law itwould be inappropriate for us or for others to fix a law.We offer, however, some suggestions, viz., that thereare certain spiritual needs of the Church which requireministering to :-(I) Instruction is necessary-in the more purely propheticalmatters and also in the moral doctrines, and inrespect to the development of the Christian graces.(2) Because of more or less differing methods in theuse of language, and because of more or less obtusenessof mind and varying degrees of spiritual perception, asbetween those who are babes in Christ and those whoare more mature in knowledge and in grace, it is advisablethat opportunities be afforded at which each will beencouraged to express his understanding of the thingswhich he has learned, either through reading or hearing,to the intent that if his understanding of these thingsbe defective it may be corrected by the statements ofothers on the subject.(3) <strong>The</strong>re should be frequent regular meetings at whichreasonably full opportunities would be given to anyoneto present what he might believe to be a diierent view oftruth from that perhaps generally held and approved bythe Ecclesia.(4) <strong>The</strong>re should be not only devotional services connectedwith all meetings of the Lord's people, but experienceshows the profitableness of each one. in the hearingof h~s brethren, confessing with hzs mourn, eitkr intestimony or in prayer, his devotion to the Lord.
Its Order and Discipline. 315DOCTRINE STILL NECESSARY.Respecting the first proposition: We are Iiving in atime when doctrines in general are being sneered at, andwhen quite a good many claim that doctrine and faithare of no value in comp+n to works and morals. Wecannot agree with this, because we flnd it entirely out ofaccord with the divine Word. in which faith is lacedfirst and works second. It is.our faith that is acceptedof the Lord, and according to our faith he will reward us,though he will properly expect that a good faith willbring forth as many good works as the weaknesses of theearthen vessel will permit. This is the rule of faitheverywhere laid down in the Scriptures. "Withoutfaith it is impossible to please God." "This is the vic.tory that overcometh the world, even our faith." (Heb.I I : 6 ; I John 5 : 4.) No man can properly be an overcomer,therefore, unless he exercise faith in God and inhis promises; and in order to exercise faith in the promk s of God he must understand them; and this opportunityand ability to grow strong in faith will be in proportionto his understanding of the divine plan of theages, and the exceeding great and precious promises connectedtherewith. Hence, doctrine - instruction - isimportant, not merely for the knowledge which God'speople are to have and to enjoy above and beyond theknowledge of the world in things pertaining to God, butespecially because of the influence which this knowledgewill exercise upon all hopes and aims and conduct. " Hethat hath this hope in him purifieth himself" (I John 3 : 3)is a Scriptural expression which fully coincides with thcforegoing statements. He who would endeavor topurify himself, to cleanse his conduct, must, to be successful,begin as the Scriptures begin, with the heart,and must progress, using, for a cleansing, the inspiredpromises. And this means a knowledge of the doctrinesof Christ.It is appropriate, however, that we clearly distinguishand differentiate between the doctrines of Chris+ and thedoctrines of men. <strong>The</strong> doctmes ui Lht axe those
316 <strong>The</strong> <strong>New</strong> Cretlihswhich he himself and his inspired apostles have setbefore us in the <strong>New</strong> Testament. <strong>The</strong> doctrines of menare represented ,inthe creeds of men, many of which aregrossly and seriously at variance with the doctrines ofthe Lord, and all of them in dhqpement with eachother. Moreover, it is not 6-ient that we be indoctrinatedonce; for, as the Apostle intimates, we receivethe treasures of God's grace into poor earthen vesselswhich are very leaky; and hence, if we cease to receivewe will cease to have; for which cause it is necessarythat we have " line upon line, precept upon precept," andthat we continually renew and review our study of thedivine plan of the ages, using whatever helps and assistancesdivine providence supplies, seeking so far as possibleto obey the Apostle's injunction to be-''not f<strong>org</strong>etfulhearers, but doers of the work," and thus "doers ofthe Word."-James I : 22-25.Our second proposition is one that may no$ at once beso fully appreciated as the first. It is apt to be thethought of many, if not of all, that those who can expressthe truth most clearly, most fluently, most accurately,should be the only ones to express it, and that the othersshould keep silence and hear and learn. This thought isright in many respects. It is not our suggestion thatany should be put to teach or be looked up to as teachers,or their words received as instruction, who are incapableof giving instruction, and who do not clearly apprehendthe divine plan. But there is a great difference betweensetting such to teach-as in the case of elders-andhaving a meeting at which all members of the <strong>New</strong><strong>Creation</strong> would have an opportunity of briefly ezpressingthemsek~es or asking qwsths, with the understandingthat their questions or doubts or expressions are notupheld by the Church as being the sentiments of thecompany. At such meetings wrong ideas may possiblybe set forth in the form of questionenot with an intentionof teaching these opinions, nor with the purpose ofenforcing them, but with a view to having themcized if they need criticism, or approved if worthy ofctmmendation; but such opportunities should be sanc-
Its Order and Discipline.3x7tioned only in the presence of some one advanced in theTruth and able to give a Scriptural reason for his faith,and to show the way of the Lord more perfectly. Is itasked, What advantage could come from such a course?We reply that we have frequently sew the advantagesdemonstrated. It is often difFicult-sometirnes impossibletostate matters in the simplest and most directmanner; and it is equally impossible for all minds, howeverhonest, to grasp a subject with an equal degree ofclearness from the same illustration. Hence the valueof questions, and of a variety of presentations of the sametruth, as illustrated in our Lord's parables, which presentsubjects from various standpoints, dotding a more completeand harmonious yiew of the whole. So, too, wehave noticed that the blundering and somewhat bunglingstatement of a truth may, at times, effect an entranceinto some minds where a more sound and more logicalstatement had failed-the incompetence of the speakermatching in some respects the lower plane of reason andjudgment in the hearer. We are to rejoice if the Gospelis preached and finds a lodgment in hungry hearts, whateverthe channel, as the Apostle explains,-"some evenpreach Christ of contention and vainglory." We canonly rejoice if some are brought to a proper knowledgeof the Lord, even though we must greatly regret theimproper motives of the presentation; or, as in the othercase, the imperfection of the presentation. It is theLord and the Truth and the brethren that we love anddesire to serve; and, hence, we must rejoice in anythingwhich brings the desired results, and should make ourarrangements so as not to interfere with this, which werecognize to be a fact. This does not signify that thoillogical and incor:petent should be set to teach in theChurch, nor that we should imagine that the illogicalpresentations rfould be the most successful in general.Quite the contrary. Nevertheless, we are not whollylo igwe that which we see is sometimes a chanriel ofblessing to some minds and which has the backing ofprimitive Church usage.In support of our third proposition: No matter. how
3'8 Tke <strong>New</strong> <strong>Creation</strong>.confident we are that we have the truth, it would certainlybe unwise for us so to shut and lock the door of .interrogation and contrary expressions as thoroughly toexclude all that might be considered error by the leaderof the meeting or by the entire congregation. Oneiimitation alone should prevail to a thorough exclusion;viz., that the gatherings of the Nev Creatures are notfor the consideration of secular subjects, worldlysciences and philosophies, but solely for the study ofthe divine revelation; and in the study of the divinerevelation the congregation should first, last and alwaysrecognize the difference between the foudation principlesof the doctrines of Christ (which no member maychange or alter, nor consent to have questioned) and thediscussion of advanced doctrines, which must be fullyin accord with the foundation principles. <strong>The</strong> lattershould at all times have full, free opportunities to beheard, and there should be meetings at which they canbe heard. This, however, does not mean that theyshould be heard over and over, and that some individualshould be permitted to confuse and distract everymeeting and every topic with some particular hobby.Let his hobby have a fair hearing and a fair discussionat an appropriate time, in the presence of some wellversed in the Truth, and if ruled out by the congregationas unscriptural, and the promoter of the thought be notconvinced of its unscripturalness, let him at least refrainfrom intruding the subject upon the notice of theChurch for a long time,-perhaps a year,-when hemight without impropriety request another hearing,which might or might not be granted, as the congregationshould think the matter worthy or unworthy ofhearing and investigation.What we urge is, that unless there be some such vent,two dangers may be encountered: One, the danger offalling into the condition we see prevailing now in thenominal churches of Christendom, in which it is impossihleto find access bo their ears through their regularChurch meetings, every avenue of approach being careficdlyguarded. <strong>The</strong> other danger is, that the individmir
Its Order and Discipline.having a theory which appeals to his judgment as truthnomatter how false and irrational it might be,-wouldnever feel satisfied unless it should have a reasonablehearing, but would be continually obtruding the topic;whereas, after having been heard reasonably, even if notconvinced of the error of his argument, he would be disarmedas respects the impropriety of intruding the matterupon those who have already heard and rejected histhought.Our fourth proposition: Growth in knowledge isvery liable to detract from devotion-strange as it mayappear that it should be so. We find our capacities sosmall, and our time for religious things so limited, thatif attention be energetically directed in one channel it isapt to lead to dwarfing in other directions. <strong>The</strong> Christianis not to be all head and no heart, nor all heart andno head. <strong>The</strong>' "spirit of a sound mind" directs us tocultivate all the fruits and graces which go to round outanci complete a perfect character. <strong>The</strong> tendency of ourday in all matters is in the opposite direction-to specialize.One workman does this part, another workmarthat part; so that now very few workmen understand atrade in full as in former times. <strong>The</strong> <strong>New</strong> Creaturemust resist this tendency, and must "make straightpaths for his feet" accordingly; lest while cultivatingone element of grace he falls into danger through thelack of the proper exercise of another God-given facultyor privilege.<strong>The</strong> qualities of devotion are found in all mankind in agreater or less degree of development. <strong>The</strong>se mentalqualities are called veneration and spirituality, and theysummon to their aid the <strong>org</strong>ans of conscience, hope,tune, etc. If these be neglected, the result will be thatinterest in and love for the Truth will degenerate; so tkatinstead of our hearts Wig led to the Lord with greaterappreciation of his love, and with greater desire to please,honor and serve him, we will find the lower <strong>org</strong>ans joiningmore in the controversy, taking the places of thesehigher ones, and the investigations will come to be momin the light of mental philosophies, into which will en-3x9
320 Its Order and Discipliw.ter-and~ambitiaqstrifeand vaingl<strong>org</strong>. Tbe Nm Chath needs, therefore, notonly to unite devotriona services. prayer and praise, 2sa part of every meeting, but, we believe, needs m additiona special meeting of a devotional kind once a week,joined with which. .should be 'ties for lzstimonyrespecting chn&an -Ttaccording to theusual curtom of going back fnrm one to twenty years ormore to tell about a fmt condon, etc., but an uptodatetestimony, referring specifically to the condition ofthe beart at the moment, and during the week mterveningsince the last meeting of a similar kind Suchup-to-date testimonies prove helpful to those who hear;rometimes encouraging them by the rehearsal of favorableexpaiemes, and sometimes comforting them by thenarration of trials, diEculties, perplexities, etc., becausethey thus discem that they are not alone in havingtrying experiences, and sometimes failures.Thus all may learn more fully the meaning of thewords of the Apostle, "Think it not strange concerningthe fiery trial which shall try you, as though somestrange thing happened unto you." (I Pet. 4: 12).<strong>The</strong>y find that all who are the Lord's people have trialsand ditficulties, and each learns thus to sympathize with&he other; and as the bond of sympathy grows the spiritof helpfulnees grows, and the spirit of love-the holyS~irit. Such mid-week meetings d d advantageouslyhave a topic suggested at the previous Sunday gathering ; 'and this topic being before the minds of the class shouldinspire each to mark the passing experiences of life, andto make note of them, especially almg the line of theparticular topic for the week. Undoubtedly everyChristii has an abundance of opportunities for notingthe lessons and experiences of life along various linesevery week; but the majority, not thinking, not noticing,permit these valuable lessons to flow past them unrecognized,and learn chiefly from the larger and morebitter experiencto of life what they might better havelearned by taking heed to the Lord's daily dealingrr withthem through hia providences.
12s. Order 'and Discipline. 321To illmte: Suppuse that the topic for tihe week hadbeen, "<strong>The</strong> peace of God," from the text, "<strong>The</strong> peace ofGod, which pthsseth all understanding, shall keep [guardin] your hearts." (Phil. q : 7 .) Each of the brotherhoodshould take notice during the week to what extent thisScripture found fulfilment in his own case; and whatthings seemed to interrupt and prevent this rulingpeace,-bringing in disquiet, discontent. <strong>The</strong>se experiencesand the lessons drawn from them, told by thosein the group more expert, and by those less expert (maleand female) would not only bring to each other's attentiontheir own experieaces during the fore part of theweek, but in the after part d d adtl to their own experiencesthe lessons and experbces of others, thusbroadening their sympathies and leading them more andmore to discern the beauties of peace in contrast withstrife+tht blessing of the peace of God in the heart;and how it is possible to have this peace even when surroundedby turmoil and dusion or distressing conditionsover which we have no control. <strong>The</strong> devotionalfeature of these meatinga will add to their profit. Hewho realizes most keenly his own defects, and who ismost earnestly striving to grow in the graces of theSpirit, will be the most earnest in his devotions to theLord and in his desires to please him and to partakemore and more of his holy Spirit.*In these meetings, as in all others, it is apparentthat the greatest good can be accomplished by preservingordermot to the extent of destroying the life andliberty of the meetihg, but to the proper extent ofbest preserving its liberty, without anarchy or disorder,~~&wise, loving, gentlerestraint. For instance:<strong>The</strong> chotacter of the meeting should be understood inadvance; and it would be the duty of the leader to holdit, with reasonable, loving laxity, to ita specified and+<strong>The</strong>re are ten meetings of the character hen described heldby the Brooklyn Church every Wednesday evening. <strong>The</strong>yur hdd,in various localitier, convenient to the little groupsrbo tonstitt~te them, and vary in attendan- from seten todxtydive.0; P
aped-upon prapoee. It should be u n a thatthere are not general question-meetings, nor meetinsfor discdon, nor for preaching; that other meetingsare provided, and that those who wish are welcome toattend them; but that these meetings have a limitedscope. To keep the meeting thtm properly in line, andto avoid private dkussions or replies of one individualto another, the 1-being the one chosen to representthe whole-should be.the only one to reply or to criticize0th-d then only when nscsssary. It is his boundenduty to see that some testimonies are not so lengthyas to be tedious and hinder 0th- from having opportunity, and that the meeting is not prolonged beyondits reasonable, agreed-upon, length. .All thesethings devolving upon the leader, imply that he shouldbe an Elder in the Church. A novice. of insufficientexperience would be apt, even with the best of intentions,to be either too lax or too rigid in applyingprinciples to such an occasionphe might either spoilthe meetings with too great leniency, or. offend someworthy brother or sister by an unwisely expressed correctionand application of proper rules. Moreover, theleader of such a meeting should be an Elder, or one competentto hald the position of an Elder in the Church, sothat he might have a tdiiciency of knowledge of theWord, and experiencein grace and teaching ability to beable to give a word of encouragement or counsel or helpful advice in response to the various testimonies as presented.For "A word in due season, how good it is! "-how much more helpful, often, than a whole discourseunder other conditions.-Prov. IS: 23.Although in the foregoing we have indicated variousinterests that should be provided for in the meetings, wehave described particularly only the last-which, by theway, we consider one of the moat important of all; theone meeting most helpful in spiritual growth. Let asnow glance at what might be good arrangements respectingother meetings. <strong>The</strong>se would dSer accordingto the circumstances, conditions; and numbers constitutingthe gathering-the Ecclesio, the body. If the
Mc Ordsr and Discipline. 323number were fifty or so, and if some of the number wereparticularly talented in public speaking and clear expositionof the Truth, we advise that one preaching servicein the week might generally be advantageous--especidyas the meeting to which friends, neighbors OTathers might be invited. But if in the lord's providencenone of the company are specially qualified for the presentationof a connected, logical, reasonable discourseon some Scriptural topic, we believe it would be betterthat this form of meeting be not attempted, or that thetime be divided between several possessed of some abilityto treat a Scriptural subject thus connectedly in public.the topic being the same and the brethren taking turnsin leading off. Or such elders might alternate, one thisSunday, another next, and so on, or two this Sunday.two next, and so on. It would appear that the bestinterests of the whole Church are conserved by thebringing forward and granting opportunities to all thebrethren iw proportion to their ability,--always estimatingthat humility and clearness in the Truth are absolutelythe primary essentials,-not flourish and oratory.But the most important meeting in our judgment, themost helpful, next to the devotional meeting first described,is one in which the whole company of believerstake part under sometimes one chairman, or leader, andsometimes another. For these meetings either a topicor a text of Scripture may be taken up for discussion,and the leader, looking over the subject in advance,should be intrusted with authority to divide it amongstleading brethren, if possible appointing them their partsa week in advance, that they may come to the meetingprepared to offer suggestions, eqch along the line of hisown particular department of the topic. <strong>The</strong>se principalparticipants in the examination of the subject (perhapstwo, or perhaps a half dozen, or more, as the number ofcompetent persons, the size of the congregation, and theweight of the topic might demand) will find the new BercanBibles with the references to STUDIES and TOWERS.and the Topical Indexes, very helpful. Let them eitherpresent the matter in their own language, or find special
extracts from STUDIES. TOWERS, etc., right to the point.which they might read in connection with some appropriateremarks.When the meeting has been opened by praise andprayer, the topics may be called for in their proper turnby the Chairman; and after each appointed speaker haspresented his findings on his phase of the subject,it shouldbe open to the entire class for questions and expressions,either in harmony with, or in opposition to, what hasalready been presented by the leading speaker on thetopic. If the class appear disinclined to discuss, andneed drawing out, the Chairman should do this by skilfulquestions. <strong>The</strong> Chairman only should address thespeakers or attempt to answm or harmonize their declarations;though, of course, he may call upon anyspeaker for a further explanation of his position orreasons. <strong>The</strong> speakers should all address their remarksto the Chairman and never to each other, and thusdanger of personality and wrangling may be avoided.<strong>The</strong> Chairman should take no other part than as abovein connection with the discussion, but should be able atthe close to draw together the various findings, brieflysummarizing the whole subject from his own standpoint,before closing the session with praise and thanksgiving.Each point may be gone through with, and the entiresubject be well ventilated and investigated, so that itwill be clearly discerned by all. Or, in some of themore complex subjects, the Chairman might better sumup and give his views at the close of the examinationof each topic. We know of no better kind of meetingthan this for a thorough study of the divine Word.We consider it much more advantageous usually thanregular preaching for the majority of gatherings of theLord's people.A meeting of this kind includes all the features coveredby the suggestions numbered r, 2 and 3, foregoing. Asrespects the first, those who are assigned the leadingparts have full opportunity for the exercise of whateverabilities they possess. In regard to the second point, allhave an opportunity of taking part, asking questions,
Its Older and Disc?pline. 31 5offering suggestions, etc., following each of the leadingspealrers on the several points: And a. tJ the thirdpoint, it also is accommodated by such a meeting as this,because the topics for each week shouli preferably bedecided on by the whole class, and not by the leader, andat least a week ahead of their discussion.Any one in attendance at such a'clasr should ha1 c theprivilege of presenting his question or topic, and thespirit of love and sympathy and helpfulness and considerationpervading all should be such that all propertopics would be accorded a respectful hearing. And inthe case of a special request for a topic supposed to becontrary to the' general views of the congregation, yetfully wit511 the lines of the foundation principles of theGospel, the person desirous of having the subject discussedshould be granted a reasonable time for the presentation,and should be the chief speaker for the occasion,his time possibly being limited, say, to thirtyminutes or more or less, according to the importance ofthe topic and the interest of the class in it. Followinghis presentation the question should be open for discussionby the others of the class, the propounder of thequestion having a few minutes granted him subsequentlyfor a brief answer to any objections brought forwardby others, the Chainnan having the final word inclosing the meeting.Another kind of meeting which has proven very advantageousin the study of the Word is known as a "BereanCircle for Bible study." <strong>The</strong>se are not merely readingcircles, but a systematic study of the devine plan in allits phases, taken up item by item. <strong>The</strong> several volumesof SCRIPTURE STUDIES, treating the subjects, as they do.in a connected and consecutive order, constitute (withthe Bible) text books for these Bible studies; but inorder to the prdfit of these classes it is necessary that theleader and the class should clearly Wefentiate betweenieacding and- da@ing. Sa far as the reading is conmmed,all of the deat ffi&ds can as well, or perhapsbetter, do their reading by themselves at home. <strong>The</strong>object o: khese studies is to take UP a certain portion .of
326 <strong>The</strong> <strong>New</strong> Credior.each topic as preeented in one or more paragraphs, andto discuss it thoroughly between themselves, calling upcollateral passages of Scripture, etc., and thoroughlyventilating the matter, and, if possible, getting eachmember of the class to give an expression of hi thoughtrespecting the particular matter under consideration,proceeding then to the next topic. Some of these BerernCircles have taken a year or two for the study of asingle volume of SCRIPTURE STUDIES-and that to greatinterest and profit.*All logical minds delight in reaching a decision, ifpossible, respecting every item of truth; and this theApostle declares should be striven for by each mem'berof the Church for himself-"in his own mind." It is acommon mistake, however, to attempt to apply thispersonally good rule to a Church or to a class in Bibleatudy-toattempt to force all to deca on exactly thesame conclusion respecting the meaning of the Lord'sWord. It is proper that we should wish that all might"see eye to eye"; but it is not reasonable to expect itwhen we know that all are fallen from perfection, notonly of body, but also of mind, and that these deflectionsare in various directions, as shown by the variousahapea of head to be found in any gathering of people.Our various kinds and degrees of education are importantfactors also in assisting or hindering one-ness ofview.But does not the Apostle intimate that we shouldall mind the same things?-and that we will be alltaught of God so that we will dl have the spirit of asound mind?-and that we should expect to grow ingrace and knowledge, building one another up in themost holy faith?*<strong>The</strong>re are thirty-four meetings of this Mnd in connectfoawith the Brooklyn Church, held in various localities, and onevenings most convenient for the Mends attending oach. <strong>The</strong>yrt. led by various brethrsnaldera
'Yea, all thh is true; but P is not intimated that it willall be attained in one meeting. <strong>The</strong> Lord's people notI d y have difierently developed beads, and diffmceaid. experimce or education, but they are additionally of1 different ages as <strong>New</strong> Creatures-babes, youths, matured.It must not surprise us, therefore, if some areslower than others to comprehend and, hence, slower tobe fully persuaded in their own minds respecting some of"the deep things of God." <strong>The</strong>y must gtasp the fundament&-thatall were 8inne-m; that Christ Jesus, ourLeader, redeemed us by his d c e finished at Calvarythat we are now in the School of Christ to be taught and, fitted for the Kidom and its aervice; and that noneenter this School except upon full consecration of theirall to the Lord. <strong>The</strong>se things all must see and fully andIalways assent to, else we could not recognize them aseven baby brothers in the <strong>New</strong> <strong>Creation</strong>; but we have allneed of patience with each other, and forbearance witheach other's peculiaties-and behind these must belove, increasing every grace of the Spirit as we attainmore and more nearly to its f ulness.This being so, all questions, all answers all remarksinmeetings where several participat-hould be for theentire company present (and not personal to any one orany number), and should, therefore, be addressed lo lbChairman, who represents all--except when the Chairmanmay for convenience request the speaker to face andaddress the audience direct. Hence, too, after havingexpressed his own view, each is quietly to hear the vieofothers and not feel called to debate or restate hisJready stated position. Having used his opportunity.each is to trust to the Lad to guide and teach and showIIthe truth, and should not insist that all must be made tosee every item as he sees it, nor even as the majorityview it. "On essentials, unity; on non-essentials,charity," is the proper rule to be followed.We agree, however, that every item of truth is impottant,and that the smallest item of error is injurious.and that the Lord's people should pray and strive forunity in knowledge; but we must not hope to attain thh
328 Thu Nu! Crscrth.by force. Unity ob ,spirit on the h t bash principle6 oftruth is the important thing; and where -;is maht,ained we may be oonfldent that oar Lord wilt pide allpossessing it into all trutli due and necessary. to hiih.It is in this connection that theeleaders of the Lord'sflock need special wisdom and love and force of characterand clearness in the Trutb, so that at the conclusion ofeach meeting he who has led may be able to summarizethe Scriptural findings and leave all'minds under theirblessed influence-expressing himself '- clearly, ' positively,lovingly-but never dogmatically, except uponthe foundation principles.FUNERAL SERVICES.rl)n funeral occasions, when mom or lea? of solemnityQrevails amongst the friends in attendance, the cold andsilent mrpse, the wounded hearts and tearful eyes, thecrape, etc., all help to impress the general lesson thatdeath Is not the friend of mankind, but its enemy.Such occasions, therefore, are very favorable to the presentationof the Truth, and should be improved. Manynow interested in Present Truth received their first clearimpressions of it from a funeral discourse. Besides.many will attend and listen on such an occasion whowould be too prejudiced, too fearful of opposing thewishes of their friends, to attend any of the regular ministriesof the Truth. Accordingly, we advise that suchopportunities be used as effectively as circumstanceswill permit. Where the deceased is a believer, and hisfamily are in opposition, he should make a dyihg requestthat some one representing the Truth address themourners on the occasion of his funeral. If the deceasedbe a child, and the parents are both in the Truth, therewould be no question respecting the matter; but if onlyone of them were in sympathy and the other opposed, theresponsibilities of the matter would rest with the father,though the wife would have a perfect right to presenther view of the matter to her husband, and he shouldgive her sumestions reasonable consideraticm-not.
Ihowever, .to the avoidance of his owti responsibility toGod as the head of the family.In many of the little companies there are brethrenquite qualified to make an interesting and profitable discoursesuitable to sach an occasion, without any sugptionsfroxu us oz from any one ; but in the majority o~the little groups of consecrated a s special talent forsuch a d;8couyae is lacking, and it is for this reason t&we offer some suggestions respecting a profitable methodof conducting such services. <strong>The</strong> brother conductingthe service would preferably be one not close of kin tothe deceased; and yet if no other than one of close kinwere available, there could be no impropriety in a son ora husband or a father conducting the service. Unlessquite convlersant with public speaking, and familiar withthe subject, his better plan might be to adapt to his particularuse and the occasion the suggestions below given-writing them in manuscript form, from which hewould read to the assembled friends. <strong>The</strong> writingshould be in a very plain hand or by typewriter, andshould be read over several times aloud before attemptingto deliver it in public, so that the delivery might beas smooth and distinct and easily understood as possible.We would suggwt further that if no brother be foundcompetent for the occasion there would be no imprckpriety in such a reading by a sister,-wearing same kindof a head-covcring.We offer the following suggestions for the conduct ofthe service and for an address at the funeral of a brotherin the Lord:(I) Commence service by the singing of somaappropriate hymn to a moderately slow tune-" ROC~G~Ages," " Nearer, my God, to <strong>The</strong>e," " Lead,Kindly Light," "Msny Sleep, but not Forever," arother.t(a) If any of the family be members of denominationalchurches, and desire their minister to be assignedm e paq% in the service, this would be the most appropriateplace to have him either rad a few verses o.Saiptqre on the r e a m , or offer a prayer, or bc th
-3 30 Tho <strong>New</strong> Cre&'on.3f there be no such request, omit this (a), and pass(1) to (3).(3) SUGGESTIVE OUTLINE OF FUNERAL DISCOURSE.Deat Friends: We are met together to offer a tributeof respect to the memory of our friend and Brother,whose earthly remains we are about to commit to the-&.dust to dust, ashes to ashes. Notwithstandingthe fact that there is nothing more common in the worldthan dying, and its attendant processes of sickness andpain and sorrow, we, nevertheless, find it impossible, asintelligent beings, to get accustomed to such painfulbreakings of ties of friendship, of home, of love, of brotherhood.Salve the sore as we will it is still painful, eventhough, as the Apostle declares, we, as Christians,"sorrow not as others who have no hope." And whatcould be more appropriate here today than an examinationof this good hope, set before us in the Gospel as thebalm of Gilead, which is able to heal earth's sorrows asnothing else can do.However, before considering the hopes set before usin the Gospel-the hope of a resurrection of the dead,the hope of a future life in a much more happy conditionthan the present one-we are not improperly met withthe question, Why should we need such a hope? Whyshould we not rather be spared from death than be givena hope of resurrection from the dead? Why does Godpermit us to live but a few short days or years, and theyfull of trouble? and why are we then cut off, as the grassthat withereth? and why are the heart-strings broken,and the home and family arrangements disordered bythis great enemy of our race, death, which, during thepast six thousand years has slain, it is estimated, overmy thousand millions of our human race, our brethrenaccording to the flesh--children of Adam? To thoughtfulminds there is no more interesting question than thisoonceivable.Infidelity tells us that being merely the highest gradeof animals we are born and live and die as does the brutebeast, and that there is no future life provided for ia.
Its Orda and Discipline. 331But while shuddering at such a thought, and unable toprove to the contrary by any experience of our own, we,as children of God, have heard our Father's Word"'speaking peace through Jesus Christ our Lord." <strong>The</strong>message of peace, which our dear Redeemer gives ushis followers, is not a denial of the facts of the case, not adeclaration that there is no pain, no somow, andno death, but the reverse of this. He declares, "I amthe resurrection and the life." He tells us again that"all that are in their graves shall hear his voice andshall come forth." Ah1 this conh-adiction of the voiceof infidelity is sweet to us1 It brings hope, and hopebrings peace in proportion as we learn to know and totrust the Father and also the Son, whose words we haveheard, andwho is carrying out the Pather'sgracious plans.But if the Lord thus purposes a resurrection, and if themessage of the resurrection brings peace and rest andhope, is it not still proper for us to inquire, Why shouldGod first turn man to destruction and then later on, by aresurrection, say to mankind, in the language of thePsalmist (Ps. go: 3.) " Return ye children of men? " Whynot have kept them alive? Why not hinder sorrow, painand death? We answer that the Scriptures, and theScriptures alone, give us the explanation of present conditions:nothing else throws the slightest light upon thesubject. <strong>The</strong>ir testimony is that God originally createdour race perfect, upright, in his own image and likeness,and that through disobedience our first parents fell fromthat noble estate--came under the penalty of sin, whichis deuth,-and that this penalty for sin which was pronouncedagainst father Adam involves his entire race ina natural way. <strong>The</strong> momentum of sin increased withhuman generations, and sickness, pain and death wereproportionately hastened.We have all been mistaught that the wages of fatherAdam's sin, the curse, the penalty, was to be eternaltonnent; that we and all mankind inherited that indescribablepenalty as the result of original sin; andthat only such as become followers of Jesus, consecratedaaints, waul& escape that eternal tonnent. But wed314'
332 Th <strong>New</strong> Credion.dear friends, that God's Word supports no swh unreasonable,unjust andunloving plan, and that the Scripturesquite clearly state, to the contrary, that the wages ofsin is death, that eternal life is che gifi of God, and thatnone can have this gift except those who become vitallyunited to God's dear Son. Hence, we see that since thewicked will not be granted eterniu life they could notsuffer eternal misery. <strong>The</strong> SLxiptural declaration isvery plain and very reasonable: "All the wicked willGod destroy."-Psa. 145: 20.Note how clearly this was stated to father Adam whenhe was put on trial, the very time and place above allothers where we should look for a statement from ourheavenly Father respecting what would be the penaltyof his righteous wrath. <strong>The</strong> statement is that the Lordmade bountiful provision for our first parents in thevarious life-giving fruit-trees of Paradise, and merelytested them along the limes of obedience by prohibitingthem from eating or even tasting or touching the fruit ofone particular tree. It was this disobedience thatbrought exclusion from Paradise-exclusion from thetrees (grove) of life, and, hence, gradually brought thedying conditions which .still prevail. and that increasingly;for all are aware that the average of human lifetoday is very much shorter than that of father Adam,who " lived niw hundred and thirty years."<strong>The</strong> Lord's words as presented in Genesis are, "In theday that thou eatest thereof thou shalt surely die."This "day," the Apostle Peter explains to us, was a dayof the Lord, respecting which he says, " Re not ignorant.brethren, concerning this one thing, that a day with theLord is as a thuusand year^;" and it was within this" day" that Adam died, and none of his posterity haveever lived out an entire thousand-year day. AfterAdam had transgressed, the Lord's words of condemnationshow very clearly that he had no thought of tormentinghis creatures, and that the c m extended nofarther than to the destruction of the present liie and theincidental tribulations connected with thrt dying conditk.<strong>The</strong> Lord's expression oi the curse to Adam was.
ts Order and Discipline. 333"In the sweat of thy face shalt thou eat b d , untilthou art returned unto the ground, for out of it wast thoutaken; for dust thou art, and unto dust shalt thoureturn."-an. a: 17; 3: 19; a Pet. 3: 8.It is certainly a great cause for rejoicing to realize thatthe terrible doctrine of eternal torment, with its infliction,not only upon q first parents, but upon all oftheir race, all of their children, is a false doctrine whichcame to us not from the Bible, but from the " dark ages. "It is not in the Lord's declaration in any sense of theword. Hear the Apostle Paul's explanation of thematter, in full accord with the account in Genesis. Hesays (Rom. 5: I 2): "By one man sin entered into theworld, and death by [as a result off sin, and thus deathpassed upon all men, because all are sinners." Whatcould be more reasonable or sensible or more satisfactorythan this divine explanation of death?-that it is theresult of sin; that our father Adam, when on trial, lostall of his rights and privileges by disobedience and cameunder this curse of sickness and pain, sorrow and troubleand dying; and that we, without having any trial (itbeing useless to try us who have inherited sinful propensitiesand weaknesses) are sharers of this same divinesentence agaihst sin; viz, &ath.-and are as a race graduallygoing down id weakness, sickness, pain and trouble;into the tomb?<strong>The</strong> explanation is satisfactory to our judgments, dit accounts for the fact that the infant of but an hour ora day or a week or &month shares in the pain and dyingprocess as well as those who live a few years longer andparticipate personally in the transgression of the laws ofrighteousness. "I was born in sin, shapen in iniquity;in sin did my mother conceive me," is the Scripturaldeclaration on this point. "All have sinned, and e mshort of the glory of God. "But now, where is the hope? What lielp can there befor such a sad condition of thin&? What can be donefor those who are now suffering, sorro~ing and dying.the world ov&',-and what can be done for the fiftythousand millions who have crlieady gone down into
334 <strong>The</strong> <strong>New</strong> Credion.the prison-house of death? We answer that tEsey cancertainly do nothing for themselves. Six thousandyears of human endeavor to lift itself out of sickness,pain and death has proven, unquestionably. the utterbaseleumesa of any hope of that kind. Those who exercisehope must do so by looking unto the Lord, the Godofour salvation. He has proposed a salvation, and the :Bible is the revelation of the 'glorious plan of the ageswhich God is accomplishing step by step. <strong>The</strong> first stepwas that of redemption, the payment of the penalty thatwas against us-the death penalty. It was paid by ourLord Jesus, who "died, the just for the unjust, that hemight bring .us unto God." None of the condemned racecould so much as red- himself, and hence, surely-asthe prophet pointed out"-None could give to God a.ransom for his brother." But man's extremity becameGod's opportunity, and he 8- Jesus, who gave for ushis unimpaired life, his life that was "holy, hanulessseparate from sinners," separate from the dying ram.This life God accepts as the correspanling price andoffset to the condemned life of father Adam; and thus itavails for all of us who are of Adam's children, becausewe were not condemned on our own account, but" by oneman's disobedience "; hence, God can be just and canrelease us through the obedience and ransom of one-Jesus Christ, our Lord. Of him it is written that he"gave himself a ransom for all, to be testified in duetime.'-I Tim. a : 6.Let us notice, dear friends, while passing, that ourLord Jesus did not redeem merely the Church; but, asthe Script- clearly declare, "He is the propitiation[satisfaction] for our sins [the Church's sins], and not forours only, but also for the sins of the whole world."-(I John a : 3.) Here, thank Godl we have the basis forthe good hope which, as the Apostle suggests, enables usto sorrow not as others who have no hope, .or who havebut a £linuy hope, not based upon the positive declarationsof God's Word.But, says one, It is long since Jesus died. Why is itthat sin and death are still permitted to reign and to
swallow up the human family? We arts- that Goddelayed the -ding of the sacrifiGs for four thousandyears, and still delays to send the blessing secitted by itwhich must ultimately result-which blessing will besure in God's "due time." <strong>The</strong> object in the delay, aaexplained by the Scriptures, is twofold:First, to permit of the birth of a sufficient number ofthe hkfamily properly to fill or populate the wholeearth, when it shall be brought to the perfection of Eden,and as a whole be the Paradise of God restored on alarger and grander scale. <strong>The</strong>se during the presenttime gain a certain amount of experience with sin anddeath, and learn a part of a very important lesson ; I&. ,the exceeding sinfulness of sin and its undesirability.As soon as the Lord's time shall come, which we believeis not far distant, he will fulfil his promise and establishhis Kingdom in the world, which will bind Satan, restrainall the. powers and influences now working toward sinand death, and cause the knowledge of the Lord to fillthe whole earth. Thua Christ will bless the humanfamily and lift it up, step by step, toward the grand perfectionin which it was created-in the image of God asrepresented in father Adam. This period of blessing iscalled the Millennial Kingdom, and it was for it that theLord taught us to pray, "Thy Kingdom come; thy willbe done on earth as it is done in heaven." It willrequire all .of this thousand-year day of blessing andrestitution to establish righteousness on a firm basis hthe earth, and to test the world of mankind-to ascertainwhoof mankind, by obedience toChrist, may be accountedworthy .of eternal life; and who under full knowledge,because of preference for sin, will be sentenced to theSecond Death-"everlasting destruction from the pres-'mce of the Lord and from the glory of his power."<strong>The</strong>se blessings of the Millennia1 age apply, not only .tothe sixteen hundred millions now living on the earth, butdso to the fifty thousandmillions who have gone into thekmb, the great prim-house of death, from which owh d JWJ~ vill call tkem forth to those Kingdom opc
336 Th <strong>New</strong> Credian. .tunities ; as he declares, " I have the keys of death and a!*he tomb."-Rev. I : 18.'. Secondly, dear friends, the Lord has delayed bringingin the general blessing and opportunities for the world,since our Lord redeemed us, in order that during thisGospel age he might gather out from amongst mankind,whom he has redeemed, a "little flock," an "elect"dass, disciples, footstep followers, saints, holyones. He isweking thus "a peculiar people," " a Royal Priesthood,"to be associated with himself in that Millennia1 Kingdom;-notto have part with the world ih restitution toearthly conditions, however perfect and grand andglorious, and to an Edenic home, however desirable, buttb. a still higher favor, to be like their Lord-spiritbeings, partakers of the divine natuce, f a above angels,principalities and powers, and share9 of hisglory. Whata wonderful hope is this, and how inspiring to the heartsof everyone who has heard the invitation and wh~hasbecome a disciple, a follower of Jesus, and is seeking towalk in his steps, as he has set us an example! What ablessing it will be to attain to such glory, honor andimmortality as is offered to the Church in the FirstResurrection! and what a grand privilege it will be to beassociated with our Lord in dispensing the divine favorsto the entire groaning creation, and bidding whomsoeverwill, to Come to the water of life, and partake thereoffreely1 Yes; then, in the Kingdom, the Spirit and theBride will say " Come " (for there will be a Bride then,the marriage of the Lamb taking place in the end of thisGospel age), "and whosoever will, may take of the waterof life freely." (Rev. ea: 37.) Are not these two goodreasons why God delayed giving the blessing as soon asthe redemption sacrifice at hlvarqr was finished? Surelywe may rejoice in the delay, and in OUT consequent opportunityto be called and to make our calling and electionsure.Such, dear friends, is.a brief statement of the glorioushopes which animated our dear brother whose memorywe honor today. <strong>The</strong>se hopes were as an anchor to hissoul, ~bich enabled him to stand M y on the Lord's
I& (71&r and Discipline. 337eide and to qmt in his lot with those who confess theM;rster, and who seek to take up their cross daily in followinghim. He had noble qualities, which doubtless ,many of you recognized; but we are not basing our hopesand joys on his account on the supposition that he wasperfect ; but on our knowledge that Christ Jesus was hisperfect Redeemer, and that he trusted in him; and thatwhosoever trusts in him will never be put to shame, butwill eventually be brought off conqueror. No doubt ourdear brother had estimable qualities which we all mightcopy, but we do not need to take any earthly pattern.God himself has given us in his Son a glorious exmkmple,which we all, like our dear brother, are to endeavor tocopy. We do well not to look at each other, but at theperfect copy, Jesus. We do well to overlook naturalblemishes, which all mankind have through the fall, andto remember that all these are covered, for such as arethe Lord's followers, by the robe of his righteousness, sothat they are "accepted in the Beloved."Finally, dear friends, let us learn a lesson of thebrevity of present life ; and that while God has great blessingsin store for the world, we who have already heard ofhis grace and salvation in Jesus have special privileges,special opportunities, and correspondingly special responsibilitiesin connection with our knowledge. As theApostle declares, "He that hath this hope in him purifiethhimself, even as he is pure." If we expect to bewith the Lord and to share his glory and to be associatesin his work in the future, we know that it will mean thatour characters must be transformed, that our heartsmust be renewed, that we must become not only purein heart-that is, in intention, in will, in purpose, towardGod, but, so far as possible, in word and in deed alsoasnearly as the new mind may be able, under variouscircumstances, to control these bodies, imperfect throughthe fall. We are to remember not only to abide in Jesusand under the robe of his merit, but also to cultivate inour hearts more and more the graces of his Spirit; andgood resolutions are a great aid in this direction. Letus, therefore, resolve afresh under these solemn circum-91 f
338 <strong>The</strong> <strong>New</strong> Creathn.stances and with these solemn, yet joyful thoughts befomour minds, that as for us we will henceforth endeavor towalk more closely in the Master's footsteps and to let thelight of his truth and grace more and more shine outthrough our lives. Let us endeavor that the world shaUbe better and happier for each day that we live in it, andthat so far as possible we will glorify God in our bodiesand spirits which are hi. Amen.(4) <strong>The</strong> discourse may be followed with prayer, whichshould be either by the speaker himself or by some competent-brother in the Truth. An outside minister shouldnever be called upon to pray after the discourse. Hewould be tolerably certain to pray to men and not toGod, and to try to destroy in the minds of the audiencewhatever good effect had been produced by the discourse.In the prayer the Lord should be specially thanked forhis grace in Christ Jesus, and his blessing should be askedupon all present, and particularly upon the bereavedones in the family connection.(5) <strong>The</strong> service may be appropriately closed with averse or two of a 'suitable hymn, such as previouslysuggested.(6) We advocate merely a few words of prayer at thegrave-side after the lowering of the coffin.VARIATIONS IN THE DISCOURSE, TO SUIT VARYINGCIRCUMSTANCES.<strong>The</strong> above discourse would, of course, be equallyappropriate to a sister, by substituting the word "Sister"for " Brother "; hut in the case of a worldly personor one not professing full consecration to the Lord,there would be need to make several amendments, suchas will readily suggest themselves to any person competentto deliver such a discourse.In the case of a child, whether of believing orunbelieving parentage, the discourse might be varied to&t; the deceased being referred to as ' I our young friend,cut down in the bud of manhood or womanhood by thescythe of the grim reaper, death "; or, if a babe, the textmight be taken, "Refrain thy voice from weeping and
Its Order and Discipline. 339thine eyes from tears, for thy works shall be rewarded,saith the Lord; and they shall c ow again from ths landof the emmy." (Jer. 31 : 15-17.) In such a case itwould be appropriate to emphasize the fact, that nonewill dispute, that children of immature years douldnot commit sin unto death, and that thus the Scripturaldeclaration is verified, that it waa by one man's disobedience,and not by universal disobedience, that sin enteredinto the world, with death as its result or penalty.TITHES, COLLECTIONS, ETC.So far as we are aware, none of the little companies ofthe Lord's people "of this way" (Acts as: 4) take uppublic collections. We have from the first advocatedthe avoidance of public collections, not because we believethat there would be anything sinful in the procedure,and not &cause there is anything in the Scripturesto condemn it, but because the money questionhas been made so promined throughout Christendomby all denominations that, in our opinion, its totalavoidance would be to the Lord's glory. People whoall their lives have been dunned for money are rapidlycoming to believe that a great deal of the preaching andteaching, etc., is done for revenue-if not for revenue onlyor chiefly, at least for revenue in a considerable measure.Not only do the Scriptures intimate that the majorityof the Lord's faithful will be of the poor of this world,but our experience attests the same,-that there are notmany rich, not many great, not many noble, but "chieflythe pdor of this world, rich in faith." Some of these, weare sure, coming into meetings where Present Truth isadvocated, feel a sense of relief in the absence of theworldly, money-grabbing spirit; and in some instances,at least, this feature has commended the Truth to them.Those whose eyes become opened to the light of PresentTruth become possessed of a zeal and an energy in theservice of the Truth, and so great a desire tolet their lightshine to the,glory of the Father and of the Son, thatmany lukewarm Christians are inclined to say, What isthe motive? What is the object? How will it pay
340 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.you, or what will it advantage you, that you should seekto interest me-that you should loan me books or spendyour time in endeavoring to draw my attention to theseBible themes, as you see them? Coming to the meetings,and finding that even the usual collections and moneydurnare absent, these inquirers are the more thoroughlyconvinced that it has been Lme, for the Lord and for hisTruth and for his flock, that has inspired the efforts madeto bring the Truth within their reach. Even thoughsomewhat inclined to be prejudiced against the Truth,these evidences of sincerity and of a God-like spirit ofbenevolence and generosity commend themselves asbeing the emanations of the Spirit of the Lord, the spiritof love.But while advocating this principle, and comaendingit most heartily to a11 of the Lord's people everywhere, itis our duty, on the other hand, to call attention to thefact that however ignoble and selfish and miserly anymight be at the time of his acceptance of the Lord andconsecration to him, he could not remain identified with"the Church whose names are written in heaven," andwith the Lord, the Head of that Church, without to aconsiderable degree gaining a victory over his selfish dispositibn.We well know that selfishness and stinginessare foreign to the Spirit of our heavenly Father and ourLord Jesus, and must, therefore, be foreign to all whowill be ultimately recognized as children of theirFather,-all of whom must have the family likeness, thechief characteristic of which is love-benevolence. If,by heredity or unfortunate environment and eduktion,the spirit of meanness has become largely developed inthe mortal flesh of any who have been accepted as probationarymembers of the <strong>New</strong> creation, he will find awarfare shortly along this very line. As the Apostle intimates,the mind of the flesh will war against the mind ofthe spirit, the <strong>New</strong> Creature, axid the mind of the <strong>New</strong>Creature must gain the victory if it would ultimatelyattain the coveted position amongst the overcomers.Selfishness and meanness are to be overcome ; godlinessand I~herality and generosity, both of heart and demd.
Its Order and DiscipZane 342are to be diligently cultivated. Such may, even to theirdying day, be obliged to struggle with the flesh, but theremust be no question about the attitude of the mind, thenew will; and those who know them best will surely perceivein their conduct evidences of the victory of the newmind over the fleshly and selfish mind.Our thought, therefore, in connection with the avoidanceof collections and all financial questions in the assembliesof the Church is not to discourage giving. So far asour observation goes, those who give to the Lord mostabundantly, most heartily, most cheerfully, are the mostblessed of him in spiritual matters. It will be observedthat we are not limiting this expression, "<strong>The</strong> Lordloveth a cheerful giver," to monetary gifts; but areincluding in it all the gifts and sacrifices which the Lord'speople are privileged to present on the altar of sacrifice,and which God informs us he is pleased to accept throughthe merit of our dear Redeemer. Indeed, wherever andwhenever the question has been presented to us,-Should I best pursue such a course of business, and thusbe enabled to give largely of the product of my handsand brain for the spread of the truth? or should I betterbe content with less ability and service in this direction,by taking another course which would enable me to givemore of my time and personality to the interests of theTruth and its promulgation amongst friends and neighbors,etc.?--our answer universally has been that weshould consider that our time and influence given to theservice of the Truth are still more appreciated in theLord's sight than gifts of money.Hence, if one found himself possessed of a talent fapresenting the Truth, and also a talent for legitimatemoney-making, our advice would be that he shouldpreferably exercise the money-getting talent to a limiteddegree only, so as to give as much time and attention andenergy as possible to the exercise of his still higher talentof ministering the Truth. And this would apply in considerabledegree also to the ministries of the Truththrough the printed page, colporteuring, etc."It is more blessed to give than to receive," is an
'342 <strong>The</strong> <strong>New</strong> C'reatzon.axiom which all of the Lord's people who have reachedany good degree of development in divins likeness canwell appreciate. God is the great Giver-he is continuallygiving. <strong>The</strong> whole creation in its every departmentis the result of this benevolence on God's part.He gave his Only Begotten Son, with the life, the pleasures,the blessings of intimate association with him. Hehas given to the angelic sons of God innumerable blessings.He bestowed upon our race, in the person of fatherAdam, the blessing of life, and the teeming blessings ofthis world, which, even in their present fallen and degradedcondition, are wonderful. He not only providedus with our senses, by which we might notice pleasantodors, pleasant flavors, beautiful colors and combinationsof them, etc., etc., but he has provided in naturewonderfully, bountifully, for the gratification of thesetastes: in fruit and flower, gem and starry sky, he hasbeen lavish in bestowing his bounties upon natural man.And when we contemplate the blessings God has inreservation for the "little flock" of the <strong>New</strong> <strong>Creation</strong>, asrevealed to us in his Word, we acknowledge that they areexceedingly abundant, more than we could have askedor thought. "Eye hath not seen, nor ear heard, neitherhave entered into the heart of man, the things which,God hath in reservation for them that love him; butGod hath revealed them unto us by his Spirit." Benevolence,therefore, or giving, assisting, blessing others, is apart of the God-likeness. What wonder, then, that weshould appreciate giving as being superior to receiving?In proportion as we learn to appreciate the spiritualthings, and in proportion as we have fellowship with theLord, and become partakers of his Spirit, and in propor-'tion as that spirit of love and bounty and generosity isshed abroad in our hearts-in the same proportion wefind ourselves delighting to do good unto all men-especiallyto the household of faith. Love in us, as in ourheavenly Father, seeketh not merely her own interestand welfare, but is continually on the alert to notice howblessings may be conferred also upon others; how thelives of others may be brightened and cheered; how they
Its Order and Discipline 343may be comforted in their sorrows and assisted in theirnecessities. Indeed, it is in proportion as this new mindis shed abroad in us, in proportion as we become transformedby the renewing of our minds, and changed fromglory to glory, that we come to appreciate the great workthat God has mapped out for us in the future--the Godlikework of blessing all the families of the earth, ofbeing hi9 agents in the distribution of the heavenlybounties which he has provided for all who will come intoaccord with him. <strong>The</strong> <strong>New</strong> Creatures, therefore, findthat in proportion as they grow in grace they comerather, while still appreciating the personal gloriespromised, to think more particularly of the privilegeswhich will be theirs through joint-heirship with theirLord, of ministering restitution and all of its multitudinousblessings to the poor groaning creation;-liftingas many of them as will up to the human perfection .from which all fell in Adam.This spirit of love, this desire to give, this &sire toassist others, as it growa in our hearts in the presenttime, leads us not only to generosity of thought respectingothers, but also to generosity of conduct-to willingnessto sacrifice our time and influence for the sake ofothers; so that they may be blessed with the light ofPresent Truth, as we have been blessed by it. And thissame spirit leads us, if we have not the talent for teachingor expounding, to seek to use our talent of time andopportunity for distribution of tracts, etc., accompaniedby a word in season, however brief. And it leads usfurther, if we have also the money talent, to use it in theLord's service, for the promulgation of the Gospel. Indeed,we believe that the Lord appreciates today, asmuch as ever he did, the spirit which was in the poorwidow who cast two mites into the Lord's treasury, andwhose self-denial, as exhibited in this small offering, ourLord declared placed her, in his estimation, and, therefore,in the estimation of the Father, as a giver on thtvery highest plane-after his own heart: "She of herpenury hath cast in all the living that she had." (Lukest : 4.) In her way, therefore, she was doing for the gen.
I;44 Tm Nea <strong>Creation</strong>.9ral cause much along the same line that our Lord himselfwas doing. He was giving, not merely a living, but. laying down life itself, daily, hourly, in the service ofothets; and finally at Calvary, in the fullest and completestsense, he finished the work.We have been inclihed to wonder why our Lord did notin smle degree caution the poor widow that she haddone more than her duty; that if she had only two mitesshe should have kept them both, or at least one ofthem, for her own necessities. Had it been anyone elsethan the Lord or one of the apostles who noted thistransaction and conimended it, without expressing aword of caution in connection with it, we would havefelt perfectly free to have added that word of caution.But, on the whole, we presume that very few requirecaution along the line of self-preservation. Very fewrequire to be cautioned against giving all of their living.<strong>The</strong>re may be some; but we are sure it would be true withthose few, as with the poor widow, that the Lord wouldmake up to them in some manner for what we would beinclined to consider their over-generosity. We are quiteconfident that it is better they should err on that side ofthe clue~;tion than that they should err on the oppositeside. "<strong>The</strong>re is that scattereth and yet increaseth [ifthe increase come not in natural things it surely willcome it1 spiritual matters], and there is that withholdethmore than is meet fthose that are over-careful,over-cautious, penurious, overly conservative], but ittendeth to poverty [sometimes tb financial poverty, butalways, ,surely, to spifitual poverty]."-Prov. I I : a4.Since the Lord has placed no law upon hi people inres~ufcto thkir benevolences, but has left the matteropen to those who have consecrated their all to him, it isevident that he intends that their consecration &all berneas~wed by their subsequent conduct-their sacrificestheir self-denials. <strong>The</strong> question, then, properly comesbefore each of us individually, To what extent should Igive of my time, of my influence, of my money, to theLord? We answer that if the inquiry comes from onewho has made a jot11 consecration of himself, and has
Its Order ond Discipline. 345become. a <strong>New</strong> Creature, .there can be hut one answerviz., that he has nothing to give-he has already givsnall that he has to the Lord. If he kept anything backthen he did not make a full consecration, and he may besure that he has not been fully accepted of the Lord.But, admitting that we have given all to the Lord, howshall we deterrnGe the divine will respecting our carryingout of this gift? We answer that each one is to considerhimself as lppointed by the Lord the steward of his owntime, influence, money, etc., and each is to seek to usethese talents to the best of his ability, to the Master'sglory. And since ht is panted the privilege of the throneof gtace, this would mean that if he is in doubt respectingthe use of these talents, hemay ask of God who givetbhi wisdom liberally to him that asketh, and upbraidethnot. Guided by this wisdom from above, in proportionas his love and zeal for the Lord p w day by dapthrough a knowledge of the Truth and the attainmentof its spirit, he will find himself giving more and more oftime, more and more of his influence, and more and moreof such means as are at his command, for the service ofthe Truth ;-and planning, additionally, haw he may curtailthe various personal and family obligations so as tobe able to increase his offerings and sacrifices.As is well known, God instituted with the Jews a tithingsystem, under which the one-tenth of all the increase otwealth, whether of grain or vegetables or herds or flocksor money, was set apart for sacred uses as the Lord's,to be used only for sacred purposes. But this was anarrangement only for "the house of servants." <strong>The</strong>Lord has left "the house of son-. " without any such lawor regulation. Does this imply that he expects less fromthe sons than from the servants? Nay, verily; the sonwho would be less interested in the father's business thanthe servant would be unworthy his place as a son, andwould certainly lose it;-another would be found pos.sessed of more of the true spirit of sonship. In the caseof the house of sons, not merely one-tenth but alerythiupis consecrated, sacrifice?, and all is to be used as opportunityindicates to us as possible services to the Lord
346 '<strong>The</strong> <strong>New</strong> Crodion.and to his cause. Thus we are to proceed conthally,laying down our lives, our all, in the =vice of theTruth.*<strong>The</strong> Apostle draws this lesson to aur attention in hiletter to the Philippians (4: I 7) : assuring them that theirvoluntary gifts were both useful and appreciated, headds,-" Not because I desired a gift; but I desired fruitthat might abound to your account." He knew that sod y as they had been begotten of the holy Spirit itwould begin to bring forth a fruitage of good works andbenevolences; and that the more these benevolences werein evidence, the more he had demonstration of theirspiritual growth, which was the thing he really desired.And so it is today. <strong>The</strong> Lord informa us that all the goldand sllver are his, and the cattle upon a thousand hills.He really needs none of our efforts, none of our money;but because it will be to our advantage, and assist in ourdevelopment, he pennits his work to be in such a conditionthat it will have need of all the efforts of those whoare truly his, and of all the means which they will beprompted to use in their efforts to glorify him.How gracious is this arrangement! What blessingsthese privileges have already brought to the Lord's dearpeople! We doubt not that they will continue with usto the end of our race-course ;--to the intent that we mayall have the blessed privilege of rendering our talents.whatever they may be, in the Lord's service. So then weurge that, after the example of the poor widow and hertwo mites, there are none so poor that they cannot showthe Lord their desire of heart. Our Lord's estimateseems to be, as expressed in one place, that he that isfaithful in a few things will be faithful in larger andgreater opportunities; and to such it is that he will beinclined to give, not only the larger opportunities of thefuture, but the larger opportunities also of the presenttime.*<strong>The</strong> obligations of the consecrated to their families, andhow this has to do with the devotion of their all to the Lord,is considered in Chap. xiii.
Its Order and Disciplh. 347Our advice is that the money question be left, so far aspossible (and that we believe is altogether), out of considerationin the general meetings of the Church. Weadvise that the Spirit of the Lord be cultivated, and thatas it richly dwells within, each will be anxious to do hisshare toward meeting, not only the current expenses ofthe Church--rent, perhaps, or other expenseebut hewill be anxious also to do what he can in respect to theextending of the light which is blessing his own soul, toothers who yet sit in darkness. We advise along thissame line that money be not solicited from outsiders,though we know of no reason why money tendered byoutsiders should ever be refused. It would, at least, bean indication of their sympathy, and no doubt wouldbring them eventually, either in the present or in thecoming life, some recoffnition aad reward from him who -declared that even a cup of cold water given to one of hiedisciples in his nane would by no means fail of its reward.-Matt. 10: 42; Mark 9: 41."E'en through harsh noises of our day,A low, sweet prelude finds its way;Through clouds of doubts and creeds of fear,A light is breaking calm and clear."<strong>The</strong>y needs must grope who cannot see,<strong>The</strong> blade before the ear must be ;As ye are feeling I have felt,And where ye dwell I too have dwelt."
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.IF I COULD KNOW."If I could only surely knowThat all these things that tire me aoWere noticed by my Lord-<strong>The</strong> pang that cuts me like a eife,<strong>The</strong> noise, the weariness, the stnfe,And all the nameless ills of life-What peace it wartld Bffdl"I wonder if he really &uepIn all these little human cares,This mighty Kin of kinIf he who pdes t%rough%kdlessEach radiant planet in rts place,Can have the condescending graceTo mind these petty things..pace"It seems to me, if sure of this,Blent with each ill would come such b liThat I might covet pain,And deem.whatever brought to me<strong>The</strong> blessed thought of DeityAnd sense of Christ's sweet sympathyNot loss, but richest gain.'Dear Lord, my heart shall no more dournThat thou dost com ass me aboutWith sympathy gvine<strong>The</strong> Love for me once cruxtiedIs not the love to leave m side.But waiteth ever to divi%eEachamallprtcareof~"
STUDY VII.THE LAW OF THE NEW CREATION.m 01- OF A LAW IYILI~ ABLRY TO KBBP TISAT uw.-mDrvurr LAW A8 OUQIXULY W-.--A LAW Ow L1.B COULDNOT u GIvar TO Tar FALW PI--ILIDr~rnou NOT ow I,Aw..or OT Carer.-&AW COVEXAIIT ~ u r u xmn n Nrw m n u rw m BY ~ TPI Oxm BIC~VIC~ ow CHIUT.-SIXAITIC LAW TO~ L 18- Y OXLY.-THB LAW ow Tar NEW Covxxut~.-TamCOMXAXDYXRT mrnu a a x c a ms Burn, ur Drvuarr~.-~xwQrrnon BrrAurr un Dun= xu D m P.Lmon rm INCOVBXA~T.--G~OWT~ nr brn~~xrrtor ow TEB huscr uw.-amnruo roa Tar M r u ram B~unrno Fur Tg~~ur.-TarG C W ~ avu- am ~nurcr LAW w ~ T Y .THE giving of a law by any competent authorityimplies an ability on the part of the recipient tokeep that law, or some arrangement for the condoningof offenses under it. <strong>The</strong> giving of a lawpresupposes the possibility of its violation, and,hence, a law always has penalties attached to it. In thecase of father Adam, who, we are told, was created inthe image and likeness of Cod, and upon whom came asentence or curse because of disobedience to the divinewill, we reason backward that a law must have beengiven hi, and that it was sufficiently explicit, otherwisehe could not have been justly condemned as atransgressor by his Creator. We are distinctly told thatthe sin of Eden was disobedience to a divine command.<strong>The</strong> justice of the sentence of death which came uponAdam, and through him in a natural way extended to hisposterity, implied his comprehension of the law he wasunder, and that he knowingly transgressed it: otherwisethe fault would have been with the law-giver. ThatAdam was in a condition to receive the divine law. andto obey it, is evidenced also by tha, fact that there waa(349)
350 <strong>The</strong> Nm <strong>Creation</strong>.no provision for the condoning of that law-no mediator-but as the result of the violation the full penalty cameupon him.We have no record to the effect that the Creator presentedto father Adam and mother Eve a code of laws .written in stone or otherwise; and such a codification oflaws being common to-day, because of human weaknesses,many areunable tosee in what manheftbeperfectAdam possessed a perfect law, under which he was triedand, through failure, condemned. It is a mistake to supposethat laws must be written externally--up~n paper,stone, etc.-and not to rbalize that a still higher form ofwriting the divine law would be in the creation of manso in hannony with the principles of righteousness thatit would be proper to say that the divine law-an appreciationof right and wrong-was written in the perfect<strong>org</strong>anism. In this manner God's law is written in hisown being and in that of all the angelic hosts, and thus,ah, the divine law was written in the very constitutionof Adam and Eve. <strong>The</strong>y were not prone to sin. <strong>The</strong>ywere. instead, inclined to righteoumess. <strong>The</strong>y &rerighkus, skounded by righteous and pgrfe& conditions.and conscious of their obli~ations to their Creator,and aware of their responsibilTties to obqy his everycommand; and they knew, not vaguely, but precisely,what he had commanded. <strong>The</strong>y were, therefore, withoutexcuse in their transgression. Mercy might malfeapologies for them, claiming their inexperience, etc., mrespect to the penalties; but the fact that they may nothave fully comprehended what eoastituted the penaltiesfor sin does not alter the other fact that they knew theright course from the wrong one. <strong>The</strong>y knew that it wasright to obey God and wrong to disobey him,--eptirelyapart from an appreciation of what calamities wouldfollow the disobedieuce. <strong>The</strong> Apostle confirms theGenesis aocount in aH tllese particulars, saying that,"Adam was not ,deceivedv--that he coaunittxd transgressionknowingly, wilfully, and that he thus brought- upon himself the curse, or sentence of wWIJ,sia, whichhis Creator had previously cjeclared, VAL, aea*
Its Law. 351As we .look about US to-day we find that the world ingeneral has lost to a considerable extent this originallikeness of God in which our htparents were createdtheyhave lost much more than intuitive appreciation ofright and wrong. <strong>The</strong> divine law, once clearly and distinctlyimplanted in the human nature, has been,in a very large measure, effaced during the past sixthousand years of the "reign of sin and death." God,through his communications with some of the humanfamily, has to a considerable extent revived the onginallaw in many hearts, retracing more or less deeply thevarious features of righteousness; and yet, even amongstthe most civilized and most Christianized, none daretrust, unqualifiedly, his own judgment of right andwrong on various questions. We therefore still need tohave set before w certain divine standards to which wecan go, and according to which we can correct our estimatesof right and wrong, and bring them nearer andnearer to the divine mark. Nevertheless, even amongstthe most degraded peoples of the heathen world, we frequentlyfind elements of conscience, and certain more orless crude conceptions of right and wrong. <strong>The</strong>se arethe warped and twisted remnants of the original law ofman's beiig, in harmony with which he was originallycreated an "image of God." <strong>The</strong> Apostle refers to thiscondition of things amongst the heathen, saying! "<strong>The</strong>irthoughts the meanwhile accusing qr excuslng oneanother." He declares that they thus "show the workof the law written in their heartsm-remnants of theoeginal law, fragmentary proofs that it once was innatein humanity.-Rom. 2 : I 5.<strong>The</strong>re are amongst men laws for criminals and laws forthose who are not criminals-(I) laws of citizenship.which guarantee life, peace, liberty, etc., to the obedient,and which correspondingly threaten violators with a lossof liberty, privileges, etc., in prison. (2) Laws governingconvicts with more extreme severity, unless a course ofmoderation is pursued; but in no sense of the wordoffering them liberties.So it is also with the divine law. We have, first, the
352 <strong>The</strong> <strong>New</strong> Creafion.law under which Adam was placed on trial. Hehad privileges and blessings to begin with-life, peace,happiness, and every needful thing. <strong>The</strong>se it guaranteedhim so long as he would remain obedient to hisCreator: and a death penalty was attached to dimbedience:-"Dying thou shalt die;" and this penalty extendedin a natural way to his posterity. Hence, fromthe time of Adam's transgression, he was a culprit, accnvict , deprived of life-hopes previously en joyed ; deprivedof his Eden home ; deprived of his former fellowshipwith his Creator. <strong>The</strong> unprepared earth washi4 great penitentiary, and the tomb his perpetualprison. <strong>The</strong> law which reigned over him previously hadnow come to an end, in the sense that it no longer heldout to him any hopes or prospects of life, but had alreadysentenced him to death. He was no 'longer under thelaw of life, nor were any of his children born under thatlaw of life, or with any hope or prospect of attainingeverlasting life: they were all prisoners. Sin and deathwere, figuratively speaking, thew captors and tormentorsand prison-keepers. , ,But if the original law could no longer operate towardthem, but had already expressed its vengeance againstthem, they found themselves, nevertheless, under certainnatural laws. <strong>The</strong>y found a law operating in their prisohcondition by which every violation of their consciences.every plunge deeper into that which they recognized assin, brought degtadation and death the more swiftly tothem; and the more carefully they sought to follow thatwhich they recognized as right, the more favorable didthey find their imprisoned condition. to be; althoughnothing even hinted at any release.<strong>The</strong> Apostle suggests that it was not possible that Gddshould give to our fallen race a law of life. <strong>The</strong>y werejustly sentenced, and so long as that smtence reinainedno law could be given them the keeping of which vtoukdsecure them release from death. Before any sucll lawof life could be glven to the human family, the sentenceof the first law ~ ust be met, and its curse or condemnati03must be lifted; then .other anangemmts~mipht be
Its Law. 35:,nab, including offers of eternal life upon conditions;-but not until that atonement for the first transgression,and that cancellation of its sentence, had been effected<strong>The</strong> Lord gave intimations of his intention to effect somesuch atonement. for sin, in order to give to mankindanother opportunity for eternal life. instead of the onegiven to father Adam and lost by him for himself andfor all of his posterity. But the divine promises wereextremely vague, merely enough for a basis of hope;hence, the human family as prisoners under the controlof Sin and Death are, on the strength of the divinepromises, spoken of as "prisoners of hope."One of these intimations of an atonement, etc., wasgiven in the Lord's words at the time of pronouncing thesentence, when be declared that the seed of the womanshould ultimateIy bruise the serpent's head. (Gen.3: 15.) In this dark and figurative language the Lardspoke of the reversal of the powers of evil; of a victorythat should come through, as well as to, the Adamicfamily. This seed of the woman, as we are all aware,reached fulfilment in Christ. Four thousand years afterthe degradation God sent forth his Son, "born of awoman," and thus a member of, and identified wlth, thecondemned race, "that he by the grace oJ God shouldtaste death for every man "-should meet the penalty forevery man, should roll back from every man the curse, orsentence of death-should grant to every man, therefore,such a judicial standing as would pennit again that a lawof lie might be given-the keeping of which wouldbring a reward of life eternal.But before the time came for God to vend forth his Son,and to accomplish through him the redemption of therace from the curse of death, he had a certain peculiardealing with Abraham and his family, known subsequentlyas the Israelites. First of all, to Abraham,Isaac and Jacob God gave promises of more or less explicitness,informing them of his benevolent intentionsto bless all the families of the earth. Such a messageto come from the great Judge who had condemned therace meant much: it meant either the violation of Justice,
3 54 <strong>The</strong> <strong>New</strong> Creatim.in the lifting of the curse, or sentence, or else that thegreat Supreme Court of the Universe had a plan by whichit could be just and, nevertheless, exerclse mercy towardsuch members of the race as should show themselvesworthy of it, by coming into harmony with his righteousarrangements. <strong>The</strong> Patriarchs rejoiced in these promises,and more or less clearly realized a future life by aresurrection of the dead, which should be profitable notonly to them and to their posterity, but which shouldmean eventually a blessing to every creature of the race.It was in view of this promise to Abraham that theLord placed a special Law upon his children, the Israelites,at Mount Sinai. That Law was the basis of a Covenantwith them. If they would keep that Law, then allthe promises should be theirs. That Law was recognizedas being perfect, just and good in all of its particulars;but because the Israelites were fallen, depraved, imperfect,it was, therefore, necessary, first, that a mediatorshould be appointed, viz., Moses; and, secondly, that ameans should be found by which the transgressions ofthe people against this Law could be typically remittedonce every year, and they be thus permitted to continuein their efforts to kekp the Law from generation to generation.<strong>The</strong> institution of this mediatorship of Mosesand of the typical sacrifices for sins, etc., all show thatthe people to whom this Covenant and Law were givenwere recognized as being incapable of absolute obedienceto it. This shows sharply in contrast with the originalgiving of the Law in Eden, where no mediator was providedand no arrangement made for weaknesses of theflesh. This fact alone tells us, in unquestionable language,that the first Adam was perfect in his Creator'simage and likeness, and that he was capable of absoluteobedience to the divine Law. It tells us that the racehad, in the interim, fallen greatly; because the arrangementsmade in connection with the Mosaic law weresuch as befitted fallen, depraved men.Moreover, we have the Apostle's assurance that noJew except our Lord Jesus ever did keep the Law, andthat only Jesus, therefore, has gained, or could have
Its Law.gained, the rewards of that Law Covenant made withIsrael. <strong>The</strong> Apostle's words, are, " By the deeds of tbeLaw shall no flesh be justified in his sight." That L-w,therefore, served the double purpose (I) of showing thatnone of the fallen race could keep the divine Law orcould be acceptable in God's sight; and (2) it declaredour Lord Jesus to be perfect, in that he kept the Lawwhich no imperfect person could keep. In thus keepingthe Law he became the sole heir of the Covenant madewith Abraham He was thus designated the foretold. Seed of Abraham, in whom ail the families of the earthwould be blessed. That Cotenant, reaching its fulfilmentthus in Christ Jesus, terminated, so far as the promisedseed of blessing was concerned. Nevertheless, as welook back wefully at the pmmise, we find that in somerespects, at least, it was double-that it included aspiritual seed and also an earthly seed, as implied in thepromise: "Thy seed shall be as the stars of heaven, andus the sand of the sea. "-(;en. 2 2 : I 7.Out Lord Jesus, having fulfilled the Covenant, has theentire matter of the blessing of the families of the earthat his dispasal; but according to the divine plan, underwhich he is operating and will operate, he will eventuallybe pleased to use some of the earthly seed, natural Israel,as his earthly instrumentsor agents in this work of blessing.Hence, the Covenant as respects Israel after theflesh is not entirely set aside; but, as the Apostle declares,a blessing awaits natural Israel after the establishmentof the Heavenly Kingdom at the second advent of theLord. <strong>The</strong> Apostle's words are, "<strong>The</strong> gifts and callingsof God are without repentance." "As touching theelection they are beloved for the fathers' sakes.""Through your [the. Church's] mercy they also mayobtain mercy." '' God hath concluded them all in unbelief,that he might have mercy upon alt", <strong>The</strong> intimationis that the Deliverer who shall come out of Zion forthe blessing of the whole world of mankind will turnaway ungodliness from Jacob first, and that thus Jacob,-Israel after the flesh,-may co6perate eventually inthe blesskg of the worl$"-Rom. I I : 36-32.
356 7% <strong>New</strong> Creatibn.We see, then, that up to our Lord's first advent theworld was without law, except the general law ofnature-the law of our fallen and imprisoned condition;the law which declares that we may hasten owtroubles, though it be not in our power to escape themthe law which declares that while death is sure underthe original sentence, and while we cannot hope to escapefrom it, we may, nevertheless, to some extent delay itsexecution for a time, and somewhat mollify its rigors.We have seen that the only other Law or Covenant wasthat given to Israel, respecting which Moses so expresslydeclares that it did not belong to other peoples or nations,saying, "<strong>The</strong> Lord made not this Covenant withour fathers, but with us, even as, who are all of us herealive this day." (Deut. 5 : 3.) We have seen that sofar f m that Law justifying the Israelite, and so farfrom their gaining the blessings of the Covenant attachedto that Law, they all failed except one-the man ChristJesus, our Lord and Redeemer. Let as now trace thematter further, and perceive how the divine Law is nowoperating.Our Lord Jesus kept-that is, fulfilled-the Sinaiticstatement of the divine Law by his death. A summaryof the requirements of the Sinaitic Law is, "Thoushalt love the Lord thy God with all thy heart, and withall thy mind, and with all thy being, and with all thystrength; and thou shalt love thy neighbor as thyself."<strong>The</strong> heavenly Father so arranged matters that his wellbelovedSon, having left the glory of the spiritual condition,and become a perfect man amongst imperfect men.first of all appreciated the Father's will-that he shouldbecome man's redeemer. This was not made compulsory,and he was quite at liberty, if he chose, to pleasehimself; but in so doing he would not have been fulfillingthe Law, which declares that all under it must love Godsupremely-more than they love themselves-and mustso delight to do the divine will that they would gladlysacrifice their own wills, yea, life itself.This is implied in the words, "Thou shalt love the Lordwith all thy heart and mind and being and strength.''
hcfi a love for God would not hesitate to lay down life,being, strength, a willing sacrillce to the divine plan.And so, as the Apost!e declares, being found in fashionas a man, and realizing clearly the divine program, ourhrd Jesus gave himself mreservedly to be man'ssacrifice. Yes! it is declared that he did it joyfully, aswe read, " I delight to do thy will, 0 my God; thy lawis within my heart." (Pa 40: 8.) Love to men, withwhom he had become related by his earthly birth, wasalso a factor in the case; yet to have loved them as himselfSuch would a sacrifice not have was implied loving men self-sacrifice more than on their himself.behalf.It! was okwkmx to the drnt part of this Law that involvedIthe sacrifice of the man Christ Jesus. All this we see.then, was incidental to the keeping of the Law Covenant,for he was born under the Law Covenant, and obligatedto all of its conditions. He could not have become theIheir of the Abrahamic promise except by this obedience,even unto death.But another thing was accomplished by his deathanotherthing besides his proving himself worthy to beIthe promised Seed of Abraham, competent and worthyto bless the world. That other thing was the re&mptionof Adam and his race from the original death sentence.In the divine arrangement the two things were effectedsimultaneously-by the same sacrifice; nevertheless, weneed to distinguish clearly between the two. Our Lordnot only flrlfilled the Law Covenant in his obedience untodeath, but, additionally, by the divine arrangement, henrrclicda <strong>New</strong> Covenant by the same death. <strong>The</strong> LawCovenant. as we have seen, proved his personal worthiness,but the <strong>New</strong> Covenu~t relates to mankind. <strong>The</strong>death sentence was upon the race, and permanent blessingcould not have come to the race except, first d a18that original sentence had been met and canceled. Notuntil then could anyone bless the race or have authorityto bless it and lift it out of death up to life; because upto that time the divine sentence of death was against it,a ~ God d could by no means clear the guilty at the erpenseof his own Law. How beautiful the divine ecp
Ths <strong>New</strong> <strong>Creation</strong>.omy which, 31 the one act, not only tested the &deemer as to his worthiness to be the deliverer and uplifterof the race, but paid the ransom for father Adamand thus, incidentally, for all of his children, who, in anatural way, had shared his entail of sin and death! We 'have already treated this subject, and will not here* gointo it in further detail.Our study here is respecting the divine Law. Wehave seen that the Sinaitic Law extended only to thenatural posterity of Abraham; that the remainder of theworld was left without Cod, without hope, without h-centives, without encouragements, without promisesaliens,strangers, foreigners. (Eph 2 : I 2.) We see thatthe Sinaitic Covenant is at an end as respects the greattest and its prize. We have also seen that a new Covenanthas been suretied (Hcb. 7: 22), made efficacious bythe blood of Christ; and we now inquire whether or notthis <strong>New</strong> Covenant has gone into force, and if so, whetheror not a new Law accompanies it, as the Sinaitic Lawaccompanied the Law Covenant. We answer that the<strong>New</strong> Covenant has not gone into effect, so far as theworld is concerned; that it will not go into effect fullyand completely until the second advent of Christ; andthat, as we have just seen, Israel after the flesh will beamongst the first of mankind to profit by the <strong>New</strong>Covenant.<strong>The</strong> <strong>New</strong> Covenant will not only speak peace as respectsthe original curse, and declare it fully met by theRedeemer, and that all coming unto the Father throughhim may by a possible obedience have restitution fromthe original condemnation, but it will, moreover, speakmercy toward fleshly Israel, additionally condemnedunder the Law Covenant. It will make known to everycreature that not only has redemption been provided asconcerns the sins that are past, but that all the weaknessesand imperfections under which the race stilllabors will be condoned, and that they will be treatedhenceforth according to what they actually are, and will*See Vol. V., Chaps. xiv., xv.
Its Law. 359be b ped by the laws of Christ's Mediatorial K'igdomto rise more and more out of present conditions of mental.moral and physical death. up, up, up, to the full perfectionof human nature, in which they will be able tostand trial before the Almighty, and able to demonstratecharacter and worthiness of eternal life under the lawsof his Kingdom. This new Covenant, therefore, includesall the mercy and favor of God intended for thewhole world of mankind during the Millennial age. Itis the Covenant of f<strong>org</strong>iveness and blessing and restitutionto all those who, when their eyes and ears shall beopened, shall avail themselves of this grace of God inChrist Jesus.THE LAW OF THE NEW COVENANT.<strong>The</strong>re will be a Law conjoined to that <strong>New</strong> Covenant.It will be the same Law of God which changes not, butwhich has had various more or less explicit statementsat different times. It will still be the Law that declaresdivine opposition to sin, and divine favor and blessingfor the righteous. This absolute standard will alwaysbe before the world during the Millennial age, and eachwill be required to come as nearly up to the perfectstandard as possible; but alhances will be made foreach who is endeavoring to obey, according to the meassureof his weakness which, under those blessed restitutionconditions, will be gradually disappearing, as stepby step he advances in obedience. Thus it is written,"This is the Covenant that I will make with the house ofIsrael after those days, saith the Lord; I will put myLaws in their mind, and in their hearts will I writethem; . . . and their sins and their iniquities will Iremember no more."-Heb. 8: 10; Jer. 31 : 33, 34.Here we have the blotting out of past sins and iniquities,a gradual work during the Millennia1 age; and here,also, we have the gradual work of retracing. re-writing,the divine Law in the hearts of men--of whomsoever will.This re-writing of the divine Law in the characters of, men is simply another method of telling us of the " restitutionof all things which God hath spoken by the mouth
360 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.of all the holy prophets." to be accomplished in t%atgreat day of the reign of Christ. And we are not to for-'get the explicit statement.-"It shall come to pass thatthe soul that will not obey that Prophet [the soul thatwill not submit itself to this re-writing of the divine Lawin its character] will be cut off from amongst the people."-Acts 3: 23.But now let us come back: We have been consideringthe operation of the <strong>New</strong> Covenant during the Millennia1age-during the time when he who redeemed the worldwill be exercising his power and authority as the matProphet, the great Teacher, blessing the world by restitutionprocesses, re-writing in the hearts of men thedivine character. Now, however, we inquire respectingthe interim-between the cancellation of the Law Covenantin its fulfilment in Christ Jesus our Lord, and theinauguration of the <strong>New</strong> Covenant conditions of theMillennial age-what about this interim? Is there anyCovenant in operation here? and if so, is there any Lawconnected with it? We answer, that during this interimof the Gospel age the Lord is selecting the members ofthe <strong>New</strong> <strong>Creation</strong>, and that a Covenant is now in force,in operation, and that it has a Law. In order to appreciatethis we must remember the Apostle's words, "<strong>The</strong>Law- was added because of transgression, until the promisedSeed should come." <strong>The</strong> Law Covenant given atSinai, then, we see was an addition to a previous Covenant;and looking back we see that the AbrahamicCovenant was the original one, and tbat it had stoodfor four hundred and thlrty years before the Law Covenantwas added. <strong>The</strong> Apostle calls attention to this,saying that "the Law, which was four hundred andthirty years after," could not disannul the original Covenantor make it ineffective.-Gal. 3 : 19, I 7.Thus we see that when the Law Covenant was fulfilledby our Lord Jesus it left the original Abrahamic Covenantjust as it was before the Law Covenant was added.This Abrahamic Covenant is the one under which, the<strong>New</strong> <strong>Creation</strong> is being developed. That 'Abrahamiapromid or Covenant reads, " In thee and in thy Seed p hall
all the families of the earth be blessed." <strong>The</strong> Apostleexplains that this Seed of Abraham referred to in thepromise is Christ--Christ Jesus ouy Lord; and he adds," If ye be Christ's [if ye become members in particular otthe body of Christ] then are ye Abraham's seed, andheirs according to the prorlise" or Covenant.-Gal.3: '6, 29,Now, then, we have our bearings, for again the Apostlesays, "Ye, brethren, as Isaac was, are the children ofpromise "-in a totally different sense than were theJews under the Law. He points out clearly the distinctionbetween this spiritual Israel and natural Israel,telling us that the children of Jacob according to theflesh are not the children of Abraham meant in the promise;but that the children of faith are counted for theSeed. He explains that Abraham typified the heavenlyFather; that Sarah, his wife, typified this original Covenant,from which so much blessing ultimately is to proceed;but that as Sarah was barren for a time, and failedto bring forth the sced of promise, just so God's Covenantwas barren for nearly two thousand years, and onlybegan to bring forth the Seed of promise in our Lord'sresurrection from the dead. <strong>The</strong>re the Head of the Seedof Abraham was born, and ultimately the entire body ofChrist, the antitypical Isaac, will be delavered ("bornfrom the dead") into the spiritual condition. <strong>The</strong>n theSeed having come, the promise, or Covenant, will haveits fulfilment,--all the families of the earth will beblessed.It was during the barrenness of this, the original Covenant,that another Covenant was added, viz., the Sinaiticor Jewish Covenant, or Law Covenant. It broughtforth children,-a fleshly seed, not according to thepromise, not suitable to fulfil the original promise. <strong>The</strong>Apostle points out that this Law Covenant was typifiedby Sarah's maid, Hagar, and that the Jews under thai;Law Covenant were typified hy Ishmael, her son; andthat as God said that the son of the bondwoman (Hagar)should not be heir with the son of the free woman (Sarah)it meant antitypically that the'Jew under the La6
362 Ths <strong>New</strong> <strong>Creation</strong>.Covenant would not inherit the original Abrahamicpromise, which must go to the spiritbal Seed. This isall beautifully and elaborately detailed by the Apostlein his letter to the Galatians. (Chap. iv.) <strong>The</strong> Apostle'sargument is against the false teaching that Christiansmust become Jews, and come under the Mosaic Law inorder to be inheritors under the original Abrahamicpromise.Paul shows that, on the contrary, all who are under theLaw are in bondage, and that the spiritual Seed ofAbraham must be free, as Isaac was,-as Ishmael wasnot. His argument further is that if any Gentile, notariginally under the Law, shall put himself under theSinaitic Law Covenant, he is thus separating himself fromthe true Seed of Abraham, and making himself an antitypicalIshmaelite. Tlie Apostle's words are, " I, Paul,say unto you that if ye be circumcised, Christ shallprofit you nothing; for I testify again to every man thatis circumcised that he is a debtor to do the whole Law;Christ is become of no effect unto you, whosoever of youare justified by the Law-ye are fallen from grace."Opposing this, he urges those Jews who have becomefree from the bondage of the Law Covenant throagh thedeath of Christ, and those Gentiles who were never underthe Law Covenant, but who have now accepted of Christand the Grace Covenant, saying. " Stand fast. therefore.in the liberty wherewith Christ hath made us free, and benot entangled again with the yoke of bondage."-Gal.5: 1-4.We see, then, that it is the "<strong>New</strong> <strong>Creation</strong>," withChrist at its head, that constitutes the Seed of Abrahamaccording to this original, or Abrahamic Covenant, andthat is to bless the world through redemption and restitution.We are not surprised, either, that in the type,as in the figures used by the Lord and the Apostles, this<strong>New</strong> <strong>Creation</strong> is represented sometimes as a man of fullstature-the head representing Christ Jesus, and themembers representing the Church, members in particular,of his body. '(Eph. 4Y 13 ; Col. I : 18.) Thus, "Ye,brethren, as Isaac was, are the children of promiaeW-
. Its Law, 363members of the antitypical Isaac, of which Jesus is theHead. Olir Lord also represents himself as the Sridegroom.and his faithful Church as his espoused, waitingfor the marriage, that she may become the Bride. <strong>The</strong>Apostle uses the same figure, declaring, " I have espousedyou as a chaste vitgin unto one husband, which isChrist." (Rev. 21 : 2 ; 2 Cor. I I : 2.) And this samefigure of the marriage relationship between Christ andthe Church is represented in the type also, for Abrahamsent his servant, Elieaer (who typified the holy Spirit), toseek a bride for Isaac,-and Rebecca, gladly acceptingthe proffer, was guided ultimately to Isaac, and becamehis wife, even as we are oalled to be heirs of God andjoint-heirs with Jesus Christ our~lord, in the inheritanceincorruptible and undefiled, and that fadeth not away.Whichever of these pi~%ures we examine, the lesson isthe same-that the Christ, Head and body, Bridegroomand Bride, made one, is the heig of the Abrahamic Covenant,and all the promises and good things includedtherein,<strong>The</strong> Apostle declares that Mount Sinai and the earthlyJerusalem symbolized and typified eaturel Israel, whofailed to a%tain to the spiritual bleseing. <strong>The</strong> remnantof natural Istael, found worthy of the spiritual. blessing,were separated horn Ismel after the Aesh, and becamemembers of bhe true Israel of God, joint-heirs with therisen Christ in the heavenly things which God hath stillin reservation for them that love him; and both thatremnant from fleshly Israel, and the others of the samespiritual clad which God has since called from the Gentiles,have higher symbols than Sinai and Jerusalem;vie.. Mwt Zion and the heavenly Jerusalem, whosesymbolical picture in glory is furnished to us in Revelation2 I.Having dearly established the fact that the <strong>New</strong><strong>Creation</strong> is in the divine arrangement and covenantsseparate and distinct, not only from the world in general,but also separate and distinct froin fleshly Israel, andhaving established also the fact that the Mew <strong>Creation</strong> isnot under the or Law Covenant, but unde~ the
364 <strong>The</strong> Nsw Creatzim.original Covenant, we inquire, What Law, then, is connt:ctedwith the Abrahamic mvenant ; what Law is ovetthe <strong>New</strong> <strong>Creation</strong>? <strong>The</strong> Apostle answers, saying, "Yaare not under the Law, but under grace." What! Is itpossible? Are the <strong>New</strong> Creatures in Christ Jesus notplaced under any Law of commandments? Are not theTen Commandments of the Decalogue binding uponthese? In reply, we ask another question: Were theTen Commandments binding upon Abraham or uponIsaac? Tf the reply is, No, that they were not given tothem, and that, therefore, they were not under thatLaw, our answer is that neither were those commandmentsgiven to the <strong>New</strong> <strong>Creation</strong>; and that all who comeinto relationship with God as members of the spiritualclass called "the Body of Christ" and "<strong>New</strong> Creatures inChrist Jesus" are free from condemnation and freefrom the Law Covenant.<strong>The</strong> position of this <strong>New</strong> <strong>Creation</strong> toward God, towardhis Law, etc. is separate and distinct from that of others.<strong>The</strong>y have a new and reckoned standing with God-byfaith-a standing of jnstification or reckoned rightness,as we have already sees: This reckoned rightness, imputedto them through the merit of Christ's dfice, notonly covers the imperfections of the past, but continueswith them, a covering and justifying robe of righteousness,through whose merit every unwilful defect andblemish of word, thought or deed is covered. As <strong>New</strong>Creatures, they are all figuratively clothed in whiteraiment-the righteousness of the saints, the imputedrighteousness of the Redeemer, their Head. <strong>The</strong>se <strong>New</strong>Creatures are accepted to their standing and relationshipas members of the Body of Christ upon their professionof Love. <strong>The</strong> declaration of their consecration is thatthey so appreciate God's mercy and grace, manifested inthe death of his Son, and their justification through him,and so h e the Giver of all their favors, that they havepleasure in presenting their bodies living sacrifices, inharmony with the divine invitation.This conseeration, or sawifice of earthly intaresta andhopes and aims and ambitions, is prompted, not by fe#
Its Law. 365nor by selfish love of reward, but by a pure love-byappreciation of the divine love, and a responsive lovewhich desires to manifest itself toward God and in cooperationwith all of his wonderful plan. <strong>The</strong>se confessicmsof love and devotion being accepted by the Lord,his Spirit is imparted, and such are counted as sons ofGod, begotten of the holy Spirit. "Beloved, now arewe the sons of God; and it doth not yet appear what weshall be [how much of a change we shall experience whenwe shall receive the new resurrection bodies, which theLord has promised us], but we know that when he shallappear we shall be lilce him, for we shall see him as he is[and this t-ht is satisfactory to us]."-I John 3: 2.Has the heavenly Father put his angelic sons under theSinaitic Law? Does he warn them. that they shall haveno other gods; that they shall not make images and worshipthem; that they shall not covet, nor steal, nor bearfalse witness, nor murder, etc? We answer, No; assuredlyhe has not put such a law upon his angelic sons. <strong>The</strong>nwhy should we expect that such a law would be givento the <strong>New</strong> <strong>Creation</strong>? Has not the heavenly Fatheraccepted these <strong>New</strong> Creatures as his sons? and has henot given them of his Spirit, and could it be necessary togive such laws to those who have received the holy Spiritas instead of their own natural selfish disposition, or will?We can see the appropriateness of putting servantsunder laws, because they are not vitally interested in thegeneral welfare, and may not have the spirit or dispositionof their master in full; but sugposing a perfect masterand supposing perfect sons, thoroughly infused withhis spirit, and delighting to do his will, and rejoicing tobe co-workers with him in all of his gracious plans, howcould it be necessary for such a father to put such sonsunder such laws?"Moses verily was faithful as a servant over all hishouse," and that household of servants was properlyunder the Mosaic law, "added because of transgression,until the promised Seed should #come. " Jesus, accordingto the flesh, made himself of no reputation, and became abondman, a servant, under the Law, that he might
366 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.demonstrate not only that the Law was just, but mightdemonstrate also his own perfection according to theflesh, and that he might redeem the world. ft was whenhe arose from the dead, and became " the ht-born fromthe dead," that he became the first-born of many breth-ren-the Head of the <strong>New</strong> <strong>Creation</strong>. According to theflesh he was under the Law, but the <strong>New</strong> Creature, therisen Lord, is not under the Law, and he it is who hasbecome the Head of the new house of sons; "Christ as aSon, over his own house [of sons], whose house are we ifwe hold fast," etc. And although we are still isthe flesh, as <strong>New</strong> Creatures, we are not of the flesh, and arenot treated as though we were flesh-not treated of Godas the remainder of the world is treated; but as <strong>New</strong>Creatures, who for the time being are sojourning in theflesh as in a tabernacle or tent, waiting for the adoption,to wit, the deliverance of our entire body, to be with andlike our already glorified Head. "Ye are not [consideredof God as being] in the flesh, but in the spirit, if sobe that the spirit of Christ dwell in you.'-Rom. 8: 8, 9.None can realize this subject clearly except they takethis, the divine standpoint, in viewing it. <strong>The</strong>se <strong>New</strong>Creatures, all begotten of the holy Spirit, could not thinkof having any other god than one; they could not thinkof making images or worshiping them; they could notthink of blaspheming God's name; they could not thinkof stealing from others-very much would they preferto give; they could not think of bearing false witnessagainst another--much rather would the love which~is in them seek to cover and to hide the blemishes, notonly of the brethren, but of the world in general; theycould not think of killing a fellow-creature-muchrather would they give life to others and that moreabundantly ;-yea, their holy spirit would prompt themrather to lay down their lives for the brethren, as thesame holy Spirit prompted the Captain of our salvation togive himself a ransom for an. Do we not see, then, thatif God had given a law t6 the <strong>New</strong> <strong>Creation</strong>, to the houseof sons, such as he gave to the house of servants, itwould have bees entirely a misfit,-wholly unsuitable?
Its Laur. 367<strong>The</strong> members of this "house of sons" could not beamenable to such a law without losing the holy Spirit,without ceasing to be of the <strong>New</strong> <strong>Creation</strong>; "For ifany man have not the spirit [mind, disposition] ofChrist he is none of his."-Rom. 8: 9.But how can these <strong>New</strong> Creatures be without a lawwithoutsome regulations? We answer that the higheststatement of the divine Law is Love. God's commandsare so comprehensive, so searching, so dividing betweenthe joints and the marrow, that they cannot be fulfilled inthe complete, absolute sense exwpt by Love. If wecould suppose every item of the Law performed strictly,and yet the spirit of loving devotion to God absent, thedivine Law would not be satisfied. On the contrary,Love is the fulfilling of the Law, and where Love reignsevery item and every feature of the divine arrangementwill be sought after and heartily obeyed to the best of theability of the creature; not of constraint, but of joy,of love.Such love for God and his righteousness the <strong>New</strong><strong>Creation</strong> professed at consecration; and Love there becameits Law, and it is firmly bound by that Law of Love--even ulto death. Any failure to obey that Law is aviolation, to that extent, of the Covenant relationship.As obedience to that Law of Love, to the extent ofknowledge and ability, means self-sacrifice and victoryover the spirit of the world and the weaknesses of theflesh and the oppositions of the Adversary-the Lord'sgrace compensating for uxiintentional blemishes, andbringing such off conquerors through his own name andmerit--so, on the other hand, wilful disobedience to it,deliberate and persistent violation of this Law of Love,would mean a forfeiting of thc spirit of adoption-wouldmean the quenching of the holy Spirit, would mean thatthe <strong>New</strong> Creature had died, had ceased tc he.<strong>The</strong> Apostle takcs up this point of how grace compensatesfor all of our imperfections, and asks and answers asupposititious question, saying: " Shall we continue insin that grace may abound? God forbid! How shallwe who are dead ta sin live any longer therein? " (Rom.
368 <strong>The</strong> <strong>New</strong> Crcatim.6: I, 2.) In our acceptance of f<strong>org</strong>iveness in Christ, weprofessed that we were weary of sin, and that so far as omwills were concerned they had died to sin and had beguna new life of righteousness. As our alive-nes~ towaraGod and righteousness, as <strong>New</strong> Creatures, implied ourdeath to sin, so if we should ever become alive to sin tothe extent that our wills, bur hearts, our love, would befor sin and unrighteousness, it would stuely signify thatwe had died as <strong>New</strong> Creatures; that we were no longerto be reckoned of God or of his people as <strong>New</strong> Creaturesin Christ Jesus, from whom old things have passed away,and to whom, so far as the will, at least, is concerned, allthings have become new.It is proper, however, that we pause here to notice adifference between such a mere stumbling of the flesh.and a zuilfitl fall from grace, after we had tasted the goodWord of God and the powers of the age to come, and be-come partakers of the holy Spirit,-a fall from which itwould be impossible to be recovered. (Heb. 6 :4-6; 10 : 26.)We should clearly distinguish between these, for they aretotally different. A stumbling of the flesh sib-ifiesmerely that our mortal bodies were overtaken in a faultthrough weakness of heredity, or through besetment ofthe Adversary; but that the will, the heart, did not at allconsent, or did not fully consent with the flesh. True.such stumblings are to be deplored, to be striven against,etc. ; yet, by the grace of God, they sometimes become anassistance in' character-development. We thus learn notto trust ourselves, not to boast of our own strength; butto realize that the victory that overcometh th6 world isobtained through faith; hence, when with sorrow the<strong>New</strong> Creature finds that to some extent his flesh hasstumbled, he is to fortify along the line of weakness thusindicated, and to become stronger in the Lord and in thepower of his might, and less liable to stumble again inconnection with the same besetment.Thus, step by step, we learn, as <strong>New</strong> Creatures, not toplace our confidence in the flesh, but to look unto theLord, from whom cometh our help in every time of need-remembering always that we +re still <strong>New</strong> Creatures,
and that because we are still abiding under the merit ofChrist's sacrifice by faith, and still striving to fulfil ourCovenant of Love unto self-sacrifice that, as the Mastersaid: "<strong>The</strong> Father himself loveth you." We are to be otgood courage, and to remember that the <strong>New</strong> Creaturesinneth not,-thatsin is not charged up to the <strong>New</strong>Creature, and that so long, therefore, as we are strivingagainst sin no one can lay anything to the charge of God'select,-because, "It is God that justifieth, . . . Itwas Christ that died."-Rom. 8: 33, 34.GROWTH IN APPRECIATION OF THE PERFECT LAW.While the Law of Love was the foundation of ourCovenant with the Lord, under which we became MewCreatures, nevertheless we did not at first fully comprehendthat Law. We have slnce been in the school ofChrist, learning the real meaning of Love in its fulness.in its completeness, growing in grace, and growing inknowledge, adding to our faith the various elements andqualities of love,-gentleness,~ patience, brotherly kindness,etc. We are being tested along the lines of Love.and our graduating examination will be specially on thispoint. Only those who attain the perfect Love, selfsacrificingLove, will be counted worthy to be of the <strong>New</strong>'<strong>Creation</strong>, members of the body of Christ.RUNNING FOR THE MARK, AND STANDING FAST THEREAT.<strong>The</strong> Apostle, in another illustration, represents ourpresent experiences as a race-course; and exhorts thatwe lay aside every weight and every besetting sin,every weakness of the flesh, and every earthly ambition,that we may run with patience the race set before us inthe Gospel;-that we may attain unto the mark of theprize; and that having done all we should sfand-faithfulat that mark, complete in Christ. (Phil. 3: I 3, 14 ; Heb.I 2 : I ; Eph. 6 : 13 .) This gives us the thought of a racecow,with its first, second, third and fourth quartermarks,and the besetments and difficulties and oppositionsand allurements en route, and of ourselves startinginto this race, desiring to attain the mark of perfectLove;-knowing that un1er.s we do attain that mark we
will not be copies of God's dear Son, acd cannot, therefore,in the largest sense please God; and hence cannot bjoint-heirs with Jesus in the Kingdom. <strong>The</strong> whole racecourseis Love, from gate to finish. As we enter thegate it is with grateful Love toward God for his favortoward us in Christ, in the f<strong>org</strong>iveness of our sins. It isthis d~ty-love which at the beginning leads us to presentour bodies living sacrifices. We eay to ourselves thatif God has done so much for us, we ought to show ourappreciation: Christ laid down his life on our behalf, andwe ought to lay down our lives for the brethren.This ought-to, or duty-love, is quite proper, reasonable,true, but it is not sufficient. It must in turn leadus on to a still higher kind of Love, and by the time wehave run to the first quarter mark, we still have dutylove,but beyond it have attained a love of appreciation.We learn better to appreciate divine Love-tosee thatGod's Love was in no sense of the word selfish, but theoutworking of his grand, noble character. We come t8-appreciate ;something of divine justice, divine wisdom,divine power, divine love ; and as we behold these qualitiesof our Creator we come to love them, and thenceforthwe practice righteousness, not merely because it isaur duty, but because we love righteousness. +Pressing along the race-course still further, we attainto the second quarter-mark, and find that by this timewe have not only learned to love righteousness, but pro:portionately are learning to hate sin: and we find in ourhearts a growing sympathy with the divine program ofrolling back the great wave of sin which has submergedthe world and brought with it its wages of death. Thissecond quarter-mark begets in us an energy, a "quickening,"an activity for righteousness and against sin.Our Love is growing, and we press along for the thirdquarter-mark. By the time we reach it, our duty-love,plus love for the principles of righteousness, has extended,not only to the divine cwacter, and included dislike forevery wicked thing doing injury to mankind, and contraveningthe divine character and plan, but at this markwe have attained a position of broader sympathy for.-t ,--•
others;-we begin to share God's sentiment, not only ofopposition to sin, but also of love for, and sympathywith, all who are seeking the way of righteousness andholiness. By this time we are able to recognize thebrethren in a somewhat different light than ever before.We can now see them as <strong>New</strong> Creatures, and differentiatebetween them and their mortal bodies, whose imperfectionsare obvious to us. We learn to love the brethrenas <strong>New</strong> Creatwes, and to sympathize with them in thevarious weaknesses, misjudgments, etc., of their flesh.So keen becomes our Love for them that we have pleasurein laying down our lives on their behalf-daily, hourly,sacrificing our own eartmy interests or pleasures or conveniences,giving of our tune, our influence, or what-not,to assist or serve them.But still we press along the line and toward the"mark," for there is still a higher Love than this which wemust attain,--the fouttk and last quarter-mark-" themark of the prize." What Love is this? How can it begreater than self-sacrificing love for the brethren, in fulldevotion to God and to the principles of righteousnessand Love? We answer that still greater Love is the kindwhich the Lord has stipulated, when he says that wemust learn to love even our enemies also. It was whilewe were enemies, aliens, strangers from h d throughwicked works, that "God so loved the world"; it waswhile we were yet sinners that he gave his Only BegottenSon on our behalf. This is the standard of perfect loz*e,and we must not stop short of it. Whoever would beaccepted of the Lord as a member of the <strong>New</strong> <strong>Creation</strong>in glory must attain to this love of enemies.Not that he is to love his enemies as he loves the brethren,for this is not the pattern set us-God does not lovehis enemies as he loves his sons, his friends; and Jesusdid not love his enemies as he loved his disciples. ButGod loved his enemies so'as to be ready and willing to dofor them whatever could be justly done; and Jesus lovedhi enemies so that he was heartily willing to do good tothL-he bears no enmity or grudge toward them inreturn for their hatred, but is ready to pour out upoa
372 fke <strong>New</strong> <strong>Creation</strong>.them in due time his Millennial blessings, that theymny all come to the knowledge of the truth, and that eventhose who pierced him may look upon him and weepwhen God shall pour upon them the spirit of prayer andeupplication, in due time. (Zech. 12: 10.) We musthave th love for enemies which our Lord descrii, saying,"Love your enemies, bless them that curse you, dogood to them that hate you, and pray for them whichdespitefully use you and persecute you." (Xlatt. 5: 44.)We must let no bitterness, animosity or rancor of anykind dwell in our hearts. <strong>The</strong>y must be so full of Lovethat not even an enemy could stir up in our hearts an evilor malicious sentiment.Oh, what long-suffering and brotherly luridness istnl)lied in such an attainment of character as would findnothing, even in an enemy, to stir it to malice, hatred orstrife! And this is the "mark" for which we are to run,as <strong>New</strong> Creatures. We have professed appreciation ofthis spirit of Love; we have professed devotion to it; wehave conseaated our lives in accord with its principles;and now we ate being tested to see to what extent ourprofessions were truthful. <strong>The</strong> Lord very graciouslygives us time to run this race, to develop this character."He knoweth our frame, he remembereth that we aredust." Nevertheless, it is essential to us that we conformto these arrangements if we would be joint-heirswith God's dear Son, as members of the <strong>New</strong> <strong>Creation</strong>.Our Lord Jesus, the Captain of our salvation, did notneed to run this race; did not need to develop thesevarious features of love; for being perfect he had thesein perfection at the beginning of his career. His testingwas whether or not he would stand b l y by these principles,characteristics, would continuc to love God andrighteousness supremely, and continue to love the brethrenso as to lay down his life for them, and continue tolove his enemies so as to delight to do. them good;whether he would stand firm at the standard of perfectlove. We know haw he demonstrated his loyalty toLove in all its degrees, in that he laid down his life,,not,only for his friends, but also for his enemies, who cruci-
Its Low.fied him. This experience also must be ours. Wemust dtain to the standard of perfect Love in our heartseven though in our flesh we may not always be able fullyto express the sentiments of our hearts.!%me may run the race very quickly;-passing oneafter another these quarter-mile marks, they mayspeedily reach the position of perfect Love. Others,imbued with less zeal, or looking less intently to theAuthor of our faith, make slower progress in the race,and for years content themselves with duty-love,or perhapsgo a little further to love of the divine characterand the principles of righteousness. Remarkably fewhave gone beyond this to attain further the love of thebrethren, which would make them rejoice in self-denials.if thereby they might serve the household of faith; andstill fewer have gone to the point of perfect Love,-lovefor their enenlies, which would not only refrain frominjuring them: by word or deed, but additionally woulddelight in their blessing. If the Lord has been verypatient with us, giving us abundant opportunity toreach the "mark," we should rejoice in his compassion,and should be the more energetic now to attain to the"mark of the prize," remembering that the time isshort, and that nothing less than this character of perfectLove will be accepted of the Father in the <strong>New</strong> <strong>Creation</strong>.As our Lord was tested at the "nark" of perfect Love,s~ all of us are to be tested after we reach it. We are not.therefore, to expect to reach that "mark" merely withthe last gasp of life; but as quickly as possible. <strong>The</strong>measure of our zeal and love will be indicated to God andto the brethren by the speed with which we attain tothis "mark."<strong>The</strong> Apostle's words, "Having done all, stand" (Eph.6: 13). imply that after we have reached the "mark" ofperfect Love there will still be plenty of trials for ustrialsof faith, trials of patience, trials of all the variouselements of Love. <strong>The</strong> world is not a friend to grace, tohelp us onward in the right direction; Satan is still ourAdversary, and will be able to stir up plenty of opposition,-toforce us back from the position attained. This
374 <strong>The</strong> Nm Creafion.is our testing. We must hold fast to all to whi& weattain', we must "press down upon the mark" until it&dl cost us our earthly life-laying 'down our lives inW s service for the brethren, and in doing good untoall men as we have opportunity. "Faithful is he whocalled us," who promises us succor and every neededassistance in this way. His grace is sufficient for us.-I <strong>The</strong>ss. 5: 24; 2 Cor. 12: 9.This Law of Love, we have already seen, is the lawof the angelic sons of God also-their obedience to thedivine will and their harmony with each other being allbased upon it. And altho h during the Millennia1 agelaws and ordinances, re@ " ions and exactions, will belaid upon the world of mankind to bring them forwardunder the blessed arrangements of the M.illenniai Kingdom,nevertheless those who, at the close of the Millennialage, shall be accounted worthy of life meriasting, wemzy be sure will have reached beyond mere obedienceto laws and requirements,-will have written in theirbearts the original Law of God, obedience, and the Lawof Love, which is a part of the divine character. <strong>The</strong>serestitutioc sons of God, on the human plane, thenaccepted of him, will also all have this spirit of Love,without which it would be impossible for them to bepleasing to God; for he seeketh such to w~rship him asworship him in spirit and in truth. Thus we see thatwhile heaven as well as earth must have a la^, and mustiequire obedience to it, yet the divine standard of obedienceis so far superior to our earthly and imperfectideas and standards that the one word, Love, expressesthe entire Law of God to which all of his sons on everyplane of life will be subject. How wonderful and hawglorious is the character and plan of our God! Love isthe fulfilling of his LawF,?;pdwe can conceive of no higher;Law than this.We have dealt wi,+ the subject thus far in the abstract.We want now to notice that the <strong>New</strong> <strong>Creation</strong>, whilestill tabernacling in the flesh, and subject nore or less toits weaknesses, oppositions, etc., are to regulate themselves,their conduct toward each other and toward the
Its Law. 375world, by this' Law of Love, the <strong>New</strong> Commandment,which the Lord gave to all those who become his followers.This has well been texmedTHE GOLDEN RULE.Gold, as we have alread,y seen, is a symbol of thatwGh is divine; hence, the Golden Rule is the divine rule,and: as we have just seen, the divine rule or law is Love.<strong>The</strong> nearest approach to this Law of Love that the naturalman can really appreciate-the very higheststandard known to the natural man, is "Thou shalt notdo unto thy neighbor that which 'thou wouldst not havethy neighbor do unto thee." This is negative goodness,at very most; but the Golden Rule of Love, whichthe Lord gives to the <strong>New</strong> <strong>Creation</strong> now, and which noothers than the <strong>New</strong> <strong>Creation</strong> can at present appreciate,or even understand, is of a positive kind.-"Do untoothers as ye would that they should do unto you." Thisis positive goodness, living, active love. If members ofthe <strong>New</strong> <strong>Creation</strong> fail at times to comply with everyfeature of this Golden Rule, the Law of their being, it.must be to their serious regret and chagrin unless theyare merely "babes" in the new way. And if any violationof this rule brings pain and regret, it is a sure signthat the violation was not wilful, not of the heart, nbtthe <strong>New</strong> Creature's violation of principle, but, at most, aviolation connived at or stumbled into by the flesh, contraryto the desires of the spirit or,intention. However.in proportion as the new mind is alive toward God, andzealous to do his will, in that same proportion it will bequick, alert and energetic in guarding the "earthen vessel" in which it resides. f t will put on the annor of God.that it may be able to fight a good warfare against theweaknesses of the flesh. It will insist that if an errorhas been committed, either in word or deed, a restitution,with good interest, shall, if possible, be quickly rendered;that thus the "earthen vessel," finding itself opposedand put to shame, may beco~less active in its opposi-'tion.- .to the new mind.1 * -1
376 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.This law of the <strong>New</strong> Creature affects his relationshipto God. He recognizes the meaning of the expression,'"Love the Lord with all thy heart, with aU thy mind,with all thy being, with all thy strength." He finds noroom for self here, except as self shall be fully in accordwith God. This affects his relationship with the brethren,for how could he love God, whom he has not seen(excepc with the eye of faith), if he does not love thebrethren who have God's Spirit, and whom he has seenwith the natural sight? (I John 4: 20, 2 I.) As helearns to consider carefully in his dealings with them, todo for them and toward them as he would that theyshould do for him and toward him, he hds that it effectsa great transformation in life; that this is not at all therule or law under which he himself and others have beenaccustomed to live, to think, to act, to speak.He finds that as he would like brethren to act kindlytoward him, and speak gently to him, so he should speakand act kindly and gently to them. As he would like tohave them be patient with his imperfections and weaknesses,and to draw the mantle of charity over thesehuman defects, so he should do toward them. Hefinds that as he would not like to have the brethrenspeak evil of him, even if the evil were true, so heshould be kindly affectioned toward them, and "speakevil of no man," but "do good unto all men," especiallyto the household of faith. As he would not lie tohave others expect of him more than he could reasonablydo, so he would not expect of others more thanthey could reasonably do. <strong>The</strong> same principle wouldoperate also in respect to the world and its &airs.<strong>The</strong> whole course of life is thus gradually changed; and,as the Apostle suggests, this change comes in proportionas we "behold the glory of the Lord "-in proportion aswe come to appreciate and learn to copy the grandeurof the divine character ruled by this Golden Rule ofLove.--2 Cor. 3: 18.As our new minds, new wills, begotten of the holySpirit, develop, they are gradually "changed from gloryto glory" of heart quality; and thus changed in oui
Its Law. 377hearts, our minds, our wills, our intentions (and ao far aspossible also outwardly), we become fit or "meet,"according to the divine promise, for the great and finairesurrection change, when that which is sown in weaknessand corruption shall be raised in power and glory,a spiritual <strong>New</strong> <strong>Creation</strong>,-the Christ of God. Various.good and helpful advices, admonitions and suggestionsare given us by the apostles and repeated and indorsedby various of the brethren, as profitable for reproof, forcorrection, etc. ; yet, after all, the Law, the whole Law,under which the <strong>New</strong> <strong>Creation</strong> is placed by her Head, isthis Law of Love, this Golden Rule. Rightly appreciated,it would mean that many things now done by the <strong>New</strong><strong>Creation</strong> would be done no longer; and many things nowneglected by them would be performed with zeal andassiduity.THE PERFECT LAW OF LIBERTY.If any were at first disposed to think of the <strong>New</strong> <strong>Creation</strong>as being left of the Lord too free, without properrestraints and rules, they undoubtedly experienced achange of mind as they came to see the lengths andbreadths and general comprehensiveness of this Law ofGod, briefly summed up in this one word, Love. "Alaw of liberty," the Apostle calls it (Jas. I: 25); but Godmakes this law of liberty applicable only to the <strong>New</strong><strong>Creation</strong>, begotten of his Spirit. It could be applicableto no others. Others are still under either the MosaicLaw, as servants not fit for "the liberty wherewith Christmakes free" the sons, or else they are under the condemnationof the original law-the condemnation ofdeath, and as condemned sinners are still treated asstrangers, aliens, and foreigners, who are without Godand who have no hope in the world;-they do not evenknow of the grace of God which bringeth salvation eventuallyto the world in genepal, but which at present hasbeen manifested only to a comparative few, the greatmass being hindered by the Adversary from hearing themessage of divine love and redemption. He blinds theminds and stops the ears of the majority of mankind with.Loctrines of devils, etc.-2 Car. 4: 4; I Tim. 4: I.
378 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Liberty is not for the evilly disposed, as society witnesseswhen it imprisons them; and so the perfect Lawof Liberty is not appropriate to the evilly disposed, butto the well disposed-to the perfect. <strong>The</strong> world will notbeleft to a Law of Love during the Millennium, but will beruled with Justice and Mercy under a law of cbedienceto the Kingdom. Not until the close of the Kingdom(when the wilful evil-doers shall have been cut off in theSecond Death) will the race-proved perfect and fullyin accord with the divine standard-be put under theLaw of Liberty-Love, and its Galden Rule. So long asthey are minors they will be treated much as servants.(Heb. 13: 17.) <strong>The</strong> <strong>New</strong> <strong>Creation</strong>, now under the Lawof Liberty, is so dealt with because to them "old thingshave passed away, all things have become new ";-theynow hate sin and love righteousness and use their liberty,not as an opportunity to gratify the flesh, but to mortifyit-not to revel in sin, but to sacrifice earthly interestsin cobperation with the Lord in putting away sin andridding the world of it and its wages of death. Thosebegotten again to this new spirit or disposition-theSpirit of God-andwho have become pupils in the schoolof Christ to learn of hini and walk in his steps,-these,and these alone, can be safely put under the Law ofLiberty. And if they lose the spirit of theiradopticn, theycease to be sons, cease to be under this Law of Liberty.Those who now learn to use the liberty wherewithChrist makes free,--those who by consecration comeunder this perfect Law of Love, and who, under it, laydown their lives for the brethren and for the truth's sake,and for righteousness' sake-these faithful ones will becounted worthy to be the Lord's agents and joint-heirswith his Beloved Son in the great work of blessing theworld. And how necessary this qualification for theirwork,-how necessary it evidently is that those whowould be the teachers and helpers and judges and rulersof the world,-thus blessixig all the families of the earthduring the Millennia1 age,-should develop to the fulland be tested in this qualification of Love, in order to bemerciful and faithful Royal Priests1
STUDY WII.THE REST, OR SABBATH OF THE NEWCREATION.-=OF lhvur DBALlllO DAM FROM TR. C.OSS.-'l'Er AP08TLMON Smaara DAY no IMWPUYXIIZ OFPlucarno xn S~n~ooavsaJBWIOB 8AaBna OR SY~TEY u mnnmo 01 ZH. N8w wnm,-Tar BmLomo a wsxca on= hucau TRD ckmmr, mms nmmrcr ms xrsW=.--Nu~au POI. TUB DAY.--omom OR PIPITDAT or THB W r u u Canlnrur Braarza.-Im Oass~v~ncrImam lono Bsmu rsr Tnrr OF Conarurrxnr.-NBARLY ALL ZHBMmmsnrrrrono or THI 11arR LORD W ~RB ~UDB on TEE FmwxDAY.-Tar GEM- OIII-VASCB OF TEr ?RST DAY A8 A EABMA'RIA MATTER =R CDMT~~DR-IT rr war. HownrrR, w DxvxrB '~XIIZMEMT.-~~AMCE AID THE NUMBER BIVE~.-I~RABL'~ 8AbBATE ?YPXCAL.-WEEM THE 8ABBATE OF TH. ~ T X O MM D HOW IT COXZUOILI.0UR studies in the preceding chapter proved to usconclusively that there is no law to them that arein Christ Jesus outslde the all-comprehensive Lawof Love. We saw clearly and distinctly that the <strong>New</strong><strong>Creation</strong>, Spiritual Israel, is in no sense of the word underthe Law Covenant, "added because of transgression"four hundred and thirty yean after the Covenant underwhich the <strong>New</strong> <strong>Creation</strong> is accepted in the Beloved. True,our Lord Jesus in the days of his flesh kept the seventhday of the week strictly in accordance with the MosaicLaw, though not in accordance with some of the pervertedconceptions of the Scribes and Pharisees. Thiswas because, according to the flesh, he was a Jew, bornunder the Mosaic Law, and, therefore, subject to its everyrequirement. which he fulfilled, as the Apostle declares,"nailing it to his cross" ;-thus making a full end of itas respected himself and as respected all Jews comingunto the Father through him. All Jews who have notaccepted Christ are still bound by every provision andregulation of their Law Covenant, and, as the Apostleexplains, they can get freed from it only by acceptingbra)
380 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Christ es the end of the Law,-by believing.-Rm,.10: 4.As respects the Gentiles, we have already seen thatthey were never under the Mosaic Law, and, hence,could not be made free from it; and we have alreadyseen that our Lord Jesus,--the <strong>New</strong> Creature, begottenat his baptism, and born of .the Spirit in his resurrection,-wastlx antitypical Seed of Abraham, and heir ofall the promises made to him; and that both Jews andGentiles oornipg unto him by faith, and unto the FathertZlrough him, when begotten of the holy Spirit, are likewisecdunted as of the <strong>New</strong> <strong>Creation</strong>, and joint-heiru withJesus in the Abrahamic Covenant, no member of which isunder the added Mosaic, or. Law Covenant. Hence,although the man Christ Jesus was under the Law, andunder obligations to keep the seventh day as a part of theLaw, such obligations to the Law ceased as respected hisfollowers, as well as himself, as soon as he had died,making an end of the Law righteously, justly, to allJews who accepted him, and who through him becamewith him dead to the Law Covenant, and alive to theAbrahamic Covenant.It is not astonishing, however, that we find that eventhe apostles required some little time to grasp thoroughlythe meaning of the change from the dispensation ofthe Law to the dispensation of Grace-the Gospel sge.Likewise, we see that it required a number of years forthem to realize fully that in the death of Christ themiddle wall of partition was broken down as betweenJews and Gentiles, and that henceforth Gentiles were notto 'be counted unclean, any more than Jews ;-becauseJesus Christ, by the grace of God, had tasted death forevery man, and thenceforth whosoever would approachthe Father, Jew or Gentile, might be accepted'throughhim-accepted in the Beloved. Even years after the~onference of the apostles, in which Peter and Pan1 testifiedof the grace of God bestowed upon the Gentiles, andgifts of the holy Spirit,miraculous tongues, etc., similarto those which witnessed the begetting of the Spirit uponthe Jews,at Pentecost,we find Peter still hesitatingand
Its Rest, m Sabbath. 381yielding to the prejudices of the Jewish believers, to theextent that he withdrew from Gentile converts, stilltreating them as unclean. He thus brought upon himselfa rebuke from the Apostle Paul, who evidentlygrasped the whole situation of the new dispensation witha much clearer vision than the other apostles. If anapostle thus needed a rebuke to help him over hi racialprejudices, we may readily assume that the masses of believers(nearly all Jews) were for several years considerablyconfused respecting the completeness of thechange of divine dealings which dated frcnn the cross.<strong>The</strong> custom of the Jews, not only in Palestine, but scatteredthroughout the world, included a Sabbath observancewhich, although not originally appointed to beanything else than a day of rest, or cessation from toil,very properly came to be used as a day for the reading ofthe Law and the prophets and for exhortation in thesynagogues. It was a day in which business was suspendedthroughout Palestine; and, hence, Jewish convertscoming into Christianity would very naturallygather themselves on the Sabbath for the study of theLaw and the prophets, from the new standpoint of theirfulfilment begun in Christ, and for exhorting one anotherto steadfastness, so much the more as they saw theday drawing on-the great day of the Lord, the Millennialday, "the times of restitution, spoken by the muuth ofall ths holy prophs since the world began." <strong>The</strong> apostlesand evangelists who traveled outside of Palestinefound the most hearing ears for the Gospel amongst theJews who were already looking for the Messiah; and theyfound their best opportunity for reaching these at theirmual seventh-day gatherings. Nor was there anythingin the divine revelation to hinder them from preachingthe Gospel message on the seventh day any more than onthe first day, or on any other day of the week. We maybe sure, indeed, that these early evangelists preachedthe Word incessantly, wherever they went and on alloccasions, to whomsoever had an ear to hear.<strong>The</strong> Apostle who declared that Christ made an end ofthe Law Covenant, nailing it to his cross, said not om
389 .Tke <strong>New</strong> Crew..word to the early Church, so far as the ,record shows.respecting any law or obligation to observe specially theseventh day of the week-or any otk day of the week.On the contrary, they followed strictly thetbought thatthe Church is a <strong>New</strong> Creatioq, unget the originalpovenant; and that as such a hasp of sons the <strong>New</strong><strong>Creation</strong> is not under the Law but under Grace.Thk inspired teachers distinctly pointed out in somany words the liberty of the <strong>New</strong> Creature; saying."Let no man, therefore, judge you in meat orin drink, or in respect of ap holy ,day, or of the newmoon, or of the Sabbath, which are ashhu of thingscome, but the, body Lsubstwxe] is of Christ."-Col., 3 :.16, 17.<strong>The</strong>y would have the Church undewtzmd that all thevarious ordinances respecting feasts a ~ firsts d and timesand seasons and days were a part of the gemeral typicalsystem which God instituted with typicd Israel, whichwese only shadouLF of better things coming after,-apapglicableto spiritual Israel. To the. Jews these things wererealities, fixed upon them and bound $o .them, by divinedecrees; to the <strong>New</strong> <strong>Creation</strong> they are shadows merely,-lessons pointing us to the grand fulfilment, and nothingmore. <strong>The</strong> fact that the apostles were willing to use theSabbath day and the Jewish synagogues in connectionwith the promulgation of the Gospel of Christ, was in nosense + indorsement. of the Jewish system and theJewish Law as a rule or bon,dage upon the <strong>New</strong> <strong>Creation</strong>.We. to-day, if granted the opportunity, would preach 'Christ in the Jewish synagogues not only on the first dayof the, week, but would gladly preach on the JewishSabbath, the seventh. Yea, we would be quite willingto preach Christ in a .heathen.tcgple and on a heathenholy day, but WON not considw that in so doing wewere indorsing either the heathen dstrines or the.heathen holy day. . , . ,..h, respects the fipt dpy of, t& week, getxdy ~b:served amongst Christians as a Sabbath .or rest day, it io.quite an error to claim that this day was sanctioned andmade a Christian Sabbath by, decrees of the Rgqn
Its Rest, m Sabbafh. 383Catholic Church. It is true, indeed, that in Constantine'stime, more than two centuries after the apostlesfell asleep, formalism had crept into the Church to awonderful degree; that false teachers had graduallysought to bring the followers of the Lord into bondageto clericism; and that priestcraft and superstition werebeginning to exercise a considerable influence. It is truethat at this time a rule was promulgated amongst nominalChristians to the effect that they should observe thefirst day of the week for religious work, etc., and prohibitingmanual labor, except in country districts, wherethe gathering of the mps might be considered a work ofnecessity. It is true that this small beginning of bondageand intimation that the first day of the week had,with the Christians, superseded the seventh day of theweek of the Jews, gradually led more and more to thethought that every command of God to the Jews respectingthe seventh day applied to the followers ofChrist respecting the first day of the week.But a proper observance of the first day of the weekhad its beginning long before Constantine's timenot asa bondage, but as a liberty, a privilege. <strong>The</strong> one factthat our Lord arose from the dead on the first day of theweek would alone have made it a day to be celebratedamongst his followei~ as marking the revival of the!rhopes; but to this was added the fact that on the day ofhis resurrection he met with and expounded the hipturesto his faithful, some of whom recalled the blessingafterward, saying: "Did not our hearts burn within uswhile he talked with us by the way and opened unto usthe Scriptures?" (Luke 24: 32.) It was all on thesame first day of the week in which the two disciples metwith him on their way to Emmaus that he was seennear the sepulchre by the two Marys, appeared to MaryMagdalene as the gardener, and made himself known atthe general gathering of the apostles, etc. <strong>The</strong>y waitedin entire week for further manifes?ations from the risenMaster, but none came until the following first day ofthe week, when again he appeared to the eleven. Andthus, so far as we are aware, nearly dl of our Lord's
384 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.appearances to the brethren were on the first day of theweek. It is not surprising, therefore, that without anycommand from the Lord or from any of the apostles, theearly Church fe?l into the custom of meeting together onthe first day of the week, as a commemoration of thejoys begotten in them by our Lord's resurrection, and asa reminder, also, of how their hearts burned within themas he on that day of the week had opened unto them theScriptures.<strong>The</strong>y even continued to commemorate the "breakingof the bread" together on this day,-not as the PassoverSupper, or Lord's Supper, but as a reminder of howthey were blessed at Emmaus, when he broke the breadto them and their eyes were opened and they knew him ;and of how again they were blessed as he broke breadwith them in the upper room, and gave them satisfactoryproofs that he was indeed their risen Lord, though&hanged. (Luke 24: 30, 35, 41-43.) This breaking ofbread, we read, was done with gladness and with joy ;-not as a remembrancer of his death, but of his resurrection.It represented, not his broken body and shedblood, but the refreshing truth which he broke to them,and by which their hearts were fed on the joyful hopesof the future, guaranteed to them by his resurrectionfrom the dad. (<strong>The</strong> "cup" is never mentioned in connectionwith these references to the " breaking of bread.")<strong>The</strong>se gatherings of the first day of the week were occasionsof joy ;-rejoicing that the new order of things hadbeen introduced by the resurrection of Jesus £ram thcdead.As grsdually the Church became free from close association with Judaism, and particularly after the destructionof Jerusalem and the general disruption of theJewish system, the influence of the seventh-day Sabbathwaned, and more or less became attached to the first dayof the week and the spiritual rest and refreshmentofthe<strong>New</strong> <strong>Creation</strong>, dating from our Lord's resurrection inglory, honor and immortality.As for the heathen world in general, God has giventhem no spec!-1 laws or commands ; they have merely
Ib Rest, w Sabbath. 385what remains of the original law written in ttiev natureand greatly blurred, almost obliterated by sin anddeath. To this has been added only one 0th command-Repent1because a new opportunity for life hasbeen provided (attainable now, or during the Millennium)and every wilful act and thought will have a bearingon the final issue of each case. But to those out ofChrist no more than this message, Repent, is given.Only to the repentant does God speak further, as theyhave ears to hear and hearts to obey his will.As for the nominal Christian millions of our day, theyhave failed not only to apprehend the real character ofthe grace of God and the present call of the <strong>New</strong> <strong>Creation</strong>,but have very generally failed, also, to understandthe law of the <strong>New</strong> <strong>Creation</strong>, and have misinterpreted itsliberties, its symbols, etc. Churchianity has gained andis teaching to the world false conceptions of baptism, ofthe Lord's Supper, etc., as well as fdse conceptions of theSabbath and of the divine Law and Covenant with the<strong>New</strong> <strong>Creation</strong>. Evidently it was never intended of theLord that nominal " Christendom " should understand orappreciate the truth on these subjects during the presenttime. As the Apostle has declared: "Eye hath not seen,neither hath ear heard, neither have entered into theheart of man [the natural man] the things which Godhath in reservation for them that love hims'--neitherhave they apprehended his will and plan respecting his"little flock." "But God hath revealed them [thesethings] unto us by his Spirit, for the Spirit searcheth allthings, yea, the deep things of God [his good and acceptableand perfect'will concerning us, now and hereafter]."Not appreciating the spirit of the High Calling, nor the' perfect Law of Liberty appertaining to the elect;-notbeing able to appreciate these, because lacking the Spiritof the Lord, it is not surprising to us that fonns and ceremonies,fast days, penances, restrictions of one kind andanother, holy days and'sabbath days, became manaclesand chains upon nomihal Christendom. Nor is it surmisingthat some of the Lord's true people, the "elect,"$he "little flock," subsequently became so entangled
with this bondage as to be deprived of a large measureof the true liberty of the sons of God.We are not making an argument against the observanceof the first day of the veek. On the contrary, werejoice that under divine providence the day is so generallyobserved throughout the civilized world. Byreason of its general observance the Lord's consecratedfew have special advantages and privileges of which theymight to a large extent be deprived were the observanceof the day less general. <strong>The</strong> <strong>New</strong> <strong>Creation</strong> everywheremay surely rejoice greatly that they have the opportunityof setting apart one day in seven specially forworship, spiritual fellowship, etc. It would be a seriousloss to all of God's faithful were the day to bedropped from general usage. For this reason, if for noother, it behooves all who are the Lord's, not only to usethe day reverently, soberly and in spiritual exercise andpleasure, but, additionally, to cast their influence infavor of it6 observance-to seek that by no word or actof theirs its observance be slacked amongst people ingeneral.But as some are deluded into thinking that the seventhday of the Jewish Covenant extended to all men as abondage, so others have come under a similar Wagetothe first day-laboring under the delusion that bydivine appointment it became clothed with the outwardsanctity accorded the seventh day among the Jewsunder their Law Covenant as a "house of servants9'-"under the Law" and not under Grace. Indeed many,not too religious themselves-professing no consecration--&great store by such observances, andwould loserespect for professed children of God wh~neglected inany measure to utilize the first day of the week for worshipand praise, or used it, on the contrary, for secularbusiness. We advise, for all these rewns, that thosewho most dearly discern the liberty wherewith Christmakes free shall not misuse the!r liberty so as to' stumble*others; bpt use it rather as unto God and each other, for' opportupities to grow in grace, knowledge, and all the' fryits of the Spirit. We advise that within all reason-
Its Rest, or S4bb4fk. 387abk bbhds the Lord'$ comecrated people, and, so faras their influence extends, their 'fdes-not only theminor children, but the adult members ah-shouldkeep Sunday faithfully. All should be instructed respectingthe appropriateness of such a day of worshipand praise, and respecting also the necessity of a day ofrest from physical toil, not only for the Church, but forthe world.While entirely free from the Jewish Law, we may,nevertheless, realize that since its provisions came fromthe Lord there is every probability that in addition to thetypical significance of Israel's ordinances there was alsoa practical good connected %vith them. For instance,we may see a typical signifl~aflce in the designation ofcertain animal foods as clean and fit for food, and of9th- as unclean and unfit for food; and although wemay not understand just how or why some of thaw foodsare unsanitary, unhealthful, we have every reason tobelieve that this is the case-for instance, swine, rabbits.eels, etc. We violate no law in eating these things, becausewe are not Jews; nevertheless, we should be rathersuspicious of them, and rather on the alert to notice 'towhat degree they are healthful or unhealthfd; becawwe am bound to observe all laws of hedth, so far as weare able to discern them.Similarly, we may see in the rest of one day in seven.provided for Israel, not only a typical teaching, but alsoa necessary provision for present human conditions. Iais generally admitted, even by those who ignore thedivine Word entirely, that a rest every seven days isadvantageo~, not only to the human kind, but also tothe beasts of burden. Additionally, it is claimed bysome that this law of'the necessity for rest from &-tinued work applies to m e inanimate things. Forinstance, the rolling stock of railways, etc. We quotathe following from the Lortdon Express, as mustratingthis point. It says:-''It may sound strange to hear persons talk aboirt a 'tired'eteel axle,' or a 'fatigued iron ra.11.' but that sort of F k isheard along railways and in mochrne shops, and ir oaurdamd
js%Tkr Pa creation.correct. '<strong>The</strong> idea of inanimate naatsl bem+i weary!'msy be your thought; but expetts connected wrth the waysof machery say that the work makes it tired, and that i)needs rest as do. What caused the cutle to break?asked the rtrazmanager. 'Fatigue of metal,' answers theThat answer is frequent. and often in accordanceins%"" wit the facts. At times an axle breaks or a wheel spreads.under much less than the usual atrain, and the most carefulexamination possible will show no defect or weakness. Thisleads engineers to c-e 'fatigue of metal' with the result.Sinews of steel can tue as well as muscles of brawn, andmetal that does not have its rest will cease to do its work, andmay cause great danger. At least, so the engineers say; andthey assert that without rest the aftinity of the molecules ofmetal for each other would become weakened, until thebreaking point is reached. <strong>The</strong>n comes trouble."In Prance, following the Commune and its period ofinfidelity. it was determined to obliterate the Sabbatbperiod of the Biblmne day in seven--and instead tohave one day in ten as a rest day; but this was found towork unsatisfactorily, and however much the Frenchdesired to count on the metrical system they soon disco d that Nature had a way of its own, and thatNatum stamps the number 7 with its app~oval in someammountable manner. For instance, they found thatthe crisis of a fever would occur on the seventh day orthe fourteenth day or the twenty-first day or the twentyeighthday, and that if no favorable turn were had on orbefore the thirty-fifth day death usually resulted. <strong>The</strong>ywere unable to change this and to have the fevers reacha crisis on the decimal system.So far, then, from advocating an abandonment of theChristian Sunday. we urge that it be retained as anadvantage to the natural man as well as of spiritualadvantage to the <strong>New</strong> <strong>Creation</strong>. We urge that nothingbe done that would in wy sense or degree break downor cast aside this great blessing which has come to usindhctly through the Jewish Law. True, we would beglad if all could recognize the day as one of voluntary devotionto the Lord; but since the majority cannot so discetnit, we may as well as not permit them to rest under ahdess delusion on this subject-a delusion wliich mapreally be to their advantage.
Its Rest, m Sabbath. 389<strong>The</strong> <strong>New</strong> <strong>Creation</strong> needs no special advice respectingthe proper use of the day, realizing that their lives as awhole have been consecrated, devoted to the Lord and tohis service. Walking not after the flesh but after theSpirit, they will be seeking specially to use such a favorableopportunity to glorify God in their bodies andspirits, which are his. Praise, thanksgiving, meditations,and exhortations in accord with the divine Wordand plan, will be in order. Nor do we urge that theLord's Day, or Sunday, must be used exclusively forreligious worship. God has not so commanded, and noone else has the right to do so. However, where ourheart is, where our sympathies and love are, there wewill delight to be, and we may safely conclude thatevery member of the <strong>New</strong> <strong>Creation</strong> will find his chiefestjoy, his chiefest pleasure, in fellowship and communionwith the Lord and with the brethren, and that, consequently,he will very rarely f<strong>org</strong>et to assemble himselfwith them, as the Scriptures exhort, but do not command.-Heb.10: 25.What we do voluntarily as unto the Lord, withoutbeing commanded, is all the more an evidence of our loveand loyalty to him and his, and, undoubtedly, will beappreciated by him accordingly. Many of the membersof the <strong>New</strong> <strong>Creation</strong> have children or wards under theircare, and these should be rightly instructed respectingthe proprieties of the day and its advantages, and thereasonable liberties they may enjoy. Nothing in theWord of God supports the tyrannical bondage which hasfound its way into Christian homes, under the name ofthe Puritanical Sabbath, according to which law asmile on this day would be a sin, and to kiss one's ownchild would be a crime, and to take a quiet walk, cjr tosit under the trees and consider Nature would be a desecration--evenwhilst lookingup fromNature to Nature'sGod. It is well that in getting far away from this falseconception we do not get to the other extreme, as domany, sanctioning hilarious conduct, playing of games,secular music, or labor of any sort which might be doneon another day. <strong>The</strong> children of the <strong>New</strong> <strong>Creation</strong>
390 <strong>The</strong> <strong>New</strong> Credrbn.should in eve reasonable way reflect the spitit of asound mind, which God has promised to their parentsthrough the holy Spirit and by the Word of Truth. Arational, dignified keeping of the first day of the week as aday of rest, mental and moral improvement and socialfellowship in -the family and amongst members of theLord's family-the <strong>New</strong> <strong>Creation</strong>-will surely bringblessing to all concerned.Another potent consideration in regard to the keepingof Sunday is-the laws of the powers that be. In manyStates certain laws and regulations prevail respectingSunday. <strong>The</strong> Lord's people are to be law-abiding,--not less, but more than others, in all matters which dorot conflict with their consciences. If, therefore, twoQr three Sabbaths per week were commanded by civiltaw, the <strong>New</strong> <strong>Creation</strong> should observe them, and considerthe anangement a blessing, as increasing theiropportunities for spiritual development. But since theywould be of the world's appointment, and not of divineinjunction, they need not feel bound to observe thembey& the world's estimate of the fulfiiment of its laws.as indicated by their enforcement.We have already noticed that the Sabbath obligationof the Jewish Law announced at Sinai was given to noother nation than Israel, and consequently was obligatoryupon no other people than the Jews. Its firstobservance recorded in the Scriptures was after the fktfeature of the Jewish Law-the Passover-had beeninstituted. After Israel had passed out of Egypt and hadcome into the wilderness, they got their first lesson inthe observance of a day of rest in connection with thegathering of the manna, before they came to MountSinai, when the Decalogue was given. Nothing wassaid to Adam or Enoch or Noah or Abraham or Isaac orJacob respecting the keeping of a Sabbath. Neitherdirectly or indirectly is it mentioned. <strong>The</strong> only previousmention of the word "sabbath" at all is in conwctionwit4 the account of the creation, where we are
Its Rest, cr Sabbath 39'told that God rested on the seventh day, which, we havealready seen, was not a 24-hour day but a seven-thousand-Year day.In giving the command of a seventh-day rest to Israel,God identified their keeping of a 14-hour period with hisown rest on a larger and &her scale; and this leads us toinfer that, aside from whatever blessing Israel obtainedfrom a weekly rest, there was, additionally, a typicallesson in it for the <strong>New</strong> <strong>Creation</strong>; as indeed we findtypical lessons in connection with every feature of thatpeople and their Law.<strong>The</strong> seventh day, the seventh month, and the seventhyear were all prominent under the Law. <strong>The</strong> seventhday, as a period of cessation from toil, a period of physicalrest; the seventh month as the one in which the atonementfor sin was effected, that they might have rest fromsin; and the seventh year, the one in which came releasefrom bondage, servitude. In addition, as we havealready seen,* the seventh year multiplied by itself(7 x 7=49) led up to the fiftieth or Jubilee Year, inwhich all mortgages, liens and judgments against personsand lands were canceked, and every family was permittedto return to its own estaterelieved from all theburdens of the previous errors, wrong-doings, etc. Wehave already seen that the antitype of Israel's Jubileeyear will be the Millennia1 Kingdom, and its general"times of restitution of all things which God hath spokenby the mouth of all the holy prophets," the antitypebeing immensely larger than the type, and applicable tomankind in general.Let us now notice particularly the typical seventh day.Like the seventh year it leads (7x7=49) to a fiftiethor Jubilee Day, which expresses the same thought asthe seventh day; viz, rest, but emphasizes it.What blessing to spiritual Israel. the <strong>New</strong> <strong>Creation</strong>,was typified by natural Israel's seventh day Sabbath, orrest? <strong>The</strong> Apostle answers this question (Heb. 4: 1-1 I),when he days, "Let us, therefore, fear lest a promise*Vol. II., Chap. vi.
392 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.having been ieft us of entering into his re~t [Sabbath]any of you should seem to come short of it. . . .For we which have believed do enter into rest [the keepingof the Sabbath]. . . . Seeing, therefore, itremaineth that some must enter therein, and that theyto whom it was first preached entered not in because ofunbelief . . . there remaineth, theref-, a rest tothe people of God; for he that is entered into his rest, healso hath ceased from his own works, as God did fromhis. Let us labor, therefore, to enter into that rest, lestany man fall after the same example of unbelief." Herethe Apostle sets before us a double lesson: (I) That it isour privilege now to enter into rest; and, as a matter offact, all who have truly accepted the Lord, and areproperly resting and trusting in him, are thus enjoyingthe antitypical Sabbath, or rest, at the present timetherest of faith. (2) He also points us to the fad thatin order to maintain this present rest, and to insureentrance into the eternal Sabbath "rest that remains forthe people of God," the heavenly Kingdom, it will benecessary for us to abide in the Lord's favor--continuallyto exercise toward him faith and obedience.It is not necessary to point out to the members of the<strong>New</strong> <strong>Creation</strong> when and how they entered into the restof faith-when and how the peace of God, which passethall understanding, began to rule in their hearts, and fullconfidence in him began to drive out fear and discontent.It started with our full acceptance of the Lord Jesus asthe High Priest who made the sacrifice, >y which our sinswere covered by the imputed merit of the Redeemer, theMessiah; it increased as we recognized him as the Headof the <strong>New</strong> <strong>Creation</strong>, and heir of the Abrahamic promise,and ourselves as being called of God to be his joint-heirsin that Kingdom of blessing. <strong>The</strong> perfect rest, or Sabbathenjoyment, came when we submitted our aU to the Lord,accepting joyfully his promised guidance through a11narrow way" to the Kingdom. <strong>The</strong>re we rested fromour own works, from all effort to justify ourselves; weconfessed ourselves imperfect and unworthy of divineyrace. and unable to make ourselves worthy. Thw
Its Resr, or Sabbdh.we gratefully accepted divine mercy extended toward usin the redemption which is in Christ Jesus our Lord andthe promised "grace to help in every time of need," andundertook to be disciples of Jesus-followers in hissteps, "even unto death."<strong>The</strong> Apostle declares that we entered into rest as Godrested from his works. We have already seen that Godrested from the creative work when he had finished itby making man in his own likeness. He has since permittedsin and death to mar his fair creation; yet hasnot raised his ann of power to prevent that work fmmgoing forward, nor to bind or restrain Satan, the greatdeceiver. God is resting, waiting,-leaving the entirematter for Messiah to accomplish. We enter by faithinto God's rest when we discern Christ to be god'^Anointed One, fully empowered to do this entire work,not for us (the <strong>New</strong> <strong>Creation</strong>, the members oi his body)only, but a work of blessing and restitution for theworld of mankind-for who-r will accept divinemercy through him.We see clearly where our rest began, as individualmembers of the <strong>New</strong> <strong>Creation</strong>; but it will be profitablealso if we glance backward and note the beginning of thisrest as respects the <strong>New</strong> <strong>Creation</strong> as a whole. We seethat the apostles enjoyed a measure of rest and trustwhile the Lord was with them in the flesh, but not thefull rest. <strong>The</strong>y rejoiced because the bridegroom was intheir midst-rejoiced in him, though they understoodnot the lengths and breadths of his love and service.When the Master died, their rest and joy and peace wercbroken; and, in their own language, the cause for alltheir disappointment was, "We had trusted that it hadbeen he which should have redeemed [delivered] Israel"-but they were disappointed. When he had risen fromIhe dead, and appeared to them and proved his resurrection,their doubts and fears begap .to give way tohopes; but their joy and peace did not came back in full.<strong>The</strong>y were in perplexity. <strong>The</strong>y heard, however, a dheeded his admonition to tarry at Jerusalem until &pshould be endued with power.
'<strong>The</strong>y waited in expectancy-howlong? We ansuetbt they waited for seven times seven days-forty-nineday& and the day following, the fiftieth day, the ]=bikehbbath day, God fulfilled to them his gracious promia,+nd granted that those who had accqted Jesus shouldentet into his rest--the keeping of the higher Sabbath ofthe <strong>New</strong> <strong>Creation</strong>. <strong>The</strong>y entered intc, his rest by receivtngthe Pentecostal blessing which spoke "i~ace thmaghesp Christ,"-which informed thrm that althoughksus'had died fof sinners, and although asmded up onti gh and absent from their sight, yet he was appnrved ofJehovah, his sadce made ac :eptable for sin, and thatthky might thus rest in the merd of ths wwk which he kad~iomplished,-rest assured that all God's promiseswould be yea and amen in and through him, rest assuredof the fbrgiveness of their orn sins and of their own acdeptancewith the Father. This assured them also thatthe exceeding great and precious promises centered inJess Wall be accomplished, and that they shall share aglorious part when grace hath well refined their beastsifthey prove faithful to their part of the contract, and*"make their calling and election sure" by abiding inChrist; by obedience to the divine will.' 'All of the <strong>New</strong> <strong>Creation</strong>, then, who have received theholy Spirit, have entered into the antitypical rest, andbtead of keeping any longer a seventh day of physicalPest, they now keep a perpetual rest of heart, of mind:bP faith in the Son of God. Nevertheless,, this rest offaith is not the end-not the full antitype. <strong>The</strong> grand?rest that iemsineth for the people of Cod" will comeat end,-to all those who shall finish their ooyrsewith joy. Meantime the rest of faith must continue, forit is our earnest, or assurance, of the rest beyond.. Its'Utenance will require not only Mence to:the ex-'tent'of ability in thmght, word and deed, but also trustthe Lord's gi-ace. Thh we may be strong in the Lord.and In the power of his might, to walk in hie footsteps.'Our re& and trust must be that he is both able andFdlling to bring us off "more than conquerors, " and grantus a share in the great work of the Antitmid Jubil-
STUDY IX.IJBuwra nu OUAT -8 or TUB Umoa~u-AZL Ilwrrsxrom,FAVOW, szc.. rsr 8XOM Jxaovm, TaXoucE TEB Boa.-TEE NEWW n o x TO BE A~~OUATY mr, JomHura WIT& ~pua. -'@ALL?OWE1 gPrVBI AmI BkRTa M GIVE28 UNTO M=.'-TamFA=='^ JUDO- TO Com~xuA~xon 08 M-UND ALEEADTgrP.nfmn.--l'na Jnw- DVRXUQ TEE M~~arrmY Ons orMERCY AND AMwr-czt.-THE Rau. BxEcUTI~~ JVM- *ILLu JUSTICB WXTEOTJT M=RCY.-- JuDOXBnT Or NkW CurRon bor;ao TES Goa~la do=-NBW CIunoa p r o BY rar P m&w w SrOm~-'hu SmaxPtlloa er rqr Gcouom HIID 0-1mz BoDY.-"W~-E WEAT JUDGylnT Y8 Jmq YEJuwm.**-WS BEoms JUMB O-LVSHJ PROPBU,Y.-"BB THAWJUDG8.rr x1 u -.*-TEE CE~CX -6EOVLD -8 80Y8Ya-a-''R T~Y &-an TUSPAES A Q M Ta6sn-Ioq.~em 81~nm Trm) BrvLf -c)PnawAerucrr TEECPmCa-WE ~ ~ ~ P P ~ O . ~ ' I E ~ ~ O PE have already seen* that the whole world of tnsn-W-kiad was judged unworthy of everlasting lie tiythe great SupremeZJadge, Jehovah. when Adam,'* progenitor, failed in trial. "By one man si2l. entacdinto the world, and death as the result [Wtp, mtence] of sin, and thus death passed upon all men, be-~ cause all are sinners." (Rom. 5 : I 2.) Adam's faflhand sentence to death seeded the same setltenoe upon allof his children. His fall, his blemish, his sin, m & d h anatural way, and with increasing force and momehtum.to his posterity. We have rllready seen that this sen.-ten- was in every bay a just one, and hence irrevocable;-thatthe Judge of the Universe, havingjustly determined man's unworthhem of everlastimgHe, .could ntrt tePlerse his OWI &tam, d& iRtqniCto be right. and the mwbrthy to be worthy bfJ--. *Vol.I, UqLVii. -- -..- ..0 . v *
396 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.life. But we have seen, too, that he had compassion anus, and that in his gracious plan, framed before the foundationof the world, he contemplated and made pro-&ion for the redemption of the entire race.* in order tothe granting of another trial, or judgment, to all itsmembers;-providing also that his Beloved Son, whoseredemptive wok made at-one-ment possible, should bethe Mediator of this new arrangement for blessing anduplifting our race. We have seen also that the period ofthis judging and uplifting of the obedient, is the Millennialage, set apart as the world's Day of Judgment, orday of trial, and is to give to each an opportunity, notonly to come to a knowledge of the Lord and into liarmonywith him, but, additionally, to prove by loyaltyand obedience their worthiness of life everlasting. Wehave the Apostle's words to this effect, "God hath appointeda day in the which he will judge the world inrighteousness by that man whom he hath ordained."t-Acts 17: 31.Beyond all question, Jehovah himself is the SupremeJudge, and his Law the supreme standard, according towhich all decisions must be made respecting life eternal.Thus the Apostle refers to "God the Judge of all," andindicates that the Father is meant by referring in theaame sentence to Jesus as the Mediator. (Heb. I a : 23,a&.) Again he says, "<strong>The</strong> Lord will judge his people,"and "Vengeance is mine, I wilt repay, 4th the Lord."(Rom. 12: 19; Heb. 10: 30.) In these quotations fromthe Old Testament (Psa. 50: 4; Deut. 31: 35, 36), theLord referred to is Jehovah. Again, the Apostle says,"Cod shall judge the secrets of men ["the world"] byJesus Christ. " (Rom. 2 : 16 ; 3: 6.) Jehovah was theoriginal Law-giver and Judge, and will forever maintainthis position and relationship to all of his creatures.His honor he will rrot give unto another. (Isa. 41: 8.)Likewise he points out to us in the Scriptures that he is@e.Shepherd of his people. "Jehovah is my Shepherd;I. sM.nut want." (Psa. 13: I.) Again he desigrm*A. ..Vol. V.tVol. I., Chap. dl.
himself the Redeemer of his people :"All flesh shalI knowthat I, Jehovah, am thy Savior and thy Redeemer."(Isa. 49 : 26.) In the highest sense of the word Jehovahhimself is the center of the entire plan of mlvation andof its every feature ; and any other view of the matter isa defective one.However, as it pleased the Father to create all thingsthrough the Son (John r: I),-M, in all things it haspleased him to exalt our Lord Jesus as his honored instrument.From this standpoint we see that all blessing,all authority, all favors, proceed from the Father and bythe Son, and that the <strong>New</strong> <strong>Creation</strong>, associated with theSon, are thus with him made ministers and joint-heirsof the grace of God.In so complete a wnse does the Heavenly Father"rest from his own work," and make use of the Son ashis honored agent, that our dear Redeemer could say."<strong>The</strong> Father judgeth no man, but hath committed alljudment unto the Son." (John. 5: 22.) Our Lorduttered these words before he had finished the workwhich the Father had given him to do at Calvary, buthe spoke from thestandpoint of that completed work; for.as we have already seen, his own testing as concerned hisfitness for the work the Father had purposed was to bedetermined by his faithfulness even unto death. Thushe not only demonstrated his worthiness to be a faithfuland merciful high-priest, but by his own blood suretied ah'ew Covenant on behalf of mankind, and opened up thenew way of life, and obtained "the keys of death andthe gravep1-the right to say to the prisoners in the greatprison-house of death, "Come forth," and the right tobless and uplift so many as will obediently hear hisvoice. Strictly speaking, it was from the moment ofour Lord's resurrection that the Father committed alljudgmt unto the Son, and then it was that he declared,"All power [authority] in heaven and in earth is &enunto me" (Matt. 28: 18). and his first exercise of thisauthority was the commissioning of his apostles, as hisrevresentatives, to ccmmence the work of gathering the
3@ <strong>The</strong> N& <strong>Creation</strong>.dlrmberri of the Bride class, the Char&, the Ern&&, hisfellow members of the <strong>New</strong> <strong>Creation</strong>.<strong>The</strong> Father's jdgmost I.especting mankind had alreadybeen eqmsml, and had con* all; and any furtherjudgment an his part, under the laws of absolute righteousness,could be of no particular pfit to any of theamdemmdraceall having "sinned and come short ofthe glory of God." "<strong>The</strong>re is none righteous,'no, notone;" awl tbe divine standard accepts nothing short ofabsolute righteousness,-perfection. <strong>The</strong> divine arrangement,therefore, was that our Lord Jesus should bethe Mediator, the go-between, the one who should satisfyjustice and represent the fallen race, and the one towhom the Father's justice would look as the representativeof man, and who would be aumfntable for the race.Jesus will occupy this mediatorial relationship betweenGod and men until he shall have accomplished fully theintended work,-until he shall have brought back intofull hannony with God every creature who, Wigbrought to a knowledge of his Creator and his righteouslam. shall desire to be and to do in complete harmonytherewith. Mote than this, his "all judgment" willinclude the execution of his findiags, for he will notonly reward the obedient, but shall "destroy those whocorrupt the earths'-will destroy the wilful sinners,destroy from amongst the people all who will not hearhis voice, his command, his instructions, putting downall sin and all insubordination, including even the lastenemy--death.-I Cot. 15 : 25-28 ; Rev. 11 : 18; 2 <strong>The</strong>ss.t: 8; Heb. 2: 14.This judging will be in part as Mediator during €heMillennium I,' g allowances for the imperfectioas ofhumanity, and punishing and rewarding correctivelyandin part as Jehovah's vicar, or representative, at theclose of the Millennium+bestowing the eternal re-Wards of everlasting life to those found worthy, and ofeverlastiig destruction to those found unworthy. Andthis last executive judgment will be dong lines of justiceGthout mercy-the proper uses and purposes of mercyUving been fulfilled by his Millennia1 reign, in which
nmvy and assistance shall be exbended to every memberof the race by their Redeemer. And the body ofChist, the Church, shall be associated with him in all theeariws features of the blessing, judging, di, COT:recting, etc., of the Millennia1 age of compassion andhelpfulness ,-and, possibly. also in the pronouncing andM i g of the final pwards and punishments.Before pmceedhg to notice particularly the jdgmmior trial of the <strong>New</strong> <strong>Creation</strong> during the Gospel age, priorto the M i l l d Kingdom, we should impress deeplyupon our minds the fact that all of these procedures, .jldgnrmts, etc., are of the Father, though through theSon and through the Church; even as also we read respectingthe resurrection of the dead, that God raised upfrom the dead our Lord Jesus by his own power, andthat he also will raise us up; which statement we understandto be in full hannony with our Lord's deckrationthat "I will raise him up at the last day." "I will comeagain, and receive you unto myself." " I am the resurrectionand the life."-I Cor. 6: 14; John 6: 39; 14: 3 ;11: 25.<strong>The</strong> jud- or trial of the <strong>New</strong> <strong>Creation</strong> must takeplace during this Gospel age, before the Millennium shallhave been fully introduced; because it is the <strong>New</strong> <strong>Creation</strong>Head and body, which is to do the work of the Mille d age. It is in harmony with this that t& Lorddeclares that we "shall not came into condemnation[*is, judgment] with the world [not share in theworld's Millennial2day judgment or trial], but are[already] passed from death unto life [in advance of theworld]," justified by faith and obedience as membersof his body. (John 5: 24.) So, then, the present time,the present life, is to each of the consecrated ones his dayof judgment, his day of trial, his day of testing-to determinewhether or not he shall be accounted worthy oflife under the terms of hi call and consecration. <strong>The</strong>Apostle's words agree with this: "Judgment [krima,final decision] must begin with the house of God." (IPet. 4: 17.) As the Apostle suggests, it gives the Nev<strong>Creation</strong> an exalted idea of the divine requirements, or
4- <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.conditions for life everlasting, when they consider tha8those who have forsaken sin and who have set theirhearts to know and to do the divine will need to passthrough a time of trial to test them and to perfect characterin them,-such as the Lord can approve.We answer that we are being judged by our HeavenlyFather's perfect Law of Love-that we were justified byhim (" It is God that justifieth"), and that our consecrationvows were made to him, and that the entire <strong>New</strong><strong>Creation</strong>, Head as well as under-members, are amenableto the Father, as "God, the Judge of all." But this doesnot alter or interfere with what we have already seenrespecting the Father's methods of dealing with us.When he deals with us and pennits us to approach thethrone of his heavenly grace, it is because he has madeus acceptable in the Beloved-in our Lord and Head,under whose robe of ~.ighteousness, only, we can approachthe Father or have his favor. Nevertheless, all power, allauthority, is vested in the Son, as the Fathcr's agent andrepresentative, and hence we see that, although dedingdirectly with the Father, he grants us audience onlythrough our Advocate-even as in an earthly court anattorney represents his client. <strong>The</strong> world will not haveaccess to, or direct dealing with, the Father through anAdvocate during the Millennia1 age, but will, an the antrary,deal directly with the Christ until its close, whenthe perfected ones shall be presented to the Father.<strong>The</strong> <strong>New</strong> <strong>Creation</strong> are all begotten of the Father-hischildren, and not the children of Christ; and it is theFather who chastens every son whom he receiveth. Itis also to the Father's throne of pice that we arespecially instructed to pray,-the way to which has beenopened up by'Jesus our Redeemer. And yet, our Redeemer'swords are true in the most absolute sense, " Noman wmeth unto the Father but by me." <strong>The</strong> relationshipof the Lord Jesus to the Church is that of theHead to the body, and the Head takes cognizance of and
Its Jud'.4Qrjudges or detumines in respect to all the interests of the~body, directing its course, correcting difiiculties, relievingand bringing general aid and comfort, support andstrength to every member using frequently fellow-mem-I bers of the body as its ministers or servants. However.since every feature of this work is done in the Father'sname, and by the Father's direction, it is properly con-.sidered as of the Father and by the Son.-I Cor. 8: 6.It is in accord with this that we read, also, "If ye callon the Father, who without respeqt of persons judgeth,"etc. And again, "My Father is the husbandman:every branch in me that beareth not fruit he takethaway; and every branch that beareth fruit he purgeth[pruneth] that it may bring forth more fruit." (I Pet.I : 17 ; John 15: I, 2.) Nevertheless, that the mediationof our Head is fully recognized, and that these disciplines,prunings, etc., are accomplished in us and toward usthrough him, as the Father's agent, is manifested fromthe declaration of the same Apostle, "It is a fearfulthing to fall into the hands of the living God." Thus heIteaches us that we are not in the hands of the living Goddirectly, nor directly under the ministrations of his inflexibleLaw. We are in Christ Jesus, covered by hismerit, and dealt with through him as our Head andMaster. under the merciful provisions of the AbrahamioCovenant, made operative toward us, by his blood.THE SUPERVISION OF THE GLORIOUS HEAD OVER THEBODY.We could not doubt the love and care of our glorifiedHead in respect to his Church-" body," "bridevy--evenif he had given us no explicit declaration on the subject.However, in his last message to his faithful, he very particularlyshows that it is he who sits as the refiner andpurifier of the antitypical Levites, including the RoyalPriesthood. Hearken to his words to the seven churchesof Asia Minor, representative of the seven epochs of theone Church's experience :-"Remember therefore from whence thou art fallen, andrepent, . , . else I will come u on thee quickly and re-move thy candlestick."26 P"Be thou faithful unto death, and
40'-<strong>The</strong>. Nm'.Cie&.I will giw thee a crown-of life." ''I have a few things againstthee ; repent, or else I wiU care unto thee quicklxand wili fi hi ag-t thee with the sword of my mouth."To him &at ov-meth will I give to eat of the hiddennanna." "I have a few things against thee, because thouplfferest that woman Jezebel.. . I gwe her space ts. . and I wiU kill her cAd;en with death; and.epent. . . . I cast he; . into great tribu-lation.all the churches shall know that I am hq that searcheth thereins and hearts: and I will ive unto every one of you accordin30 your works. he that ovetcolneth and keepetfmy works unto thh Ad: to him will I give power over the na-tions." "I have not fmnd thy works perfect before God.. . . He that overcometh, . . I wiU rrot blot ouf hisname out of the book of life." ''<strong>The</strong>se things saith he thathath the key of David, he that openeth, and no man shutteth;and shutteth, and no man openeth." "Behold I will makethem of the synago e of Satan to come to worshipbefore thy feet, an80 know that i haveioved thee. Becausethou hast kept the word of my tience, I wiU also keep theehorn the hour of temptation, wEch shall come upon all theworld." "Him that,,overcometh will I nrake a plllar in theiem le of my God. "Because thou art lukewarm, andreitEer cold nor hot, I will spew thee out of my mouth." '$1counsel thee to buy of me old tried in the fire, that thoumayest be rich. . 1s many as I love I rebuke andchasten; be zealous, therifore, and repent."-Rev. 2 and 3.We call to mind, also, our Lord's parables of thePounds and the Talents, in both of which he shows thatat his return he will render rewards to his faithful; "tothose who by patient perseverance in well-doing seek for.glory, honor, and immortality be will render] eternallife ";-toothers, wrath in the day of wrath. <strong>The</strong> parablesdistinctly picture the distribution of these rewardsto his servants, according to the degrees of faithfulness,by the "young nobleman" after he has been investedwith his kingly authority; and that subsequently his enemiesare to be dealt with. Yet the Apostle ascribes boththe rewarding and the punishing to the Father. <strong>The</strong> keyto the matter is found in our Lord's words, "I and myFather are onew-we act in unison in every matter.,' JUDGE NOT, THAT YE BE NOT JUDGED. FOR WITH WHATJUDGMENT YE JUDGE, YE SHALL BE JUDGED.')-Matt. 7: 1, 1.-<strong>The</strong> competent judges of the Church are the Fathes
and tlie Son-the latter being the Father's repreaentative,to whom he has committed all judgment. (John5: za, 17). <strong>The</strong> <strong>New</strong> Creatures are not competenbto be judges one of mother for two reasons: (I)Few of them fay comprehend add appreciate the divineLaw of Love governing all. (a) Evidently few can readtheir own hearts unerringly; many either judge themselvestoo severely or too leniently, and, hence, shouldmodestly decline to sit in judgment of the heart of anotherwhose motives may be far from appreciated. Itis because of our incompetence for judging that theLord-wliile assuring us that this shall be one of ourfuture fwctions in the Kingdom. after being qualifiedby participation in the First Resurrection-forbids allprivate judgment amongst his followers now; and1 threatens them that if they persist in judging each otherthey must expect no more mercy and leniency than theyshow to others; (Matt. 7: a; Luke 6: 38.) <strong>The</strong> samethought is enforced in the sample prayer given us,"F<strong>org</strong>ive us our debts [trespasses] as we f<strong>org</strong>ive ourdebtors." Matt. 6: 12.This is not an arbitrary ding by which the Lord willdeal unjustly and ungenerously with us. if we deal thuswith others: on the contrary, a correct principle is involved.We are " by nature children of wrath," "vesselsfitted for destruction" ; and although the Lord mercifullyproposes to bless us and relieve us of our sins andweaknesses and to perfect us through our Redeemer, hewill do this only on condition of our acceptance of hisLaw of Love, and our heart-conformity to it. He doesnot propose ac&pting unregenerates and having "childrenof wrath" in his family. To be fit for any place inthe Father's house of many mansions [planes of being](John. 14: z) all must cease to be children of wrath andbecome children of Love;-being changed from glory toglory by the Spirit of our Lord, the spirit of Love. Whoever,therefore, r e £ to ~ develop the spirit of Love, andcontrary to it insists on uncharitably judging fellow-disciples,proves that he is not growing in knowledge andgrace. not bekg changed from glory to glory of heart-
t 404 <strong>The</strong> <strong>New</strong> Creath.likeness to the Lord, not a tme follower of the Lord, and,hence, should not have mercy extended to him beyondwhat he uses properly in copying his Lord. <strong>The</strong> amountof his likeness to the Lord (in love) will be shown by hismercy, and generosity of thought, word and deed towardhis fellows.Oh, that all the Spirit-begotten ones, the " <strong>New</strong> <strong>Creation</strong>,"could realize that this spirit of judging (condemning),alas! so common (indeed, almost the '' besettingsin " of the Lord's people) measures their lack of thespirit of Lovetheir lack of the Spirit of Christ-which,totally absent, would prove us "none of his." (Rom.8: 9.) We are persuaded that the more speedily thisfact is realized the more speedily will progress thegreat transformation "from glory to glory," so essentialto our ultimate acceptance as members of the <strong>New</strong> <strong>Creation</strong>.But few of the Lord's people realize to what extentthey judge others, and that with a harshness which, ifapplied to them by the Lord, would surely bar them fromthe Kingdom. We might have feared that, under ourLord's liberal promise that we shall be judged as lenientlyas we judge others, the tendency would be to too muchbenevolence, too much mercy, and that "thinketh noevil" might be carried to an extreme. But no! All theforces of our fallen nature are firmly set in the oppositedirection. It is more than eighteen centuries since ourLord made this generous proposal to judge us as lenientlyas we will judge others, and yet, how few could claimmuch mercy under that promisel It will be profitablefor us to examine our proneness to judge others. Letus do so, prayerfully.<strong>The</strong> fallen or carnal mind is selfish; and proportionatelyas it is fur self it is agaimt others-disposed toapprove or excuse self and to disapprove and condemnothers. This is so thoroughly inbred as to be an unconscioushabit, as when we wink or breathe. This habit isthe more pronounced with advanced education. <strong>The</strong>mind recognizes higher ideals and standardsand forthwithmeasures every one by these, and, of course, kds some-
Its Jzuigmsnt. . 4%thing at fault in all. It delights in reheaming the erromand weakn- of others, while iguoring its own alongthe same or other lines,-and sometimes, even. hypocriticallydenouncing the weaknesses of another for thevery purpose of hiding its own or giving the impressionof superior character along the line in question. Such isthe mean, contemptible disposition of the old fallennature. <strong>The</strong> new mind, begotten of the Spirit of theLord, the holy spirit of Love, is in conflict with this oldmind of selikhness fnnn the start, under the guidance oithe Word of the Lord;-under the new Law 01' Love, theGolden Rule, and becomes more and more so as wegrow in grace and knowledge. At first all <strong>New</strong> Creaturesare but "babes in Christ" and appreciate the newLaw only vaguely; but unless growth is attained and theLaw of Love appreciated and measured up to, the greatprize will not be won.<strong>The</strong> Law of Love says: For shame that the weaknessesand shortcomings of brethren or of others should be exposedbefore the world ;--for shame that pity and sympthy did not at once advance to speak a word in theirsdefense, if too late to spread over their faults a mantle ofcharity to hide them entirely! As our noble, lovingMaster declared on one occasion, when asked to condemna sinner: " Let him that is without sin among youcast the fitst stone." <strong>The</strong> person without frailties ofhis own might be to some extent excusable for assumingunbidden of the Lord the position of executioner ofJustice--taking vengeance on wrong-doers, exposingthem, etc.; but we find that our Master, whoknew no sin.had so much Love in his heart that he was disposedrather to condone and f<strong>org</strong>ive than to punish and exposeand berate. And so it will doubtless be with all begottenof hi Spirit: in proportion as they grow up into his likenessthey will be the last to pray for vengeance,-thelast to execute punishments by tongue or otherwise.until so commanded by the Great Judge. He now, onthe contrary, instructs us, "Judge nothing before thetime," and declares, "Vengeance is mine."Well has the Apostle delineated the apirit of-love,
406 <strong>The</strong> <strong>New</strong> Credh.saying, "Love suffereth long and is kind"-to thewrong-doer. " Love envieth not " the success of others,seeks not to detract from their honor nor to pull themback from it. "Love vaunteth not itself, is not puffedup," and, consequently, nevet seeks to detract fromthe splendor of others to make self shine by contrast.It " doth not behave itself unbecomingly," immoderately,-ithas no extreme and selfish desires and avoidsextreme methods. Love " seeketh not that which is nother own, "--does not covet the honors or wealth or fameof others, but delights to see them blessed, and wouldrather add to than detract from these blessings. Love"is not easily provoked," even to render just recompenses:remembering the present distress of the entirerace through the fall, it is sympathetic rather thanangry. Love "thinketh no evil"; it not only will notinvent and imagine evil, but is so disposed to give thebenefit of any doubt that "evil mumisings" are foreignto it. (Compare r Tim. 6: 4.) Love "mjoiceth notwith iniquity, but rejoices with the Truth [rightness]":hence, it would delight to uncover and make knownnoble words or acts, but would take no pleasure in, butavoid, exposing ignoble words OF deeds. Love " coverethall things," as with a mantle of sympathy-fornothing and nobody is perfect, so as to stand full inspection.Love anticipates and has her mantle ofbenevolence always ready. Love "believes all things, ''-is not disposed to dispute claims of good intention,but rather to accept them. Love "hopes all things,"disputing the thought of total depravity so long as possible.Love "ehdures all things "; it is impossible to fixa limit where it would refuse the truly repentant one." I ~ve never faileth." Other graces and gifts may servetheir purposes and pass away; but Love is a, elementalthat. attained, it may always be ours,-throughout eternity.Love is the principal thing.--I Cor. 13 : 4-13.But if to tell uncomplimentary truth is to violate theJAW of Love and the Golden Rule, what shall we say ofthe still more disreputable, still more unlovely, still mqreuiminal habit so complon, n.ot only wongst_the worldly
IIIIts Judgment. 407and nominally Christian, but also among true Christians-that of telliig about others disreputable things not positively+own to be the truth. Oh shamel shame! thatany of the Lord's people should so overlook the Lord'sinstmetion, "speak evil of no man"; and that any but themerest babes and novices in the Law of Love should somisunderstand its meSSBge;--.that any without the mostindubitable proofs at the mouth of two or three witnesses,and then reluctantly, should even believe evil ofa brother or a neighbor, much less to repeat it-toslander him upon suspicion or hearsay evidence1WE SHOULD JUDGE OURSELVES."If we w d judge oztrsdves, we should not be judged [punished,correcfedof the Lord ]."-I Cot. 11: 31.<strong>The</strong> Golden Rule would surely settle this dispositionto "gossip " about others and their affairs. What slandererwishes to be slandered? What gossip wishes tohave hi matters and difliculties and weaknesses discussedeither publicly or confidentially? <strong>The</strong> "world"has little else to talk about than gossip and scandal, butthe <strong>New</strong> <strong>Creation</strong> should preferably be dumb until thelove and plan of God have furnished them yith the greattheme of which the angels sang-" Glory to God in thehighest; on earth peace, good will toward men." <strong>The</strong>nIthe "words of their ~nouths and the meditations of thekhearts" will be acceptable to the Lord and a blessing tothose with whom they come in contact.<strong>The</strong> Apostle, commenting upon the tongue, shows thatthis little member of our bodies has great influence. Itmay scatter kind words that will never die, but go onlIand on blessing the living and through them the yetunborn. Or, "full of deadly poison," it may scatterpoisonoqs seeds of thought to embitter the lives of some,and to blight atld crush the lives of others. <strong>The</strong> Apostlesays.-"<strong>The</strong>rewith bless Ponor] we God, even thtFather; and therewith curse [injure] we men, . . .out of the same mouth procecdeth blessing and cursing.My brethren, these things ought not so to be. Dotha fountain send forth at the same place sweet water t ~ ~ dI bitbet?''-Jarmes 3: 8-11.
408 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>." Out of the abundance of the heart the mouth speaketh;"so that when we are gossipingabout others, "busybodying" in their affairs, it proves that a large comer ofour hearts, if not more, is empty as respects the love andgrace of God. This thought should lead us at once tothe throne of grace and to the Word for a filling of theSpirit such as the Lord has promised to those who hungerand thirst after it. If. still worse than idle gossiping andbusybodying, we have pIeawre in hearing or speakingevil of others, the heart condition is still worse: it is overflowingwith bitterness,--envy, malice, hatred, strife.And these qualities the Apostle declares are "works ofthe flesh and the devil." (Gal. 5: 19-21.) Would thatwe could astound and thoroughly awaken the "<strong>New</strong><strong>Creation</strong>" on this subject:-for if ye do these things yewill surely fall, and no entrance will be granted such intothe everlasting Kingdom of our Lord and Savior JesusChrist.Fitting for the Kingdom leads us in the very oppositedirection, as the Apostle Peter declares, "Add to yourfaith patience, brotherly kindness, love; for if ye dothese things ye shall never fd; but gain an abundantentrance into the Kingdom." (2 Pet. I: 5-10.) <strong>The</strong>Apostle James is very plain on the subject and says: " Ifye have bitter envyings and strife in your hearts, glorynot and lie reot against the tmth. This wisdom descendethnot from above, but is earthly, sensual, devilish."(James 3: 14, 15.) Whoever has such a slanderous an&bitter spirit has the very reverse of the Spirit of Christ,the holy Spirit, the spirit of Love: let him'not lie eitherto himself or to others;-let him not glory in his shame;-let him not thus put darkness for light, the spirit ofSatan for the Spirit of the Anointed.Proceeding, the Apostle declares the secret of the confusionand unrest which has troubled the Lord's peopleat all times, to be in this unclean, only partially sanctifiedcondition of the heart, saying, "where qvying andstrife is, there is confusion [disquiet, unrest] and eveqcvil work." (James 3: 16.) If these weeds of the oldfallen nature are permitted to grow they will not only be
Its Judgmt?nt. 409.noxious but will gradually crowd out and kill all thesweet and beautiful flowers and graces of the Spirit.PROPER JUDGING OF OURSELVES.<strong>The</strong> Apostle Paul refers to our proper growth as a<strong>New</strong> <strong>Creation</strong> and our proper judging or criticizing ofourselves, saying, " Having, therefore, these promises,dearly beloved, let us cleanse ourselves from all filthinessof the flesh and spirit,-perfecting holiness in the reverenceof the lord." (2 Cor. 7 : I.) " Let a man examinehimself "-let him note the weaknesses and filthiiesses ofhis fallen fleshly nature and seek to cleanse himself,"putting off" the deeds of the "old man" and beingrenewed, changed from glory to glory, more and moreinto the image of God's dear Son, who is our Exemplar aswell as our Redeemer and Lord. But the Apostle Paulurges that we cleanse not only our flesh as much as possible,but also our spirits, or minds-that the new mind,the holy resolution, or will. be given full control, and thatevery thought be brought into captivity to the will ofGod as expressed by and illustrated in Christ.It will be in vain that we shall endeavor to cleanse theflesh and to bridle the tongue if we neglect the heart, themind, the spirit, in which are generated the thoughts,which merely manifest themselves in filthiness of theflesh-by words and deeds. Only by prayer and perseverancecan this cleansing necessary to a share in theKingdom be accomplished-" perfecting holiness in thereverence of the Lord."' Not that we may hope, either,to effect an absolute cleansing of the flesh. It is the absolutecleansing of the will, the heart, the spirit, that theLord demands (implying as complete a cleansing of theflesh and tongue as we can accomplish). Where he seesthe heart pure and true to him and his spirit and law of.Love he will, in due time, give the new body suited to it."Blessed are the pure in hart, for they shall see God."-Matt. 5: 8.How appropriate here are the Apostle's words (1 <strong>The</strong>s.3: 5) :"<strong>The</strong> Lord direct your hearts into the love of God"-the love that is gentle, meek, patient, long-suffering;--
416 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.that klieth not more than her own, and that is not puffedup, nor envious;-that thinketh and speaketh no evil,but trusteth and is kind and considerate according tothe Golden Rule. We need to have our hearts directedinto this love, for as a <strong>New</strong> <strong>Creation</strong> we are walking in anew way-not aftei the flesh but after the Spirit. Andthe Lord alone is our competent guide and director-though he may use various of his "members" as hismouthpieces. "Thine ears shall hear a voice behindthee [from the past], saying, This is the way, walk ye init."-Isa. 30: 21."YEA, I JUDGE NOT MINE OWN SELFPHE THAT JUDGETH<strong>The</strong>re are a few of the <strong>New</strong> <strong>Creation</strong>-remarkably few,though,-who seem disposed to judge themselves unmercifully.Properly they criticize their every fault andweakness and desire to be rid of every blemish; but improperlythey f<strong>org</strong>et that the Lord knows us not andjudges us not according to the flesh, but according to thespirit-the intent, the will, the desire, the effort. <strong>The</strong>ygive too much heed to the words of Pharisees, "I thankthee that I am not as other men," and too little heed tothe inspired words of the Lord, respecting the grounds ofhis acceptance, and the virtue of the precious blood incleansing from all sin. <strong>The</strong>y f<strong>org</strong>et, in their reasoningson the matter, that if they were perfect or could do perfectlythey would need no Savior, no Advocate. <strong>The</strong>yf<strong>org</strong>et that ''by grace ye are saved" and not by works ofthe flesh.Such need to apply to themselves the Apostle's words,"It is a very small thing that I should be judged of you,or of any man's judgment: yea, I judge not mine ownself. For I know nothing of myself [amiss as a steward],yet I am not thereby justified: but he that judgeth me[and all] is the Lord. <strong>The</strong>refore judge nothing beforethe time, until the Lord come, who will both bring to lightthe hidden things of darkness, and will make manifestthe counsels [intentions] of the heart."-I Cor. 4: 3-5.Our confidence is in the Lord, and not in our weak.
fallen flesh. We have learned of the grace 'and-mercy ofGod toward all who are trusting him and seeking to walkafter the spirit of Love, even though unable to walk fullyrrp to its perfect requirements. We are not hoping,therefore, to be perfect in the flesh but perfect in sp*t.in intention; and that our faith and zeal will (throughthe merit of our Redeemer) be countedias making upfor our actual blemishes, which we hate and striveagainst daily. As we consider the matter we ask,--Does God love us who by nature were children of wratheven as others? Is he for us, willing to assist ns and togive us credit for every good desire and effbrt , even thoughit result in partial or total failure? Yes, the Lord answers:"<strong>The</strong> Father himself loveth you." <strong>The</strong> Apostleadds,-If God so loved us, whil5 we were yet sinners,that he gave his Only Begotten Son for our redemption,"shall he not with him freely give us all things [needfulto us in our race for the prize he sets before us in theGospel]?" Surely if he loved us while sinners, he lovesus still more tenderly now;-now that he has adopted usinto his family,-now that he sees in our hearts anearnest desire to do his will. Let us, then, be of goodfaith and approach with courage to the throne of theheavenly grace, that we may obtain mercy and fid graceto help in every time of need.-Heb. 4: 16.A word of warning, however, is needed 03 the otherside of this question. We have all known instances inwhich humility and lack of confidence, and fear and distrustof God's grace, have given place to an opposite conditionof brazen self-assurance and total blindness tofaults and pharisaical thanks for being better than othermen. Alas! this is a most deplorable and we fear hopelessstate! Faith is needful, but it must be faith in Godand not in self. <strong>The</strong> occasion of such a deflection willgenerally be found in a neglect of the Law of Love-theGolden Rule. <strong>The</strong> perversion of love for the Lord, lovefor his gracious plan, love for the brethren of the <strong>New</strong><strong>Creation</strong> and sympathetic love for the world of mankindis--self-love, self-importance, self-honor, self-glorification.Let us beware of this side track which leads fq
4x2<strong>The</strong> <strong>New</strong> Creath.from the Lord and his Spirit and his Kingdom. Thoughleaders are specially liable to this snare, others also areexposed to it. Some very deficient in every qualificationfor teachers become sadly "pufIed up .in theirfleshly minds "-proud,knowing nothing, "but dotingabout questions and strifes of words, whereof comethenvy, strife, rAilings, evil-suxmisings . . . from suchwithdraw thyself. For godliness with contentment isgreat gain."-I Tim. 6: 4-6; see also I John 3 : 9,1o.While individually we are not to judge, or condemn,but to await the Lord's time for public manifestation ofhis decision in respect to each member of his body, the"<strong>New</strong> <strong>Creation</strong>," yet m some cases the Church [congregation-Ecckda]is in duty bound to judge. For instance,the Apostle mentions a case of fornication publiclyacknowledged by the offender against morals, andknown to the entire Church; he declares that in fellowshipingsuch a confessed libertine the Church had erred;and forthwith he exercised his apostolic authority inexcommunicating the transgressor, separating himfrom the fellowship of the believers, figuratively deliveringhim over to Satan, to chastisements, for the destructionof his carnality, that the spirit, the new mind.might thus ultimately be saved, in the day of the .Lord, in the reckoning time at the close of this age.-,I Cor. 5: 5.Only the Lord himself or one of his Apostles (thespecial twelve, of whom Paul was the last, chosen toJudas' place) would have the authority, the right, toproceed in the manner declared; just as only an Apostlecould have dealt as Peter did with Ananias and Sapphira.(Acts 5 : 1-1 I .) <strong>The</strong> Apostle Paul explains his positionfurther, saying, "I wrote unto you in an epistle, not tocompany with fornicators. Yet not altogether [forbiddingdealings] with fornicators of this world, or with thecovetous, or extortioners, or with idolaters; for thenmust ye needs go out of the world." He uvould havethem see that it is one thing to hve business dea-
with the unsanetified, and an mtirely different matterto recognize such as fellow-members of the <strong>New</strong> <strong>Creation</strong>.<strong>The</strong> lowering of the moral standard would be no kindnessto the transgressor, either; he would be more helpedby seeing that his uncleanness separated him entirelyfrom the Lord's people; and if really begotten of theSpirit of God he would the more quickly and the morekeenly realize his true position, learn the lesson and repent.<strong>The</strong> Church practised a mistaken charity towardthe offender and, thereby, risked a general demoralizationamongst its members, and also a contagion amongstall believers in other congregations who might learn ofthe conditions prevailing at Corinth.<strong>The</strong> Apostle outlines briefly the duty of the faithfulin such cases; and we paraphrase his wqrds as follows:What I have written unto you is, that you should nothave fellowship with a man known as a "brother" if he bea fornicator, or covetous, or an idolater, or a rm'ler, or adrunkard, or an extwtk;-no, not so much as to eatwith such. Indeed, I am not attempting to judge theworld; but I am urging that you as a Church shouldjudge those whom you accept as brethren. God willjudge the outsiders: your duty is to put away from yourmidst wicked persons.-I Cor. 5.<strong>The</strong> Apostle follows this argument by criticizing thefact that in disputes between brethren there was a dispositionto go to worldly law-courts for justice insteadof enduring the wrong patiently if it were endurable, or.if unbearable, taking it to the Church as a court of lastresort. <strong>The</strong> Apostle urges that if God is selecting theChurch to be the future judge of the world, its membersshould cwtainly be no less fair and honorable and justin their decisions than the world, even now. <strong>The</strong> leastesteemed in the Church should be trustworthy in suchmatters. Is thm not one in your midst in whose wisdomand'integrity all could trust implicitly, and to whosedecision disputants would bow?"Why do ye not rather take wrong?" Why do yenot suffer injustice, if you consider the decision unfair?--why not suffer loss, rather than perpetuate quarrels or
414 Tho Xew CreaYion.resort,to publit cot~rts with charges against =ah other?Nay, says the Apostle, 1 perceive that not only are youunwilling tb suffer injustice for the sake of peace andharmony in the body.of Christ, but worse, and more of it:there are same among you willing to do wrong and defraud-eventheir brethren. Are you not as the Lord'sChurch seeking to attain the Kingdom? And "knowye not that the unrighteous [unjust] shall not inherit theKingdom of God? Be not deceived: neither fornicators,-nor bdolakrrs, nor adulterers, nor effemi~,nor abusersof themselves with mankind, nor thiarss, nor covetous, nordra&.uds, nor rm'lers, nor ~~~s shall inherit theKingdom of God. And such were some of you: but yeare washed; but ye are sanotfied; but ye are justified inthe name of the Lord Jesus, and by the Spirit of our God.\'--I Cor. 6: 1-11.This statement of offenses which would debar f&nthe Kingdom is to be a guide respecting offenses whichshdd debar from fellowship in the Church. In respectto all these things, then, the words apply,-" Put awayfrom ,unong yoqmelv~ that wicked person," whosoeverhe may be, that is guilty of any of these offenses.But is not th3s in conflict with ou;' Lord's command,-"Judge not that ye be not judged? " Must we not firstjudge the evil-doer individually, and then talk, or gossip.about his evil deeds, or do "evil speaking" respectinghim, so that the entire Church may know and repudiatethe evil-doer?By no means: the divine asranwent is fully in hapmony with itself when rightly understood. If A and Bhave a difference' and A believes himself to be defraudedby B, he must not judge B L.1 the sense of condemninghim. He may only say, "<strong>The</strong>re is a difference betweenus, and I feel sure tbat I am right; though B may feelequally confident that he is right. and that I have notbeen wxxxiged." A may not disfellowship B on thisatcount, for to do so would be to judge him-to condemn. him. may sryr,.to hiPlself, :"<strong>The</strong> ytter,iatrivial,
anTy, as between brethren, and I will ?et it drop,believing that B, as a brother in the Lord, would notwrong me intentionally, and that it may be that myview and not his is the wrong one."However, if he be not able to take this view be stillmust not judge, must not decide, that he is right and Bwrong-but must go to B and e~plain how the matterappears to him, and if possible reach a kind, brotherlyagreement, perhaps by mutual concessions. But if theycannot agree, he may ask two OT three of the wisestbrethren of the Church, C and D (brethren in whosesincerity B as well as himself would have great confidence),to go with him to see B on the subject-ot tocondemn B, for even A himself must not have judged, orcondemned, him; but to hear the matter.in the presenceof A and B and give their advice to both. Thisshould result satisfactorily to all-especially if all havethe spirit of love one for the other and the desire to doright toward one another as members of the anointedbody. But if peace is not yet established, there still isto be no judging, no condemnation; for two or threebrethren cannot "judge" but only the Church.If when A took with him C and D. they gave theiropinion against A and in favor of B, that should end thematter. Under such conditions A cannot take theqtlestion to the Church. He evidently would be quiteself-opinionated and "heady" to cany the matterfurther. <strong>The</strong> Lord's instructions give hi no furtherprivilege (Matt. 18 : I 5) ; but if he &re still dissatisfied,we know of no principle that would be violated if he tooktwo or three other able and unprejudiced brethren, E.F, G, to B, for a fresh hearing of the case and for theiradvice.But if, when A took C and D to R, they all sidedwith A's contentiod that B had wronged him and refusedto desist? and if B after a reasonable time refused or neglectedto right tk wrong, A would be privileged in conjunctibnwith C and D to call a meeting of the Chutch, towho* the whole matter should bt? rehed by both A- and B;-for it is to be supp~aed that if l3 st4 associaks
4x6<strong>The</strong> <strong>New</strong> Creatiorc.with the Church he recognizes its counsel and authority,and it is to be presumed also that B is conscientious.When the Church hears the matter, it is not to be f<strong>org</strong>ottenthat only the justified ad sanctified constitute theChurch, and that they are sitting in judgmmt in thename of their Lord and Head and to deliver his judgment.<strong>The</strong> matter is not to make a factional fight in theChurch, but to preserve its unity in the bonds of peace.A and B, of course, should not vote, nor should anyonevote who felt any other than a desire to express theLord's - judgment - in the matter. <strong>The</strong> decision should beunanimous, or practically so-even though this shouldreauire some modification of the extremes of sentiment.justice always be tempeted with mercy, "Consideringthyself, lest thou also be tempted."--Gal. 6: I.<strong>The</strong> Church's decision is to be accepted as final by all;and whoever refuses to accept and conform to its requirementsin such a matter of morals (not of conscience)is to be unto the others " as an heathen man or apublican, "--until such time as he shall cease to defy theChurch,-when, of course, he shall be f<strong>org</strong>iven and receivedfully into fellowship as before. <strong>The</strong> object is notto cast the brother off utterly; but merely to show disfavortoward his wrong course with a view to assisting himto its correction. To treat such an one "as an heathenman and a publican" would not mean to slander or dihonorhim even after he had been cast off. <strong>The</strong> Lord'spkople are not to be slanderers or backbiters under anycircumstances: the general command,-"Speak evil ofno man," covers the case exactly. We are neither tospeak ill of, nor to look cross at, publicans and sinners,nor to refuse to do business with them; but we are towithhold from them the special fellowship and courtesyappropriate to the brethren of the <strong>New</strong> <strong>Creation</strong> andpossessed of the holy Spirit and its love, joy andpeace.Should B ref- to hear the Church and to desist fromdoing wrong to A, and then later repent and be receivedback into full fellowship, his oontumacy should be rememberedagainst him if at any time he were nominated for
Judgment* 41 7the duties of an Elder. He would need to manifest adecided change before being considered fit for that service;for even if he were thoroughly conscientious, hiscourse would, at least, prove him rather obtuse as respectedright where his personal interests were involved.Indeed, to refuse to heed the counsel of three brethrenand to necessitate the bringing of the wrong to theChurch for adjudication would be an unfavorable indication,even if he afterward heard the Church and obeyedit and made amends to A.FORGIVE, SEVENTY TIMES SEVEN TIMES.Suppose that when A went first to B, to discuss theinjustice done to A, the conference resulted in B's acknowledginghis fault and endeavoring to right the sazeto the best of his ability; or suppose he thus repentedafter the second visit of A with C and D, what should bethe attitude of A toward B? He should f<strong>org</strong>ive him, andthat most heartily. He may not even put upon him apenalty but remember the words,-" Vengeance is mine,I will repay, saith the Lord! " But how often may thisbe kept up? How many times must we f<strong>org</strong>ive if herepents? How long must we bear with his weaknesses?" Seven times? "-asked Peter. Our Lord's answercomes down to us equally-"I say not unto thee untilseven times, but until seventy times seven." We mustf<strong>org</strong>ive the trespasses of others as we would have omFather in heaven f<strong>org</strong>ive our trespasses against hisdivine law. If tempted to despise our brother on accountof his weaknesses, we must think of our ownwealolesses, and remember that he who shows no mercyshall receive no mercy.*-James z : 13.OFFENSES AGAINST THE CHURCH.We have considered the procedure proper in judgingoffenses against the individual; but in the case of thefornicator mentioned by the Apostle, and in other supposablecases, the offense might be against no particukmember of the Eccksi3; but against the whole,-against*-See, additionally, Chapter vi.-"Disciplinein the Ecclesia."
-418 Th <strong>New</strong> <strong>Creation</strong>..the cause we rinitedIy represent. What then should be-the mode of procedure?It might be the same as in the individual grievance, ifthe sin were not public property. But if the matterwere publicly known, it would be the duty of the eldersto cite the offender before the Church for trial, withoutthe preliminary private visits; because the publicity hadtaken it beyond any private settlement. Likewise, if itwere a case of slander against the elders or any of them,the hearing should be by the Church and not privately;because the slanderers, if they conscientiously thought-they had a good cause, yet had neglected the Lord's.rule (" Go to him alone," and afterward " Take with theetwo or three others ') and had spread scandalous anddefamatory tales, had thereby carried the matter beyondthe power of individd rectification and ma& it amatter for the Church.In such cases it would be proper for the slanderedElder to call together the Board of Elders as representativesof the Church, and to deny *he calumnies and askthat the slanderers be indicted to answer charges ofslander and false-witnessing before the Church; becaw'their offense was toward the Church (I) in that it wascontrary to the rules laid down by the Head of theChurcFi and contrary to decency and good morals; and(2) because tha slander being against an Elder chosen bythe Church was thus a slander against the entirechurch' selecting him. <strong>The</strong> slanderers should be condemnedand rebuked and required to acknowledge their error:. but after doing this they would have a right to pmceedaxainst the Elder supposed to be in mr, jut as they'should have done at first.WE MUST ALL APPEAR BEFORE TEE TRIBUNAL OF CHRIST.4 COT. 5: 10.-<strong>The</strong> "we" of this text, undoubtedly refers to theChurch-the <strong>New</strong> <strong>Creation</strong>. It is not, however, to beconfounded with the gathering of "all nations" beforethe Son of Man when he shall come in his glory and allthe holy messengers with him, as recorded in Matt. 05:'
3~-46. When the Son of Man "shall sit on the throneof his glory" he has promised that his faithful Ecclesia,his Bride, shall share that throne and glory, and shallshare in that Millennial judgment of the nations, including"all that are in their 'graves:" -<strong>The</strong> Church's judgment is evidently pictured anddescribed by our Lord in Matt. 25: 14-30 and Luke19: 12-26. It will take place in the end of this age andbe the first work of the King at his second advent, beforehe begins to deal with the world. He will first reckonwith his own servants, to whom he intrusted variousstewardships of wealth and influence, talent and opportunity,which they have been more or less faithful,persevering and self-sacrificing in using. <strong>The</strong>se mustall be reckoned with, and the faithful be rewarded andgiven rule over two cities, five cities or ten cities,--otherwisedesignated "the joys of thy Lord." <strong>The</strong> rewardswill not all be alike as respects glory and honor, thoughall d l be glorious and honorable. "As star differethfrom star in glory" so shall be those who will share theFirst Resurrection to "glory, honor and Lmporta1ity."-I Cor. 15: 41.Faithfulness, love, zeal will be the tests. Those whohave talents and bury them in the earth, in business orpleasure or sloth, will thus show lack of love and appreciation-andconsequently unworthiness of the Kingdom,and mi1 not enter "the joys of the Lord," nor beperrmtted to reign with him in the blessing of the worla.
- --+lo..<strong>The</strong> Nm <strong>Creation</strong>."THE LORD. KNOWETH HOW."I will trust, and not be afraid."-Isa. xii. 21." <strong>The</strong> storm-clouds are rolhng across the horizon.And a1 upon peal of the thunder is heard:<strong>The</strong> Ehea of hghtning are vivid and awful:Yet never a fear in this bosom is stirred,For is it not written, and eve here shown,' <strong>The</strong> Lord knoweth how tc derer His ownl''' <strong>The</strong> gleam of the sword can be seen in the distance,<strong>The</strong> moans of the wounded and dying we hear;And warfare and bloodshed are growing more rampant:But none of these things can awaken a fear,For is it not written and everywhere shown,' <strong>The</strong> Lord knoweth how to deliver His ownl'" <strong>The</strong> foe we contend with is artful and cunning,And many, indeed, are the snares he has laid:We are not unmindful of Satan's devices,Though of his temptations we are not afraid;For is it not written, and eve Pere shown.' <strong>The</strong> Lord knoweth how to derer His ownl'"' <strong>The</strong> Lord knoweth how,' though we often an puzzled,And to our conceptions no pathway is clear;But since we are guided by Infinite Wisdom,<strong>The</strong> word He hath spoken forbids eve' For is it not written, and eve 7' <strong>The</strong> Lord knoweth how to der,"E:&Z1" ' <strong>The</strong> Lord knoweth how,' is our strength in our weakness,<strong>The</strong> promise of sunshine, though storm-clouds appear;A peaceful assurance amid every battle.<strong>The</strong> way of escape from each trial and fear;For is it not written. and ev here shown,<strong>The</strong> Lord knoweth how to dzer His ownl' "
THE BAPTISM OF THE NEW CREATION.IIHRISTIAN people are a unit in understanding thatC the <strong>New</strong> Testament teaches baptism, althoughthere is a great diversity and confusion of thoughtrespecting its mode and significance.<strong>The</strong> great falling away from the faith, alluded to bythe apostles in the <strong>New</strong> Testament, had gained suchheadway by the second century that very superstitiousviews respecting baptism had gained control in thenominal church by that time. Water baptism was supposednot only to bring the subject into relationship withGod by canceling past sins, but also to bring to himcertain graces or favors from God as a member of theChurch of Christ which could not otherwise be secured.Hence, at that early day. not only did believers seekbaptism for themselves, but also for their children; andbecause infants could neither believe nor enter intocovenant promises for themselves, an arrangement wasmade by which other than the parents might becomesponsors for such children-" spiritual parents." <strong>The</strong>ysolemnly promised that the children should believe inthe Lord and walk in his ways, and obligated themselvesto see to their religious training. <strong>The</strong>se were called godfathersand godmothers.Both the teachers and the taught of that period pmgiessedrapidly to formalism and elaborations of thesymbds and of their meaning. Special fonts for bap-(&I)
422 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.tismal purposes were built outside the churches in thethird century. <strong>The</strong>y consisted of a private room whichconnected with an outside pqrch, the latter being opento the public, in whose presence the baptismal vowswere taken, iifter which the subject was baptized in thefont privately. <strong>The</strong> officiating minister exorcised thecandidate, in cast out devils, blowing in his face threkpuffs of breath, as representing the Father, the Son andthe holy Spirit. <strong>The</strong> water in which the baptism tookplace was consecrated by an elaborate formula, constitutingit.sacred water, a part of the formula being exorcismor astirigbout of evil spirits from the water.<strong>The</strong> candidate w& stripped of clothing, as representingthe complete puttkg off of the old man, and was baptizedthree times, once in the name of the Father, oncein the name of tbt? Son, and once in the name of the hdlySpirit. All this was doneoutside the Church, to intimatethat the mdidate was not yet a member of the Churchand could nptfbe a member of it until, by this procedure,he was indM. After the baptism service, the candidatefor membership wore white clothing until the followingSunday. Later on, the separation of the baptistryfrom the Church ceased, and the baptismal fontswere built in the churches.<strong>The</strong> Roman and Qeek Catholics still maintain to aconsiderable degree the elaborate ceremonial of thethird century, with slight modifications suitable to ourday. <strong>The</strong> following are the baptismal ceremonies of theChurch of Rome, though not all of universal application;"(I) <strong>The</strong> child is held without the Church, to signifyan actual exclusion from heaven, which is symbolizedby the Church."(a) <strong>The</strong> priest blows three times in the face of thechild, signifying thereby that the devil can be displacedanly by the Spirit of God." (3) <strong>The</strong> sign of the cross is made on the forehead and.bosom of the chid." (4) <strong>The</strong> priest, having exorcised the salt, puts it into.the mouth of the infant, signifying by it that wisdomwhich shall preserve him from corruption.
Its Baptism. 423 -"(5) <strong>The</strong> child is exorcised."(6) <strong>The</strong> priest touches his'mouth and eats withsaliva, pronouncing the word ephphaihu." (7) <strong>The</strong> child is unclothed, signifying the h+gaside of the old man."(8) He is presented by the sponsors, who representthe Church." (9) <strong>The</strong> renunciation of the devil and his works ismade." (ID) He is anointed with oil."(I I) <strong>The</strong> profession of faith is made."(12) He is questioned whether he will be baptized."(13) <strong>The</strong> name of some saint is given to him, whoshall be his example and protector."(14) He is dipped thrice, or water is poured thriceupon his head."(I 5) He receives the kiss of peace."(16) He is anointed on the head, to show that by baptismhe becomes a king and a priest."(I 7) He receives the lighted taper, to mark that hehas become a child of light."(18) He is folded in the alb (a white robe), to showhis baptismal purity."-Elliott's Delineation of Romanism,Vol. I., p. 240. See also Roman Catholic Cate-.chism, p. 252.<strong>The</strong> foregoing perversions of baptism were held forover 1200 years before the <strong>org</strong>anization of the variousProtestant denominations of to-day. Doubtless therewere some of the Lord's people who saw matters in asomewhat clearer light, but we may reasonably say thatthey were extremely few, and that practically no recordof them and of their divergence of view comes down to usthrough the pages of history. It is not surprising thaCProtestants of the 15th and-16th centuries, having inheritedthese traditions and participated in them, wouldbe considerably under their infiuence, and that whiledivesting themselves of much of the extreme ceremonythey maintained the same general views and customs.Even to-day otherwise intelligent people have a superstitiorisfear respecting what might be the everlasting;'
424 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.future of their children dying in infancy without havingbeen baptized-hence, without having received remissionof sins, and without having been inducted into membershipin the Church. In harmony with these superstitions,we find that although every effort is made in alldenominations to keep all power, privilege and authorityin the hands of the clergy and out of the hands of thelaity, nevertheless it is very generally admitted that inextreme cases, where an infant is not expected to live,and where 'the services of a clergyman cannot be securedin time, any person may perform a baptism service-thethought being that no risk is to be taken in respect to thechild's eternal welfare. <strong>The</strong> privilege of the laity undersuch circumstances is clearly recognized even in theRoman and Greek Catholic churches; and in the rubricof the Church of England in the time of Edward VI. thematter was ordered thus: "Pastors and curates shalloften admonish the people that without great cause andnecessity they baptize not children at home in theirhouses; and when great need shall compel them so to dothat then they minister it."We quote the following explanation of Baptismfrom the authorized Roman Catholic Catechism @age248) :-"<strong>The</strong> first and most necessary sacrament is baptism;"''because before baptism no other sacrament can be received ;"and "because without baptism no one can be saved." "Inbaptism original sin and all sins committed before baptismare f<strong>org</strong>iven: the temporal as well as the eternal punishmentis remtted by baptism." "In baptism we are not onlycleansed from all sin, but are also transformed, in a spiritualmanner, made holy, children of God, and heirs of heaven."<strong>The</strong> Lutheran Church holds to a very similar statementon this subject.<strong>The</strong> Church of England, though with a slightly variedceremony, attaches the same significance to infant baptism.<strong>The</strong> following extracts from the Book of Commo~zPrayer show this:-"Sanctify this water to the mystical washing away of sin;and grant that this child, now to be baptized therein, mayreceive the fulness of thy grace, and ever remain in the numberof thy faithful and elect children."
Its Baptism. 425"We receive this child into the ti? of Christ'sflock; and do sign him with the si om=."Seeing now, dear1 beloved gethren. that this child isregenerate and grafte8 into the body of Christ's Church, letus give thanks unto Almighty God for these benefits.""We yield thee hearty thanks, moft merciful Father, that ithath pleased thee to regenerate t b infant with thy HolySDirit."<strong>The</strong> Presbyterian view is less immoderate. <strong>The</strong> WestminsterConfession, Art. 28, says: " Baptism is a sacrament. . . a sign and seal of the covenant of grace,of his ingrafting into Christ, of regeneration, of remissionof sins," etc. It declares it to be applicable to infantchildren one or both of whose parents are Christians,but not to other infants. It adds,."Although it be agreat sin to contemn or neglect this ordinance, yet graceand salvation are not so inseparably annexed unto it asthat no person can be regenerated or saved without it,or that all that are baptized are undoubtedly regenerated."Attaching 2ess importance to baptism, Presbyterianrules permit none but ministers to perform the service,and by its ministers laying stress upon the importance ofbaptism, and comparatively few knowing of the lastquoted clause, it follows that Presbyterians as well asothers fear the consequences of their infants dying unbaptized.Methodists, and the Protestant Episcopal Church inthe United States, and most modern institutions, acceptthis last stated, moderated view of the importance ofinfant baptism.As illustrating this matter. an anecdote is told of a certaindoctor who was called late at night to attend adying infant. He arrived just a moment in advance d aclergyman, sent for at the same time. It being evidentthat the physician could do nothing further for thechild, he at once stepped aside, while the minister hastilytook a bowl of water, sprinkled a few drops in the face ofthe child, saying, "I baptize thee in the name of theFather, the Son and the holy Spirit." <strong>The</strong> cliild a,moment or two after expired, and as the doctor and the
clergyman left the house together the fmer remarkedto the latter, "You arrived just in the nick of time; twominutes more and you would have been too late. May Iask what kind of shoes you wear? " "Congress gaiters,"responded the clergyman. "Ah, how fortunate!" saidthe doctor. "Had you worn laced boots you would nothave been in time, and think what disaster that wouldhave meant for the child!"True, many of the more enlightened Christian peoplewould deny any such false, superstitious thought asthat God would hand over an unbaptized infant todevils, eternally to torment it, or do anything else to itsdetriment. Nevertheless, many bf these same peoplemanifest great concern if by any means one of theirchildren should die without this ceremony; and some ofthe more illiterate certainly have a most positive beliefin the necessity of the rite and a most torturing fear of-the consequences if it is omitted- strong is the influencecoming down to us from the centuries of falsebeliefs-" the dark ages. "Evidences that these wrong views of the nature,necessity and efficacy of baptism had developed asearly as the second century, may be found in Hagenbach'sHistory of Doctrines, $72. Later, and in the time-of Constantine, and supported by Tertullian (De Bapk,c. 18) came the view that baptism, having such a magicalpower to cleanse from p&, but not from subsequent,sins, it should be delayed until as near the hour of deathas possible. Still later, "extreme unction " became thesolace of the dying, and the effort was madeto get all as.early as possible into the Church. It was "St. Augustine"who advanced the doctrine, "No salvation out of theChurch;" then, as a consequence, came the teaching thatinfants would be " lost " unless made memh of theChurch, and from that time and that theory dates thegeneral baptism of infants. <strong>The</strong> spirit of Churchianity,from the very first, has been to stop at nothing whichwould add to its influence and numbers. <strong>The</strong> characterand government of our Creator have thus &.en besmirchedand the testimony of his Word made void, and
Zb Baptism. ' 427:t& Christianity, the " wheati "' injured by this prolificsowing of "tares" by the Adversary.INFANT BAPTISM REPUDIATED BY SOME..Amongst those who recognize that baptism is enjoinedupon believers, and that one person cannot believe foranother, infant baptism is repudiated as baing unscriptural. Moreover, the same peaple generally holdthat nothing constitutes the baptism commanded byour Lord and the apostles except an immersion inwater. <strong>The</strong>se call attention to the fact that the Greekword signifying baptism, baptiw, has the significanceof immerse or cover or plunge or completely makewet, and that wholly different words are used in theGreek when sprinkling or pouring or raining are referred;to.<strong>The</strong>se believers in immersion in water generallypractise one immersion, backward, in the name of theFather, the Son and the holy Spirit, though a few practiseit face forward three times, once in the name of theFather, once in the name of the 'Son, and once in thename of the holy Spmt. <strong>The</strong> explanation of the latterform is that Christ bowed his head forward when he'died, and that, hence, his followers should be immersed
428 <strong>The</strong>. <strong>New</strong> <strong>Creation</strong>.consent, designated as " Campbellites "), is that baptism(immersion in water) is for ths remission of sins, and thatsuch as have not been immersed in water are yet in theirsins, "children of wrath." This view of the subjectcuts off the great mass of humanity except infants (whoseoriginal sin they seem to ignore) and even professedChristians of nearly all denominations-Congregation-&ts, Methodists, I'resbyterians, United Presbyterians,Lutherans, Episcopalians. Roman Catholics, GreekCatholics, etc.-would thus be marked as sinners. unjustifiedbefore God, and, therefore. exposed to the wrath ofGod, in whatever way that expression shall be understood;and by nearly all, including the " Disciples," it isunderstoud to mean an eternity of torture.This is a hard position to take, not in respect to theworld only. but in respect to the mass of Christian professors,and we do not wonder that our ."Disciple"friends generally avoid pressing the question to so extremea statement, although the logic of the propositionis evident to them, as to all others who will give it consideration.We cannot accept this to be a correct viewof baptism ;-tous it is neither Scriptural nor reasonable.We cannot believe that the Lord has made the eternalwelfare of our race dependent upon their knowledge of.and obedience to, any such institution. Nevertheless.our " Disciple " friends fortify themselves with certaintexts of Scripture which are not to be overlooked; viz..John's preaching to the Jews for repentance and remissimof sins; the preaching of the apostles at Pentecost.to the Jews, to believe and be baptized for remissw . offhir sins, and to call upon the name of the Lord, washingaway thgir sins. (Matt. 3: 6; John 4: I, 2 ; Acts 2 : 38.,41.) We will consider these Scriptures in due time, andsee how and why they are applicable to Jews only, andnever applicable to Gentiles, and that when certain Gentiles of the Church of Ephesus confessed that they hadbeen baptized with the baptism of John-unto repentanceand remission of sins-the Apostle Paul commandedthem to be baptized again in the name of the Lord Jesus.-Acts 19: 3-5.
IIIts Baptism. 429Our Baptist friends, while'no less strenuous in theiradvocacy of immersion in water as the only baptism, setup a totally different claim reepecting its efficacy. <strong>The</strong>ydeny that it is for the remission of sins, which they claimcan be experienced only through faith in the Lord JesusChrist, the Redeemer. <strong>The</strong>y hold, however, that baptismis the door into the Church, and that only thosewho are immersed really enter the Church, and thatothers should not expect nor be granted the privilegesand blessings belonging to the Church, either in the presentlife or in the lie to come. In harmony with thisthought, Baptists m general decline to welcome to theCommunion Table any not immersed in water, sayingthat the Communion Table is not for the world, but onlyfor th Church, and that none are in the Church exceptthose who have passed through the door of water baptism.<strong>The</strong> few Baptist churches which in recent yearshave relaxed this rule have done so in contravention oftheir theory. In illustration of this subject we quotefrom a recent article by J. T. Lloyd in the Religious Herald.He says:''Christian ba tism is the immersion of a believer in waterin the name of &e Father, Son and Holy Ghost-nothing else4s [baptism]. Baptist churches are the only Christianchurches in existence. Pedobaptists [child-baptizers] haveno ri ht to the Lord's Supper. Whenever they partake ofthe ford's Supper they partake unworthily, and eat anddrink damnation to themselves."If the Baptist theory be the correct one, it follows thatall members of other denominations of professed Christianswho have not been immersed in water have deceivedthemselv~s in thinking that in any sense of the word theybelong to the Church of Christ. Because, say our Baptistfriends, immersion is the door into the Church; whoeverhas not been immersed is not in and not of the Churchof Christ, which is the body of Christ. We do not wonderthat our Baptist friends, and especially those of thehighest standard of heart and intellect, hesitate to pressupon the public these, the only logical conclusions of theirbelief. To do so would be to bring down upon them theindignation and contumely of many whom they are bound
-to respect as Christians, notwithstanding their theoryto the contrary. But what would it mean if this Baptisttheory wse true? We answer that according to all thedifierent creeds of Christendom it would mean that onlyimmersed persons would be saved, and that all the remainder,of all denominations, and the world outside ofall denominations, would be lost ;-for is it not the theoryof all the creeds that only the Church is to be saved, andthat all others are hastening to destruction or eternal-torment or some other awful future-the destiny to.which is fixed at death?We are bound to dissent f&m a.U of the foregoing asimperfect human theories, whose inconsistencies areclearly -manifest. <strong>The</strong> mere statement of them carriesinstant conviction of their erroneousness to every intelligentand unprejudiced mind. We cannot admit thateither the Disciple denohation or the Baptist denomination,or both of these, constitute the Church of theliving God, whose names are written in heaven, to theinclusion of all their immersed memberships, and to theexclusion of all the unimmersed of other denominations.We cannot admit that, when the Son of Man sowed thegood seed of the Gospel in the field, that the "wheat"was all brought under Baptist fencing, and that the"tares" were all outside. Nor can we even admit thatall the "wheat" is to be found amongst those immersedin water, and all the "tares" as well, so that the otherdenominations would be excluded from the Lord's parableof the wheat and the tares. (Matt. 13.) We claimthat all these conflicting theories are wrong--disapprovedof God. We claim that all sects and denominations arecontrary to the divine institution,--one Ilead, one Body,one Faith, one Baptism. We are not claiming that theLord's Church, the <strong>New</strong> <strong>Creation</strong>, has many members,but admit that it is in all a "little flock."We must include our Baptist friends and our Disciplefriends with our Presbyterian and Methodist and Lutheranand Episcopal and Roman Catholic friends, as beinga part of the one general Christendom, otherwise in theScriptures termed "Babylon." <strong>The</strong> Son of Man and
Its Baptism. ' 431his faithful followers sowed the good seed, which hasbrought forth fruitage throughout Christendom, whichmay be considered the wheat-field of this Gospel age.<strong>The</strong> Adversary has sown "tares" so prolifically that the"wheat" is well-nigh choked, and in some respects thefield might more properly be termed a tare-field than awheat-field. But now, at length, accordmg to theLord's promise, the "harvest" of this Gospel age havingcome, he is sending forth his reapers to gather hisl'wheat"--every grain of it-intohis garner; and it is manifestthat he is finding tlqese grains of true "wheat," not all inthe Baptist and Disciple denominations, but also amongstthe Presbyterians, Methodists, Episcopalians, Lutherans,Congregationalists, Roman Catholics, and others. It isin harmony with this that the message has gone forth tothe Lord's people everywhere throughout Babylon:" Babylon the Great is fallen [divine sentence has passedupon her systems; they are rejected of the Lord]; . . .come out of her, my people, that ye be not partakers ofher sins, and that ye receive not of her plagues."-Rev.18: 2, 4.This being true, it is very evident that the Baptistsand Disciples, as well as others, have made very seriousmistakes in respect to what baptism is, and in respect tothe blessings and privileges it confers. We have brieflyreviewed the whole situation up to the present time, tothe intent that it may be manifested to all that there issomething radically wrong in respect to all the varioustheories now prevalent on the subject of baptism, andthat we may all, therefore, be the better prepared to goreverently and prayerfully back of all human traditionsand theories to the Word of the Lord, through his in-spired apostles on this subject, which confessedly is animportant one-a divine institution. It is only after wesee clearly the confusion involved in all sf the varioustheories of Christendom that we are thoroughly preparedto appreciate the simplicity of the divine messageon this subject.THE SCRIPTURE TESTIMONY ON BAPTISM.<strong>The</strong> Jewish ritual contained various formulas respect-
ing the cleansing of vessels and washing and sprinkling ofunclean persons, etc., but nothing respecting baptism(baptiao, immersion) such as John preached in the endof the Jewish age. John's baptism was for Jews only,who were already recognized as typically cleansed by theAtonement-day sin offerings. To these John's baptismsignified repentance from recognized sin, violations ofthe Law Covenant, and a typical cleansing from them-a return to a condition of righteousness of heart ordesire. Jews thus repenting of sin and symbolicallycleansed, or washed, were counted aa restored to a conditionof harmony with God, previously enjoyed undertheir Law Covenant. <strong>The</strong> motive back of John's preachingand baptizing was a preparation of the people for theKingdom of God and for a revelation of Messiah, whichJohn's preaching declared to be imminent, and for whichthe people would need to be in a condition of heart-readinessif they would receive an appropriate blessing.Every Jew under the Law Covenant was counted a memberof the house of Moses: " <strong>The</strong>y were all baptized untoMoses in the sea and in the cloud." (I Cor. 10: 2.)<strong>The</strong> house of Moses was a house of servants, as it is written," Moses was faithful over all his house as a servant."(Heb. 3: 3.) Under the divine arrangement, whoeverwould be faithful as a member of the typical Israel orhouse of servants under Moses, the Mediator of the typicalor Law Covenant, would thus be in such a condition ofreadiness of heart that when the antitypical Moses, theMessiah, Christ, appeared, they would be ready to recievehim as the antitypical Moses. As they were baptized into Moses in the sea andin the cloud,the acceptanceof Christ as instead of Moses would imply that they werein Christ as members of his body, under him as their head,and, through association with him, ministers of the <strong>New</strong>Covenant, of which the complete, glorified Christ, headand body. will be the Mediator.Hence, John did not baptize his believers into Christ,but merely unto repentance, bringing them back to a conditionof harmony with Moses, etc., in which conclition,as natural branches in the olive tree (Rom. r I : 16-zr)they would not need ingrafting into Christ, for Christwould to them take the place of Moses, who for the time
mdy typified Christ. Let it be remembexed, too, that.this, called "John's baptism" and said to be unto repentanceand remission of sins, and " washing away of sin, "was not applicable to any except Jews+becawe Gentiles,not being baptized into Moses, and not being of thetypical house of servants at any time, could not by repentanceof sin come back to a condition which they hadnever occupied. Gentiles who believed into Christmust, therefore, be inducted into his house of sons in a.different manner. <strong>The</strong>y, as the Apostle explains, werethe wild olive branches, "by nature children of wrath,"strangers, aliens, foreigners from the commonwealth otIsrael. No amount of repentance and reformationwould make these strangers and aliens members of thetypical house of servants, to whom alone would come theprivilege of passing by faith in Christ from the house ofservants into the antitypical house of sons. If otherswould become branches in the olive .tree (Christ),whose root was the Abrahamic promise (Gal. 3: 16, ag),they must be ingrafted into the places left vacant by thebreaking off of, the "natural branches " of the originalolive tree-the house of servants, whose hearts were notin a proper condition to accept the Messiah, and who,therefore, could not be accepted of him as members ofhis house of sons. "He came unto his own Ipeople,Israel!, and his own [as a people] received him not ; but toas many as received him, to them gave he liberty Iprivilege]to become the sons of God, even to as many asbelieve on his name; who were begotten, not of the willof the flesh, nor of the will of man, but of God"--andwho thus became members of the <strong>New</strong> <strong>Creation</strong>-spiritual1y.-JohnI : 12.Typical Israel forsook Egypt (symbolical of the world)to follow the leadings of Moses; and when they came tothe great test or trial at the Red Sea, which would havemeant their destruction, except for God's interventionthrough Moses, they were all typically baptized intoMoses in the sea and in the cloud-the sea on either hand,the cloud above them-and became his house, or family,qiesented by him as their head. <strong>The</strong>y emerged froma8 P
434. <strong>The</strong> <strong>New</strong> Cre&.the sea devoted to Moses, pledged to follow and obeyhim. <strong>The</strong>y were still further pledged tg him as theMediator of the Law Covenant at Mount Sinai, and allof their hopes were bound up in him who declared,-"Aprophet shall the Lord your God raise up unto you fromamongst your brethren, like unto me; him shall ye hear."(Deut. 18: IS, 18; Acts 3: 22.) To every "Israelite indeed,"already thus consecrated and bound to Moseseven unto death, and with all their hopes of life anchoredin him, it was but s small remove to accept Christ in hisstead, and as his antitype; and to understand that theirpledges under the Law to Moses were now transferredby divine arrangement to Christ. the surety of the <strong>New</strong>Covenant which they engaged to serve. 2 Cor., 3 : 6.the Gentiles the matter was altogether different.and their acceptance of Christ would properly signify allthat was covenanted by the Jew to Moses and subsequentlytransferred to Christ. It should not surprise us,therefore, to find the Scriptures teaching a very muchwider and deeper meaning to baptism as applied to thosebelievers who were not Jews, not under the Law, not inMoses, and not, therefore, transferred from Moses toChrist. To these baptism meant all the radical changethat is pictured by the Apostle Paul (Rom. I I) by theingrafting of the wild olive branches into the good olivetree. It meant a complete transformation.BAPTISM INTO CHRIST'S DEATH..'Kuaw ye not that so many of us as were baptized intoJesus Chrzst were ba tized into his death?'
. ., Its Baptism.. 435IIappE& to us.' <strong>The</strong>se veraes are very gendy used toprove all the vtirious doctrines of baptism, but quotedespecially by our brethren who recow baptism as signifyingimmersion in water. Let it be clearly noticed,however, that the Apostle makes not one word of referenceto water baptism. Water baptism is merely asymbol, or picture of the real baptism; and the Apostle.in these verses explains, from various standpoints, thetrue, the essential baptism, without which no one can be .considered a member of the body, or Church of Christ,while all who receive this baptism, of whatever name orplace, color or sex, are to be counted as members of theEccksia, members of the <strong>New</strong> <strong>Creation</strong>.<strong>The</strong> Apostle is addressing those who are already membersof Christ. He says: "Know ye not that so many ofus as were baptized into Jesus Christp'-we pause hereto notice that he does not say, So many of us. as weresprinkled with water, nor, So many of us as were immersedin water, but, "So many of us as were baptized[immersed] into Jesus Christ." What is it to be immersedinto Jesus Christ? Surely he here is carryingout the same thought that he elaborates in I Cor. I a : z 7 :"Now ye are the body of Christ, and members in particular."How do we get into the body of Christ? <strong>The</strong>Apostle ianswers that we were baptized into it, and, hence,are now counted as members of our Lord, members underhim as our Head, members of "the Church which is hisbody."But let us inquire particularly what was the processby which we came into membership in ChristJesus. <strong>The</strong> Apostle answers the question in his nextstatement, "So many of us as were baptized into JesusChrist were baptized iltio his &ath." Not a word aboutour being baptized into him by being baptized intowater. No, no! How evident it is that if we were baptizeda thousand times in water it would not bring usinto membership in the body of Christ! But, acceptingthe Apostle's statement, we realize that our union withChrist, out membership in his Church or Ecclesia, whosenames are written in heaven, dated from the time that
<strong>The</strong> <strong>New</strong> Creatht.we were baptized into his death. But, when and howwere we baptized into the Lord's death? We answerthat this baptism into death with the Lord, this overwhelming,or b&al of ourselves, our flesh, which resultedin our inrorporetion by him as members of hisbody, as <strong>New</strong> Creatures, took place at the moment whenwe made the full surrender of our wills to him--con=cratingour all, to follow and obey him, even unto death.<strong>The</strong> will represents the entire person, and all that hepossesses. <strong>The</strong> will has the control of the body, hands,feet, eyes and mouth and brain. It has the control, too,of the pocket, the bank account, the real estate. It controlsour time, our talent, our influence. <strong>The</strong>re is not athing of value that we possess which does not properlycome under the contd of the will; and, hence, when wesurrender our wills to the Lord, or, as the Srripturessometimes represent it, our "hearts," we give him ourall; and this burial of our human will into the will ofChrist is our death as human beings. "Ye are dead;and your life is hid with Christ in God." (Col. 3: 3.)This death, this burial, is our baptism into his death.Henceforth, from the divine standpoint, we are not tocount ourselves as human beings, of human nature, ofthe earth, earthy, and as having earthly aims, objectsand hopes, but as <strong>New</strong> Creatures in Christ Jesus.<strong>The</strong> instant of this burial or immersion of our willsinto the will of Christ is fdlowed by our begetting tonewness of life-to a new nature. As our Lord consecratedhis human nature unto death, in the doing of theFather's will, and yet did not remain in death, but wasraised from the dead to a newness of nature, so we whothus in consecratiuh become "dead with him." sharing inhis consecration, are not left in a death state, but mayinstantly rise through faith to a realization of our kinshipto the Lord as <strong>New</strong> Creatures. Thus the Apostle declares:"Ye are not in the flesh, but in the Spirit, if so bethat the Spirit of Christ dwell in you." (Rom. 8: 9.)To the world all this is a "hidden mystery. "* <strong>The</strong>y do*Vol. I., Chap. v.
Its Baptism. 437.not appreciate our faith-justification in the Father'ssight, but regard us as other men, who are yet in theirsins. Likewise, they see no reason why we should sacrificeor consecrate our wills to the Lord-to be dead ashuman beings, that we may have a share with him as<strong>New</strong> Creatures. Neither do they see our consecration and'its acceptance, nor appreciate our figurative resurrectionto newness of life, newness of hopes, newness of ambitions,newness of relationship to God through Christ. Wetrust, indeed, that they may see Mrme fruitage in ourlives, but we cannot hope that it will be such fruitage aswill to them appear to be good or wise or profitable underpresent conditions. "<strong>The</strong> world knoweth us not [as<strong>New</strong> Creatures] because it knew him not."-I John 3 : I.In all this believers are but following the footsteps ofJesus-taking up their cross to follow him. Being holy,harmless, undefiled, and separate from the sinner-race,he needed not to wait for any sacrifice for sins, for he"knew no sin,"-but immediately on reaching the ageof manhood under the Law (thirty years) he hastened tomake a complete consecration of himself, a full sacrificeof all his earthly interests, hopes, ambitions and desires-that he might do the Father's will only. <strong>The</strong> languageof his heart, as he came to John at Jordan, was propheticallyforetold, "Lo I come,-in the volume of the bookit is written of me,-to do thy will, 0 God. I delight todo thy will, 0 my God; thy law is written in my heart."(Psa. 40: 7, 8 ; Heb. 10: 7.) Our Lord, thus consecratinghimself to the Father's will, realized that his outwardbaptism symbolized the stmender of his earthly life andnature, already immersed. or buried, into the Father'swill,-even unto death. His water immersion wasmerely a symbolical representation of the baptism, orburial of his will, which had preceded it. From thisstandpoint his baptism was full of meaning to him,though not to John, who greatly marveled that he whc"knew no sin" should be baptized, whereas the baptismof John was a baptism only for transgressors against theLaw Covenant-for the remission of sins.None but our Lord Jesw himself understood fully why
it thus "behooved" him to fulfil all righteousness.None but he realized that while such an immersion (figurativecleansing from sin) was not necessary for him, asthough he were a sinner, yet it behooved him who wasthe prospective Head of the prospective body, to set anexample in himself that would be appropriate as a lessonfull of meaning to all of his followers;-not only to those"body" members which were of the house of Israel afterthe flesh, but to those members also who were still aliensand strangers and foreigners. It behooved him tosymbolize the full consecration of his will and all that hahad, even unto death, that we, coming after, mightfollow in his steps.That our Lord did not receive the water immersion atthe hands of John as the real immersion, but merely asits figure, or illustration, can be readily demonstrated.In evidence mark his words about the time of the lastSupper. "I have a baptism to be baptized with, andhow am I straitened until it be accomplished!" (LukeI 2 : 56.) Here our Lord shows that his baptism was notthe water baptism, but the death baptism-baptiintodeath, in harmony with the divine arrangement,-as man's redemption price, or sin-offering.Having consecrated himself to this death-baptism atthe earliest possible moment, when he attained thirtyyears of age, and having during the three and a half yearsof his ministry carefully carried out the provisions ofthat consecration-" dying daily," pouring out his souluitto death,-using up his life, his energy, his strength, inthe service of the Father, in the service of his followersand, in a large sense, in the service of his enemies.Finally, realizing himself near the close of this deathbaptism,when it would be fully accomplished, and feelingthe weights, the trials, the difficulties, growing heavierand heavier each moment, and having not a sympathizer'-"Of the people there were none with him,"--not ont'who understood the circumstances and conditions, andwho could share his grief by offer of sympathy, encouragementor consolation,-then longing for the end of thetrial he exclaimed, "How am I straitened [in difficulty]
till it [my death-baptism] be accomplished!" . (LukeI a: 50.) His baptism was fulfilled very shortly after.when he died. crying,-" It is finished! ". <strong>The</strong> whole world is dying, and not merely the Lord andthe Church, his body; but the world does not participatein Christ's death, as does the Church, his body. <strong>The</strong>reis a great difference. <strong>The</strong> whole world is dead withfather Adam under his sentence or curse; but our LordJesus was not of the world, not one of those who died inAdam. We have already seen that his life was holy andseparate from that of all sinners, notwithstanding hisearthly mother,*-that he was not under condemnation.Why, then, did he die? <strong>The</strong> Scriptures answer that he."died for our sins,"-that his death was a sacrificial one.And so it is with the Church, his body, baptized into himby baptism into his death;-participators with him in hissacrificial death. By nature children of Adam, "childrenof wrath, even as others," they are first jwtifisd outof Adamic death unto life, through faith in our Lord'Jesus and his redemptive work; and the very object ofthat justification to life out of Adamic condemnation todeath, is that they may have this privilege of being baptizedinto Jesus Christ (made members of his body, hisEccksk) by being baptized into his death-by sharingdeath with him as joint-sacrificers. Ah1 What a widedifference there is between being dead in Adam, andbeing dead in Christ!This mystery of our relationship to Christ in sacrifice,in death-baptism now, and the resulting relationship andunion with him in the glory that is to follow, is incomprehensibleto the world. It should, hpwever, be appreciatedby the Lord's faithful, and is asseverated repeatedlyin the Scriptures. "If we suffer with him, weshall reign with him;" "if we be dead with him, weshall also live with him." We are "heirs of God, andjoint-heirs with Jesus Christ, if so be that we suffer withhim [if we experience death-baptism with him as hisbody members] that we may be also glorified together."-2 Tim. 2: 11; Rom. 6: 8; 8: 17. . .*Val. V., Chap. iv.
II440 <strong>The</strong> <strong>New</strong> Crsdion.In the fourth verse of the text we are examining, theApostle repeats the same thought from another standpoint,saying,--"<strong>The</strong>refore are we buried with him bybaptism into death." Again no suggestion of waterbaptism, but a most positive statement of death-baptism,our consecration unto death. Proceeding, the Apostlecarries forward the picture, stating the wherefore orreason of our baptism into Christ's death, saying, "Likeas Christ was raised up from the dead by the glory of theFather, even so we also should walk in newness of life."Only indirectly does the Apostle here refer to our sharein the First Resurrection, when we shall share the gloryof our Lord in h'is Kingdom: he refers chiefly to thepresent life. All who make full consecration of theirlives to the Lord, to be dead with him, to be joint-sacri-Acets with him in the service of the Truth, are to reckonthemselves while living in the world as being separateand distinct from others around them. <strong>The</strong>y covenantto die to earthly things which so engross others, and may,therefore, use them only as servants to the <strong>New</strong> <strong>Creation</strong>.<strong>New</strong> Creatures become alive through the Redeemer toheavenly things and prospects, which the world aroundus see not, understand not. In harmony with this outlives in the world should be new, distinct, separate fromthose of others about us; because me are animated withthe new spirit, the new hopes, the new aims, the heavenly.Coming to the fifth verse, the Apostle still makes notthe slightest reference to water baptism, although some,at first, might think otherwise of his words: "For if wehave been planted together in the likeness of his death.we shall be also in the likeness of his resurrection."this being planted together in the likeness of his deathbe understood to mean water baptism, it would be layingmore stress upon water baptism than any teacher in theworld would be willing to admit. What is it that asChristians we most earnestly hope for? Is it not that' we may share in the Lard's resurrection, the Fi Resurrection?<strong>The</strong> Apostle expressed this as the gr~ldideal and hope before his &d;saying,-" That I mightIf
Its Baptism.AA Iknow him and the power of his resutrection [as a memberof his body, his Church], and the fellowship of his sufferings.beiig made conformabLe unto his death,-if byany means I might attain unto the resurrection of thedead." (Phil. 3: 10, 11.) NOW to understand Romans6: 5 to mean that a share in Christ's resurrection wouldbe thc sure result of an immersion in water would be tomake this passage contradict every other passage, and tooutrage reason. Why should a planting, or burial, inwater result in a' share in the First Resurrection? Weare safe in assuming thzt thousands have been planted.or buried, or immersed, in watex who will never share it\the First Resurrection-the Christ Resurrectioa.But when we understand this verse, in harmony withthe two preceding it, to refef to baptism into death, toplanting in death, in the likeness of Christ's death, thenall is plain, all is reasonable. Having been called of theLord to be joint-heirs with his Son, and to suffer withhim and to be dead with him, to live with him and toteign with him, how sure we may feel that if we arefaithful to this call, if we are planted or buried into hideath, like as he was buried into death-as faithfulsoldiers of God and servants of the Truth.-we shalleventually get the full reward which God promises tosuch, viz., a share in the Firs$ Resurrection-to glory,honor and immortality.Baptism into death is the real baptism for the church,'as it was the real baptism for our Lord; water baptism isonly the symbol, or picture of it to us, as it was to him.This is conclusively shown by our Lord's words to twoof his disciples, James and John, who requested that theymight have his promise that eventually they should sitwith him, the one on his right hand and the other on hisleft hand in the Kingdom. Our Lord's answer to themwas, "Ye know not what ye ask. Are ye able to be baptizedwith the baptism that 1 am [being] baptized with? "<strong>The</strong>ir avowal of their willingness to share, not only hisignominy but also his baptism into death, our Lord approvinglyanswers. "Ye shall indeed drink of the cupthat I drink of, and be baptized with the baptism that I
am baptized with." (Mark 10: 35-39.) Whoever of ,his called ones are willing at heart for these experiences,the Lord will grant them the privilege,-and also hisassistance. Such shall indeed be immersed into Christ'sdeath, and, as a consequence, have a share with him inthe First Resurrection and in the Kingdom glories appertainingthereto. That our Lord here made no referenceto water baptism is evident; for these two discipleshad been with him from the beginning of his ministry,and as his representatives had been baptizing multitudesin water, "unto repentance and remission of sins"-John's baptism. (John 3: 22, 23; 4: I, 2; Mark I: 4.)Our Lord's inquiry respecting their willmgness for ashare in his baptism was not, misunderstood by theapostles. <strong>The</strong>y had no thought that he wished them tobe baptized again in water; they understood well that itwas the baptism of their wills into his will and theFather's will, and accordingly their participation with .him in his sacrifice,--dying daily, laying down their livesfor the brethren, to the finish, unto death actual."BY ONE SPIRIT WE ARE ALL BAPTIZED INTO ONE BODY."-1 Cor. la: I+ 13.-Let no one misunderstand the Apostle, when referringto our baptism into death with our Lord-"into hisdeath"-to mean the baptism of the holy Spirit. Deathand the holy Spirit are distinctly separate, and the twobaptisms are distinct and separate. <strong>The</strong> baptism intodeath is an individual matter, in which each whowould become a member of the body of Christ mustindividually consecrate and sacrifice his will. Subsequently,his sacrifice accepted. the hid by his Spiritassists each to lay down his life in the service of theTruth and for the brethren--even unto death. <strong>The</strong> baptism of the holy Spirit was one baptism for the entireChurch. It took place in the upper room on the day of-Pentecost, and has needed no repetition, because it hasnot ceased to abide with the Church from then until now.A repetition of some of the outward manifestations wasgiven in the case of Cornelius; but merely as an evidenceto Peter and to all the Jewish believers, and to Corneliw
I& Baptism. 443and idl Gentile believers since, that God makes no distinctionor discrimination as between Jews and Gentiles.<strong>The</strong> Pentemstal irnmersiad was accomplished, we aretold, by the filling of the upper room with the holy Spirit,so that the IW brethren present "were all d d inthe holy Spirit," the apostles receiving, additionally, asymbol of divine favor in the appearance as of cloventongues of fire upon their heads.This anointing with the holy Spirit c y d e d to theanointing sf Israel's high priests and kings with the holyanointing oil. <strong>The</strong> oil was poured upon the head andian down over the body. <strong>The</strong> antitype of this pouringupon the head was the impartation of the holy Spirit toour Lord at the time of his consecration at thirty yeamof age, when the Father gave him the spirit "withoutmeasure." (John 3: 34.) When Pentecost was fullycome, and our glorified Head had appeared in the presenceof the Father, and made propitiation for the sins ofhis people, he was permitted to "shed forth this," thePentecostal holy Spirit immersing his Church; thus signifyingtheir acceptance by him and by the Father, asmembers of his Echsia, his body-members of the <strong>New</strong><strong>Creation</strong>. His Church, his body, has since continued.and the holy Spirit has continued in and upon it; and aseach additional member is added to the Church, which-is his body, each becomes a participant in the one baptismof the Spirit which pertains to and pervades thebody, the Church.<strong>The</strong> text under consideration links this Pentecostalbaptism of the Spirit with our individual baptism intodwth, and shows us the relationship of the two. It is asjustified men that we are baptized into death; it is asmembers of the <strong>New</strong> <strong>Creation</strong> that we are anointed ofthe holy Spirit and constituted members of the Eccksia.the body of Christ. As already seen, we must h t bejustified out of Adamic sin and death, by faith in ourRedeemer, before our sawifice catM be accepted and webe counted "dead with him,"-with our Lord, ourHead. So, likewise, we must first make this consecration,or sacrifice, of our justified selves, and be accepted
444 <strong>The</strong> <strong>New</strong> Cruation.as members of the <strong>New</strong> <strong>Creation</strong>, before the dying processesbegin which will, by the Lord's grace, result in ourcomplete ba@m into &&, in the likeness of our Lord'sbaptism into death, and thus insure a share in his "FirstRemmxtion." This is in accord with what we havealready seen; via., that it is not our justification thatconstitutes us <strong>New</strong> Creatures-members of the body ofChrist-but our baptism into death with him, as theApostle says, "As the body is one, and hath manymembers . . . so alsoisChrist. Forby one Spiritwe are all baptized into one body . . . and havebeen all made to drink intoone Spirit."-I Cor. 11 :11,13.This Gospel age is the "acceptable year of the Lord,"during which he has been wiliing to accept the sdcesof believers, their full consecration unto death. Eachsacrificer thus responding to the Call of the age (Rom.rn: I) has at once been accepted to a place, a member-ship, in the "Church of the First-born, whose names areetten in heaven." But this acceptance, 'as we haveseen, does not conclude the matter: it is required of allconsecrators that they shall "die daily "--that is, thattheir attitude of entire consecration shall be continueddaily until they too can finally declare, " It is finished."It is required by the consecration that this perseverancein sacrificing and well-doing shall be continued patientlyand faithfully, and that the end, with us as with ourLord and Head, shall be literal death. As it is written:"I have said, Ye are gods [ebhim-mighty ones] all ofyou sons of the Highest;-yet ye shall die like men, yeshd fall like one of the princes"-not like Prince Adam,convicts; but like Prince Jesus,-participators in .hisdeath. (Psa. 81: 6, 7.) This faithfulness, this dailydying, is requisite to our making our calling and electionsure; and it is to such as faithfully walk in the footstepsof the Lord that he promises the glory, honor and immortalityreserved for thc faithful overcomers who shallconstitute the "Very Elect" members of the <strong>New</strong> <strong>Creation</strong>.Our Lord's words are, "Be' thou faithful unto&&, and I will give thee a crown of life." (Rev. 1 : I o .)We see, then, that it is with the Church as if was with her
Lim.i and Head-that the consecration brhigs the firsthitsof the Spirit, faithfulness daily continues theblessing of the Spirit, with increaskg joys and fruits,while the faithful finishing of the covenant in actualdeath is essential to the receiving of the full inheritanceashare in the First Resurrection and its glories andhonors.-Eph. I: 11-14; Rom. 8: 16,17. .THE BAPTISM OF FIRE.We have already at considerable length* called attentionto the statement of John the Baptist,made to theJews respecting Jesus, "He shall baptize you with theholy Spirit and with fire," (Matt. 3: II),-thus pointingout the Pentecostal blessing upon faithful Israelitesand the fire of God's angkr, "wrath to the uttermost"(I <strong>The</strong>ss. a: 16), that came upon the remainder of thatnation. <strong>The</strong> baptism of fire is not a blessing, nor is itintelligently that Christian people sometimes pray for it.As there was such a baptism of fire in the end of theJewish age upon the "chaff" of that nation, so our Lordindicates there will be in the end of this age a similar"fire" upon the "tare " class of Christendom-a baptismof fire, of trouble, which will be appalling; "a time oftrouble such as was not since there was a nation.'-Dan. 11: I.THE SYMBOLICAL BAPTISM IN WATER.We have already called attention to the various water'baptisms in vogue amongst Christian people, and almostuniversally miaunderatood by them to be the real baptism;we have shown how false and inconsistent are thetests which are based upon these water baptisms, whichcannot &ect the heart, and which at very most are.symbols, but not seen to be symbols by their advocates,because they do not clearly discern the real baptbm in40death with Christ. How simple and yet how accuratebecomes this test of real baptism, as respects the Church'of Christ+ "body," the EccbsBsia, whose names am'written in heaven--not depending upon earthly enroll.*Val. V,Chap. ix.2
<strong>The</strong> Neq- Crcdimr.inent! Thi;; true baptism is, indeed, the door into thetrue Church, for no one can be admitted or enrolled as amember of the Church, the body of Christ, and have theirnames written in heaven as such, except first he haveexperienced this baptism of his will, of his heart, into&ah with Christ, and has thus been inducted inio membershipin his Church, which is "filling up that which isbehind of the afl8ictions of Christ." (Col. I: 24.) Ah,yes! Such believers, making such consecration, suchbaptism into death with the Lord, must all be true"wheat "-not one of these is a "tare." <strong>The</strong> water doormay let in "tares" as well as "wheat" into the BaptistChurch; but the baptism into death as a door will admitonly the wheat cla& into the true Church, because noneothers will care to come under the conditions, thoughsome may imitate them in a measure, as the "tares " areimitations of " wheat."From this standpoint it kill be observed that theremay be members of the true Church-baptized into JesusChrist, by being baptized into his death-amongst Presbyterians,Methodists, Lutherans, Episcopalians, Congregationalists,Roman Catholics, etc., as well as amongstDisciples and Baptists, On the other hand, undoubtedlythe great majority in all denominations (includingDisciples and Baptists immersed into water) haveneither part nor lot in the body of Christ, the trueEccIesia. because of not having come through the realdoor into the real Church, by the real baptism into "hisdeath."This proposition is incontroveftible.Having thus laid all the stress, as the Apostle does,upon the true baptism, we turn to the symbol of it, thewater baptism, and inquire, first, Is the symbol properor necessary to those who have the real baptism? Second,If so, which is the proper symbol?IS TEE SYMBOLIC BAPTISM .NECESSARY?<strong>The</strong> testimony of the Lord and the apostles clearlyindicates the propriety of the symbolical of water bap-'tism, because not only they themselves were-baptieedwith water, but taught water baptism in respect to
Its Baptism. 447otherswot Jews only, but also Gentile con-. Wehave already shown that our Lord Jesus' baptism wasepmate and distinct from that of John's baptism to theJews in .general;-that it Was not unto repentance forremission of sins;-that John did not understand the-tter; and that our Lord, in thus instituting a symbolof hi own death, did not attempt to explain what Johnand others of that time could not have understood, becausethe holy Spirit was not yet given, for Jesus had notyet accomplished his sacrifice for our sins, nor beenglorified so as to present the sacrifice on our behalf. Wenote the commission given by our Lord to the apostles,and to us through them, as recorded in Matt. 28: 19, 20:"Go ye, therefore, and teach all nations, baptizing them.in the name [by the authority] of the Father, and ofthe Son, and of the holy Spirit." This commission hasapplied to this entire Gospel age, and under it all ministersof the Truth to-day labor. <strong>The</strong> Lord did not hererefer to the Pentecostal baptism of the Spirit, because itwas not in the power of the apostles thus to baptizeanyone. <strong>The</strong> Lord himself, and he alone, had thisauthority and retained it. It was, however, granted tothe apostles, and to all the faithful teachers of the Lord'sWord, to instruct people respecting the grace of God inChrist-respecting their justification, and respectingtheir sandification, or consecration, or baptism intodeath with Christ, if they would be partakers of his newnatw and coming glory. And the baptizing includedalso the symbolical, or water baptism, which was to bethe outward sign by which the inward or heart-consecrationof the believer would be made known to hisfellows, even as our Lord himself first made the heartconsecrationto the Father, and then symbolized it inwater.That the inspired apostles so understood their commissionand ours is evident £rum all their teachings.<strong>The</strong>y first taught the people respecting the grace ofin the work of redemption, enmging them to believeunto justification of life. <strong>The</strong>y next urged upon them afull consecration of heart, saying, " I beseech yotc, brrthrbtl
I448 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.[no longer sinners and aliens, but justified thtough f&fiin Christ, and, hence, designated members of the " householdof faith," or " brethren "], by the mercies of Cod [ashare of which you b-?e already received in your justification],that ye present your bodies livingholy Ljustifiedl, acceptable to God, your reasonable service."This was the invitation to consecrate, or sa&-fice, or be "baptized into his death." So many as heardthe word gladly, in the proper condition of heart, appreciatively,were baptized-not only really baptized intheir consecration vow, but also symbolically baptizedin water, as an outward testimony of this.Notice the following testimonies that baptism was thecustom of all the apostles,-not merely with the Jews,but also with the Gentiles. We read of the people ofSamatia, "When they believed Philip . . . theywere baptized, both men a ~~d women [not children]."(Acts 8: IS.) <strong>The</strong> Ethiopian eunuch converted by thepreaching of Philip was also baptized in water. (Acts8 : 35-38.) After Peter had preached to hmelius and hishousehold, "<strong>The</strong> holy Spirit fell on all them that hard[appreciated] the word [no infants, therefore], . . .and he commanded them to be baptized." (Acts 10:44-48.) Again we read, "Many of the Corinthians hearingbelieved, and were baptized." (Acts 18: 8.) Againwe read, "Lydia, a seller of purple, of the city of Thyatira,one that worshiped God, heard us; whose heart theLord opened to give heed unto the things spoken byPaul. . . . She was baptized and her household."(Acts 16: 14, IS.) <strong>The</strong> Philippian jailer, when he hadbelieved, was baptized by Paul and Sias in the prison.(Acts 16: 33.) Again, we read, " I baptized also thehousehold of Stephanus.'-I Cor. I: 16.True, the Apostle in this last case mentions how few hehad baptized, but this, undoubtedly, was because of histhorn in the flesh, his imperfect eyesight; and the fewwhom he baptized probably received this service at hishands because no one else suitable to perform itconveniently at hand.. He thanked Cod that he bsp.- tized SO few; but thia does not imply that hehad changed
IIts Baptism. 449his mind in m3pect to the propridy either of the realbaptism or of its symbol; but in view of the fact thata dispute had arisen in the Church-a sectarian or factiousspirit leading some to say, " I am of Paul," others,"I am of Apollos," others, "I am of Peter," etc.-theApostle was glad that he could say he had baptized veryfew of them himself, lest any of them might have beenled to claim that he had been making personal disciples,baptizing them in his own name, instead of making disciplesfor Christ, and baptizing them into the name ofChrist.In the light of these plain declarations of Scripture respectingthe precept and practice of the Lord and thehpostles, it would be a bold man indeed who would declarethat symbolical or water baptism is not taught in .the Scriptures; or that it was taught as applicable onlyto the Jews; or that it was intended only as an introductorywork. On the contrary, it has been both taughtand practised from the beginning of the age to the presenttime, even though with varying forms and ceremonies,and with more or less incorrect conception of its meaning,confounding the symbol and losing sight of the real haptism. It is surely with good reason that all Christianpeople respect water baptism as of divine institution.If any are still inclined to controvert this question, wehave no quarrel with them, but believe that if such anone is honest and has performed in his heart the truebaptism of his will into the will of the Lord-if he habecome dead to aelf, and to the world, and alive towardGod, through Jesus Christ our Lord, God will reveal eventhis matter also unto him in due season.-Phil. 3 : I 5.Meantime, we shall rejoice with such that they havefound the real baptism, and become participators in it,and we co~lgratulate them upon the truth that it is farbe* to aee and enjoy the real baptism while blind to thesymbol, than it would be to see the symbol and be blindto the reality. In view of this, however strongly we favorthe symbolical baptism, we could not base Christian fellowshipupon it, but only upon the real baptism intodeath. with Christ. All, hfote, who confess the Lord as their
450 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Redeemer, and confd a full consecration of heart andlife to him, we accept as brethren in Christ Jesus, membersof the Ecchsia, whose names are written in heaven-<strong>New</strong> Creatures in Christ, whether by bih Jews orGentiles, bond or free, male or female, baptized withwater or not baptized with water.On the other hand, let it not be f<strong>org</strong>otten that everyitem of knowledge brings not only an increase of privilegeand joy,but also an increase of responsibility. Whoever,therefore, comes to see the beauty and authority of thewater symbol, comes at the same time to another testrespecting the deadwss of his will-respecting his realbaptism into death with his Lotd. A failure to obey asto the symbol under these circumstances, it will readilybe seen, would mean a withdrawal of the sacrifice, andthus a failure to make the calling and election sure.THE PROPER SYMBOL OF BAPTISM.We will not attempt a discussion of the multitudinouspros and cons as between sprinkling, pouring and immersion,-~~to which was the d&al apostolic mode ofperfdng symbolical baptism. We will suggest, however,that no infant could possibly be in the condition ofand heart which would permit it to make a consecrationor baptism of its will into the will of Christ, so asto become dead with him to self and to the world. Wewill insist further, that the symbolical baptism cot& motbe performed prior to the real baptism, with any validity ;because symbolical baptism is intended to be merely theoutward expression or confession. of what has alreadytranspired between our hearts, our wills, and the Lordin secret.<strong>The</strong>se things being true, it follows that the great majorityof Christian people have never had symbolical orwater baptism, since they could r~eive. it only after intelligentlymaking theii axmemation vow. <strong>The</strong> immersionof adults prior to c~))~ecration would be no more e5-caciaus than an ordinary bath, no more of a symbolicbaptism than the sprinkliig of an unconsecrated infant.It behooves all, therefore, to inquire earnestly which is
Its Baptism. 451the true water baptism, the true symbol, designed byour Lord, and to obey it promptly. And every consecratedheart, "dead indeed" to self-will and worldlyopinion, will be on the alert to know and to do the will ofthe Lord in this as in every other matter. Such alertnessis implied in the expression, "Alive toward God,through Jesus Christ our Lord"-Rom. 6 : I I.Suppose that the confusion on the subject of the modeof baptism were so complete, and the testimony respectingthe procedure of the early Church so confused, thatwe had nothing whatever to guide us in determiningwhether the apostolic mode of water baptism was bysprinkling ar pouring or immersing, we are now in aplace where, seeing clearly what constitutes the realI baptism, it is possible for us to see clearly what wouldand what would not constitute symbols or pictures ofit. Scrutinizing every form practised, one only seems atall to @ure death and burial with Christ. We fail tosee any symbol of death to the world and self, and withChrist, in many or few drops of water upon the forehead,or in a pailful of water poured over the person. If thereis any symbolical likeness of death in either of these weare unable to perceive it. But when we come to considerimmersion we see at a glance a wonderful, a striking, aremarkable, a fitting illustration of all that is implied inthe real baptism to death. Not only does the Greekword baptizo signify suhergence, covering, burying,overwhelming, but the whole procedure connected withone immersion backward into the water in the name ofChrist is a most striking picture of a burial, fitting inevery particular. <strong>The</strong> administrator in the symbol repmntsour Lord. As the candidate goes to him so inout hearts we go to the Lord for baptism. Confessingthat we cannot of ourselves become dead to self and to1 the world, we give ourselves into the hands of the Lord,asking him to accept the will for the deed, and requestingthat, our wills being given up, he will bury us into his&dh--that he will cause such experiences, disciplines,assistances and chastisements, as will best enable us tocarry out our covenant of consecration. When the can-
451 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.didate hae given up his will, the admhkttator gently letshim down into the water, and while he is thus on hisback, helpless in the water, he furnishes a complete illustrationof our powerlessness to assist ourselves while indeath; and as the administrator raises him to his feetagain we see in picture just what our Lord has promisedus,-to raise us up from the dead in due time by his ownpower. We make no attempt to constrain the consciencesof others who differ with us; but it seems to usevident from the fitness of this symbol that its authorwas the Lord. Who else could have arranged so c&-plete a picture or symbol of the entire matter?Whoever has already performed the real baptismwhoeverhas already given himself into the hands ofChrist, to become dead with him, buried in the likenessof hi death, and then sees the beauty of this symbolicpicture, must, we believe, feel an intense desire to fulfilit in his own case. <strong>The</strong> language of his heart must surelybe, "I delight to do thy will, 0 my God!"What advantages will acme from obedience to thissymbol? We answer that the advantage does not acuueon the £uElment of any one part of our consec~-ationvow, but will only be ours if we seek to £ulfii all the requirements,first and last--everything included in thefull surrender of our wills to the Lord's will, and a fullendeavor to walk in his steps. But while the full advantagewill accrue at the end of the journey, in the FirstResurrection, and its glory, honor and immortality,then is a measure of advantage to be enjoyed even now.<strong>The</strong> satisfaction of mind, the peace of heart, the factthat, like our Lord, we have endeavored to "fulfil allrighteousness"-these contribute to that peace of Godwhich flows like a river, regularly and steadily and forcefully,through the lives of those who are his--the peaceof God that passeth all undmtanding, in our hearts.<strong>The</strong> Apostle's testimony, that then is "One Lord.one faith, one baptism, one God and Father of all."(Eph. 4: 4-6.) It follows that as there is only one properbaptism so there can be but one proper symbol to it ; andChristian people in general are agreed that immn+ainn in
Its Baptism. 453~tet cormqxmde most closely to the xneaaing of theScriptural language. As illustations of this agreement,note the following comments from persans who, thoughprobably really baptized into Christ's death, had becomeconfused so that they did not know how to identifyits water symbol, and concluded that it is immaterial.SOME TESTIMONIES TO THE POINT.John Calvin, Presbyterian, says: "<strong>The</strong> very word'baptize' signifies to immerse. It is certain that immer- .sion was the practice of the primitive Church."-Insttitutes,Bk. IV., Chap. xv., $19.Dr. Macknight, Presbyterian: "In baptism the baptizedperson is buried under the water." "Christ submittedto be baptized; that is, to be buried under water."Dr. Philip Schaff , Presbyterian: ? Immersion, and notsprhkkg, was unquestionably the original, normalform. This is shown by the very meaning of the Greekwords baptieo, baptisma, baptistnos."-Hist. of ApostolicChurch, p. 568.In a latex publication (1885) he writes firther'onthese "comparisons," that they "are all in favor of immersion,rather than sprinkling, as is fully admitted bythe best exegetes, Catholic and Protestant, English andGennan.' --Teaching of the Twelve Apostles, pp. 55, 56.Martin Luther, Lutheran: " Baptism is a Greek word,and may be translated 'immersimr. "' " I would havethose who are to be baptized to be altogether dippedinto the water."-Luther's Works, Vol. I., p. 336.John Wesley, Methodist: "'Buried with him by baptism'-alludingto the ancient metbod of immersion. "Wall, Episcopalian: " Immersion was in all probabilitythe way in which our blessed Savior, and for certain wasthe most usual and ordinary way by which the ancientChristians did receive their baptism."-Hist. InfantBaptism, Vol. l., p. 57 I, Oxford, 1862.Dean Stanley, Episcopalian: "For the first thirteencenturies the almost universal practice of Baptism wasihat of which we read in the <strong>New</strong> Testament, andwhich is the very meaning of the word 'baptize'-that
454 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.those who were baptized were. plunged, submerged, immersedinto the water."--Christian ' Institutions, p. 17.Brenner, Roman Catholic: "Thirteen hundred yearswas baptism generally and regularly an immersion of theperson under water."-Historical Exhibition of the Administrationof Baptism, p. 306. -."<strong>The</strong> whole person was immersed in water."-Kitto'sEncyclopczdia. ,"Baptism, that is, to dip, or immersion."-EncyclopczdiaAmericana." Baptism was originally administered by immersion."~Brande's Encyclopcedia." Baptism means immersion."-Smith's Bible Dictioluzry."Baptize, to dip in or under water."-Liddell dScott's Greek k m ."To immerse; to sink."-Robinson's Greek Lexicm."To immerse, submerge, sink."--Green+ld's Lexicon.WRO MAY ADMINISTER WATER BAPTISM.Since all of the consecrated, all baptized into Christ'sdeath, constitute the " Royal Priesthood," and membersof the anointed body of the Lord, it follows that they notonly are commissioned by Matt. a8 : 19 to teach the people,and thus to lead them to the baptism, or burial oftheir wills into the Lord, but would be equally commissionedto perfonn for them the symbol of this consecration,the water baptism. And, further, if no such consecratedperson could be found convenient for the serviceof the symbol, we can conceive of no mw~d objection- thatcould be raised to its performance by an unconsecratedbeliever, or even by a worldly person. an unbeliever; becausethe real contract is between the Lord and the individualconsecrating himself; and as the water baptismis not the real one, but merely a picture, so the administratoris not the Lord, but merely a man, and whether agood or a bad man he would act merely as a representativefor the convenience and service of the immersed one.Nevertheless, there is a genera! fitness and order whichit is well to observe in this as in all matters pertaining to
Its Baptimr. 455the Ecclesicr: this would indicate that the most prvperpersons for such service would be the chosen elders.THE FORM OF WORDS.No particular form of words for this service is set before us in the Scriptures, and all can readily see that thewords aie of secondary importance,-that the baptismmight be equally valid if no words at all were used; because,as previously stated, the real contract is betweenthe baptized one and the Lord, and the act of water baptismis the open confession of it. It is not, therefore, aquestion of what the administrator may believe or disbelieve,say or omit to say, but of what is the thoughtand intention of the heart of the one thus symbolicallybaptized. Nevertheless, basing our judgment upon thewords of the Lord, in Matt. 28: 19, and the words of theApostle in Rom. 6: 3, we recommend as a simple form ofsound words for the occasion these:"Brother John [or other Christian name], in the nameof the Father, and of the Son, and of the holy Spirit, bythis authority, I baptize thee into Christ."REPETITION OF THE SYMBOL.Because the true meaning of baptism has been so longlost sight of, we have many inquiries from those whohave already been immersed in water, respecting thevalidity of their water baptism, and whether or not itwould be proper to repeat the symbol. Our reply is thatthe symbol needs no repetition; but since it would haveno meaning whatever, and no virtue whatever, any morethan any other bath or dip in water, unless it followed thefull consecration unto death, each must decide for himselfwhether or not he has obeyed this witnessing. Butif the water baptism followed consecration, or baptisminto death, it would not be necessary to repeat it--eventhough knowledge on the subject was deficient.BAPTISM FOR THE DEAD."Else what shall they do which are baptized for tiredead, if the dead rise not at all?"-I Cor. 15: 29.A misapprehension of the Apostle's meaning in theabove words led, during the "dark ages," to substitu-
456 <strong>The</strong>. <strong>New</strong> <strong>Creation</strong>.tionary baptism: Christian people, whose friends haddied without baptistn, were baptized for them rejwesentatively.Correct views of what constitutes the realbaptism quickly show us the inconsistency of such procedure.One person codd no more consecrate himselffor another pe&n than he could transfer either his naturalor his spiritual life to another person. This misapprehensionof the Apostle's words, however, has led toconfusion in the minds of my, who fail to recognizehow great a falling away took place shortly after thedeath of the apostles, and how wild and unreasonablewere many of the theories and customs then introduced.<strong>The</strong> Apostle's topic was the resurrection of the dead.and he is here sustaining and elaborating that doctrine.Evidently assaults had been made upon thefaith of the Church at Corinth respecting the resurrectionof the dead. As a part of his argument, in the verseunder consideration, he calls the attention of the Churchto the fact that they had all been baptized, and thattheir baptism signified or symbolized death, as we haveseen just foregoing. He then, by way of showing themthe inconsistency of the new position, inquires whereinwould be the wisdom or value of such a consecration todeath, as their baptism suggested, if the new theory thatthe dead rise not at all were true. <strong>The</strong>y had consecratedthemselves to be members, to die one with theother, and one for the other in fellowship with Christ, andthustobedeadwithhim, andasmembersofhisbody, membersof the great atonement sacrifice on behalf of the &adworld, because they hoped in the promised resurrection.<strong>The</strong> Apostle's argument is that the whole Christianposition stands or falls together. Ii there is no resurrectionof the dead, then those who are fallen asleep inChrist are perished, as well as the remainder of the world;and if such be the case, and there is no future hope eitherfor the Church, or for the world through the Church,why should we consecrate our lives unto death? We arebaptized into death with Christ, baptized for the dead.tothe intent that we may by and by be associated with.him as the Life-giver of the world-the Seed of Abraham
ISTUDYkLTRE PASSOVER OF THE NZW CRBATION.h. Yorr OF 80- UIJ D v r m-OM, ur T- ARZSARn-=.-"Tnr Cavrca OF TEE Fx~$~-nouc.~-*~W~, BnmablR, ARB On= LOAF:*-THB YWOUAL SnLL AFP~OPUATB.-WHO -1 -TS-WEO MAY 0s-%-AN 0RD1R OIBarvxcr~Burrr P- D.OY YCCLPrrOCI w(PRolro'r BI~CYCLDP~~DIL"Christ our Passover is smSFed for us; UrerBfolb Iet uskasp the fecrct, not with old haven, neither with the leavmof dice and wickedness; but with the unlsmewd bred ofn'narity ad 1rrcrh."-1 Cor. 6: 7, 8.OTABLE amongst the experiences of typical IsradN was the Passover. <strong>The</strong> Feast of the Passover, celebratedevery year for seven days, began with thefifteenth day of the first month. It celebrated in a generalway the deliverance of the people of Israel from t&bondage of Egypt-but particularly the passing over, asparing alive, of the fir$t-born of that nation during theplague of death which came upon the Egyptians, andwhich, as the last of the plagues, finally compellea themto release the Israelites from their compulmry servitude.<strong>The</strong> passing over of the firstiborn of Israel became theprecursor of the liberation of the whole nation of Israe1and their passing in safety over the Red Sea into freedomfrom the bondage of Egypt. We can readily see that soportentous an event would properly be commemoratedby the Israelites as intimately identified with the birthof their nation; and thus it is celebrated by Jews to thisday. <strong>The</strong> members of the <strong>New</strong> <strong>Creation</strong> are interestedin those events, as they are interested in all the doingsand arrangements of their heavenly Father, both inrespect to his typical people, Israel after the flesh, and inrespect to the whole world of mankind. But the <strong>New</strong><strong>Creation</strong> has a still deeper interest in those matterswhich occurred in Egypt, in view of the fact that theLord has revealed to them the "mystery" that thosethings which happened unto natural Israel were intendedus7)I
458 <strong>The</strong> <strong>New</strong> Creath.to typify and foreshadow still grander things in &divine plan respecting antitypical Spiritual Israel---the<strong>New</strong> <strong>Creation</strong>.In reference to these spiritual things, the Apmtledeclares that the "natural man receiveth them notcneither can he how them, because they are spirituallydiscerned; but God hath revealed them unto us [the<strong>New</strong> <strong>Creation</strong>] by his Spirit." (I Car. a: 14.10.) God usedthe apostles as his mouthpieces to give us mrtain clueswhereby, under the guidance of his Spirit, we may understandthe deep things of God. One of these clues isfound in the text heading this chapter. Following theApostle's indication, we see clearly that Israel accordingto the flesh typified the whole people of God-all whoshall ultimately become his people, down to the closeof the Millennia1 age; that the Egyptians representedthe opponents of the people of God, Pharaoh, their ruler,representing Satan, the prince of evil and darkness;and Pharaoh's servants and horsemen representingfallen angels and mea who have associated or who willassociate themselves with Satan as opponents to theLord and his people-the<strong>New</strong> <strong>Creation</strong>, and in generalthe household of faith. As the people of Israel longedfor deliverance, and groaned under theirtaskmasters, yetwere weak and unable to deliver themselves, and couldnever have., reed themselves from the yoke of Egypt4ad it not - L n for the Lord's intervention on their,behalf, and his appointment and sending of Moses to betheir deliverer, so we see the world of mankind at thepresent time and throughout the past groaning andtravailing in pain together under the exactions of "theprince of this world" and his minions, Sin and Death.<strong>The</strong>se hundreds of millions of humanity have a cravingfor liberty from bondage to their own sins and weaknesses,as well as for release from the penalties of these,-pain and death. But without divine aid, mankind ispowerlep. A few plake a vigorous struggle, and8ccomplish somethiqg; but none get free. <strong>The</strong> entirerace of Adam is in bondage to sin and death, and theironly hope is in God and in the antitypical Moses, who
Its Possow?. 459be hss prclmi#d shall deliver his people in his appointedtime,-bringing thmn across the Red Serepresentingthe Second Death, in which Satan and all who affil ahor sympathize with him and his evil course shall beeverlastingly destroyed, as was typified in the overwhelmingof Pharaoh and his hosts in the literal RedSea. But the Lord's people "shall not be hurt of theSecond Death."<strong>The</strong> foregoing is the general picture; but inside ofit, and yet a part of it, was another, a particular picture,which related, not to mankind in general and their deliverancefrom the bondage of sin and death, but onlyto a special class amongst them-the first-born. Correspondingto these as their antitype, we have broughtto onrattention by the inspired word "the Church of thefirst-born,' which are written in heavenw-the <strong>New</strong><strong>Creation</strong>. In the type, the first-born occupied a specialplace-they were the heirs; a special place also in thatthey were subjected to a special testing or trial in advanceof their brethren. <strong>The</strong>y became liable to death beforethe general exodus, and when the exodus did oceurthese first-born ones had a special place in it-% specialwork to do in wnnectioh with the general deliverance,for they became ar separabed class, represented in thetribe of Levi <strong>The</strong>y were separated from their brethren,ghing up entirely their inheritance in the land, thahaccording to the divine arrangement they might be theteachers of their brethren.This tribe or house of Levi clearly represents the householdof faith, which is represented in turn by the preparatoryRoyal Priesthood, which gives up inheritancein earthly things on behalf of the brethren, and shall byand by constitute actually the Royal Priesthood, whowChief Priest is the Lord, and which shall bless, rule andinstruct the world during the Millennial age. As thefirst-born of Israel in Egypt were subject to death, butwere passed over, escaped it, and losing the earthlyinheritance became a priesthood, so the antitypicalChurch of first-boms in the present time is subject now40 Second Death, having their tesiiing or trial for ex&
hating life or everlasting death in: advance of the njmainderof mnnlrind, and pgsses from death unto life,through the merit of the Redeemer's blood-death.Becoming participants in their Lord's grace, they re+nounce, or sacrifice with him, the earthly inheritance, theearthly portion, the earthly life, that they may attainheaven and its "life more abundant." Thus, whiie theChurch of the first-born, the <strong>New</strong> <strong>Creation</strong>, "all die likemen," and in respect to earthly things seem to lose andrenounce more than do others, nevertheless, though thenatural man understands it not, these are passed over,or rescued from death, and, as the Royal Priesthood,will, with their Chief Priest, Jesus, be made partakers ofglory, honor and immortality. <strong>The</strong>se, whose passingomr occurs during the night-time of this Gospel agebeforethe Millennia1 morning dawns, and 'its Sun ofElighteousnss arises-are to be the leaders of the Lard'shost, to bring it forth from the bondage of Sin and Satan.Mark how this agrees with the language of the Apostle(Rom. 8: aa, ~g), "<strong>The</strong> whole creation groaneth andtravaileth in pain togetherH-"waiting for the manifestationof the sons of Gods'-waiting for the compktepassing over of the Church of the first-born in the FirstResurrection, to glory, honor and immortality.But, now, another feature of the type is important.In order to effect the pasiiing om of the first-born, andthe consequent deliverance of all the^ Lord's people in thetype, it was necessary that the Passover lamb should beslain, that its blood should be sprinkled upon the doorpostsand lintels of the house, that its flesh should beeaten that night with bitter h&, and with unleavenedbread. Thus each house of Israel represented the householdof faith, and each lamb represented the Lamb ofGod which taketh away the sin of the world, rmd thefitst-born in each family represented the Christ, Headand Body, the <strong>New</strong> <strong>Creation</strong>. <strong>The</strong> bitter herbs representedthe trials and afEictions of this present tb,which all the more serve to whet the appetite of thehousehold of faith for the Lamb ruid the unleavenedbnrad. More~ver, as each household was to eat .whh
st& in hand. and girded for a journey, it represented.that the antitypical first-born and ho~old of faiawho would thus partake of the Lamb during the nightTtime of this Gospel age would be pilgrims and strangersin the world, who would realize the.bondage of sin and.death, and be desirous of being led by the Lord intofreedom from sin and corruption-into liberty of the sonsof God.OUR LORD'S MEMORIAL.It was in harmony with this type of the killing of thePassover lamb on the 14th day of the first month-theday preceding the seven days' Feast of the Passover,celebrated by the Jews-that our Lord died, as theantitypical Pmer Lamb, "the Lamb of God, whichtaketh away the sin of the world." At no other timewas it possible for our Lord to have finished in deaththe sacrifice which he began when he was thirty yearsof age, in his baptism unto death. Hence it was that,althongh.the Jews many times sought to take him, noman laid hands on him, because "his hour was not yetfully come:"-Jno. 7: 8.30.As the Jews were commanded to select the lamb ofsacrifice on the tenth .day of the first month, and toreceive it into their houses on that date, the Lordappropriately offered himself to them on that date.when, five days before the Passover, he rode @to thecity on the ass, the multitude crying, "Hosanna to theSon of David1 Blessed is he that cometh in the name~f the Lordl" "He came unto his own, and his own[as a nation] received him not, but as many as receivedhim [individually] to them gave he liberty tobecome sons of God." <strong>The</strong> nation, through its rep:resentatives, the rulers, instead of receiving him,rejected him, and thus identified themselves for thetime with the Adversary. Nevertheless, by God'sgrace the blood of the <strong>New</strong> Covenant is efficacious forthe house of Jacob also, and upan all who desire hasmony with God, an8 they were partakers of the merits ofthe Lamb;-yet they refused to eat of the antitypical
462 <strong>The</strong> Nw <strong>Creation</strong>.Lamb,-they lost the opportunity of becoming as anation the iirst-born ones, the Royal Priesthood, theholy nation, the peculiar people of Messiah;--they lostthe opportunity of passkg over and becoming membersof the new <strong>Creation</strong>, with life more abundant in glory,honor and immortality; but we are glad to be informedelsewhere in the Scripture that they will, nevertheless,have a glorious opportunity of accepting the Lamb ofGod, of eating, appropriating, his flesh, his sacrifice, andof thus escaping the bondage of sin and death, under theleadership of the Lord and of his faithful brethren,spiritual Israel, the antitypical C h d of the First'Born.-Rom. 11: 11-26.It was at the close of our Lord's ministry, on the 14thday of the ht month, in "the soms nigh in which hewas betrayed," and in the same day, thenfore, in whichhe died, as the antitypical Lamb, that he celebratedwith his disciples the typical Passover of the Jewseating,with his twelve apostles, the typical lamb whichrepresented himself, his own sacrifice for the sins of theworld and the "meat indeed," in the strength of whichthe life, the liberties and the blessings of the sons of Godare alone obtained. <strong>The</strong> eating of this supper on thenight preceding our Lord's death, and yet the same day,was made possible by the Jewish custom, which beganeach day, not at midnight, but in the evening. <strong>The</strong>Lord evidently arranged all the &airs of Israel in conformitywith the types which they were to express.As Jews "born under the Law," it was obligatoq+ uponour Lord and his apostles to celebrate this type, and atits proper time; and it was after they had thus observedthe Jewish supper, eating the lamb with unleavenedbread and herbs, and probably also, as was customary,with "fruit of thevine," that theLor&takingpartof theunleavened bread and of the fruit of the vine remainingover from the Jewish Supper, the type-instituted amongsthis disciples and for his entire Church, whom theyrepresented (John 17: so), a new thing, that withthem, as the spiritual Israel, the Church of the First-Born, the <strong>New</strong> <strong>Creation</strong>, should take the place of. and
Its Passam.wpplant, the Jewish Passover Supper. Our Lord wasnot instituting another and a higher type of the Passover.On the contrary, the type was about to begin its fulfilment,and, hence, would be no longer appropriate tothose who accepted the fulfilment. Our Lord, as theantitypical Iwmb, was about to be slain, as the Apostleexpresses it in the text at the head of this chapter:"Christ our Passover bamb] is slain."None accepting Christ as the Passover Lamb, andthus accepting the antitype as taking the place of thetype, could any longer with propriety prepare a typicallamb and eat it in commemoration of the typicaldeliverance. <strong>The</strong> appropriate thing thenceforth for allbelievers in Jesus as the true Passover lamb would bethe sprinkling of the doorposts of the heart with hisblood: "Having their hearts sprinkled from a consciousnessof evil" [from present condemnationrealizingtheir sins propitiated through his blood, andthat through his blood they now have f<strong>org</strong>iveness ofsins]. <strong>The</strong>se henceforth must eat, or appropriate tothemselves, the merits of their Redeemer-the meritsof the man Christ Jesus, who gave himself a ransomfor all. By faith they must partake of those merits,and realize that as their sins were laid upon the Lord,and he died for them, so his merits and righteousness areimputed to them. <strong>The</strong>se things they eat, or appropriateby faith.If, then, our Lord's Supper took the place of thePassover Supper, yet not as a higher type-the antitypehaving commenced-what was it? We answer that itwas a Memorial of the antitype-a remembrancer for hisfollowers of the beginning of the fulfilment of the antitypicalPassover.Thus to accept our Lamb, and so to commemorate hisdeath for us, means expectancy regarding the promiseddeliverance of the people of God, and therefore signifiesthat those appreciating and memorializing intelligentlywhile in the world shall not be of the world; but shallbe as pilgrims and as strangers, who seek more desirable. conditions, free from the blights and sorrows and bondage
464 Tks <strong>New</strong> Creatiorr.of the present time of the reign of Sin And Death;Thh partake of the true, the antitypical unleavenedbread: they seek to have it in its purity, without thecorruption (leaven) of human theory, blight, ambitions;selfishness, etc., that they may be stmg in the Lordand in the power of his might. <strong>The</strong>y partake also of thebitter herbs of persecutioti, 5n accord with the Master'sward, that the servant is not above his Lord, and that ifthe Lord himself was reviled and persecuted and 'rejected,they must expect similar treatment, because theworld knoweth them not,, even as it knew him not;Yea, his testimony is that none will be acceptable to himwhose faithfulness will not draw upon them the world'sdisfavor. His words are, "Whosoever will live godlyshall suffer persecution." "<strong>The</strong>y shall say all mannerof evil against you falsely for my sake. Rejoice and beexceedixig glad, for great is your reward in heaven."-Matt. 5 : 11, 12; 2 Tim. 3: 12.When our hrd instituted his Memorial Supper,called the Last Supper, it was, as above stated, a newsymbol, built upon and related to the old Passover type,though not a part of it, being a commemoration, ormemorial of the antitype. As we read, he "took bread,and when he had given thanks he brake it, and said,Take, eat; this is my body, which is broken for you[this represents me, the antitypical Lamb; it repnsentsmy flesh]. This do in remembrance of me." OurLord's evident intention was to fix in the minds of hisfollowers the fact that he is the antitypical Lamb to theantitypical first-borns and household of faith. <strong>The</strong>expression, "This do in remembrance of me," impliesthat this new institution should take the place with hisfollowers of the former one, which must now becomeobsolete by reason of fmment. "After the samemanner also he took the cup, when he had supped,saying. this cup is the new testament [covenant] in mybloodM-the blood of the covenant-the blood whichseals the <strong>New</strong> Covenant. "This do ye, as oft as ye drinkit, in remembrance of me." We would ,not understandthis to imply the doing of it without respect to time and
place, etc., but as signifying that when this cup andunleavened bread thenceforth were used as a celebrationof the Passover, it should on evexy occasim be considereda celebration, not of the type but of the antitype. As itwould not have been lawful, proper or typical to celebrat.the Passover at any other time than that appointedof the Lord, likewise it is still not appropriate: to celebratethe antitype at any other time than its anniversary.-I Cor. 11: 03-25.<strong>The</strong> Apostle adds, "For as oft as ye eat this bread anddrink this cup ye do show forth the Lord's death till hecome." (I Cor. 11 : 06.) This shows us that the disciplesclearly understood that thenceforth to all of the Lord'sfollowers the annual Passover celebration must havea new meaning: the broken loaf representing the Lord'sflesh, the cup repmaenting his blood. Although thisnew institution was not laid upon his followers as a law,and although no penalties.were attached for failure ofits proper observance, nevertheless the Lord knew wellthat all trusting in him and appreciating him as theantitypical Passover Lamb would be glad to take upthe Memorial which he thus suggested to them. Andso it is still. Faith in the ransom continues to find itsillustration in this simple memorial, "till he come,"-not only until our Lord's parousia, or presence, in theharvest or end of this age, but until during his parousiaone by one his faithful ones have been gathered to him.beyond the "Veil," there to participate to a still fullerdegree, and, as our Lord declared, partake of it "anewin the Kingdom.""<strong>The</strong> cup of blessing which we bless, is it not the commuflwnthe blood of Christ? <strong>The</strong> bread which we break, is it nott ,!e cmmunion of the body of Christ? For we, being many, areone bread [ loafl,e body; for we are cd partaksrs of :ha% onsbread."-1 Cor. 10: 16.17.<strong>The</strong> Apostle, under the guidance of the holy Spirit,here sets before us an additional thought respecting thisMemorial instituted by our Lord. He does not deny,but affirms, that the bread represents out
4 66 <strong>The</strong> Mew. Crsaiiou.L 3rd'~ broken body, sacrificed on our behalf; and thatthe cup represents his blood, which seals our pardon.But now, in addition, he ahom that we, as members ofthe Ecclesia, membera of ihe body of Christ, the prospectiveFirst-Boms, the <strong>New</strong> <strong>Creation</strong>, become patticipatorswith our Lord in his death, sharers in his sacrifice;and, as he has elsewhere stated, it is a part ofour covenant to "fill up that which is behind of theactions of Christ." (Col. I : 24.) <strong>The</strong> thought hereis the same as that expressed by the words, "We arebaptized into his death." Thus, while our Lord's fleshwas the loaf broken for the world, the believers of thisGospel age, the faithful, the elect, the <strong>New</strong> <strong>Creation</strong>, arecounted in as parts of that one loaf, "members of thebody of Christ;" and hence, in the breaking of the loaf,after recognizing it as the sacrifice of our Lord on ourbehalf, we ark to recognize it, further, as the breaking orsacrificing of the whole Church, of all those consecratedto be dead with him, to be broken with him, to share hissufferings.This is the exact thought contained in the word"communion"-common-union, common-participation.Hence, with every annual celebration of this Memorialwe not only recognize the foundation of all our hopes asresting in the dear Redeemer's sacrifice for our sins, butwe revive and renew our own consecration to "be deadwith him, that we may also live with him,"- to "&erwith him, that we may also reign with him." Howgrandly comprehensive is the meaning of this divinelyinstituted celebration! We are not putting the symbolsinstead of the reality; nothing surely could be furtherfrom our Lard's intention, nor further from proprietyon our part. <strong>The</strong> heart-communion with him, theheart-feeding upon him, the heart-communion with thefellow-membm of the body, and the heart-realization .of the meaning of our covenant of sacrifice, is the realcommunion, which, if we are faithful, we will carry outday by day throughout the yew,-kinp daily bmkenwith our Lord, and cc~tinuai~y feeding upon firs men$,growing mug in th Lord and in the power of his might.
What a blessing comes to us with the celebration of thismemorial! What a burning of heart for further appreciationand growth in grace and knowledge, and forfurther participation in the privileges of the service towhich we are called, not only as respects the present butalso as respects the future!It will be noticed that the Apostle includes the cupfor which we praise God. "Is it not the communion,[common-union, common-participation] of the bloodof Christ?'. Oh, what a thought,-that the truly consecrated,faithful "little flock" of the <strong>New</strong> <strong>Creation</strong>throughout this Gospel age, has been Christ in the flesh;and that the suffering and trials and ignominy and deathof these whom the Lord has accepted and recognized as"members of his body" in the flesh, are all counted inas parts of his sacrifice, because associated with, andunder him who is our Head, our Chief Priest! Who thatunderstands the situation, who that appreciates theinvitation of God to membership in this Eccksia, and theconsequent participation in the sacrifice unto death now,and in the glorious work of the future, does not rejoice tobe accounted worthy to suffer reproaches for the nameof Christ, and to lay down his life in the service of theTruth, as members of his flesh and of his bones? Whatmatters it to these that the world knows us not, even asit knew him not? (I John 3: I .) What matters it tothese, though they should suffer the loss of the choicestof earthly blessings and advantages, if they as the bodyof Christ may but be counted worthy of a share withthe Redeemer in his future glories?As these grow in grace and knowledge and zeal they areevery one enabled to weigh and judge the matter fromthe standpoint of the Apostle, when he said, respectingearthly favors and advantages, "I count all, thingsbut loss and dross." "I reckon that the sufferings ofthis present time are not worthy to be compared withthe glory that shall be revealed in us."--Phil. 3: 8:Rom. 8: 18.Another thought is in respect to the mutual love,sympathy and interest wbich should preveil amongst
468 ' <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.all the members of this "one body" of +he Lad. h theLord's Spirit comes more and more to rule in our heartsit will cause us to rejoice m every occasion to dogood unto all men as we have opportunity, but especiallyunto the household of faith. As our sympathies growand go out toward the whole world of mankind, theymust grow especially toward the Lord, and, consequently,especially also toward thase whom he recognizes.who have his Spirit, and who are seeking to walk in hisfootsteps. <strong>The</strong> Apostle indicates that the measure ofour love for the Lord will be indicated by our love forthe brethren, the fellow-members of his body. If ourlove is to be such as will endure all things and bear allthings in respect to others, how much more will this betrue as respects these fellow-members of the same body,so closely united to us through our Head1 No wonderthe Apostle John declares that one of the prominentevidences of our having passed from death unto life isthat we love the brethren. (I John 3 :I&) Indeed, weremember that in speaking of our filling,up the measureof the aiEctions of Christ, the Apostle Paul adds, "forhis body's sake, which is the Church."-41. I : 24.<strong>The</strong> same thought is again expressed in the words,"We ought also to lay down our lives for the brethren."(I John 3:16.) What a brotherhood is thus impliedlWhere else could we hope to find such love for the brethrenas would lay down life itself on their behalf? We arenot now speaking of how the Lord may be pleased toapply the sacrifice of the Church, mpesented in the"Lord's goat" as a part of the Atonement Day sacrifices.*We merely, with the Apostle, note the fact that,so far as we are concerned, the sacrifice, the laying downof life, is to be done in the main for the brethren4.ntheir service; the service for the world belongs chiefly tothe age to come, the Millennium. Under present conditions,our time and talents and influence and meansare, more or less, mortgaged to others (the wife orchildren or aged parents or others dependhg on us),*Tabernacle Shadows ~f Better f%aifi-, P, 59.
Its Passover, 469and we are obligated also to the provision of "thingsneedful," "decent," and "honest in the sight of all men"for ourselves. Hence, we find comparatively little leftat our disposal for sadce, comparatively little to laydown for the brethren, and this little the world and theflesh and the devil are continually attempting to claimfrom us, and to divert from the sacrificing to which wehave consecrated it.<strong>The</strong> Lord's selection of the Church, during this timewhen evil prevails, is to the intent that surroundingcircumstances may prove the measure of the love andloyalty of each to him and his. If our love be cool, theclaims of the world, the flesh and the Adversary will betoo much for us, and attract our time, our influence, ourmoney. On the other hand, in proportion as our loveFor the Lord is strong and warm, in that same proportionwe will delight to sacrifice these to him;-not only togive our surplus of energy and influence and means,laying these down as we find opportunity in the serviceof the brethren, but additionally, this spirit of devotionto the Lord will prompt us to curtail within reasonable,economical limits the demands of the home andfamily,and especially of self, that we may have the more tosacrifice upon the Lord's altar. As our Lord was forthree and a half years breaking his body, and for threeand a half years giving his blood, his life, and onlyfinished these sacrifices at Calvary, so with us: thelaying down of our lives for the brethren is in smallaffairs of service, either temporal or spiritual, thespiritual being the higher, and hence the more important,though he who would shut up his compassiontoward a brother having temporal need would giveevidence that he did not have the Spirit of the Lordruling in his heart in any proper degree.THE MEMORIAL STILL APPROPRIATE.<strong>The</strong> original celebration of the Memorial of our dearRedeemer's death (with the still larger meaning attachedto it by the holy Spirit through the Apostle, as includingour participation or communion with him in his sacrifh)
470 <strong>The</strong> <strong>New</strong> Creak.was, as we have seen, upon a particular date--thefourteenth day of the first month, Jewish reckoning.*And the same date, reached by the same method ofcounting, is still appropriate, and will appeal to all whoare inquiring for the "old paths" and desirous of walkingtherein. This annual commemoration of the Lord'sdeath, etc., as instituted by our Lord and observed bythe early Church, has been revived of late amongst thosecoming into the light of Present Truth.It is not surprising that, as more and more the realmeaning of the Lord's symbolical supper was lost sightof, the proprieties attaching to its annual observancewere also neglected. This becomes more plain ofcomprehension as we come to understand the history ofthe matter, as follows:-After the apostles and their immediate successors hadfallen asleep--somewhere about the third century-RomanCatholicism was becoming influential in the Church.One of its false doctrines was to the effect that whileChrist's death secured a cancelation of the past guilt, itcould not offset personal transgressions after the believerhad come into relationship with Christ-after baptism;but that a fresh sacrifice was necessary for such sins.On the basis of this error was built the doctrine of theMass, which, as we have heretofore explained in somedetail, was considered a fresh sacrifice of Christ for the*<strong>The</strong> Hebrew year begins in the s ring, with the firstappearanre of n new moon about the $ring Quinor. <strong>The</strong>14th day is easily reckoned, but should not be confoundedwith Feast week, which began on the 15th and continued for aweek following it,-the Jewish celebration. That week ofunleavened bread, celebrated by the ews with rejoicing,corresponds to the entire future of a C!mstian,-especiallyrepresenting the entire year until his next celebration of theMemorial Supper. With the Jew the sacrifice of the Lambwas a means to the end; a start for the feast of the week,which had his special attention. Our Memorial relates tothe killing of the Lamb, and hence belongs to the 14th ofNisan (the first month). Moreover, we are to remember thatwith the change of counting the hours of the day, theni htofthe 14th of Nisan would correspond to what we waul 'f nowcall-the ev& of the 13th.
particular sins of the individual for whom the Massis offered, or sacrificed;--the fresh sacrifice of Christbeing made to appear reasonable by the claim that theofficiating priest had the power to turn the bread andwine into the actual body and actual blood of Christ ; andthen, by breaking the wafer, to break or sacrifice theLord afresh for the sins of the individual for whom theMass is performed. We have already shown that fromthe divine standpoint this teaching and practice was anabhorrence in the sight of the Lord-"the abominatimwhich maketh desolate."-Dan. I I : 3 I ; I 2 : I I .*That false doctrine did make desolate, and in itswake came the Church's multitudinous errors, the greatfalling away or apostasy which constituted the Romansystem-the chiefest of al anti-Christs. Century aftercentury rolled around, with this view the predominatingone, the controlling one throughout Christendom, until,in the sixteenth century, the Great Reformation movementbegan to stir up an opposition and, proportionately,began to find the truths which had been hidden duringthe Dark Ages under the false doctrines and falsepractices of anti-Christ. As the Reformers were grantedadditional light respecting the entire testimony of God'sWord, that light included clearer views of the sacrificeof Christ, and they began to see that the Papal theoryand practice of the Mass was indeed the "abominationof desolation," and they disavowed it, with varyingdegrees of positiveness. <strong>The</strong> Church of England revisedits Prayer-book in I 552 and excluded the word Mass.<strong>The</strong> custom of the Mass practically took the place nfthe annual celebrations of the Lord's Memorial Supper;for the Masses were said at frequent intervals, with a viewto cleansixlg the people repeatedly from sin. As theReformers saw the error of this they attempted to comeback to tne original simplicity of the first institution,and disowned the Romish Mass as being an impropercelebration of the Lord's Memorial Supper. However,not seeing the close relationship between the type of the*Vol. 11.. Chap. ix., and Vol. III., Chap. iv.
472 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Passover and the antitype of our Lord's death, and theSupper as a memorial of the antitype, they did not graspthe thought of the propriety of its observance on itsannual recurrence. Hence, we find that amongstProtestants some celebrate monthly, others every threemonths, and some every four months--each denominationusing its own judgment-the "Disciples" celebratingw&kly, through-a misunderstandig of theScri~turesomewhat similar to their misunderstandingrespkcting baptistn. <strong>The</strong>y base their weekly celebratio;of the supper on the statements of the Acts of theApostles Do the effect that the early Church came togetheron the first day of the week, and at such meetingshad "breaking of bread. "-Acts 2 : 42, 46 ; ao: 7.We have already observed* that these weekly celebrationswere not commemorations of the Lord's death;but, on the contrary, were love-fefists, commemorativeof his resurrection, and of the number of breaJcings ofbread which they enjoyed with him on several first-daysduring the forty days before his ascension. <strong>The</strong> remembranceof these breakings of bread, in which theireyes were opened and they knew him, probably led themto meet on each first day of the week thereafter, and,not improperly, led them to have together a social meal,a breaking of bread. As we have already noticed, thecup is never mentioned in connection with these, whilein every mention of the Lord's Memorial Supper itoccupies fully as important a place as does the loaf.We answer, first of all, that none should communewho do not trust in the precious blood of Christ as thesacrifice for sins. None should c-une exceptby faith he have on the door-posts and lintelof his earthly tabernacle the blood of uprinkling thatspeaketh peace for us, instead of calling for vengeance,as did the blood of Abel. (Heb. I 2 : 24.) None &oddcelebrate the symbolical feast unless in his heart he*See previcnas Chapter.
Its Passover. 473has the true feast, and has accepted Christ as hi Lifegiver.Further, none should commune unless he is amember of the me body, the one loaf, and unless he hasreckoned his life, his blood, sacrificed with the Lord's, inthe same chalice, or cup. <strong>The</strong>re is here a clearly drawnline of distinction, not only between the believers andunbelievers, but also between the consecrated and theunconsecrated. However, the line is to be drawn by eachindividual for himself,- long as his professions aregood and .teasonably attested by his outward conduct.It is not for one member to be the judge of another, noreven for the Church to judge, unless, as already pointedout, the matter has come before it in some definite form,according to the prescribed regulations. Otherwise theelders, or representatives of the Church, should setbefore those who assemble themselves these terms andconditions,-(I) faith in the blood; and (2) consecrationto the Lord and his service, even unto death. <strong>The</strong>yshould then invite all who are thus minded and thusconsecrated to join in celebrating the Lord's death andtheir own. This, and all invitations connected withthis celebration, should be so comprehensively statedas to leave no thought of sectarianism. All should bewelcomed to participate, regardless of their faith andharmony on other subjects, if they are in full accord inrespect to these foundation truths-theredemptionthrough the precious blood, and a full consecration untodeath, built upon that justification.It is appropriate here to consider the words of theApostle :-"Whosoever skull rat this bread and drink this cup of thLord icnworthily shall be guilty of the body and blood of thLord. But let a man ezamine himself, and so let him eat ofthat bread and drink of that cu . For he that eateth anddrinketh xmuorthily, rnMh a$ drinketh cundemnatim tohimself, if h discern not the Lwd's body." 1 Cor. 11 : 27-29.<strong>The</strong> Apostle's warning here seems to be against acareless celebration of this Memorial, which would makeof it a feast, and against inviting persons to it in apromiscuous manner. It is not such a feast. It is asolemn Memorial, intended only for the members of the
4 74 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Lord's "body"; and whoever does not diPaPn this,whoever does not discern that the loaf repmsents theflesh of Jesus, and that the cup represents his blood,would, in partaking of it, properly come under candemnation-not"damnation " as in the common version,but a condemnation in the Lord's sight, and a condemnationalso in his own conscience. Before partakingof these emblems each individual, therefore, shoulddecide for himself whether or not he believes and trustsin the broken body and shed blood of our Lord as beinghis ransom price; and secondly, whether or not he hasmade the consecration of his all that he may thus becounted in as a member of that "one body."Having noted who are excluded, and who properlyhave access to the Lord's table, we see that every truemember of the Ecclesk has the right to participate,unless that right has been debarred by a public actionof the whole Church, according to the rule therefor laiddown by the Lord. (Matt. 18: 15-17.) All such maycelebrate; all such will surely desire to celebrate-willsurely desire to conform to the Master's dying admonition,"Eat ye all of it; drink ye all of it." <strong>The</strong>ywill realize that unless we eat the flesh of the Son ofMan, and drink his blood, we have no life in us; and thatif they have in heart and mind partaken of the merits ofthe Lord's acrifice really, and of his life, that it is botha privilege and a pleasure to memorialize this, aad toconfess it before each other and before the Lord.WHO MAY OFFICIATE.<strong>The</strong> false doctrine of the Mass, and the creation of aclass in the Church called the clergy, to administer thisand similar services, has created so deep an impressionupon the public mind that Protestants even to this daygenerally hold that the presence of "an ordainedminister," to ask a blessing and to officiate in such amemorial service, is of absolute necessity, and that anyother procedure would be sacrilegious. How utterlywrong this whole theory is will be very readily recognizedwhen we remember that all who have the privilege
fh Passover. 475of pattaking of this Memorial am consecrated membersof the "Royal Priesthood,"-each fully commissioned ofthe Lord to preach his Word according to their talentsand opportmities, and fully ordained also to perfomany service or ministry of which they are capable tohim and the members of his body, and, in his name, toothers. "All ye are brethren," is the Lord's standard,and is not to be f<strong>org</strong>otten when we hold communion withhim, and celebrate his tedpmptive work, and our common-unionwith him and with each other as members ofhis body.Nevertheless, in every little group of the Lord'speople, in every little Ecclesia, or body of Christ, as wehave already pointed out, the Scriptures indicate thatthere should be order, and that a part of that order isthat there should be "elders in every Church." Whileeach member of the Ecclesia, the <strong>New</strong> <strong>Creation</strong>, has as6cient ordination of the Lord to permit him to takeany part in connection with the Memorial Supper, yetthe Church, in electing elders, indicates that they shouldbe representatives of the entire Eccksia in respect tosuch matters as this. <strong>The</strong>refore, the duty of arrangingand ministering this Memorial would devolve upon themas a service to which they have already been selectedby the Chmh.Our Lord's declaration, "Where two or three of youare met together in my name, there am I in the midst"-shows us conclusively that, wherever it is possible, thismemorial should be celebrated in company with fellowmembersof the body. <strong>The</strong> blessing attached wasintended to draw the members one toward the other,not only in this annual gathering, but whenever possible.Wherever even two or three may meet to claim thispromise, it being impossible or inconvenient to meetwith a larger group, they are privileged to celebrate as aChurch, as an Ecclesia, complete; and even where anindividual may be so circumstanced that he cannotpossibly meet with others, we suggest that his faith goout with sufficient strength to the Lord to claim thepromise--regarding the Lord and himself as the two.
476 <strong>The</strong> .<strong>New</strong> .Creaiion.We advise that such unavoidable isolation be not permittedto hinder any from the annual celebration of thegreat sacrifice for sin, and of our participation in it withour Lord; that the solitary individual provide bread-(unleavened bread, if obtainable-such as soda biscuitor water cracker) and fruit of the vine (raisin juice <strong>org</strong>rape juice or wine*) and that he celebrate in communionof spirit with the Lord and with the fellowmembersof the body, from whom he is of necessity=parpaAN ORDER OF SERVICE.Since the Lord laid down no rule or order of serviceit is not for us to do so,-yet without impropriety webelieve we may suggest what commends itself to us as amoderate, reasonable, orderly celebration of thisMemorial. We do so, not with the intention of makinga rule or law, but with the view of assisting to a moderateview of the matter some who have been used to elaborateservice and others who have been accustomed to nothingof the kind. Let our expression, then, be consideredmerely in the Iight of suggestion, subject to such modification,etc., as may seem advisable. It is as follows:-(I) <strong>The</strong> opening of the service with one or morehymns, appropriate to the occasion-of solemn spirit,and drawing the mind in the direction of the Memorial.(2) Prayer for divine blessing upon the assembly,and especially upon those who shall paiticipate, rememberingalso fellow-members of the same body,known to us and unknown, in all the world, and especially--- - - --*So far as we are able to judge, the Lord used fermentedwine when he- instituted this Memorial. Nevertheless, inview of his not specifying wine, but simply "fruit of thevine." and in view also of the fact that the alcoholic habithas obtained so great and so evil a power in our day, we believewe have the Lord's approval in the use of unfermentedgra e-juice or raisin-juice, to which, if convenient, a few dropsof Permented wine may be added, so as to satisf the consciencesof any who might be inclined to consider tkt obedie?ceto the Lord's example would require the use of fermentedmne. In this manner there will be no danger to any ofthe Lord's brethren, even the weakest in the flesh.
Its Passovw. 477auch as are celebrating this Memarial on its anniversary.(3) <strong>The</strong> Elder officiating might read an account ofthe original institution of the Memorial from theScriptures.(4) He or another Elk might then present anaccount of the matter, type and antitype, either speakingextemporaneously or with equal propriety, if heplease, reading some such explanation of the entirematter as, for instance, the foregoing dissertation.(5) Calling attention to the fact that our Lordblessed the bread before he broke it, the leader mightnow call upon some competent brother to ask a blessingupon the bread, or--none present but himself beingcompetent-he should invoke the &vine blessing uponthe bread and upon those who would partake of it, thatthe eyes of their understanding might be opened widelyto an appreciation or compfehension of the depths ofmeaning properly attaching to it, and that all participatingmight have blessed communion with the Lordin the use of this symbol of his flesh and to make renewalof their own consecration to be broken with him.(6) One of the crackem or pieces of unleavened breadmight then be broken, using the Lord's words, "This ismy body, broken for you; eat ye all of it;" and theplatter might be served by one of the brethren or by theofficiating person himself; or, if the congregation were alarge one, a number of plates of bread might be aervedsimultaneously by two, four, six or any necessarynumber of the consecrated brethren.(7) Silence would well be maintained during thepassing of the emblems, except that brief remarks, muchto the point respecting the signification of the bread, andhow we feed upon the Lord, might not be mappropriate-thoughgenerally it would be well that thismatter be covered either by the leader or some otherspeaker when explaining the signification of the celebrationin general. before the distribution, that thecommunion of the participants be not intruded upon.(8) A blessing should then be asked upon the cup,even as we read our Lord "toot the cup and ldad it,"
478 <strong>The</strong> <strong>New</strong> Credion.and gave to his disciples. Some brother might becalled upon for this prayer of thanks, and of request forthe Lord's blessing upon those participating, and itshould be similarly served in quietness.(9) <strong>The</strong> service being thus ended, we advise that thecourse of the Lord and the apostles be followed to theend;-that a hymn be sung in conclusion, and thecongregation thus dismissed-without any concludingprayer. We advise that on this occasion the usualgreetings, inquiries for health, etc., be dispensed with,and that each go to his home avoiding, as far as possible,anything that might disturb his reflections and corqmunion,and that so far as possible each seek to continueto commune, not only on that night, but during thefollowing day, having in memory the Lord's experiencesin Gethsemane, and his need of sympathy and help, andthe fact that each member.of his body may also haveGethsemane occasions, and need the comfort and helpof fellow-disciples.Of the Master it is written, "Of the people there wasnone with him"-none able to sympathize with him inl& own hour of trial. With us it is different. We havefellow-members of the body, similarly baptkd intodeath, similarly pledged to be "broken" as members ofthe one loaf, .and accepted and anointed with the sameholy Spitit. And as we remember thia, let us the moreearnestly seek to be helpful to the fellow-members of thebody, remembering that whatsoever is done to the leastmember of the body is done unto the Head, and isappreciated by him. We can appropriately rememberat the same time the example of Pete-his earnestimpulsiveness, as a servant of the Lord, and yet hisweakness in a moment of trial, and his need of theLord's help and prayers. "I have prayed for thee, thatthy faith fail not." To remember tbis m y be a specialaid to us, as it undoubtedly was s'ubsequently to theApostle Peter. It will enable us all the more to look tothe Lord for ''grace to help in every time of need."It will be well at the same time that we rememberJudas, and that hie fall came through selfisbn~ocr
ambition, covetouslsew; and as we remembr huwthrough this door of selfishness Satan more ana moreentered into him, it may help ,& to be on our guard lestwe should similarly fall into a snare of the Adversary;lest we, for any consideration, should deny the Lord thatbought us; lest we should ever in any sense of the wordbetray the Lord or his brethren or his Truth. Let usthrough the day following have in memory our dearRedeemer's experiences; not only that we may thusenter the more keenly into sympathy with him, butadditionally that we may not think strange of the fierytrials which may be pkrmitted to come upon us as hisfollowers, but that we may follow him to the consummationand ever, keep in memory his dying words,"It is finished," and realize that this meant a completionof his sin-offering on our behalf, so that throughhis stripes we may realize ourselves healed, and so thatwe may also realize that h+ ever liveth to make intercessionfor us, and to render us assistance in every time.of need.EASTER-PASSOVER.<strong>The</strong> word "Easter" ~occura once in the Scriptures(Acts xa : 4). and there it is a mistranslation ; it shouldbe rendered "Passover." <strong>The</strong> name Easter was adoptedfrom the heathen. It is of Saxon origin, and imports agoddess of the Saxons, or rather of the East. Estera,who& festival was celebrated in the spring of the year,about the Passover season. <strong>The</strong> adoption of this name,and the application of it to the period celebrating ourLord's death and resurrection and ascension, down to thecoming of the Pentecostal blessing, was evidently an .attempt to let Christian institutions the more easilysupplant those of heathenism. Like most of these concessions,it dates from scnnewhere about the thirdcentury. This heathen origin of the name Easter needmake no particular diff-oe, in. our minds, for we nolonger use it to celebrate the goddess of the East.Amongst Protestants the name .has been definitelyattached to ane day instead of to a period, as in old time,
.&<strong>The</strong> <strong>New</strong> Crection.and ss it is still used by Catholics. That one day iscalled Easter Sunday. Any memorial of our Lord'sresurrection will always be precious with his people, butto those who rightly appreciate the matter, every Sundayis an Easter Sunday, because every Sunday is a memorialcommemorative of our Lord's resurrection from the dead.Our thought in introducing the subject here is moreparticularly to draw attention to the larger view of theterm Easter, held by Catholics, which includes GoodFriday as well as Easter Sunday, and is merely used as asynonym for the Passover season. <strong>The</strong> introduction ofthe Mass, and its frequent obsemance, might have beenexpected to have entirely made void the annual celebrationof our Lord's death on its anniversary; but not8". <strong>The</strong> original custom of the early Church, to celebratethe great central fact, and the very foundation ofher existence, continued, although the celebration of thesupper at its appropriate time ceased, superseded by thenumerous sacrifices of the Mass,-and thus this oneparticular memorial lost its meaning.For centuries it was the custom to count the date ofour Lord's crucifixion according to the Jewish calendar, aswe have already explained it; but subsequently, with adesire to cut loose so far as possible from Jewish institutions,a change in the method of counting the dateof the death of Christ, our Passover, was instituted."<strong>The</strong> Ecumenical Council" of Nice decreed that thenceforthEaster should be celebrated on the Friday followingthe first full moon after the Spring equinox. This notonly fixed the celebration of the Lord's death univemdyon a Friday, called "Good Friday," but additionally itinsured that the celebration would very rarely indeedbe exactly in accord with the Jewish celebration of thePassover. <strong>The</strong> difference in the method of counting,be it remembered, is that the Jews then waited and stillwait until the Spring Equinox, and begin their monthwith the fir+ new moon thereafter, and keep the Pasoverat the full of that inam, or the 14th day. This' change occasionally makes a difference of nearly amonth between the two methods of counting.
. Its PQ~JOVC~. ,481It m not for tm to aay which is the superior method,mt our preference is to hold to that which theLord and the apostles practised--not with a subserviencywhich would make us feel that we had committeda crime if we erred in the &&tion, and celebratedon a wrong date, but nevertheless with a satisfactionthat we have endeavored to follow as closely aspossible the divine institution, the pattern. Some onemight perhaps weat that it would be still better tofix the date according to our modern calendar-sagthe 15th of April or the 1st of April, or other date--andall calculations, etc., would in consequence be unnecessary.We answer, that the Lord evidently had areason for arranging the Jewish calendar as he did, andwe efer in this matter to continue to recognh hisinstitution.In a particular sense we see that as the sun is thesymbol of the spiritual Kingdom of God, the moon is thesymbol of the Law Covenant, and of the people who were- under that Law Covenant. Thus there was a specialappropriateness in our Lord's being crucified by themexactly at the full of the moon, and that by God'spredetermbtion a!j ooncerned the time, so that theycould not take him previously, though they desired todo w, because "his hour was not yet come." (John7: 30; 8: 20.) His crucifixion at the full of the moon,and the fact that the moon immediately began towane, points a less- to the effect that there Israelbright upon itself as a nation a divine rejection, or .casting off for a season, symbolized by the waning of themoan, which represented their national decline.* * *We append here some pertinent extracts fromrecognized authority, co~oborative of the foregoiag,ar follows:-"EASTER, i. 8.. P~ssov~~.-Easter is a word of Saxe,origin, and imports a goddess of the Saxons, or rather ofthe. East, Es-, in honor of whom sacrifices being
489 <strong>The</strong> <strong>New</strong> CreatMn.offeredannually about the Passovertime of year(Spring),the name began to be attached by d t i o n of ideasto the Christian festival of the nsurrection, whichhappened at the time of the Passover: hence we sayEaster-day, Easter Sunday, but very improperly, asthis by no means refers to the festival then kept to thegoddess of the ancient Saxons. So the present Geimanword is used, Ostern, for Easter, and refers to the samegoddess. Estera or Ostera. <strong>The</strong> cxamence of this wordin the authorized Version (Acts 12: 4)-'Intending afterEaster to bring him forth to the people,'-ischieflynoticeable as an example of the want of consistency inthe translators. . . . At the last revision 'Pass-over' was substituted in all passages but this. . . ."<strong>The</strong> Churches of Asii'Wmor celebrated the death ofthe Lord on the day corresponding to the 14th of themonth Nisan, on which day, according to the opinion ofthe whole ancient Church, the m ~ o took n place.. <strong>The</strong> Western Churches (Rome), on the other hand wereof opinion that the crucifixion should be annually commemoratedon the particular day of the week on which' it occurred. i. e., Friday. . . . <strong>The</strong> Western Churchesviewed the death-day of Christ as a day of mourning, andthey did not terminate the time of fasting until the dayof the resurrection. <strong>The</strong> Churches of Asia Minor, on theother hand, looked upon the death of Christ wholly asfor the redemption of mankind, and terminated the dayof fasting at the hour of Chtist's death, three o'clock in- the afternoon, and immediately afterward celebratedthe agape and the Lord's Supper. Both parties (ortho-dox Eastern and Western Churches) adhered to thename PASCHA (Passover), by which they understood' sometimes the specially festive days of this week, andsometimes the whole week commemorating the Passover."<strong>The</strong> Grst dous dispute between the parties withinthe old Church broke out about 196 (A. D.), whenBishop Victor of Rome issued a circular to the leadingbishops of the Church, requesting them to hold synodsin their vatious provinces, and to intduce the westerqpractice (the practice of celebrating on Friday and
Its Passover. 483Sunday, instead of on the exact day, 14th and 16th ofNiaan). Some complied with the request, but the synodheld by Bishop Polycrates, of Ephesus, emphaticallyrefused, and approved the letter of Bishop Polycrates,who in the defense of the Asiatic practice referred Victorto the authority of the Aptlea Philip and John, toPolycarp, and to seven of hie relations who before himhadbeenbishopsof Ephus. . . ."Thus far the controveray between the Asiatic and theWeatan (R6man) Churches had only concerned twopoints, vh., (I) whether the day of the week or the dayof the month on which the death of Christ occurredshould be commemorated; (2) whether the fastingought to be Caminrted. Now a th~dpoint in disputearose, as to the time when the 14th day of Nisan reallyoccrured. Many of the Church Fathers are of the opinionthat, according to the original calculation of the Jewsup to the time of the destruction of Jerusalem, the 14thof Nisan had always been after the Spring equinox, andthat it was only in consequence of that ~ culation ofthe later Jem that the 14th of Nisan occasionally fellbefore the equinox. <strong>The</strong>y therefore insisted that the14th of Nisan, which for both parties within the Churchdetermined the time of Easter, should always be after theequinox."As the year of the Jews is a l w year and the 14thof Nisan always a full-moon day, the Christians whoadopted the above astronomical view, whenever the 14thof Nisan fell before the equinox would celebrate thedeath of Chriat one month later than the Jewish Passover.As the Christians could now no longer rely on theJewish Calendar they had to make their own calculationsof the time of Easter. <strong>The</strong>se calculations frequentlydifEd, partly fmmreasons already set forth, and partlybecause the date of the equinox was fixed by some at the18th of March, by others at the ~gth, by others at the~1st of March. <strong>The</strong> Council of Arles in 314 endeavoredto estrblioh uniformity, but its decrees do not appear tohave had &reat effect. <strong>The</strong> subject was, therefore,again discusred and a&d upon by the Ecumemcal
484 <strong>The</strong> N m <strong>Creation</strong>.Count4 of Nice, which deaeed that Eater eh~uld becelebrated throughout the Church after the equinox onthe Friday following the 14th of Nisan. It was &provided that the Church of Alexandria, as being d&-tinguished in astronomical scienee, should annually in--form the Church of Rome on what day of the Calends theIdes of Easter should be celebrated, and the Church ofRome should notify all the Churches of the world. Buteven these decrees of the Council of Nice did not put astop to all difference, and it wss sesmved to the calcutationof Dionysius Exiguw to gradually introduceuniformity of practice into the old Church. Somecountries, like Great Britain, did not abandon theirancient practice until after a long resistance. At thetime of Charlemagne tlnifomtity rin observing Friday andin disregarding the Jewish reckoning of full moon &y]seems to have been established, and [themafter] w truced.s to be found [of the observance] of the Quarto IGimani(the c&bration according to ths actual day-tks I& ofNisan, the full nroon after tks spring crquimx)."<strong>The</strong> revision of the Calendar by Pope ~re~bp' XIII.on the whole retained the Dionysian era; but determinedmore accurately the Easter full moon, and made carefulprovision for avoiding any future deviation of the calmdarfrom the astronomical time. By these minutecalculations, howem, the Christians' Easter sometimes,contrary to the decrees of the Nicean Council, coincideswith the Jd Passover."<strong>The</strong> same authority says respecting the word:-PASSOVER.-"It was the representative festival ofthe year, and in this unique position it stood in a certainrelation to circumcision the second sacrament of theHebrew Church. (Exod. 12 : 44.) We may aee this inwhat occurred at Gilgal, when Joshua, in reviewing thedivine covenant, celebrated the Passover immediatelyafter the circumcision of the people. But the nature ofthe relatihip in which these two rites.stood to eachother did not become fully developed-until its antitypeswere fulfilled, .and the Lord's suppsr took its ph# as thewmameatal feast of the elect peopb of Go&'' , .
STUDY xn.MARITAL AND OTHER PRIVILEGES AND QBLI-GATIONS OF THE NEW CREATION.P&a OBLxernoaC or rar llrw CluzvU-"AX.& ORS xn CHWSTJBSVL*' - PPOYISCUOUS ASMEUTIOR ROT IMPLlItD. --MAR AIDWOMAX IN Tar DIVXRP O~BL-YAWS HIID.- ROT wm.-MAXUAQB OF NEW C1Lbnoa.-ADvxc= r~ TU Xmw C~MZV~Rxa ram Vrur~ Co-roa OF M-u. Vmon.-In Tam BVER~OF Dnm8no%-Coarcxlr.cr THB FIua T~n~.-Bumca8, Vlrornr.-.-'*o~Y rn THB &~.D.**-PA-~. RzaPowunxL~nu."<strong>The</strong>re is Jew nor Greek, h e is witk bond nwfree, tkas is withes wale nor female; for o are all one inChri,st Christ esus; 3[for] as many of ou as have em baptized intodwe prt w ~hmt.*'--GJ 8: 27, 28.THE <strong>New</strong> Creature consists at first of mirely a qewly, begotten dl, which has the prom% -of a new,perfect, spiritual body in the resurrection if itshall prove loyal to its covenant obligations to the Lord.Its Law of Love obligates it first of all to God, and signifiesvery hearty obedience to the divine will jn allthings. Its second obligation is toward its brethren ofthe <strong>New</strong> <strong>Creation</strong>, to do them good. Its third obligationis to do good to all men as it may have opportunity. and as the first two obligetions may permitAlthough the <strong>New</strong> Creature, the new will, has not its ownproper bady through which to operqte and exercise itself,it is not without a body, for, as the successor to the willof the flesh and the natural mind, it enjoys, as part ofits assets, both the privileges and obligations of the naturalbody, in which it must temporarily reside, andthrough which alone it can find expression.Even if the human body were perfect in every particularthe new will would experience difficulties in connectionwith its use, because it is of the earth, earthy.It is adapted to earthly conditions, and its ambitions and"desires are earthly, however pure and noble they may(485)
486 Tho <strong>New</strong> <strong>Creation</strong>.be; while the ambitions and desires of the new will areheaven-inspired by the exceeding great and preciouspromises of the divine message. This was exactly thecase with our Lord Jmus, whose body was "holy, harmless,undefiled, and separate from sinners." He nevertheless,accbrding to hi covenant, and according to theconditions in which that new nature would thrive and beready for the new body in the resurrection, was obligedto crucify the flesh-to cross it, to devote it, to submitand subject it to his new will. Even its proper, naturaltastes, preferences and desires must be sacrificed, wheneverthey came in conflict with the Father's will, theFather's arrangement, the Father's providential leading~;and these included the sacrifice of the flesh, evenunto death, as necessary to the full adoption of the<strong>New</strong> Creature and his glorification on the divineplane.<strong>The</strong> under-members of the <strong>New</strong> <strong>Creation</strong>, the RoyalPriesthood, having imperfect bodies, whose sacrificewould not be acceptable to God because blemished, sinful,imperfect, need first of all to be justified by thesacrifice of their Lord Jesus. By the merit of his atonementthe sins and imperfections of their mortal bodiesare covered, and no longer imputed, and thus in areckoned sense their bodies are made acceptable assacrifices. <strong>The</strong> Apostle declares this jrcstification saying:-"I beseech you therefore, brethren, by the merciesof God [in the covering of your sins through faith inChrist] that you present your bodies living sacrifices.holy, acceptable to God, your reasonable service."-Rom. 12: I.It was when this sacrifice of our recbdly justifiedflesh took place that we individually were begotten ofthe Spirit to be sons of God--sons on the spiritual plane.instead of on the human plane. <strong>The</strong>re it was that theconsecrated will was accepted as the <strong>New</strong> Creature andbegan its existence, which must prosper in proportion asit remains loyal to God and to the covenant of sacrificingthe mortal body and its interests. <strong>The</strong> mortal bodythus sacrificed and reckoned dead with Christ is to be
Aarital and Other Privileges and Obligations. 487so "quickened," or energized, by the nau will (the <strong>New</strong>Creature), so controlled by it, that the remainder of lifeis spoken of as figuratively a resurrection life. <strong>The</strong><strong>New</strong> Creature, the new will, acting in and through thesemortal bodies, is declared figutatively to be risen withChrist, and living for, seeking, those things which areabove.--1.3: I.<strong>The</strong> Apostle refers to this newness of life, or figurativeresurredion, in which the new will uses the mortal bodyin-the divine service, saying, "If the Spirit of him thatraised up Jesus from the dead dwell in you, he that wisedup Christ from the dead shall also quicken [energize]your mortal bodies by his Spirit which dwelleth in you."(Rom. 8: I I.) To the extent, therefore, that the newwill thus gains control of our mortal bodies, and usesthem in the present life as the best and only substituteit has for the spiritual body, not obtainable before theresurrection-to this extent it might not be improper to.consider the mortal bodies of the <strong>New</strong> <strong>Creation</strong> temporarysubstitutes for the spiritual bodies waited for.But all this matter of reckoning is spiritual, and isunderstood and appreciated only by such as are begottenof the Spirit, and who thus are enabled to view mattersfrom the divine standpoint. From the world's standpointall this is untrue, mal-"foolishness." <strong>The</strong>ysee e. difference in the aim, ambition and conduct, butthey know not how to interpret it. <strong>The</strong>y are apt toconsider it a fad, or a mania, or a "holier-than-thou"attitude, or hypocrisy. We cannot deny that to all ,appearances there are these various counterfeits of the<strong>New</strong> Creature,-tares, having an outward resemblanceto wheat, but different at the heart. <strong>The</strong> <strong>New</strong> Creatureis not to be surprised or disappointed that he is notunderstood by the world; but is to remember the divinecounsel that the world knoweth us not, even as it knewnot our Lord. It is a test of our fidelity to God thatto follow the footsteps of Jesus we must be disesteemedby those whom we love, and whose esteem it is not unreasonableto desire. <strong>The</strong> fact that the friendship ofthe workl and its esteem mean enmity toward God and
4a . <strong>The</strong> <strong>New</strong> Creaticnr.disloyalty to the consecration covenant must settle the ,matter with the <strong>New</strong> Creatures."To my Lord I must be k e ,Who bought me with his blood."Out present investigation relatqs to the proper courseof conduct of these <strong>New</strong> Creatures, these new wills,operating in and through these consecrated bodies, whichhave certain relationships to other human beings and certainresponsibilities, therefore, toward them, according tothe flesh. It is the will of God that the <strong>New</strong> Creature shallrespect these obligations of his mortal flesh in all mattersof justice--in honesty, in duty, in responsibilitiesproperly devolving upon . his mortal flesh. Underpresent conditions, therefore, the <strong>New</strong> Creature cannotin all matters do as it would prefer, but must in certainaffairs be governed by the obligations of the flesh,because the divine injunction is to "provide thingshonest in the sight of all men"; and further "He thatprovideth not for his own hath denied the faith and isworse than an unbeliever."-Rom. I z : I 7 ; I Tim. 5 : 8.In view of these facts it will be readily seen that thenew will has an arduous task before it: (I) To pleaseGod in the accomplishment of the sacrifice of the flesh;(2) to discern distinctly which appetites and demandsof the fleshly relationship should be considered andallowance made for them; (3) to what extent thesedemands and concessions may properly be made withoutinfringing upon and invalidating the covenant,-whichis unto life or unto death-"For if we live after theflesh we shall die; but if through the Spirit we do mortifypill] the flesh we shall live"--eventually attain perfectionin the resurrection. Here arises another m-culty. <strong>The</strong> flesh does not voluntarily die: it must beput to death by the will, the mind, the <strong>New</strong> Creature;and so, finding that there are certain allowances to bemade, according to the will of God, the flesh is very aptto take advantage of these allowances, and to claim notonly greater allowance than the "things needful," butalso liberties and rights along lines which are not
Marital and 0thPriviIeges'and Obligations. 4.39obligations, and which would be interference8 with thecovenanted sacrifice.<strong>The</strong>se endeavors of our mortal bodies, sometimes toexcuse sin and sometimes to avoid sacrifice, cause the<strong>New</strong> Creature frequent perplexity, and not infrequentlytemporary stumbling; until gradually he learns moreand more of the deceptiveness of his own flesh and o!its weaknesses, and gradually grows in grace and in thewisdom which comes frdm above, and obtains more andmore of a mastery in keeping the body "u&'-insubjection to the new mind. (I Cor. 9: 27.) Thus, bybitter experience often, the <strong>New</strong> Creature learns toappreciate the declaration of the Lord's Word, that thenatural heart, the will of the flesh, although slain, andnot in any sense of the word in control, is "deceitfulabove all things" and, sometimes, "desperately wicked,''and desperately in earnest in ita endeavor to overthrowthe rule of the new will, and thus to destroy the <strong>New</strong>Creature,-to the intent that the old creature may revive,and walk after the flesh, and not after the Spirit.PROYISCUOUS AS,SOCIATION NOT IMPLIED.<strong>The</strong> Lord clearly teaches us, through the Apostle, thathis preferences and favors are alike to all the <strong>New</strong>- Creatures-according to their zeal, amding to theirlove for him and the principles represented in him; andthat conditions of sex, race, color, etc.,of the mortal bodyhave no bearing with him in his judgment of his people,in his estimation of them, and in the distribution of the.. final rewards. Knowing the Father's view of this matter,all of the <strong>New</strong> Crestion must take a similar view of it,must esteem all <strong>New</strong> Creatures in Christ Jesus as"brethren," must be kindly dectioned toward all,must seek to serve all, dust how no partiality amongstthe brethren, except such as the Lord himself showedinthat he favored and honored those who showed thelargest measure of zeal for his cause. But all this- impartiality, this ignoring of sex, color, race, etc., belongsto us os the <strong>New</strong> <strong>Creation</strong>, and only partially- &ts our mortal bodies, and their relationship with
490 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.each other and with the world. Hence, the proprietiesof conduct and relationship between the sexes must bemaintained by the <strong>New</strong> <strong>Creation</strong>.<strong>The</strong>se, indeed, should have a larger degree of wisdomand prudence than the world, by reason of their beingbegotten to the spirit of a sound mind. <strong>The</strong>y accordinglyshould realize that as a <strong>New</strong> <strong>Creation</strong>, seeking towalk not after the flesh but after the Spirit, it would beappropriate for them to be eten more careful than theworldly, the natural man, respecting the weakness oftheir flesh and respecting the propriety of certain metes.and bounds of proper conduct, modesty, reserve, etc.,as between the sew. In proportion as the <strong>New</strong>Creature is seeking the spiritual life, and in proportionas it realizes that sexual appetites war against theinterests of the <strong>New</strong> <strong>Creation</strong>, in that same proportionshould they endeavor, even more 'than the world ingeneral, to make straight paths for their feet, and toerect as many beers and as formidable ones as possiblebetween themselves and temptatim~s.<strong>The</strong> same argument applies to racial distinctions.<strong>The</strong>re is a relationship of the Spirit and a unity of theSpirit which is totally different from a relationship anda unity in the flesh.: <strong>The</strong> interests of the <strong>New</strong> <strong>Creation</strong>will, we believe, be generally conserved by the preservationof a measure of separation in the flesh, becausethe ideals, tastes, appetites, dispositions, etc., of one racenecessarily are more or less in conflict with the ideals,etc., of another; hence, the several races of humanitywill probably find their spiritual interests as <strong>New</strong>Creatures best conserved by a measure of separateness.<strong>The</strong>re will be no difficulty along these lines if the distinctionbetween the <strong>New</strong> Creatures and the fleshlybodies is clearly discerned. As the Apostle's words atthe beginning of this chapter would give no excuse for acommon herding together of males and females, becausethey are "all one" brotherhood in Christ Jesus, so neithershould they be understood.to imply anything p dscuousas between different races. It. does, however, setfor us the standard of spiritual appreciation and relation-
Marital and 0 t h Privileges and Obligdk. 491Iship, and of obligation to each and to all in matters bothspiritual and temporal.MAN AND WOMAN IN TAR DIVINE ORDER.<strong>The</strong> Apostle declares that "the head of every man isChrist, and the head of the woman is the man, and thehead of Christ is God." (I Cor. I I : 3.) This .is theuniform teaching of the Scriptures. As the Apostleshows, the headship of the man was indicated to be thedivine intention in the creation of the man first and ofthe woman subsequently, as a separated part of him.. <strong>The</strong> Apostle is discussing this very subject, and hiswords are, "He [man] is the image and glory of God; butthe woman is the glory of the man. For the man isngt of the woman; but the woman of the man. Neitherwas the man created for the woman [to be her helpmate],but the woman for the man [to be his helpmate]. Forthis cause ought the woman to put a sign of authorityon her head."-I Cor. I I : 7-1 2.It will be observed that this is not an argument as tothe relationship existing by contract between husbandsand wives, but a still broader one, based upon therelationship of the sexes according to the order of divinecreation and intention. <strong>The</strong>re is no suggestion in anythingthe Apostle says here, or that the Scripturesanywhere enjoin, to the effect that man is a master ahdwoman his slave, which seems to be the mistakenthought sometimes entertained; but never, we believe,by those who have "the mind of Christ." In the divinearrangement the family is the unit in the present time,and every man coming of age is privileged to institutea family, of which he should be the responsible head andrepresentative before God and men.That headship does not Emply tyranny is evidentfrom the Apostle's declaration that Chtist is the Headof the Church, the Head of the man; and his furtherdeclaration that God, the Father, is the Head over Christ.We find no tyranny either in the Son's relationshiptoward the Church nor in the Father's relationship
49z<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.toward the Son. <strong>The</strong> position of head, homer, doesImply a responsibility, a charge, a care, a provisim.Thus the heavenly Father made provision for the So3.and a glorious provision it was. True, the carryitlg outof the divine plan involved suffering and sacrifice on thepart of the Son; yet the loving Father made the plan nomore skvere, no more crucial, than was necessary in theexecution of his great and wonderful purpose, in whichthe Son, now highly exalted far above principalities andpowers and every name that is named, is so honorable asharer. <strong>The</strong> Son rejoiced in the privilege he enjoyed ofrendering sacrifice and obedience to the Father's plan,and he rejoices also in the glories into which he hasentered, and in those to come. So with the headship ofthe Lord Jesus over the Church. So far from his headshipsignifying to us tyranny, it is the synonym of loveand care and helpfulness to all the members of the <strong>New</strong><strong>Creation</strong>. Similarly, the headship of the husband overthe wife and children signifies a responsibility, a specialcare, as provider, foreseer, arranger, protector, guide.exa,mple. Oh, that all fathers might properly see theirduties, their responsibilities, their privileges by nature,under the divine arrangement; and that seeing these theymight use and not abuse them!When we read in Genesis, as a part of the curse orsentence upon mother Eve, and indirectly upon all of herdaughters, the words, "Thou shalt have desire unto thyhusband, and he shall rule over thee," and then lookto see how this rule has been exercised throughout theworld, we find that in many instances it has been a ruleof tyranny, and that the strength of mhdandof nature ofthe fallen man has not infrequently been exercised to theinjury, instead of to the comfort and advantage of thewife and children. All good, noble men and wommust deprecate~such a condition of things; nor can rnsuppose that such an abuse of power is anythtng btltoffensitre and ignominious in the sight of the Creator.<strong>The</strong> mbuse of physical and mental stnngth on tbeparb of some husbands and fathers has undoubtedlyreacted to their om unhappineqs and to t$e general
degradatidn of thk race; for though woman is by natw,inclined to bold to a head and to seek and obey whatshe recognizes to be a righteous authority ("a desire untoher husband"), yet the abuser of the headship and thebad examples set one another have to a considerableextent turned aside what was, and still is. the substratumof woman's natural disposition. omp pel led by necessityto defend herself against unreasonable dexnands ofselfishness and tyranny, the general result has beendemoralizing to the whole race; so that while the naturaland the Scriptural order is very generally recognized,neither men nor women in general know how to adaptthemselves to the present disordered and disarrangedcondition of social &airs.As a consequence we frequently find the fallen menstriving for a mastery and a headship for which they arequite incompetent, in order that they may abuse it forselfish interests ; at the same time failing to recognize an4'esteem his proper authority and responsibility as theprotector of the family. We sec woman, also depravedand selfish, disposed not only to rebel against an unreasonableand improper headship, but even to disputeany and every proposition, and to haggle and quarrel'over it; and while not claiming to be the provider fmthe family, nevertheless attempting, directly or indirectly,to usurp the authority of the head of the home,tc take and to hold the control of the purse and of thefamily. Wherever these conditions prevail, being contraryto the divine intention and arrangement, theybring forth more or less bitter fruitage sooner or later--however wise or necessary they may at the time appear.<strong>The</strong> peaceable fruits of righteousness are only to beexpected in following the divine natural order. It maybe argued that, in the present condition of matters,trouble of this kind is unavoidable; that selfish men willoverstep the bounds of the divine order and intention,and that selfish women will do the same; that, consequently,the peace and order and blessing designedfor the perfect man can never be realized by his fallenchildren, and that the only remedy in sight for present
494 <strong>The</strong> Nsw <strong>Creation</strong>.family distresses through Adam's fall and disregard ofthe divine plan, is restitution. To this we assent, andjoin heartily in the Lord's prayer, "Thy Kingdomcome; thy will be done on earthas it is done in heaven."We are not considering now the possibility ofbringing order out of disorder amongst humanity, butthe proper arrangement and course in life for the <strong>New</strong><strong>Creation</strong> in relation to the home, the family, etc.,-andthe duties of one to the other as husband and wife,parents and children. We might, properly enough,consider this subject under the head of duties andobligations of Christian men and Christian women, wereit not that the tern Christian has lost so much of itsoriginal meaning that now it is generally understoodto mean any individual neither a Jew nor a heathen.Strictly speaking, the word Christian, signifying abeliever in and a follower of Jesus of Nazareth, isapplicable only to the <strong>New</strong> <strong>Creation</strong>. It is because thedeflection is so common, so general, that we are particularto differentiate the truly consecrated believers asthe <strong>New</strong> <strong>Creation</strong>.<strong>The</strong> Apostle distinctly points out that the marriagerelationship amongst mankind is intended under divinearrangement to be a figure or illustration of the relationshipbetween Christ and the Church, his Bride-hisbody. <strong>The</strong> language is most explicit:-"Wives, be in suljjection to-your own hasbands, as untothe Lord. For the husband is the head of the wife, even asChrist is the Head of the Church: and he is the savior of thebody. <strong>The</strong>refore, as the Church is subject unto Christ, so lefrthe wives be to their own husbands in everything. Husbands,love your wives, even as Christ also loved the Church, andgave himself for it; that he might sanctify it, having cleansedit by the washing of water by the Word. that he might presentit to himself a glorious Church, not having spot, or wrinkle,or any such thing; but that it should be holy and withoufrblemish. Even so ou ht husbands also to love their wivesas their own bodies. %e that loveth his wife loveth himself.For no man ever yet hated his own flesh; but nourisheth andcherisheth it, even as the Lord the Church: because we aremembers of his body. For this cause shall a man leave hisfather and mother and shall be joined unto his wife, andthey two shall be one flesh. This is a great mystery: but I
Marital and Other Prizliteges mad Ob2igaih.s. 495speak concerning Chti#t .and the Church. Nevertheless, letevery one of you in pnrtrcular so love his wife even as himself,and the wife see that she reverence her husband."-Eph. 5: 22-33.<strong>The</strong> fact that typical unions are generally so imperfectand so unsatisfactory does not annul the thought thatmarriage was intended as a type, even as many ofthe sacrifices of the Israelites were imperfect and unsatisfactory,but, nevertheless, constituted types of thetrue sacrifice. <strong>The</strong> <strong>New</strong> <strong>Creation</strong> should esteem thetypical, earthly marriage and its proper duties andresponsibilities much more highly because of theirappreciation of the antitypical union between Christ andhis Church. Thus considered, every Christian man findsthe grandest possible exemplification of his duties andresponsibilities to his wife in the Lord's care for theChurch and her every interest, temporal, spiritual,present and future, to the extent of his sacrifice of lifeon her behalf. Likewise the wife, as she appreciates theduties and responsibilities of the Church to the Lord,discerns a higher ideal of a wife's duty and relationshiptoward her husband as his helpmate. But we must notexpect that these peculiar relationships and the properapplication of them can be discerned clearly except bythose who have the mind of Christ. Hence, whileurging all who contract the marriage relationship torealize as fully as possible the divine ideal, we, nevertheless,note that none can grasp and appreciate andapply all of the principles and ideals connected with thistype except those who have been begotten of the Spiritthe<strong>New</strong> <strong>Creation</strong>-because these only have the mind ofChrist.It may be urged that the individuals of the humanrace not having all fallen to the same degree, it notinfrequently happens that the wife possesses superiorqualities of mind and of heart to those of her husband.<strong>The</strong> question then arises, Should they not under suchcircumstances consider that such a wife, gifted withsuperior talent, judgment and abilities, should be regardedas the head of the family, and the husband asthe helpmate? We answer, No. <strong>The</strong> divine order was.
496 . . <strong>The</strong> <strong>New</strong> Cr8utfim.disregarded in such.a marriage; for no woman :should .wmy a man beneath her in c- and talents,--onewhom she could not properly look up to as her "head."And no man should marry a woman his, superior.Neither should one who has become a <strong>New</strong> ,Creature inChrist Jesus become unequally yoked with one who isstill of the earth, earthy-no matter how noble andhonorable the person may be. That the <strong>New</strong> Creatureshould marry "only in the Lord" is advice which shouldnot be ignored, and its disregard has brought serioubdiiliculties upon many of the Lord's people.MARRIAGE OF NEW CREATURES.However, when once the marital relationship has beenentered into it is too late for regrets, and nothingremains to the child of God except to carry out themarriage covenant implicitly, in letter and in spirit, tothe extent of his or her ability. If both are <strong>New</strong>Creatures, and the mating be a proper one, there shouldbe no difficulty on either side in deciding as to the properarrangements and regulations of the home: nevertheless,compatibility of natural disposition and tastesshould also be carefully considered. <strong>The</strong> true Christianhusband, having the mind of Christ, will love his wife,will remember that he has convenanted to cherish her,to care for her, to provide for her not only as respectsphysical necessities, but also as respects the nourishingof her heart and affections. Such a husband will notfeel that he has discharged his duty in providing merelythe necessities and comforts of food and clothing andshelter, but will realize an obligation to his wife to considerher mental, moral and spiritual interests as well.He will not be satisfied that her time be entirely absorbedin family duties and cares, but will, to the extent of hisability, seek the cultivation of her mind, her heartusinghis headship in the family in so arranging its &airsthat she will have reasonable time for spiritual fellowshipand the study of the Truth. Such a husband willnot f<strong>org</strong>et that, like all the remainder of the humanfamily, seEshc,ss is more or less intrenched in his
Maritd cmd O tk Privileged and Obligations. qgl ,mortal flesh, and as a <strong>New</strong> Creature he will be on guardthat this disposition shall not work hardship or injury toothers--cspecially to his wife and his children, who areflesh of his flesh and bone of h:; bone.Headship in the family, thus exercised in promotingthe welfare of those under its care in guiding, counseling,etc., as well as in providing things needful for them,will be far from tyranny. Nor will the spirit of love insuch a husband ignore the likes and dislikes of his wifeand her properiy given advice. He will recognize thefact that while the perfect Adam possessed all the.qualities of manhood, the separationt of Eve implied the -separation of some of these qualities : he will recognize,too, that although the strength of mind and of body by 'divine arrangement abides with, and constitutes manthe head of the family, neverthelesstherearequalitiesof .character specially possessed by the woman. <strong>The</strong>htunility which belongs to the spirit of love will hinderhim from being blind to the estimable qualities whichthe Creator apportions to the female, and he willrecognize that his own qualities of heart and head needto be s~lpplemented by the other qualities which bynature specially reside in the woman. He will, therefore,in proportion as he has "the spirit of a soundtmind," desire the help of his wife, her cotiperation, herviews, her sympathy, her love, and will appreciate themhighly.This does not mean that seeking the wife's counselmeans in all cases obedience to her views: it is for thehusband to weigh, to consider, to balance, to decide,-giving proper, reasonable, benevolent interpretation tohis wife's sentiments. <strong>The</strong> responsibility of headshipis upon the husband, and he must not avoid it. I! isof divine imposition, a part of his stewardship, for whichhe will be called upon eventually to give an account.Likewise the wife who is a <strong>New</strong> Creature and whohas married "in the Lord," and, having exercised properdiscretion, is well mated, should have little difficulty in1recognizing the duties and responsibilities and privilegesof her position according to the desh. "Let the wife.32=
see that she reverence her husband," says the Apostle.She is not to wait for outsiders to admonish &r that sheis deficient in wifely respect toward her husband, norto wait for her husband to indicate that he thinksshe is not treating him with.the respect due him accordingto the marriage covenant and according to the6criptural delineations of a wife's duty. On the contrary,in looking about her to see what are the responsibilitiesand duties of a wife, let her see that she reverenceher husband and realize that nothing short of this is themeaning of her marriage vow according to the Scriptures,-whateverit may mean according to the world andvarious human conceptions. Reverence toward thehusband means much, and really enters into all of life'saffairs, and touches and influences every act and wordand thought respecting the home and its interests.<strong>The</strong> Apostle Peter calls attention to this same matterin somewhat similar language, saying, "Wives, be in subjectionto your own husbands; . . . of a meek andquiet spirit, which is in the sight of God of great price.After this same manner in olden time the holy womenalso, who trusted in God, adorned themselves, being insubjection unto their own husbands: even as Sarahobeyed Abraham, calling him Lord." (I Pet. 3 : 1-6.)As the man who honors his wife honors himself, so thewoman who reverences her husband honors herself.But this reverence of a husband as the lord or masteror head of the household does not mean slavery, for theChurch does not occupy toward the Lord a slavishposition, nor exercise a slavish fear, but a reverence oflove, of devotion,-and this is the example.This reverence for the husband does not imply thatthe wife should not exercise her judgment and bring toher husband's attention trials or difficulties or burdenstoo heavy for her, etc., but her presentation of herviews, her hopes and desires should not be in a mandatorymanner, but in a deferential way, which wouldrecognize the headship of her husband and seek to behappy and contented with his decisions after havingpresented to him her thoughts on subjects of mutualL
Marital and Other Pcivilsges and Obligations. 499interest. She shod seek to be so considerate, so wisein the management of such of the household &airs asthe husband would intrust to her, that she would earnmore and more of his confidence, and be able more andmore to fulfil in the home, whether large or small, theimportant duties of a helpmate. <strong>The</strong> thought that sheis a helper, and her desire for her husband's approval,will be sem to be in strict harmony with the Apostle'ssuggestion respecting the- Church's proper attitudetoward the Lord, in faithfulness, and desire for hisapproval. But as in the Church it would be a crime toignore thg Head, the Lord, in any measure in connectionwith the work and its interests, w, tlae wife should felthat her course would be criminal and in violation of hercovenant were she to attempt to regulate the earthlyhome; and to any extent ignore the one whom she hasvowed to reverence as the head of the family.In the case of two <strong>New</strong> Creatures not well matedwherethe wife is evidently the superio~there is dangerof difficulty in adjusting affairs. If the wife has betterjudgment in respect to the guidance of the home, inrespect to the spending of money, in respect to thetraining of the children, etc., she is not, therefore, atliberty to assume the headship of the family and to orderand direct her husband as though he .were one of herchildren or a servant. Such a violation of the divinearrangement is sure to work disadvantage spiritually, ifnot financially and in temporal matters, not only to theman but also to the worn&.<strong>The</strong> man under such conditions would gradually losewhat little manhood he possessed, gradually drop everythinginto the hands of his wife, and become merelyher tool, her slave, to provide the lihg and keep hercommandments. Such a condition would not beadvantageous to the husband as a <strong>New</strong> Creature; sucha degradation of his flesh would surely react unfavorablyupon him, dispirit him and Binder his growth in grace, inknowledge and in the service of the Truth. On the wifealso the effect would prove injurious to the extent thaCthe -g course is followed-much or little. If th
(500 ".. . . ,<strong>The</strong> <strong>New</strong> Creiaih~..-a be an extreme one, the wifiss her hwbd. dually lets fall upon her, or as she gradually takasjut of his hands, the responsibilities of a husband-feels8 .the weight of this upon her in addition to her motherlyduties; and in her attempt to be both husband and wife,both father and mother, she is sure to become more orless of a "business woman," more or less heady and~elf-co~~scious. Her friends may admire the etrengthof character which she displays, and may ujnsider thatthe course she takes k unavoidable-theymay evenencourage her and hold her up as a commendableexample of a strong-minded woman; but none of themwill lovs her as they would have loved her had she developedalong the lines of true womanhood an8 true-wifehood. Moreover, the qualities of the flesh culti-. vated by such a course would react unfavorably uponher as a <strong>New</strong> Creature in Christ, and, unwittingly, she-would bewme less spiritual and more selfconscious inthin& pertaining to the Church.<strong>The</strong> proper wurse to take in such a case of mis-matingbetween <strong>New</strong> Creatms is for the husband to say to himself:I have taken awife contrary to divine arrangement.I have thus run a great risk of domestic infelicity. Myonly course, now, is to strive to the best of my ability toreach up to my highest ideal of a true husband-to- pattern as much as possible after the Lord's example.I will need to be all the more careful of my every wordand act-to seek all the more earnestly the wisdomwhich wmeth from above, that I may the more nearlyaccomplish the duties of the Bead of this household, forwhich I realize I am not naturally qualified.<strong>The</strong> wife in such a case should say to herself: I haveneglected the hrd's divine regulation and am mis-matedin that I cannot reverence my husband, but instinctivelyrealize that I am his superior in natural endowment.I must make the best of the matter. I must do my partfaithfully; and in proportion as I find my husbanddeficient, I will seek to use tact and pray for wisdotnfrom on high to know how to help him, to Zifi him up, to.-snake of him a noble ma, and to etllarge his capacity as
Marital and Otha Privilc:qm a d Obligations. soxmuch as possible, that I may thus increase my love andreverence for him, Nothing short of this is my dutyunder my merriagt covenant,-it shall bt faithfullydone as unto the Lord. As for his weaknesses and poorjudgment, not only will I hide these from outsiders, butso far as possible I will hide them from myself; and in,mentioning them to my husband I will seek to avoid ar,yreference to or display of my superior abilities. I willexpect that in due time his own failures will commend tohim my better judgment, which, however, ,I will notpress upon him nor insist upon, but simply state in akindly manner appropriate to a helpmate. My expectationwill be that ere long he will seekmyqounselandgiveit more and more weight in all his affairs of life,andthusday by day and year by year we may grow up togetherin harmony with the divine pattern of the relationshipbetween Christ and the Church. I will be blessed as thewife m the cultivation of humility and submission to thedivine arrangement : my husband will be blessed by theuplifting influences which I will be enabled to bring tohim, and thus the mis-mating which at first seemed sohhvantageous, may, by thz Lord's grace-followingthe instructions of his Word-result in brindm us both +nearer to the divine standard as set forth by Th
502 Tlie <strong>New</strong> Creatimt.gentle, and easy to be entreated, full af mercy and goodfruits." Under such circumstances we could not considersuch an one approved of the Lord as an "overcomer,"until after reformation.Or the difficulty might be with the wife. She mightbecome heady, highminded, self-opinlonated and graduallylose her reverence for her husband--might evenmisrepresent him and desert him and say all manner ofevil against himfalsely. Such &condition of thingswouldindicate a very wrong condition of heart, very far removedfrom that inculcated by the Word and wouldsurely imply spiritual degeneracy, no matter to whatdegree an outward fonn of godliness might be maintained.Such an one would surely be in a poor conditionto appear before the heavenly Bridegroom withany hope of his approval; for such a course toward theearthly bridegrtxnn would certainly signify a smallappreciation of the duties of the Church toward herLord. if unfaithful to the earthly husband whom shehas seen, it would certainly argue and imply uafaithfulnessto the unseen Heavenly Bridegroom.<strong>The</strong> earthly relationship as husband or wife betweena <strong>New</strong> Creature and one who is not a <strong>New</strong> Creature isto some a matter of great perplexity, and there are manyin this conditio~l. Where the two are wen mated accordingto the flesh the problem 3s difficult enough; butwhere they are mis-mated both physically and spmtually,the difficulties are multiplihd. If the husband isof the <strong>New</strong> <strong>Creation</strong> and the wife fias the spirit of theworld, his true religion and the "spirit of a sound mind"which it gradually gives on all subjects; and the moderationwhich it inculcates in all affairs, should graduallylift him higher and higher in the esteem of his worldlywife, provided she has a naturally noble character andamiable disposition. His considerate treatment, thefull liberty of conscience which he would willingly accordher, and his own devotion to principle, would all tend tomake such a union a happy one, except that the husbandwould lack in his wife that spiritual fellowship which ssa <strong>New</strong> Creature he must appreciate higher than aJl other
Mariid and. @he Prkibges and Ob2igath. 503Mowships. But his prayera on behalf of such a noblemindedwoman, his example, and his considerateoresentation of the Truth will, in all probability, winsuch a wife to the Lmd and make of her a spiritual, aswell as a natural helpmate. Thus his patience and faithfulnessto his marital obligation8 might bring a grandrecompense while her faithfulness to principle wouldequally bring blessing and happiness to her life.If the wife be a member of the <strong>New</strong> <strong>Creation</strong> and thehusband have the spirit of the world, and they be wellmated, the problem will similarly be comparatively easyof solutiona <strong>The</strong> noble-minded husband, even thoughworldly, will recognize the conscience of his wife in itsmoderate exercise; and his desire to provide for hermental and moral and spiritual opportunities, as wouldbe his duty as a husband, would give to her all that shecould desire as a wife except the desire for spiritualcompanionship in her husband. To such a noblemindedman as we are discussing, his wife's faithfulnessto the M, and to himself in all of life's duties, mighteventually be blessed by bringing about the husband'sconsecration to the Lord. <strong>The</strong> wife might have gooddesires and ambitions in respect to temporal or even toreligious matters which her husband might not be ableto appreciate, however noble a natural man he might be.In such case she should consider the counsel of the Lordto his people, to be mockrate in all things; she shouldconsider her husband's general libality, and while notcompromising any matter of conscience or principle,she should remember that amongst her wifely duties,recognized by the Lord, is one requiring her to give herhusband a measure of her companionship. This might,not improperly, hinder her from attending some of themeetings of the Church; but she should beware lest inher desire to please her husband she should violate herconscience and hinder her responsibilities and obedienceto the Lord, her heavenly Bridegroom. She shouldremember his injunction that we should not f<strong>org</strong>et theassembling of ourselves together. , All we are uiging hereis that she exercise moderation, comsideration for her
. hiband, etc,, do thit she might divide the time to someextent with him, giving him a reasonable ahare of hercompany.Where the two are unequallyyoked-oneanunbelieverand the other a <strong>New</strong> Creature-and when, additionally,they are mk-mated according to the flesh, so that thewife is the superior and the husband the inferior k-tellectually, etc.---the case is much more complicatesand requires increased widom and grace on the part ofthe belieper. <strong>The</strong> Apostle specially admonishes thosewho are so situated, saying: "<strong>The</strong> woman which hathan unbelieving htisband and he be contentdwell withher, let her not learn him. . . . But if the unbeliev-- ing depart, let him depart: the brother or sister is notunder bondage in such cases: but God hath called us topeace. For how knowest thou, 0 wife, whether thoushalt savethy husband? or howl knowest thou, 0 huaband,whether thou shalt save thy wife?"-I Cor. 7 : I 3-16.. <strong>The</strong> one point made clear respecting the duty of thebeliever is that he shall do his duty, and seek in everphonorable, proper manner to c ome the peace of thehousehold and its general welfare, making as few poitltsof contention as proper devotion to principle and consciencewill permit. If then be real cause for separation,the believer must see to it that the came is not in him.<strong>The</strong> Spirit of Ciuist in him is to make him more gentle,more humble, more peaceable, more prudent, morewise, more longeufEering, more patient, mom loving andmore kind day by day. All this, however, will not inevery case. meet the requirements of the situation.Sometimes the unbeliever k. possessed of ao mean anatural disposition, and gives way to it to such an exteatas to be thoroughly irascible; and as tbe graciws dealingaof God toward Pharaoh only tended to harden hisheart, so the Spirit of God in Hs children, shining out'to. the very best of their. ability in all the graces and fruitsof thak Spirit, may sometimes meet d y with that. *hatred whichthe darkness has £or the light, and to whihQt Lord referred bsying, "tb darkness bateth the light- . .teause h in proved ,by* it." (John 3: IF-.) :In
Madal and 0th~ Privileges andObligations. $05 .such cases separation may follow, as the Apostk points ,out, whether accompanied by a decree of divorce fromearthly courts or not. In any event, however, the <strong>New</strong>Creature is not at liberty to remarry unless the divorcebe granted, and that on the one ground mentioned by .our Lord-adulterous unfaithfulness of the mate.-Matt. 19: 9.In the text quoted above, the Apostle declares, "Ifthe unbelieving [one] depart, let him depart ;" but thisis not to be understood to signify that desertion by amate would grant liberty either to a husband or a wifeto marry another: it merely indicates that such adesertion should be viewed by the believer as one of thecircunlstances of life permitted by divine providence,which God is abundantly able to overrule for his welfare,-and accepting it as such, correspondmg opportunitiesfor usefulness in the Lord's service should be expected.Although the Apostle points out very expressly that thebeliever shall not be the deserter, we believe that humancourts have wisely understood and interpreted in decidingthat there is such a thing as "constructive desertion"-' namely, that a mate may desert his partner in life mostthoroughly without their absolutely parting company.<strong>The</strong> unbelieving wife might exercise, and in some instanceshas exercised, so many petty tyrannies in thehome as to destroy all of its homelike qualities, to makeit a veritable purgatory, destroying her husband's religiousliterature and striving to make it impossible forhim to read or study or think, by reason of the com.motion purposely instigated amongst the children,swayed by her to disregard their father's word andcounsel and to treat him with indignity.Such a woman may not aesert her husband actually,but with a meaner spirit may prefer to use him as herslave,-that by his energy she may enjoy life's comforts.Human laws have construed such a course to be desertion--desertionof the mamage covenant and obligationsand of the praF and reasonable duties of life. Such anone becomes a hinderer and injurer instead of a helpmate.In such a case we believe a husband thoroughly justified,.
506- Tkr <strong>New</strong> <strong>Creation</strong>.in considering himself deserted, and in taking up aseparate home to which he could take such of the childrenas had not been thoroughly poisoned by the mother'swtong course. His obligations toward such a wife havealready been tc~ ' ted by her course; it is she thathas deserted and broken the mamiage contract ; and inwithdrawing her support he is merely acceding to thedemands of her courae. If, however, she is repentantat any time, he should be generous to a fault in f<strong>org</strong>ivingher and in re-establishing upon a proper basis the familyarrangement. Nothing in this advice should be undcrstoodtocultivate impatience or a readiness to take offenseand feel injured. Love demands that all bearable treatmentshall be borne; and that if evil has been renderedfor the evil, in word or deed, the wrong shall be consideredoffset and condoned.In other cases the desertion may be on the part of theunbelieving husband. <strong>The</strong> meanness of his depravitymay make of him a brutal tyrant, regardless of thehealth and happiness of his wife, and especially hostileto her religious views. As we have already pointed out.the believer is to seek and to attain the grace of the .spirit of love which will enable the endurance of practically"all things," and to be profited thereby-to growin grace under such conditions; by cultivating the Spiritof the Lord and its various graces. But there is a limit .to all thiigs, and beyond that limit it would not beproper to go. Beyond that limit the influence upon theunjust companion would be injurious instead of helpful.Each must decide for himself what is the proper limitationof submission in such matters. His own consciencemust decide, after that conscience has been educated .by both the letter and the spirit of the divine Word.As growth in grace is attained the trials may become themore severe; but there should be the larger capacity forendurance with meekness, and the larger amount of "thespirit of a sound mind" with which to determine when thepoint of unendurable severity and injury has been reached.Grace from on high is needed, is promised, and should beeanestly sought under such con&ions.-Jas. I: 5.
Marital and 0th Privileges and Obligations. 507<strong>The</strong>m are ignoble, brutish husbaada who have noproper conception either of a husband's duties or of awife's proper liberties-whose only conception of a wifeis that of a drudging slave, better than any he could hire,or that of a cheap substitute for a harlot. Such treatmentfrom a husband is a deaution on his part, and thelaw of God as expounded b by the Apostle properlyinterpreted is, we believe, fully in accord with humanlaws, which declare that for suchaman the name husbandis a misnom-that if he ever did intelligently and reallymake a marriage contract with his wife he has mostthoroughly and decidedly broken it, and by such treatmenthas most convincingly proved this. A wife socircumstanced is at liberty to consider herself desertedand to make as much better conditions for herself as shecan; but she is not on this account permitted, either byhuman or divine laws, to iemarry. In such a case sheshould look to the Lord either to initigate her condition,or, possibly, to open a way of escape from it. She shouldtake into consideration the ages of her children and whatprovision could be made for them as well as for herself,and should weigh the c-ces carefully and prayerfullybefore taking the step. But if her conditions areendurable, let her remain, as the Apostle says; and lether hope that in showing forth the spirit of meeknem,gentleness, patience, love, she may win hack again theheart of her spollse and possibly also win him to theLord.We have dealt with this subject at considerablelength, realizii from a wide private correspondence thatvery many of the Lord's most faithful children live in amatrimonial fumace of afllictioq. Under the terms ofthe call of the <strong>New</strong> <strong>Creation</strong>, none shwld expect that thepresent life would be a smooth and pleasant dream ofearthly felicity, for ow: Lord specially declared of such,"A man's foes shall be they of his own household."(Matt. 10 : 36.) <strong>The</strong>y should not be surprised to be calledupon to endure much for the Truth's sake, and thus toevidence to the Lord their faithfulness to him and to hisWord; their willingness to enciure all b fiery ttialP
508 .. . : <strong>The</strong> <strong>New</strong> Creh. . . , .,which he sees best they should hatm for the develtqmentin them of the graces of the Spmt. <strong>The</strong>y shouldrealize, tm, that they iue not to chooee the kind of fierytrials that shall develop them and prepare them andmake them meet for the Kingdom, but are to leave theentire matter in the hands of the Lord. It is our duty.however, to point out to all such suffering ones that they,after reasonable trial and development, should be on thelookout for divine deliverance and the 0-g to themof a way of escape from things too difficult for them toendure. This is in line with our Lord's admonition andexample: "When they persecute you in this city, fleeye into mother."-Matt. 10: 23; 2: 13; 4: 12; 12: IS.,CONSCIENCE, THE FINAL TEST.We have referred toconscience in connection with thesematters, and it may be appropriate here to call attentionto what we mean by'that term. We mean convictiopas to what is right, what is duty. With the perfect manconscience would be an absolute guide md he wouldknow rlght and duty instinctively; but the six thousandyears of falling have brought our race to a condition inwhich conscience is certainly out of order-perverted bywrong views. <strong>The</strong> basis of Christian conscience is faithin W, and acceptance of his will as being absolutelyright, and acknowledgment of our proper obligation to Isethoroughly and beartily obedient to the divine will.Conscience, therefore, needs just such education as theWord of God atTords, and the developed <strong>New</strong> Creature isFor this reason to have "the spirit of a sound mind"-lis conviction as to what is right and what is wrong2xpanding and clarifying in proportion as he grows ingrace and in howledge and in the spirit of love. Toobey conscience is to do what he believes the Lord wouldhave him do; and he is not to jump to a conclusion onthis matter, but is to weigh carefully the testimony of thedivine Word and to decide accordingly. <strong>The</strong>re arepeople who permit fear and servility to dominate theirconscience and to vitiate it as a true monitor. A propercourse for the Lord's people is to guide their comchwa
M a u and Other Pn'v&g#s and Obligations. 509-that is, to guide their convictions as to what is rightand what is mqg by the GoW Rule and all the collattetalinstruction which the Scriptures afford.EUNUCHS, VIRGINS, CELIBACY.<strong>The</strong> questions of sexology a~ amongst those whichcertainly give the <strong>New</strong> <strong>Creation</strong> considerable perplexity;and should, therefore, not be ignored here.Those begotten of the Spst to spiritual joys and blessings,fellowship and communion, instinctively realizethat fleshly or carnal intercourse is not spirituallyelevating, but that its tendency is rather in the reversedirection. It is well that all the unmarried of theLord's consecrated ones should weigh this subjectthoroughly before entering the marriage relationship&d undertaking its responsibilities. <strong>The</strong> Lord seemedto refer to the celibate state approvingly when he said,"Some are born eunuchs, some are made eunuchs by menand some [figuratively] have made themselves eunuchsfor the Kingdom of Heaven's sake. (Matt. 19: 12.)That is, some by the exercise of their wills, after theirconsecration to the Lord, have determined not to marrybut to maintain their virginity by living celibate lives.<strong>The</strong> Lord himself was one of these, and is surely ournoblest example, in all of whose steps as closely aspossible we should follow. <strong>The</strong> Apostle urges this matterupon our attention saying:"Now concerning virgins [males and females] I haveno commandment of the Lord, but I give my judgmentas one that hath obtained mercy of the Lord to be faithful.I think, therefore, that this is good by reason of thepreaent distress [that is to say, under present conditions '-our own imperfections and the imperfections of othergon the one hand, and the special duties, privileges andopportunities of those who have made a full consecrationto the Lord on the other handbnamely, that itis good fm a man to be as he is [to remain in the conditionin which the Truth may find him, matried asingle]. Art thou bound unto a wife? seek not to beheed. Art thou loosed hm a wife? iu+c not a wifc
510' Thc <strong>New</strong> <strong>Creation</strong>.But and if thou marry, thou hast not sinned; and Y 8[female] virgin marry she hath not sinned."Nevertheless, such [as are married] shall have trii-lation in the flesh: and I would spare you.say, brethren, the time is short: it remaineth, that boththey that ,have wives be as though they had none rignoringearthly relationships as much as possible, andsetting the affections specially upon heavenly thii];and they that weep [who are in earthly trouble] as thoughthey wept not [endeavoring to f<strong>org</strong>et the trials and disappointmentsand difficulties of the earthly state in thejoy and rejoicing of the better promises that are oursfor the future]; and they that rejoice [in earthly pros.perity] as though they rejoiced not [their rejoicing inspiritual things quite overshadowing all earthly sourcesof joy]; and those that buy as though they possessednot [not setting their affections upon the earthly things];and they that use this world as not misusing it [permittingmoderation and the interests of the <strong>New</strong>Nature to exercise a controlling influence in all of life'saffairs]: for the fashion of this world passtth away [w&are as <strong>New</strong> Creatures to live in accord with our newhopes, and not to be continually making provision forthe flesh; but rather seeking at every cost to make our .calling and election sure and thus to be joint-heirs withour Lord in the glorious dispensation and world to come]."But I would have you frk from care [of an earthlykind; and hence, in addition to the foregoing admonitionof change of affections and trarisformation of mind, Inow call your attention to certain unquestionable facts].. He [fully consecrated] that is unmarried is careful forthe things of the Lord, how he may please the Lord: buthe that is married is careful of the things of the world,But this Ihow he may please his wife. fHe will find himself incontinual danger of a division of his affections and acontinual need to be on his guard, lest theaffections shall absorb all of his the and love andinterest, and that to a violatipn of his cowant withthe Lord; and the interests of the Truth must be pmmountif he would be an overcomhg disciple and a
Ih&and 0th Pritnvckg#s and Obligations.5 r Ijoint-heir in the Kingdom]. And there is [rikewiae] adifference between [the condition of] a wife and a virgin.<strong>The</strong> unmarried [fully consecrated] woman careth for thethings of the Lord that she may be holy both m body andin spirit: but she that is married careth for the thingsof the world, how she may please her husband."And this I say for your own profit [not as seekingto bring you under bondage or in any manner to add toyour burdens, but that you who are unmarried maycarefully weigh the matter and consider your spiritualinterests and the privileges you will be losing by marrying]:not that I would cast a snare upon you [to restrainyou from the exercise of your liberties], but for that whichis comely [most favorable to you as <strong>New</strong> Creatures],and that ye may attend upon the Lord without distract'ion.But if any man think [that m remainingunmarried] he behaveth himself improperly toward hisvirgii [toward a female friend whom he had given reasonto expect he would many her], if she be past the flowerof her age [so as to have lost other matrimonial opportunitiesthrough her engagement to him], and if needso require [if she needs a protector or supporter] let himdo what he will [marry or not]; he sinneth not; let themmarry [if the necessities of the case seem so to dictate].Nevertheless, he that standeth fast in his heart, havingno necessity, but having power over his own will [toexercise self-control and to live a celibate life, that hemight give himself more fully to the Lord and hisservice], and hath so determined in his own heart to keephis own virgin [his own virginity or purity] doeth well.So then he that giveth her Fis virginity] in marriagedoeth well, but he that giveth her not in marriagedoeth better."A wife is bound for so long a time as her husbandliveth; but if her husband be dead she is free to bemarried to whom she will, only in the Lord. But sheis happier if she abide as she is, after my judgment: andI think also that I have the spirit of God [the mindof the Lord on this subject, which I have already declared.I .am not speaking by ~mmandment or under
5x2 . . <strong>The</strong> NauCllotion,diict inspiration, but' according to my conviction orjudgment of the divine will.]"-I Cor. 7 : 95-40.After marriage is too late for one to decide for himselfwhether or not he prefers to live a celibate life. <strong>The</strong>Apostle points this out most distinctly, declaring thatneither the husband has sole control of his own body,neither the wife the sole control of her own body; butthat in marriage each has given himself to the other insuch a degree that any refusal of moderate reasonablemarital rights would amount to an injustice and violationof the marriage contract. <strong>The</strong> Apostle speaks ofsuch a course as "defrauding one another." (I Cor. 7 : 5.)<strong>The</strong> time to consider such matters is before marriage.Neither would it be proper that either should attempt tobind the other, nor that they should together vow a lifeof celibacy in the bonds of wedlock. Moderation inthis as in every other earthly matter must be the law,tae brake by which the <strong>New</strong> Nature will seek to mainrainits ascendency over the flesh,*-bringing even thevery thoughts of the heart into subjection to the Lord.Absolute continence, however desirable it may be, theApostle points out, must not be enforced by either oneagainst the other, lest it become a snare and temptationto a violation of ih marriage obligations. He says:-"Let the husband render unto the wife her dtle [what shemight reasonably, naturally and justly demand3, and likewisethe wife unto the husband. <strong>The</strong> wife hath not pow*[control] over her own body, but the husband: and likewisethe husband hath not power [control] over his own body, butthe wife. Defraud ye not one the other, except it be by consentfor a time, that ye may give yourself unto prayer; andcome together agaiii, that Satan tempt you not for yourInMntinency.This I say by way of permission and not ofcommandment, for I would that all men were even as I myself[continent and free, practically a eunuch]. . . . ButI say unto the unmamed and to the widows, it is good forthem if they abide even as I. But if they have not con-tinency, let them marry: for it is better to marry than tobumw-to be consumed with an uncontrollablewhich would hinder tbd. fellowship with th Lord anrsprove to them a snare.-I Cot. 7: 3-9."Jewish restrictions of Lev. 29: 18 ; 16: 25.
Marital d- 0th Privileges and Obtigations . 5 x 3How reasonable, how wise are the Lord's injunctions!-how much to the profit of those who have an ear tohear them and who are obedient to their counsel! Thatthe Lord's people should many "only in the Lord," mayat first appear a limitation, a restraint, a bondAge: butno-it is merely advice. Whoever follows-the advice willeventdy find that he has been blessed thereby, andwhoever disregards the advice will generally learn theunwisdom of his course through severe experiences later.No other contract or arrangement pertaining to thethings of this present life is so important as the marriagecontract: yet people of fairly well-balanced minds seemto treat it in a light and frivolous manner. Someparents seem to consider more carefully and with sounderjudgment the matter of the purchase of a farm, thebreeding of their cattle, sheep, horses, dogs and hogs,'than they consider their share in the propagation of thehuman species. Such unwisdom is difficult to accountfor except on the supposition that they regard matrimonyas a kind of lottery, guided by chance insteadof reason; or that they regard God as the creator ofeach individual member of the human racefailingto discern that God's perfect work, as respected ourrace, was accomplished in the fitst pair, to whom hegave procreative powers which have descended to theiroffspring. <strong>The</strong> right view of human nature is thatit is the highest type of animal creation, and, like therest, has been endowed by the Creator with the powerof producing each after his own kind. From this standpointit becomes evident at once that God is not thedirect Creator of any of the human family now living,and that the various weaknesses and imperfections andimbecilities under which the race suffers are not properlycharge8ble to imperfection in his work, but to the fallof our race into sin, and to the natural operations of 'sinwhichtend more and more downward into imperfection,degradation, death.Even the natural man and woman, then, should takethought carefully respecting the question of mating, SO3.7 P
5 14 <strong>The</strong> <strong>New</strong> Clsdion.that they would do their part in offsetting, so far aspossible, the degrading influences afTecting the race.<strong>The</strong>y should realize, for instance, the necessity for lawsof &nsanguinity-that the marriage of those of closeblood relationship should be avoided. Such regulationswere unnecessary in the begiqning, when Adam's sonsand daughters intermarried freely and without injury,because, the dce being still nearly perfeot, no particularweaknesses would be entailed upon the children ; but now,since the race has become greatly demoralized, and sincenot only diseases, but also mental characteristics andtraits and idiosyncrasies, run by heredity in families, itis a part of wisdom-yea, more, a part of duty, of justice,to the children they would bring into being-that theyshould not only avoid close blood relationships, whichmight intensify the mental and physical peculiaritiesand idiosyncrasies, but, additionally, they should so faras possible recognize the appropriateness of choosing amate of different temperament from their own. Natureseems to assist to some extent in this matter, so thatdecided blondes or decided brunettes usually and naturallyprefer mates of contrary temperament.But while these rules, which belong to the natural man,would apply to the <strong>New</strong> Creature, if he decided that itwas wisest and in every way best for him to marry, thereis still one further admonition of the Apostle to guidethe <strong>New</strong> <strong>Creation</strong> mating acc~rding to the flesh,-heshould choose "in the Lord." <strong>The</strong>n he would be matedin spiritual matters as well as in natural. It might beurged by some that if close relationship according to theflesh might produce extremes in the children, so closerelationship according to the spirit might also proveinjurious-be calculated to produce eccentric childrenin respect to moral and religious matters. We answer,No: that in proportion as the new mind is wived, itsinfluence is contrary to the eccentricities of the flesh.<strong>The</strong> Apostle declares, "We have the mind of Christ,""the spirit of a sound mindM-we view matters from thestandpoint of Christ. <strong>The</strong> <strong>New</strong> <strong>Creation</strong> is begotten ofhis Spirit, although still imperfect according to the flesh;
MarW ad O h Privileges and Obligatiorw. 5x1and is guided by the Spirit through the Word in the'understanding of the divine mind in all matters.True, this new mind must exercise itself through themortal body and its imperfect thinking apparatus;nevertheless, although the imperfections of the fleshmay color the new mind to some extent and distort itout of its grand and beautiful symmetry, the will i9superior, and the flesh is more or less influenced by it,shaped, moulded, guided and gradually transformed, sothat whoever receives the mind of Christ is sure tobecome,in the same proportion, sounder and yet more sourid inhis reasonings on all the matters and interests of life.This may not mean that he will be esteemed by theworld as wiser than before; but it does mean that hewill be really wiser, and that the world's failure to discernhis increasing wisdom will be because the world isblind, is unwise, has not the mind of Christ, and seesthins generally from a distorted standpoint oldepravityand selfishness. <strong>The</strong> wisdom we want is that whichcometh from above, which the Apostle explains willmake us more pure, more peaceable, more merciful, morekind toward the brethren, toward the family, towardmankind in general-yea, and also to the brute creation.<strong>The</strong> wisdom of this world, as the Apostle explains, isearthly, sensual, devilish. Not that all worldly men andwomen are sensual and devilish, but that the generaltrend of worldly wisdom is in this direction; and thatmankind, however blinded, is striving against the lawsof selfishriess with which it is bound, though it maycontinualIy seek to hide the chains of its slavery fromitself as well as from others."In the Lord" should be understood to mean muchmore than a merely nominal belief in the Lord, muchmore than a mere membership in the nominal church.Worldly people should marry worldly people: nominalchurch people should marry nominal church people;justified believers, trusting in the precious blood ofChrist, should many justified companions. Rut thosewho have taken the step of full consecration and becomemembers of the body of Christ, of the <strong>New</strong> <strong>Creation</strong>,
5 ~ 6 . <strong>The</strong> <strong>New</strong> Credion.Motten again, should marry only of their own kindonly<strong>New</strong> Creatures-only suqh as are "k the Lord" asaccepted members of the body of Christ, partakers of hisspirit of holiness; and additionally, as already shown,each should see to it that the proper sex relationshipbe maintained. <strong>The</strong> woman should see to it that shemarry only such a man "in the Lord" as she can look upto morally, intellectually, spiritually, as the head of thefamily--one whom she can "reverence." <strong>The</strong> manshould see to it that he marries one "in the Lord" whowould be, so far as he is able to judge, a true helpmate,pure-minded, loving, gentle, helpful-one not his superior.to whom he would naturally be obliged to look up andesteem as the proper head of the family. <strong>The</strong>se rulesof mating should all be observed by the <strong>New</strong> <strong>Creation</strong>,possessed of the spirit of a sound mind, however theymay be disregarded by the world, who are not guidedby the mind of the Lord but disposed to take their ownway, to be guided by their own whims or fancies, or bythe mutual deception of each other. If doubts arise,settle them on the safe side-wait until they are solved.It might be argued that if marriage were consideredfrom so particular a standpoint, matches would be lessfrequent. We reply that this may be so; but that alarge proportion of those who are now married, especiallythose who have by the Lord's grace wme to a clearerunderstanding of their relationship to the Lord as <strong>New</strong>Creatures, and to an acquaintance with his counsel inthe interests of their spiritual development in matterspertaining to the flesh, would not again marry as theyhave done-they are wiser now. With many of theworldly the possibility, acuording to earthly courts andusages, of a full divorce and of another marriage, mayseem to make them less particular, less careful in respectto mating. Rut the <strong>New</strong> Creature should remember thathis marriage contract is similar to that between theLord and the Church-perpetual; that it is not canceledby any earthly court to such an extent as to permitmamage to another, except upon the one cause specified.(Mat. 19: 9.) To the Lord's pwple, "in the Lord."
illarital and Other ~rivileges and Obligdionz. 517marria* is therefore a very weighty contract, andshould be undertaken only after prayerful, thoughtfulconsideration and examination of every feature beafingupon the situation as far as can be discerned.<strong>The</strong> <strong>New</strong> <strong>Creation</strong> has another protection in thismatter. According to their covenant with the Lord theyhave given up theif own wills and accepted instead thewill of their Head, the Lord; and if this be their attitudeof mind--a sincere desire to know the will of Christ(I), respecting whether or not they should marry at all,and (a) respecting the Lord's choice for them, they will,after exercising their best judgment and discretion,. commit the whole matter to the Lord and pray for hisoverruling of affairs according to his wisdom, restingtheir hearts contentedly on whatever shall be the subsequentleadings of divine providence-whether favorableor contrary to that which their best judgment hadapproved. Thus and not otherwise can the Lord'speople be sure that they are taking the right course.In view of the foregoing, how important it is that the<strong>New</strong> <strong>Creation</strong> should have clearly in mind the instructionsof the Lord's Word on this subject; that they shouldhave the very spirit of the Truth; and that they keep continuallyin mind the fact that they are <strong>New</strong> Creatures ;-not living as the world, simply to enjoy the presentlife, simply to rear families according to the flesh, butthat their highest aim, object, endeavor, should be towalk after the Spirit, and to follow the directions of theLord in all matters temporal as well as spiritual. <strong>The</strong>y;hould always have in view the fact that they are:onsecrated to the Lord, dead with Christ as respectsthis world; and that their chief aim and object hencerorthshould be to use the present life and earthlyvessels as sacrifices in the wisest possible way in theinterest of the <strong>New</strong> Creature and its general work ofserving and glorifying the Lord and building up itself andothers of like precious faith in spiritual graces! Howimportant that the married and the unmamed, andthose contempiating marriage, should remember thattheir all is laid upon the altar, and that their victory and
5x8<strong>The</strong> <strong>New</strong> Creath.attainment of the glorious things promhd can onlycome through the comruming of the sacrifice; and, hence,that all the affairs of the present life should be ordered,so far as they are able, in such a manner as will ministerbest to their own spiritual welfare, to the welfare of thebrethren and to the glory of our Head1HE KNOWS."He knows the way I take,-What matter then if dark it be,Or rough, or hedged about,-His s td shall comfort me."And should His love withholdWhat seems so near, so dear, so meet,I'll humbly take this thingAnd lay it at His feet."How sweet to &TIOW He knows,And cares, and holds me by the hand,-Will safely guide untilI reach the Heavenly Land!"
STUDY XIII.PARENTAL OBLIGATIONS OF THE NEWCREATf ON.O u r OELUUIKHI A-ACE m ZP. Bmcus m PRO.CXXAIIP.Ponur-Punrru. bm~nurcn--~'T.unA Carm xr rn.WAY HE 8aOUL.D Do 1"-TaB INFLU~~CE OF ~UUDAY 8cEoowhrCOIW~PERCB or CHILDXB~.-THI mwsx OF ~ O W zn ~ O ~CRUD hrmm.-Om CRILDRB~ zr TEE Torr OF h o r r a ~ . ~P.orar AND Ixrxoru AMOIPMBXT~.-~OL Or Cnnaam 01Haw C.prrrmu.PARENTAL obligations are amongst the most momentouspertaining to the affairs of mankind.<strong>The</strong> power to propagate the human species, withall the possibilities connected and associated with thebeing thus brought into existence, is a wonderful onthenearest approach of humanity to the divine power.Indeed, it is the exercise of divine power by man asGod's agent. <strong>The</strong> possibilities connected with the birthof every child extend in opposite directions of advantageor disadvantage, good or evil, honor or dishonor, to wonderfulextremes. Surely if mankind realized this matterfrom its true standpoint, it would lift the begetting ofchildren from the plane of a passion and a relaxation ofintellectual and moral principles to a consecrated plane.in which the responsibilities of fatherhood and motherhoodwould be realized in a manner and to a degreeattained as yet surely by very few. <strong>The</strong>se thoughtsof obligation should extend not only to the child, whosemental and moral and physical characteristics aredependent upon the parent, but also to the Creator whointrusted to humanity this wonderful power of propa-,gation, and to whom, as stewards, a reckoning, anaccounting for the use of this divine power should beexpected to be made.<strong>The</strong>se feelings of responsibility are intensified as webegin to realize that under the divine arrangement notbnly do the parents influence the character of the com&(5 19)
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.child in the moment of its begettal, but throughout theperiod of gestation. Dm%-that period the mind of themother, her thoughts, her moods, her sentiments, are allbeing Zmptessed upon the em- chila; and n0t30nlyso, but at such a period the mother herself is speciallysusceptible to the influences surrounding her, many, ifnbt all, of which are properly under the~care of the hubband. If the mothet's mind be kept bright and cheerfuland her heart happy, these will fayorably influence theernbryo; but if on the contrary she is harassed, womed,troubled, 'beset with contentions and perplexities, thisdistress will surely be impressed upon the embryo,giving a peevish or sad or ill-tempered disposition farlife. If the prenatal surrounding conditions be those 6fdebauchery and selfishness and meanness, is it anywonder that the embryo so impressed and the childborn with such impressions should be mean, ignoble,and with tendencies toward debauchery, selfishness, etc. ?We are not to be understood as claiming that all theevil in the world is directly traceable to a parentallegacy of sin and weakness besto-dupon the child inthe p&od of gestation, nor even that it is dl traceableto this and to the subsequent training of the child tomanhood or womanhood. We admit that it is possiblethat some bad men and bad women were comparativelywell born and well reared, even as Satan was createdperfect and sinned wilfully under the Creator's tuition:yet we are seriously inclined to doubt if many of the badcharacters ever had these two important assistancestoward uprightness. We are in full agreement with theScriptural declaration of a general rule: "Train up achild in the way he should go, and when he is old he willnot depart from it." How many parents, more or lessdisposed to question the truthfulness of this Scripture,remember that the time to begin to train a child is at themoment of its begettal, and that a poorly begotten childneeds to have trained out of it the weakness and foolish- -ness and sin which were impressed upon it before birth?We are not wishing to intimate the possibility of thebirth of a perfect child under present fallen and imperfect
Parental Obligations.5srqmdiths. On the contrary, we remember well thedeclaration of the Lord, "Who can bring a clean thingout of an unclean?" We recognize that it is true of allthat, "I was born in sin;shapen in iniquity, and in sindid my mother conceive nie," 'and are merely urging that,whatever the world may see or not see on this subject,the Lord's people of the <strong>New</strong> Cteation should realize thepossibility of alleviating in some measure the stainsand weaknesees which belong to the fallen race. <strong>The</strong>yat least should see to it that their children are born withas nobk characters as they can possibly bestowupon them under the divine arrangement. Fallen theywill still be, and a Sorvior they will still need, and withouthim they could never attain either to perfection or toworthiness of eternal life. <strong>The</strong> natural man may perceivethis truth to some extent and may profit by suchsuggestions as these, but not to the extent that the <strong>New</strong>Creature may profit.Strive how he will, the natural man is still naturalofthe earth, earthy-and, hence, can impress upon hiswife, and she upon the embryo, only such thoughts andsentimentuas they themselves possess, and these arenecessarily deficient in respect to the very highestsentiments-the 'spiritual. While the mind of the <strong>New</strong>Creature grasps the spiritual hopes and promises andideals, and properly seeks to impress these upon so manyas the Lord our God shall call by his truth and grace-' seeks specially to develop children of God-neverthelessif for any reason they enter matrimonial relations, dm3consider it wise to propagate a human family, they havegreat advantage in this respect over the natural manand woman. <strong>The</strong>y have loftier ideals, grander hopes,nobler aspirations, purer joys: and realizing the influenceof their thoughts and emotions and sentimentsupon the (embryo child, such parents would be in aposition to do for the child very much more indeed thancould other parents for thir offspring.<strong>The</strong> world has gained a selfish wisdom somewhatalong these lines. For instance, those interested infine stock; cattle, horses, sheep, eto., not only- give
5%'<strong>The</strong> <strong>New</strong> Cru&.cateful attention to proper mating, but, additionally,especially when endeavoring to breed fast horses, givecareful attention to the mothers during the period ofgestation. <strong>The</strong>ir every need and comfort are providedfor, their stables are clean, bright, well lighted; and withoutknowicg to a certainty to what extent the mare mayappreciate pictures, her stable walls display picturesof horses racing. Moreover, while in foal she is taknwhere she can see horses in competition, racing, etc.All this is designed to produce in the mother an ambition,the impression of which reflected upon her embryo foalerrill be helpful, advantageous to speed, and thus financiallyand otherwise profitable and pleasing to the owner.Human parents have no such financial interest intheir offspring; but they have or ought to have a fardeeper and an unselfish interest. <strong>The</strong>ir hopes andambitions on behalf of their child' should be to see themwell endowed as respects mental and moral qualities.And although the <strong>New</strong> Creature cannot hope to begethi child to a spirit nature (since this is not his province),.he could hope to give him such an earthly inheritanceof good nature as would be closely in sympathy withthings spiritual. Such certainly should be their desire,aim and hope. Many children have been begotten byhonest, God-fearing parents and have been correspondinglyblessed, and this influence, favorable to a highhuman standard, has gone wherever the Gospel of Chxisthas gone. Hence, we have higher types and stand- 'ards more generally prevalent today in civilized Ian&than in heathen lands, notwithstanding the fact thatChristian people generally have but imperfectly appreciated their privileges and responsibilities in connectionwith their children.<strong>The</strong> sum of the argument is this: If the <strong>New</strong> Creaturesmate, and purpose the bringing forth of offspring accordingto the flesh, they should schdbl their minds and deskso that the moment of beg& should not only be oneof mutual love and respect, but me of reverence for theCreator and of appreciation of the God-like power ofpmcreatlop bestowed upon them. It should be, addi-
Parental Obligations. 523tionally, an occasion of prayer for the divine blessing;and every day and every hour subsequently, the interestsof the child should be conserved in all of life's arrangements.It should not be considered a mere incident oflife, but the most important thing. It would be aspecial occasion for the exercise of the graces of thespirit, which should previously have been cultivatedto a considerable extent-faith in God and in his promises,hope, trust, patience, brotherly kindness, meekness,gentleness, love. <strong>The</strong>se, of course, prevail at alltimes amongst those who are of the <strong>New</strong> <strong>Creation</strong>, butthey should be on guard at such a time because of theirrealization that they are influencing, stamping, impressingcharacter upon another generation.So far as possible the home should be bright and cheerful,the mind directed to such channels as would beadvantageous, reading, writing, mathematics and thepractical duties of life. Heart culture should also beremembered-cultivation along lines in fullest accordwith principles of justice. love and wisdom, with acontinual recognition of the Lord in all of life's affairs;with loving confidences as between husband and wife,and kind and benevolent feelings toward the world ingeneral. With benevolence, justice, love, associatedwith all of life's affairs, the conditions would be mostfavorable; but such a condition could scarcely beimagined without the fullest concurrence of the husbandand without his careful provision and oversight; for,as already suggested, the mother at such a time is theleast able to take the oversight of matters, even whenthey are those which properly belong to her own domainin the family. <strong>The</strong>n, also, the husband must be themore careful to lead in conversation in the right manner,to provide suitable and nourishing mental as well asmaterial food, and above all to stir up his wife's puremind in regard to the Lord and his glorious plan and allthe features of the divine character, its wisdom, love,beneficence, justice and power.Many Christian parents might reply to this, that theyare not so circumstanced in life as to have all the cod.
524 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.veniences and unnforts and freedom from .householdand other cares at such a time. We answer, that we havemerely marked out the ideal, and that it is for each of theLord's children to seek to attain as nearly as possible tothis ideal. But the <strong>New</strong> Creature should never f<strong>org</strong>etthat in this as in all the other experiences of life, theLord by his grace and spirit makes up to him for allearthly disadvantages and lacks. Such an one, unfavorablycircumstanced in any degree, should the moreearnestly in prayer seek to have the heart Bled withthe peace of God which passeth all understanding, andto let that rule continually. One result of this peace inthe heart is that, however much disorder may unavoidablysurround the mother, the child would surely enjoya larger measure of peace and h e than otherwise--more than its brothers and sisters born under othercircumstances would have. If should be less nervousand peevish, more composed and peaceable, more disposedfor righteousness in principle and in conduct."TRAIN UP A CHILD IN THE .WAY HE SHOULD GO."He that spardh his rod, katefh his son." (Prov. 13: 24.)"Wht sort is he whom the Father ckartensth noif " "If ye 5without chastisemmt . . . then arc ye . . . not sons. 1-Heb. 12: 7. ,Nothing is further from our btention than to urgeindiscriminate and frequent use of the rod in the trainingof children. We have cited these Scriptures, however,to show the mistaken position of th~se who hold thatcorporal chastisement by parents, even when necessary,is wrong. <strong>The</strong> home that is wkd with the rod must ofnecessity be, an unhappy home. <strong>The</strong> homes of the <strong>New</strong>Creatures should be ruled by love not by the rod. <strong>The</strong>rod is to be kept merely as an occasional necessity forenforcing the rules of love; and when it is administeredit is to be wielded by the hand of love and never by thehand of anger. <strong>The</strong> <strong>New</strong> Creatures, governed by thespirit of a sound mind, learn gradually that order is oneof heaven's first laws, and hence that it should be one ofthe first elements and characteristics of the homes of the<strong>New</strong> C~eatures.
*Order, hbwever, does not of necessity mean absolutequiet, else the wilderness and the silent cities of the deadwould be the only places where order would rule,Order may mean joy as well as peace, happiness as wellas rest, liberty as well as law. Order means lawwiththe <strong>New</strong> <strong>Creation</strong> the Law of Love, the GoldenRule, governing the head of the house and his helpmate,as well as governing the children, making of the parentsensamples to the children in all the Christian graces.Law, even the Law of Love, means rewards and punishments,and in the family the parents have the dis--pensing of these. According to their realized weaknessesthey, in turn, need direction from the heavenlyFather that they may glorify him not only in their owhearts and wills, but that their homes shall be earthlyensamples of the homes of the righteous, the homes ofthose who have the mind of Christ.<strong>The</strong>ir rewards for their children should be in theprovision of such comforts and blessings as circumstances,under control of a recognized providence, maypermit: <strong>The</strong>ir punishments may be more or less severeaccordurg to the wilfulness of the child, but neveraccording to the standard of justice, never in theattempt to mete out to the child the full measure ofwhat its conduct miglit justly demand,-because we arenotunder justice ourselves, but under mercy, underlove, and are to show mercy, not only in our dealingswith others, but specially in our dealings with our ownchildren, whose imperfections and blemishes are, doubtless,traceable in a greater or less degree to ourselves andour forebears. Love may sometimes punish by therefusal of a kiss, as it may sometimes reward by thegiving of a kiss; it may sometimes for a season banishthe unrnly one from the company of the obedient andfrom the pleasures provided for them. <strong>The</strong> Law ofLove may sometimes even exercise the rod of disciplineto the extent of denying supper or of giving merely thenecessities, bread and water, and withholding some ofthe additional comforts and luxuries; or may sometimeswield the literal rod of chastisement to enforce
516 Th <strong>New</strong> Ckation.obedience, and thus preserve the order and blessings ofthe home, not only for the obedient children, but alsofor the chastised one, whom it hopes thus to bless andbring into full accord.JIt is scarcely necessary to admonish the <strong>New</strong> <strong>Creation</strong>that they should not use angry or harsh words to theirchildren; for such know that language of that kind isimproper to any one under any circumstances. On thecontrary, their "speech should be with grace," with love,with kindness, even when reproving. Nor is it necessaryto suggest to the class we are addressing the improprietyof a hasty blow, which might do injury to the child notonly physically-perhaps permanently injuring itshearing-but also wound its afEections, develop in it afear of the parent instead of love, which should be consideredthe only proper groundwork on which theobedience and order of the home are built. Furthermore,the hasty blow or cutting remark would bewrong, would indicate a wrong condition of mind on thepart of the parent,-a condition unfavorable to a proper,just decision of the matter along the lines of the Law ofLove. <strong>The</strong> parent owes it to himself as a part of hisown discipline, as well as to his child, that he shall neverinflict a punishment which he has not sdiciently considered,and coolly and dispassionately found to be notmore, but less, than justice might properly demand. Heowes it to himself also that the child shall fully understandthe situation, the necessity for the preservationof order in the home, that the happiness of the homemay continue to the blessing of all its inmates; thatthe child understand thoroughly also that the parenthas no anger toward him, no malice, no hatred, nothingbut sympathy and love and the desire to do him good.Earthly parents may attempt such control, but theywill lack an important help in its prosecution; for nothaving submitted themselves fully and completely tothe heavenly Father and his control and his Word, theycannot point, as would the <strong>New</strong> Creature, to the divineLaw and their accountability, and their acknowledgmentof and endeavors to be. obe&ent to the same.
Parental Obligcrtions.SatChristian parents have-if they will use it-an immensrleverage of advantage in dealing with their children.<strong>The</strong>y should read to their children, from the Word, thedivine sanction of pare-ntal authority,-the divine requirementthat a parent shall train up a child in the wayhe should go; and additionally he should point out thenecessity for this,-because we all are fallen and unableto come up to the divine standard, etc.; that all thesemeans and corrections are necessary .as helps to thecount~ractim of evil tendencies under which we havebeen born. It is a great mistake to suppose that children'sminds do not appreciate these principles, do notappreciate right and wrong and the appropriatenessof just penalties for wrong doing, as well as of rewardsfor well doing.Many parents f<strong>org</strong>et to look backward and ta note athow eaily an age they themselves learned to appreciateprinciples of righteousness-to appreciate the parentalcare which neglected not to reprove, to correct, andeven to chastise as seemed necessary. Let recall, toa,how keen was our sense of justice when we werechildren-how we mentally approved parental disciplinewhen we understood its motive to be for the developmentof character, but how we resented it if we did not'see a principle of justice, if we were reproved or otherwisepunished for things of which we were not guilty, orif we were punished beyond a reasonable chastisementcomporting with the offense. Not only is it the bestand surest way of controlling a child thus to direct itsmind along the lines of right and wrong, truth and falsehood,justice and injustice, but this constitutes alsoa training of the child in character, when it is mostsusceptible to parental influence. It is characterbuildingat a time when the conscience and judgment ofthe child are in their formative condition, and when itproperly recognizes the parent as its sole law-giver. Ifthis work of character-building be ignored in infancy,the work is many times more difficult in future years,besides the disadvantages that will accrue both to parentand child and neighbors and friends in the interim.--
528 <strong>The</strong> <strong>New</strong> Credion.It is all-important, then, to notice that the training ofa chitd does not consist solely in teaching it respectingits outward deportment in politeness, cleanliness,obedience, etc., but further, and indeed chiefly, in theestablishment of n'ght princi$les in the heart-properrecognition there of the mind of the Lord as being theonly standard of living, both for old and young. <strong>The</strong>Golden Rule, the Law of Love, of generosity, meekness,patience, gentleness, forbearance, should be inculcatedas respects the child's relationship to other members ofthe family, to playmates, etc. <strong>The</strong> child that is taughtto be segsh, or one whose natd selfishness is notbrought kindly to his attention (though not in thepresence of others) and lovingly reproved and corrected,is missing a most important lesson at the most opportune moment.<strong>The</strong> parent who neglects such an opportunity f<strong>org</strong>iving instructions and corrections of the mind andjudgment, as well as of outward conduct, is not onlymissing the most favorable opportunity in respect tohis child, but is allowing weeds to grow in the heartgarden where only the graces of the spirit should grow;and is thus laying up more or less of trouble for himselfin dealing with that child throughout future years.Many of the heart-aches and tears of well-intentionedparents over the waywardness, wilfulness, selfishnessand "wild oats" of their children might have beenspared them had they done their duty by those childrenin irrfancy. Furthermore, such parents lose a greatblessing in their own experiences; for it is undoubtedlytrue that the parent who is properly training his childin unselfishness, love, obedience, reverence to God,helpfulness to his fellow-creatures, etc., etc., will begetting valuable experiences for himself,--growing ingrace, growing in knowledge and growing in love, whileendeavoring to teach these principles to his child. Hewill learn, too, that the child will expect to jind himillustrating in his daily conduct and in his relationshipto God and to the members of his family, and to hisfellow-men, the principles he seeks to inculcate in
Parental Obligations. 539others. This will make him the more careful of hisown words, his own conduct; and such carefulness,such circumspection of all the little affairs of life, publicand private, will assuredly develop in such a parent moreand more of the graces of the Lord's Spirit, thus makinghim more and more acceptable to the Lord, andpreparing and perfecting him for the Kingdom.<strong>The</strong> atmosphere of the home, however poor, shouldbe one of purity. Absolute purity in thought, word anddeed we know to be impossible in our present conditions,just as material purity is absolutely impossible wbere theah is full of soot and dust. But every Christian homeshould be as nearly absolutely clean as possibleas freefrom the outward soil and filth as circumstances willpermit, and as free from moral obliquity and defilementas the imperfect earthen vessels can be made. Everychild should be able to look back upon its home, howeverhumble, however scantily furnished, as a cleanplace, a house of God, a holy place. He should be ableto look back and in memory recall the voice of prayerat the family altar, the kind words of father or motheron various occasions, and the general spirit of peace andrestfulness through contentment and submission to thedivine providence. He should be able to sense thesweet odor of love pervading the home and associatedwith every member of it, manifesting itself in meekness,gentleness, kindness, helpfulness.A child bred to and reared in such an atmosphere oflove may be expected to desire to please the Lord and toobey him from the earliest moments of his consciousness;and from the time he reaches ten ro twelve years of agehe should be encouraged to consider the propriety of afull consecration to the Lord-to remember that hisstanding before the Lord during the period of immaturityof judgment is through the parent, but that in proportionas maturity of mind is reached the Lord ezpects apersonal consecration. Should such a child thus trahed,neglect or refuse to make consecration to the Lord, wemay be sure that the home influences would still ccntinue,although when years of maturitv had been
'530 <strong>The</strong> <strong>New</strong> Credibn.reached and no covenant with the Lord had been made,wch an one may properly hesitate to approach thethrone of grace-hesitate to claim of the Lord theblessing he has promised to those who are his, becausehe has refused to become his. Nevertheless, to suchthere will still cling a precious memory of the seasons ofapproach to the throne of grace and of divine watch-careover the home of infancy and over themselves, and therewill continually be a longing for the divine protection andfor the privilege of approaching the Creator with thecry, "Abba, Father," and the realization of relationshipto him. Should such an one become a parent, hewill instinctively feel a desire to train his children ashe was trained, and all these influences will graduallydraw more and more upon his heart, and the strongprobabilities are that at least by that time he willconsecrate. In any event, the influences of a godlykome will have been with him, a holy protection frommany of the excesses under which otherwise he mighthave fallen.Contrast such a home, with its sweet odor of love,kindness, patience, gentleness, with the home in whichthe Lord's Spirit is not manifested,-the home in whichselfishness is the law, in which the child notes the quarrelsbetween the parents, and how each seeks his own at theexpense of the other, in which the child hears little butchiding, complaining, fault-finding, angry words, harshsounds, etc. <strong>The</strong>se become contagious amongst thechildren, and they in turn quarrel over their littleaffairs, speak angrily to each other, and keep the householdin perpetual turmoil. <strong>The</strong> continued practice ofselfishness in the home develops this <strong>org</strong>an in the mindand in the conduct of the child.If in an angry voice the parent calls it "a little rascal,"and the feelings of the child, at first hurt by such reflectionsagainst its character, become toughened, itgradually learns to glory in being a little rascal. Whenfirst it hears the angry and impatient mother exclaim,"I11 thrash you within an inch of your life!" or "I11break your back!" no doubt there is a measure of terror
Parental Obligations. 53'conveyed by the words to the heart of the child, but itis not lang in learning that these are idle threats, fromwhich it has comparatively little to fear; and graduallyas it learns that the civil laws of the land would notpermit the parent to do it serious violence, the childishmind concludes that the parent had the will to do itevil, but simply lacked the liberty. From such a. littlemind much of the original instinct of love is driven out.It finds its parent equally untruthful in respect to promises-thatthe promises are frequently given withoutthe slightest intention of their fulfilment. Thus thechild is taught to lie, to threaten, to promise, to deceiveothers in respect to its real intentions. Is there anywonder that such a child grows up a hard character?<strong>The</strong> wonder, rather, is that between the bad training,the indifferent training and no training at all thecivilized world is not a great deal worse than it is.CHILDREN BORN IN JUSTIFICATION.In all these matters the <strong>New</strong> Creature has a decidedadvantage over all others m respect to his children.<strong>The</strong>y should, to begin with, be better born, betterendowed at birth. And this prenatal endowmentshould be fostered from the very earliest moments ofinfancy. <strong>The</strong> babe of a few days is pretty sure tobe nervous and irritable and distressed if the mother isso; an influence goes to the child, not only through themother's milk, but telepathically, electrically, from herperson to the child. What a general advantage, then,the <strong>New</strong> Creature has in the indwelling of the Spirit ofthe Lord, with its peace, love and joy; and how favoredis the infant under such care! Humanly speaking,how great are its possibilities as compared with thepossibilities of others in respect to noble manhood andwomanhood; and, speaking from the standpoint of theLord's Word, how great is its advantage when weremember that the children of the Lord's consecratedpeople, like themselves, are under the supervision ofdivine providence in respect to all of their affairs; thatthe children of believers, too, come under the terms of
532 <strong>The</strong> Nqu Creatzon.the promise that "all things shall work together f<strong>org</strong>ood" to them!It is not diEicult to see that the children of '~ewCreatures would have a -justified standing before God,in virtue of the relationship of their parents to him andto them. As the disobedience and alienation of Adamand Eve from the heavenly Father brought alienationto all their offspring, so, too, the reconciliation of theLord's people, through the merits of the great atonement,not only brings them back to harmony with God,but their children as well are counted justified throughtheir parents, and on account of their parents, up tosuch a time as the child shall have an intelligence andwill of his own. <strong>The</strong> question is more complex, however,when one parent is the Lord's and the other is astranger and alien from him; but the Apostle assures usthat in such a case God counts the child as his, throughwhichever one of its parents is the Lord's disciple. <strong>The</strong>influence of the believing parent, the consecratedparent, is counted as offsetting and overruling theinfluence of the unconsecrated parent, so far as thechild is concerned. On this subject the Apostle says,-"<strong>The</strong> unbelieving husband is sanctified by thelieving] wife, and the unbelieving wife is sanctified bythe [believing] husband [in respect to the subject underconsideration, viz., the offspring of their wedlock] ;else were your children unholy [sinners under condemnation,unjustified, unrelated to God; aliens fromhis care and blessing] ; but now [in view of this provisionof divine grace] are they holy [that is, in a justified oracceptable state with God, through which he maytreat them, not as enemies]."-I Cor. 7: 14.<strong>The</strong> question of the proper training of children maybe a dicult one, but not too d%cult for the Lord tomanage; and, hence, the parent who has become aChristian may expect the Lord's grace proportionatelyto abound in respect to his affairs; and should & the
,more earnestly for the wisdom and help that come fromabove, that he may be rightly able to discharge hisduties under the most trying circumstances. <strong>The</strong>Lord's grace is sacient for us in every condition. <strong>The</strong>fact of the one being a <strong>New</strong> Creature, and the other anunbeliever, or unconsecrated, does not alter the divinearrangement in respect to the headship of the family.This atill devolves upon the husband, and if a <strong>New</strong>Creature he must direct in- respect to the affairs of hisfamily as best he is able under the circumstances, andguided by the promised wisdom from on high. If thewife be the <strong>New</strong> Creature, her soundness of mind, devotionto principles of righteousness, her gentleness, meekness.thounhtfulness. carefulness. should make her sucha jewel inihe famili, should ca&e her light so to shinebefore her husband, that he might take pleasure ingiving her practically the full control of the children,for wbich he would discern her to be specially adapted.Any rule or authority she should exercise, however,would be delegated by her husband, who, whether saintor sinner, is the responsible head of his family.Likewise the husband, letting his light shine, shouldexpect that ere long his wife, as well as his children.would discern his merence from irreligious men, hisspirit of love, his gentleness and helpfulness, and spiritof a sound niind. Nevertheless, if these results, yhichought to be expected, do not come-if the greater thefaithfulness the worse the treatment from the unbelievingpartner--even to the extent that a separation mightbe necessary. let us remember that the Lord's counselforewarned us that such might be ow experience;saying, "Think it not strange concerning the fiery trialwhich shall try you;" and again, "A man's foes shall bethey of his own household." And again, "I have notcome to send peace on the earth but a sword." Mymessage. although it is a message of peace and blessingin the present time, frequently results in strife, becausethe children of darkness hate the light, and beuausemany of them, under the deception of the Adversaryand the weaknesees of their own fallen nature, will wap
534 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.a continual warfare against it. Think it not strange,consider it a part of your trial, endure it as a part of thedivine will, until the Lord shall open up adoorof escape.Same who have become the Lord's consecrated people,members of the <strong>New</strong> <strong>Creation</strong>, appeal for advice, saying:"In my early Christian experience in the nominal ChurchI was mistaught. I was led to understand that when Igot religion, got saved, I needed nothing more, butsimply to gc regularly to Church and pay my dues.I g~t. little or no instruction respectme the necessity forrooting out sin and selfishness from my own heart, andreceiving in its stead more and more of the Splrit of theLord, with its wealth of love and all the inner gracesassociated therewith. I gave any extra time and energyto helping my husband in his business, and to strivingto get up in the world, and was left in ignorance of themeaning of my begetting of the Spirit, and that I shouldbe cultivating a newness of mind which would be strivingless and less for the earthly thiags and more andmore for the heavenly character and graces and powerand growth. During this time my children were born.I presume they inherited these traits of mine which I wascultivating at the time I was canying them, and aftertheir birth I realized that they were sadly neglected asrespects what I now see to be the proper training thechild should receive, the proper duty of a parent who isa Neb Creature in Christ Jesus. Now my children arewild, wayward, selfish, disobedient. <strong>The</strong>y not onlylack reverence for God, but also lack reverence for me,and my religious views. What can I do with them? Irealize the Lord's f<strong>org</strong>iveness, through Christ, for myignorant failure of duty toward them in the past. Irealize, too, that I am merely reaping what I sowed, andthat my present experiences areonly a just retributionfor rnl6 carelessness of duty in the past. Oh, where wasmy Christian sense? How devaid,I was of the spirit of asound mind, and where were my religious instructors andguides, who not only mistaught me respecting the divihecharacter and plan, but who did not even instruct merespecting the simplest of natural duties-my parental
Pwental Obligations. 535obliitions? Alas, I perceive that I spent my money intheir support for that which was not bread, for that whicheatisfieth not-temporally or spiritually! But now whatis my duty? What course should I pursue? How mayI rectify so far as possible my neglect of the past?"Our reply to such inquiries is that in this as in othermatters the Lord's people should not sorrow as thosewho have no hope. <strong>The</strong> Lord, undoubtedly, will bepleased to find us regretful for having failed of duty inthe past, and he no doubt will be pleased to have us askhis f<strong>org</strong>iveness for such shortcomings, and to have uspromise grea.ter faithfdness henceforth in seeking forand pursuing our obligations toward those dependentupon us. He would surely be pleased to havk us takepresent experiences with unruly children with patience,with forbearance, as a part of that chastisement forsins of omission or of commission in respect to theirtraining; and thus received, these trials may serve forour polishing and preparation for the Kingdom.As for the duty of such a parent toward such children,it would unquestion~?~ly be to begin by teaching then?the lessons they should have been taught in infancy,concerning responsibility toward the Lord, the principlesof right, of justice, of love toward each other and towardall. And this instruction should be given with greatlove and forbearance and patience, which would be anotable lesson to the child of the power of grace in theparent's heart. According to the age of the child andother related circumstances-the extent to which wrongprinciples had become rooted, etc.-results should bewaited for with patience; and such restrictions asseemed absolutely necessary should be applied with gentlenessand consideration a d explanations. Parqntalauthority should be established kindly, not rudely.Children who have been in the habit of ruling the householdshould not be expected to become good and obedientchildren inst,antaneously. Wisdom from on high shouldbe sought in respect to the details of the home arrangementsand government, for no outsider is competent tounderstand thoroughly all the affairs of the family of
536 <strong>The</strong> Neur C~BQ~~QU.another, nor to give specific ditectians rePpecdng itsproper government.Two principles should guide: First of all, love for theLord and for the children, and this love should be guidedand directed by the Word of God; and secondly, theWord of God, as the source of authority and instruction,should be continually appealed to. Furthermore, allparents should learn to treat children with consideration.Whether they be children properly trained or othmise,they should realize that the parent respects their consciencesand their judgments, and endeavors to deal withthem in harmony with these elements of character.Especially as the chid reaches a condition of manhoodor womanhood should his or herreason be appealed to,and in the same proportion force and corporal chastisementshould be abandoned.<strong>The</strong> principle of justice, to which we have alreadyreferred, is to be found to some extent in almost everyhuman being, and especially if the sense of juetice isfound to coOperate with selfishness. Thus, when theage of manhood or womanhood is reached the childinstinctively feels that he has passed a line, and should nolong- be treated as a child, but as a compariion ; shouldno longer be commanded in anything, but requested;should no longer be required to give a strict accountin detail of all moneys earned, but shotdd be permitteda larger discretion and personality than previously.Wise, just, loving parents should not attempt a violationof these rig;hts of maturity; but rather seek from thatperiod onward to deal with the child as with a youngerbrother or sister--as adviser and best fiend. Goodparents are sometimes unwise and unjust in this respect,and take advantage of the authority whibh the child hasrecognized up to this time. <strong>The</strong>y ignore its new estateof manhood or womanhood, and attempt to perpetuatethe imperativeness of parental authority as before; andthese sometimes meet with a measure of success, but^never, we believe, to their own real advantage, nor tothe real advantage of their children. <strong>The</strong>y know.well as does their child, that they are takinq advantage
Parental Obligations. 53?of the docility of the child, and that if the child wouldset up a rebellion, matters would speedily be adjusteddifferently. <strong>The</strong>y should consider that their courseis prejudicial to the child's real affection for them.He sees this evidence of selfishness and injustice in theconduct of parents of whose sentiments he had previouslythought di8Eerently. Filial love is thus sapped at itsvery roots, and the parents are apt to learn the mistakeof such a course before they die, even if it succeed temporarily.We do not mean to imply that the obligationsof the child toward the parent cease when theyears of maturity are reached. Quite the contrary.We hold, in harmony with the civil law of the world,that a child is obligated to the maintenance of the parentso long as the parent shall live, and the child shall havethe strength to provide the necessaries. Our argumentis that while, prior to maturity, the parent had full control,after maturity the child has a personality andindividuality which should be recognized and appealedto. It is the duty of the child to make provision for theparent, but properly appealed to, the provision shouldbe the more promptly and lovingly made. <strong>The</strong> obligationof the child to aged parents for their supportcorresponds exactly with the responsibility of the parentfor the care and reasonable support of the child in infancyand immaturity. <strong>The</strong> parent who has done justly andlovingly by his child will surely rarely be left to wantwhile that child shall have strength to provide.While considering the duties of parents toward thechildren, various questions arise respecting the properamount of education, the reasonable restraints as respectsthe kind of reading and information with whichthe mind is stored. We are of those who appreciatehighly the value of an education; and yet we believethat great wisdom should be exercised in respect to whatconstitutes an education. Education is like polish.Almost any stone may be made to look beautifulby careful polishing, but careful polishing is not alikevaluable or helpful to all stones. In the case of adiamond or a ruby or other precious stone, polishing is
338 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.absolutely necessary to the development of the latentqualities of the stone; without the facets, the glories andbrilliancies of the stone could not be appreciated norshed their luster. But the same polishing bestowedupon a cobblestone from the street would be a waste ofenergy; worse than that, it would make the cobblestonetoo valuable, too nice, for use as a cobblestone. Moreover,it would be less fit for its duties as a cobblestoneafter being faced than if it had been let alone, or merelychipped in a general way, to make it fit its place.And so we perceive it is in respect to education, thepolishing of the mind with a "classical course" in college.Some would be benefited by such a cotme, while otherswould be injured. Who has not seen men so educatedthat they could not occupy the place in life for whichtheir natural talents fitted them? <strong>The</strong>y were overeducated,and, like the man in the parable, they couldnot dig, and to beg they were ashamed, and for anythingelse unfit. If in the Lord's providence the parentsfound that they had a child of very brilliant mind, andif that providence guided their affairs so that financialand other considerations opened the way for a collegiatecourse to such a child, they might well consider whetheror not these indications were the Lord's direction inrespect to their duty to the child, and should follow theirconvictions. Nevertheless, in sending him to collegeat the present time they should feel a great trepidation,a great fear, lest this outward polish in the wisdom ofthis world should efface all the polish of faith andcharacter and heart which they as the parents andproper instructors of the child had been bestowingupon it from infancy and before.<strong>The</strong> Lord's people of the <strong>New</strong> <strong>Creation</strong> should learnto appreciate the education of heart and character andfaith in God as a superior education in every respect toanything that could be attained in the schools of thisworld-that the "wisdom from above, first pure, thenpeaceable, easy of entreatment, full of mercy and goodworks," is more to be desired than all the wisdom ofearth. <strong>The</strong>y should consider well whether their child
Parental Obligations. 539was so thoroughly rooted and grounded in character,in principle, in loyalty to the Lord and his Word, thatthe infidel tendencies of the schools of our day, and theirrationalistic teachings called Higher Criticism, Evolution,etc., could never displace the well-grounded faith in theLord and in his Word. Indeed, the danger is so greatthat we would rather be inclined to be content with sucheducation as could be obtained in the public schools andhigh schools or preparatory schools.We write with full consciousness that to the worldlyminded this advice is foolishness or worse. Nevertheless,we have learned to view matters from what we believeto be the divine standpoint, and recommend thatall of the Lord's consecrated people shall endeavor inthis and in all matters to seek this standpoint-theLord's view of this matter. We might add, further,that in the strenuous times in which we are living, withthe rush and bustle and nervousness of our -day, theperson who spends his life until twenty-one years of agein school, being polished for the activities of life, hasmissed another kind of schooling that is attained by theboy who, finishing his high-school course at, say fourteenor fifteen years of age, has a further course of training inbusiness of some kind, "climbing the ladder." By thetime he has had six years schooling in practical business,the probabilities ase that he will be much better ableto cope with present conditions than the youth who hasspent the same number of years under college training.As for play: One of the chief advantages from playis the pleasurable exercise connected with it, for it isundoubtedly a fact that exercise taken with pleasure ismuch more profitable than exactly the same exercisewould be if taken as a drudgery. By some unknownchemistry of our systems the mind and its moods haveto do with all the functions of life. Our happy moodscobperate best with all the forces and functions of naturefor the upbuilding of our systems and the repazing of itswastes. But it is a mistaken idea that insists that thatwhich is usefull is a drudgery and only that which isweless is a pleasure, a play. We are of the opiai9.1 %t
540 Thi <strong>New</strong> <strong>Creation</strong>.a wrong thought connected with this matter has ledmany ' reasonable people to cultivate playfulness andidleness when, on the contrary, they should have beenresisting the natural impulses of the fallen nature in thesedirections. <strong>The</strong> kindergarten is a movement of comparativelyrecent times, in what we esteem to be a veryright direction--the making of instruction pleasurableto the child. And all subsequent pleasure, favoredby the wise parent, should be somewhat along the sameline-nothing should be approved that is merely a wasteof time and energy.Relaxation and recreation should be secured chieflythrough change of occupation, rather than through idlenessor useless exercise. <strong>The</strong> little girl takes pleasurein dressing her doll and caring for it, and "playinghouse."<strong>The</strong> little boy "plays shop," and with sand, etc., assubstitutes, he makes imaginary dealings in tea andcoffee and sugar and potatoes; or he "plays horse,"teamster, or imagines himself a preacher or a missionaryor a school-Seacher or a doctor. All such plays are inthe right direction, and should be encouraged in thelittle ones. As they grow older they should be drawnfrom these to consider it as a part of their recreation tohelp keep the home in order or to assist in the real storeor shop with their parents or guardians .or others. Ifthey be taught to take pleasure in usefulness, helpfulnessto others, financially or otherwise; if they be taughtthat idleness is a sin and a shame, a discredit to any personand a waste of valuable opportunities, they will bein a proper attitude to face the duties of life with pleasure,and not to envy those who waste both time and moneyin looking at a ball-game, or in participating in somethingequally foolish and profitless.Economy of time as well as of means should be inculcatedfrom infancy-not with a view to cultivatingselfishness, but an economy in accord with the divinewill that nothing be wasted. <strong>The</strong> Master, after feedingthe multitude, commanded that the fragments begathered and not wasted, thus indicating his mind inrespect to all affairs, that there be no wastefulness; that
Parental Obligations. 541we recognize a responsibility toward him for everymoment, every dollar, every day; not a responsibilitywhich wodd keep us in fear, but a respotlsibility whichdelights to note the divine will, to be as fully inaccord with it as possible, and which realizes that sucha course is pleasing to the Lord, and, therefore, may bethoroughly enjoyed.THE PROPER EXERCISE OF THE CHILD-MIND.As the child grows and realizes how much there isin the world to learn, he should be encouraged to read,but from the first he should be taught to discriminatewisely between the "chips" of fiction and the "apples"of knowledge. He should be shown that every chipstored away in his mind is worse than valueless, aninjury or encumbrance, besides having cost valuabletime, which might have been used to advantage in storingup knowledge, shortly so necessary in the properdischarge of the duties of life. He should be encouragedto read such books as would give information, and notnovels. He should know considerable respecting thehistory of his native land, and have a reasotlableknowledge of the remainder of the world. He cansecure these through histories: we do not mean merelythe histories which give the order of kingdoms and battlesand generals, but more particularly such works as showthe social, moral and intellectual development of theages past, and of the world as it is today. In a pleasantand kindly manner the child should be shown the importanceof such information as a feature of educationfor his future;-his reason and judgment should beappealed to, and thus his will enlisted in favor of sucheducative reading, and in opposition to all weedy, trashy,dreamy literature, that will do him harm and leave himunprepared for the duties of life,THE SCOURGE OF EVIL SUGGESTIONS.<strong>The</strong> following appeared in a criticism of a novelrecently, in the columns of the Church Standard. Itillustrates the worst side of the lesson we would inculcate:"One ot the most awful thoughts connected with this
54" <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.subject is the permanence of foul impressions in thehuman memory. Years ago-no matter how many, andwhether in this country or another need not be toldagentlewoman lay upon her deathbed. She was stillyoung and had lived a more than usually sheltered life.In every act and word she had been purity incarnate.It was not believed that she had ever had an opportunityto hear one foul syllable in all her life. Yet, in herdelirium, she poured out in the hearing of friends andattendants a torrent of obscene imprecations at whichthey stood aghast. Where she could ever have heardsuch words they could not imagine, and they neverlearned. But were they therefore to infer that she hadsecretly loved and gloated over them? Not so. <strong>The</strong>true inference is this, that, having heard them'in someevil hour, she had utterly detested them, and that, inher very effort to f<strong>org</strong>et them, she had so fixed them inher memory that they abode with her until the hour ofdeath. That is not only the charitable view, it is thejust view, and it is the reasonable view. But it wouldnot always hold. When the mind and the imaginationhave been opened and kept open for many hours or daysto the reception of unclean thoughts, and the contemplationof obscene pictures, who shall tell the depravingeffect of such mental association? Of all the evil thingsin this world of many evils, we know none so awfullyappalling in its subtlety and permanence of corruptinginfluence as a bad book written by a man of genius."<strong>The</strong> religious element of the child's mind requiresspecial training, and in tliis the Christian parent shouldbe his tutor. In the present confused condition of theworld on religious subjects, and their more advancedattitude as respects common-school and public instruction,any attempt to teach any kind of religion issure to be in opposition to the prejudices or conscientiousconvictions of some of those interested. Hence,justice demands that public schools be freed from allreligious coloring, instruction, forms and ceremonies.Notwithstanding our reverence for the Bible as theWord of God, we believe that the fact that tb Jews are
Parental Obligatioms. 513opposed to the teachings of the <strong>New</strong> Testament, thatmany under the influence of Higher Criticism are opposedto much of the Old Testament as well as the <strong>New</strong>,that some infidels, skeptics, Buddhists, <strong>The</strong>osophists,etc., are opposed to the Bible entirely, while others disagreewith the common translation,-in view also ofthe fact that all of these classes are taxed for the supportof the schools and required to take advantage ofthem-it would be both just and wise to omit religiousexercises in the schools, and ignore the Bible as a religiousbook, intruding it, if at all, merely as an ancienthistory, rather than give offense to so many who do notagree with us.In view of our recognized reverence for the Bible asthe inspired Word of God, this suggestion may possiblyseem strange to some; but we believe it to be the propercourse, in harmony with the Golden Rule. True, wemay be in so small a minority that our influence, if wechose to exert it, would be powerless, nor should <strong>New</strong>Creatures consider it their duty to become advocates ofthis, any more than of other moral reforms. All <strong>New</strong>Creatuies have a higher, a grander mission in connectionwith the development of the <strong>New</strong> <strong>Creation</strong>, and can,therefore, well afford to leave all such moral reforms inthe hands of the world for the present, until the Kingdomcomes. Nevertheless, it is eminently proper thatwe should have the spirit of a sound mind and fullestaccord with justice, even though no suitable opportunityfor expressing our sentiments on this subject shallever occur.In any event, surely six hours a day for five days in theweek, and for less thas six years in a lifetime, is quite littleenough to be devoted to the numerous lessons in secularmatters which are crowded upon the children of our day.This appropriation of time for secular study leaves to theparents, and their chosen spiritual guides, quite anabundance of time for imparting wha!ever kind ofreligious instruction may seem best to them. Out or168 hours of each week secular studies surely deserve all. of the thirty hours per week appropriated to thewF
' 544?‘he <strong>New</strong> <strong>Creation</strong>.especidly in view of the fact that the strenuous timesin which we live frequently hinder the child froni gettingmore than three years of such training.THE INFLUENCE OP BUXDAY SCHOOLS.<strong>The</strong> Sunday School has become a great institutionthroughout Christendom. If it be considered in thelight of a children's social club, which draws them togetheronce a week and directs their minds out of theordinary work-day channels and in a general social andreligious direction, it might be esteemed that the SundaySchool has accomplished considerable in the worldespeciallyfor the lower classes of society. As for theeffect of Sunday Schools upon the children of believers,we regard it as iujurious. We are aware, however, thatsuch a sentiment will be thought extreme until ourreasons are fully appreciated. <strong>The</strong>y are these:(I) <strong>The</strong> Sunday Schools have been injurious toChristian parents, in that they have led them to considerthemselves relieved of the parental responsibilityplaced upon them by the Lord. <strong>The</strong> Sunday-Schoolteacher is often thoroughly incapable for such a responsibility,often a novice as respects childreri andtheir proper training-seldom one who professes entireconsecration and begetting of the holy Spirit. Such ateacher is given the place of the parent in respect to themost important of all parental duties. <strong>The</strong> loss experiencedby Christian parents, through this arrangement,is almost incalculable. It is a recognized principle inspiritual things that he that watereth others is himselfwatered. And so the parent who diligently instructsand guides his children in moral and spiritual mattersnot only confers a blessing upon them, but receives agreat blessing in connection with the service himself.This blessing Christian parents of today are missing,because of havlng unwittingly departed from the divinearrangement.(2) <strong>The</strong> Sunday-School is a decided disadvantageto the children of Christian parents, because they do notget from the Sunday-School teachers the kind of in-
Parental Obtigations. 545struction wkch the intelligent and conscientious parentcould and should give.(3) <strong>The</strong> Sunday-School arrangement is reactingdisadvantageously upon both parent and child fromanother standpoint: it is causing the children to loserespect for their parents, and is cultivating thus a lackof parental dignity on the one hand, and of filial reverenceon the other. Undoubtedly it has much to dowith the present-day condition of the so-called "Christianworld," in the matter of disobedience to parents,family insubordination, etc. <strong>The</strong> religious <strong>org</strong>ans ofthe human mind lie on the top of the head, and shouldbe the dominating ones when they are active and properlydeveloped. Veneration is one of .these, and it needsdirecting. If the child sees that the parent veneratesGod and his Word, and is instructed from this source,he has before him an object lesson which should bevaluable to him throughout life, going down in turnto his children; but if he sees the parent's venerationturned from God and his Word ant1 directed toward aclerical class, so as to receive supposed divine messagesthrough them, and without the exercise of reason orthe study of God's Word, the influence upon the childis that of superstition and subordination to priestcraftanunhealthy condition as respects spiritual development.If in addition the child be sent to a Sunday-Schoolteacher to receive instruction respecting the Bible, thelesson to the infant mind is that the parent is incapableof giking this instruction; and that as the parent is instructedby a clergy of a supposedly superior rank, ifnot of a different nature, so the child is to consider hisSunday-School teacher from a somewhat similar standpoint.<strong>The</strong> entre effect is to rob the parent of thechild's esteem and reverence.On the contrary, the child who has been properlytaught from the Scriptural standpoint, that God hasspoken through his Word, and that he has arrangedthat some of his children shall assist others in the expoundingand understanding of the Word, and that the
546 <strong>The</strong> <strong>New</strong> Crsdion.parent is one of these instructed ones,-and a fayauthorized priest of God in his own family, to teach-theappointed teacher of his own family-that child m-consciously attaches a religious reverence to the parentas God intended. And thus the divine arrangementwould give that parent a larger measure of wholesomeinfluence over his child while life shall last. Furthermore,the parent, after having inculcated the Scripturelessons, after having pointed out from the Word of Godthe &vine standards of life, of character, of thoughtand word and action, and the Golden Rule of lif-ucha parent would find himself greatly strengthened in hisown practice of the teachings of the Word. He wouldfeel bound to exemplify his own teaching, and wouldrealize that even infant minds are able to make applicationsof these religious rules to the afEairs of dailylife.Such a parent would find himself seeking to livenearer and nearer to the standard which he proclaimsas the divine one; and in case of failure in anyspecial degree would get a blessing from making a confessionof his failure before those cognizant of it, evenif they were his own children. Thus all-parents andchildren-would learn more and more to appreciatethe divine standard, and to look to the Lord for mercyand f<strong>org</strong>iveness; and thus even occasional shortcomingsof the parent might become to the child permanentlessons in humility and contrition and submission todivine law.(4) Evidently many make ae great a mistake inrespect to the proper functions of the Sunday Schoolas in respect to their thought that the Lord and theapostles erred in not establishing the Church in itspresent sectarian condition-in imagining that in dividingthe Church of Christ they have accomplished a workof wisdom; that greater results are attained through' denominationalism and creed divisions than would havebeen obtained had the Lord's plan been strictly followed,viz., "One Lord, one faith, one baptism," one Church.Thc Sunday School as originally started was prop
Parental Obligations. 547enough. It began as a "ragged school" in Gloucester,England, in 1781, A. D. Robert Wes, editor of theGloucester Journal, a Christian man, employed fourChristian women to teach the children of from ten tofourteen years of age reading, writing, sewing, etc.,from 10 A. M. untilnnoon every Sunday; and on Sundayafternoon to teach them the catechism and take them tochurch. From that small beginning the great Sunday-School work of the present time has developed. <strong>The</strong>plan w& evidently a good one. and not at all out ofaccord with the institutions of the Lord and of theapostles. It only came to be out of harmony with thesewhen it displaced the Christian parent as the preceptorof his children.Our advice to every member of the <strong>New</strong> <strong>Creation</strong> isthat, whatever the mistakes of the past in respect toneglect of parental responsibilities as the religiousteachers of their own children, they should begin forecognize and fulfil this duty at once-the circumstances,etc., varying with the ages of the children, and with thedegree of insubordination and parental disrespect whichthey may have already taken on, which should beplucked up gently, gradually, lovingly, with the remembrancethat the fault has been largely that of theparent in the neglect of a divinely appointed responsibility.Neither we nor others are wiser than God, norshould we or others presume to improve upon thegeneral principles laid down by the Head of the Churchand the twelve apostles whom he appointed to be ourinstructors and guides. Hence we are not to reverenceor perpetuate institutions of men, however they mayhave become intrenched, and however grand and imposingmay be their appearance and their claims. <strong>The</strong>ymust all be judged by the one standard-the divineWord. If they agree not with the Lord's Word it isbecause there is "no light in thems'-they are not ofGod.-Isa. 8: 20.THE CONFIDENCE OF CHILDREN.If the confidence of the child in the parent have its
oots in a recognition of the fact that the parent is amember of the Royal Priesthood, a child of God, andthat the parent has fellowship with God through prayerand is instructed by God through his Word-ministersbeing merely assistants in the understanding of theWord, etc.,-and if, additionally, the spirit of love andits various graces of meekness and patience and kindnesspervade the home and flow through its various channels,and if the parents seek and exercise the wisdom thatcometh from above, pure, peaceable, merciful, thechild's confidence will naturally rest in that parent inrespect to all of life's affairs. <strong>The</strong>n the many questionsnaturally presenting themselves to the opening mindreligious,moral, secular, social and physical-will all becarried most naturally to such a parent.Such questions should be expected and invited, andahodd be given wise and respectful answers, accordingto the age of the child. Confidential questions shouldnever be treated lightly nor confidences broken. Manya parent forfeits the future confidence of his child bymaking light of its sentiments or secrets. We do notmean that all questions should be answered in full(regardless of age) ; a very partial answer may be wisestsometimes, with the suggestion that a full explanationof the matter will be given later-perhaps setting adateas for instance, "I will explain the matter to youfully when you are thirteen years of age if your mind andcharacter then seem to be sufficiently developed to makethis the proper course. You may come to me with thequestion then, and in the meantime should dismiss itentirely from your mind."To the rightly trained child this course will at oncecommend itself, and in any event it should understandthat the parent's word is positive, that it had not beengiven without mature consideration, and that once givenit must stand, until some further information on thesubject should alter the judgment of the parent. Aproper observance of the Lord's words, "Let your yeabe yea, and your nay, nay," would save many parentsmuch trouble, and greatly promote the general peace
Parental Obligations. 549. and order of the household. From earliest infancy thechild should learn obedience, and that without a repetitionof the command. But this in turn implies arecognition on the part of the parent of his responsibilities,and a desire on his part to grant all the reasonablerequests of his children, so far as his circumstanceswill permit. Love, wisdom, and justice must combinein the parent in order to make his power and authorityvaluable to the home and all of its members.THE POWER OF SUGGESTION IN CHILD TRAINING.Few recognize the importance of the human will inrespect to health and sickness, joy and pain, obedienceand disobedience, right doing and wrong doing,-indeed in respect to every act and word and thought oflife. And the child-will is specially susceptible toimpressions and suggestions whiie the child-mind isopening to the affairs of life, and the foundations of itscharacter are being laid. Suggestion and mind-impressionstand related to clairvoyance, hypnotism andthe subtle influence exercised by Christian Scientists;-but we are advocating only those suggestions which aretruthful, helpful, strengthening to the child's will andin full accord with the divine Word, and no more.<strong>The</strong> Bible is full of suggestion-all proper preachingis in the nature of suggestion-that selfish and sinfulthoughts and acts bring divine disfavor and react toour disadvantage; but that loving thoughts, words anddeeds yield blessed fruits to others as well as to ourselvesfor the future as well as for the present. Mark how theApostle, after pointing out the results of wilful sinningto be Second Death, turns and declares suggestively,and therefore helpfully to many: "But we are not ofthem that draw back, but of those who believe to thesaving of their souls.'' (Heb. 10: 39.) <strong>The</strong> suggestionsof Christian Science are, on the contrary, false.--"<strong>The</strong>reis no sin, no sickness, no pain, no death;" consequentlyalso no redemption, no Savior, no restitution. <strong>The</strong>re isa wide difference between such false suggestions andthe proper ones which God's Word and God's messengers
550 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.pnsent, viz., a suggestion of the Truth--of God's loandmerciful provision in Christ for the full recovery ofall who willingly obey him.Applying this law of good and truthful suggestion tohis child is the secret of a parent's success.* Someparents apply the principle continually without beingaware of it, and they are the successful parents. Forinstance, the mother who every morning greets hmchild with a cheery face and voice, gives her child ahappy suggestion, good for it both mentally and physically.While dressing it, her little talk about the prettywee birdies and about the big sun looking in at thewindow and calling all to get up and be good and happy,and learn more lessons about God, and to be helpfulto each other, are additional profitable szrggestk;whereas a complaint about "another scorching day"would be a suggestion of heat, discomfort and discontent,breeding unhappiness.If, instead of sunshine, there is rain and a gloomyoutlook, it will only make matters worse to think of theday gloomily and to'suggest gloomy thoughts to others.Rainy days have their blessings for us as well as forothers, and our minds should be quick to note these andto Dass them along by suggestion to companions. <strong>The</strong>mother should anticipate the child's disappointment bya g its attention to the beautiful rain which God hasprovided for giving the flowers and trees and grass adrink and a bath to refresh them, that they may bebright and cheerful to us and yield their increase; andprovided also for the cattle and for us to drink andbathe and be clean and happy, and praise him and lovehim and serve him. Another helpful suggestion canperhaps there be introduced, viz., that this will be anov~ortunity for wearing storm cloak and heavv boots.*Employers, managers, ntendents of penal andreformatory institutions-iFE every one can profitaHyapply this principle of good and true and noble and honestsuggestion to those under their influence and to their ownminds. Indeed many of the most successful in life arealready practising it, but unconsciously. What are hopsand laudable ambition but mental suggestions1
Parental Obligations; 551md how thankful we sh6uld be that we have these anda rain-proof home and school. Or the suggestion canbe given that, "My little boy and girl must take goodcare to avoid mud and water puddles, so as always tolook neat and tidy, and neither track mud into theschool-house nor into the home. Pigs like the mud andhave little sense about anything, and therefore mustbe kept in a pen; 'but God gives us reason and powerto appreciate the beautiful and the clean. <strong>The</strong>reforeto cop)r after pigs and lower animals in uncleanness,etc., is to dishonor ourselves and our Creator and tendsto degradation. It is honorable for anyone to get dirtyin some useful and necessary employment, but no oneshould get dirtier than necessary nor take rest or easeuntil he had cleaned up." We need not point out howprofitable these suggestion lessons would prove-not onlyto the child but also to the parent.* Discontent, one ofthe serious evils of our day, would find little to stimulateits growth in a family in which all were intent on givinghappifying suggestions to themselves and each other.<strong>The</strong> same method should be adopted in the guidanceof the child's dietary in sickness or health. Nevershould the child have aches or pains suggested, for the-@d will almost certainly fasten upon these and tendt6-aggravate any weakness or pain, nor should aches andailments be made the topic of conversation-especiallynot at table, where every thought and influence shouldbe cheerful, healthful. <strong>The</strong> good suggestion should begiven early an4 be oft repeated: "Is my little boy*<strong>The</strong> parent who thus greets his or her little child must ofcourse have first cultivated ha py suggestions in his ownheart; and this being true, it gllows that such good andhappifying suggestions will not be confined to the children;but will likewise flow out to the wife, husband, nei hbors,employees, etc.; and even the dumb animals will be ilessedby it. It is possible for the "mtural" man or woman topractise this to some extent, but surely only in those beottenof the holy Spirit of the Truth the Love of God can%e expected to realize success in the highest measure in thisnew life. which begins even here under the reign of Satan toscatter blessiff s which ere long under the Kingdom ofMessiah shall bess all the families of the earth."
553 Ths <strong>New</strong> Creatiorz.feeling happy this morning? Does he love papa andmamma and sister and brother and doggie? Yes,that's right,-I thought so! Is he hungry for some nicebreakfast?--some nice porridge with sugar and milkand cracker and bread and butter and jam? Now wemust remember not to eat any cum&to-day-norunripe apples; these give my little boy the stomach-ache.Instead we will have something else for him specially goodfor him. Won't that be nice? <strong>The</strong>re will be corn onthe table to-day, but that would not be good for mylittle man, and SO when the dish passes he will say,'No, thank youl' He wants to be well and strong asGod wants him to be and as papa and mamma desireto see him." That will be a good lesson in self-denial,too, and papa and mamma will take pleasure in seeingtheir little boy (or girl) learning this great lesson, sonecessary to true manhood and womanhood. Godwants all Christians to practise self-denial in respect tosins and in respect to everything which would hinderhis cause in any degree. And even worldly people allrecognize that the person who is a slave to his appetitesis pitiably weak and unmanly or unwomanly. Nowpapa and mamma will be watching to see how strong isthe will power of their little boy and we feel sure hewill succeed bravely. How highly God apprecia&qself-control is shown by the Scripture statement."Better is he that ruleth his own spirit [will] than he thattaketh a city."-Prov. 16: 32.On moral questions lessons by suggestion are equallypotent for good or evil. Let us do evil, is a powerfulincentive to evil deeds. Let us do good, is a powerfulincentive to well doing. Hence the right and the wrong,the true and the false, the noble and the ignoble, shouldbe frequently appealed to every day, in everything;-the true, noble and right being shown in their truegrandeur, as approved not only by our Lord and Creator,but also by the noblest and best of men and women,whom alone we should emulate. <strong>The</strong> child-mind, thustaught early and persistently to admire the noble andthe true, has a bulwark reared in his mind against mean
Parental Obligations. 553and dishonorable conduct in general. If never sanctifiedby the Truth, if never begotten of the Spirit, hehas deeply laid the character needful to noble manhoodor womanhood, and if sanctified and begotten of theSpirit, he or she will have the larger opportunities forsuccessful service, both in the present and the futurelife.In the event of the child's disobedience and hence itsneed for reproof or correction, it should be admonishedfrom the standpoint of sympathy and confidence in itsgood intentions. "I know that my little girl whom Ilove so much and endeavor continually to make happy.and to train as the Lord would approve, did not willinglydisobey me. I am sure this disobedience was ratherthe result of following the example of others and notsufficiently exerting her will to do as mamma told herto do. I believe that this time 1 shall f<strong>org</strong>ive you andnot punish you at all, except that to-night I will give youno good-night kiss,-just to impress the matter uponyour mind, my dear. Now you'll try still harder nexttime to exercise self-control and do as I direct,-won'tyou, dear? 1 am sure you will!" Next time take thematter still more seriously, but never question thechild's proper desires or intentions. "I am so sorry thatmy little daughter failed again. I do not doubt yourgood intentions, dear, but I am sorry to see that you donot exercise your will power in the matter as I am sureyou could do, and as I earnestly hope you will do in thefuture. It is necessary, my.child, that I do my dutytoward you and punish you, though it would be farmore to my pleasure to commend you. I trust I maysoon be enabled to rejoice with you in your victory overthis besetment. <strong>The</strong> matter affects far more than isdirectly involved in the disobedience; it affects yourentire future, for if you do not now learn to say 'No' totemptation you will fail also in the more important andweighty questions of life as they present themselves inthe future. But I am confident that my love andconfidence and instructions will yet bear fruit. Andternember. my child, that our very defeats, as in this
5 54 <strong>The</strong> <strong>New</strong> Crsatim.case of YOUIS, may become helps to us, if we but set aurwills the more firmly for the right. We learn to bespecially on guard at points where we find by experiencethat we are weak. Let us bow before the Lord and askhis blessing, that this failure may be a profitabie lesson,and ask his assistance in laying it to. heart, that yourconduct may be more pleasing to him when next you areassailed by temptation."All suggestions should take into consideration theLord-"<strong>The</strong> fear [reverence] of the Lord is the beginningof wisdom." Scripture text cards in every room in thehouse should continually remind parents and childrenand visiting friends that the Lord's will is the onlystandard recognized, that the Lord is cognizant of allour doings and affairs, and that God is "for us," hisnewly begotten ones, and for all who are seeking righteousnessin humility.OUR CHILDREN IN THE TIME OF TROUBLE.Those of the <strong>New</strong> <strong>Creation</strong> now living who recognizethe fact that we are in the "harvest" time, that theseparation of the "wheat" and its gathering into the"barn" is in progress, and that ere long the great timeof trouble will be upon the whole world, and especiallyupon nominal Christendom, feel a deep interest in theirchildren, and a desire to arrange for them as wisely aspossible in that time of trouble. In view of the factwhich the Scriptures make prominent, that the troublewill extend to all classes and involve all institutions ofthe present the, financial, social, re&ious, political,it would not be reasonable for us to expect that thechiidren of the <strong>New</strong> <strong>Creation</strong> would be miraculouslyexempted from these troubles: nor need we think tofind a place on earth where they w~uld be isolated undernatural conditions. When the time shall come that menshall cast their gold and silver into the streets, and theyshall not be able todelivcrthem(Ezek. 7: 19; Zeph. I : 18).gold and silver, bank notes and bonds evidently will beof little value, and will fail to procure either protectionor comforts or luxuries. If we look away, then, to
Parental Obligations. 55 5country places, where we might suppose that food atleast would be obtainable, we have the intimation ofthe Scriptures that the distress of those days will affectthe country places as well as the cities: "<strong>The</strong>re shallbe no peace to him that goeth out nor to him thatcometh in, for I have set every man against his neighbor."-Zech.8: 10.<strong>The</strong>re is just one promise which seems to hold duringthat time of trouble, and it appears to be a general one,applicable to all who are meek and lovers of righteousness.This class should include all mature children ofthe consecrated ones, who have been rightly taught in theprecepts of the Lord, rightly instructed out of his Word.<strong>The</strong> promise reads, "Seek meekness, seek righteousness;it may be that ye shall be hid in the day of the Lord'sanger."-Zeph. 2 : 3.Christian parents sometimes feel loth to leave theirdear ones, even though full of confidence that theythemselves would be with the Lord immediately theyshould pass through the veil,-that they would bechanged and partake of the powers of the First Resurrection,and be with the Lord and all his holy ones andshare his glory. <strong>The</strong> new mind is sometimes thushindered, and made anxious in respect to the membersof the family left behind--desirous of continuing withthem for their counsel, assistance and guidance. Suchshould realize that having given their all to the Lord,in accepting them the Lord accepted all of their properinterests; and that they may wisely commit to hisloving care every earthly concern. As they more andmore learn of the lengths and breadths and heights anddepths of love divine, and how ultimately the benefitsof the great redemption shall extend to every member ofAdam's race, they will gain the greater confidence andtrust in the Lord in respect to their dear ones. Additionally,such should remember that they themselves,on the other side the veil, will have still as good anopportunity of watching over the interests of theifloved ones as they now have, and a much better opportunitythan now to exercise a protecting care over them
556 <strong>The</strong> <strong>New</strong> Credion.--a providential guidance in their &airs under divinawidom, with which they will then concur absolutely.What, then, is the best provision possible for the<strong>New</strong> <strong>Creation</strong> to make for their children according tothe flesh? We answer that the best provision is in theirproper training. This. as already shown, would includea reasonable education in the common branches, and aparticular training and instruction in matters pertainingto God---in reverence for him and his Word, in faithin his promises, and in the cultivation of those characteristicspointed out in the Scriptures as the divine will,the Golden Rule. Such children, if left' without onedollar of earthly wealth, are rich; because they havein heart and in head and in molded character a kind ofriches which neither moth nor rust nor anarchy nor anyother thing in the world can take from them. <strong>The</strong>y willbe rich toward God, as the Apostle expresses it, and asagain he declares, "Godliness with contentment is greatgain," great riches. Earnestly striving by the grace ofGod to thus properly equip and qualify their childrenfor every emergency-both for the life that now is andthat which is to come-the <strong>New</strong> Creatures may feelcomparatively free from all concern respecting temporalinteresta. remembering that the same Lord who has providedthings needful and expedient in the past is bothable and willing to continue his supervision and provision,adapted to all the circumstances and conditions ofthat time as well as this-for those who love and trusthim.PROPER AMUSEMENTS.Mirth and humor are elemedts of our human nAture,too often educated out of all proportion to the moreserious and useful qualities. Babies are spoiled bybeing kept in a constant excitement of amusement untiltheir contentment is destroyed and they will cry foramusement. This thought of amusement continuesduring childhood, when the child should be entertainingitself investigating the affairs of lie and asking explanationsof its parents or of books. Desire to be amusedthus cultivated, in due tima craves the theater and the
Parental Obligations. 557nonsense of the clown. Members of the <strong>New</strong> <strong>Creation</strong>should from 'first to last train their offspring alongopposite lines-to be actors in the great drama of life, .to deprecate shams, and to seek to perform as greatacts of usefulness and benevolence on the world-stage astheir talents and opportunities will pennit..MARRIAGE OF THE CHILDREN OF NEW CREATURES.We have already noted the Apostolic injunction to the<strong>New</strong> Creatures, that those who marry do well, but thosewho marry not do better. This advice, however, is not applicableto their unconsecrated children. Concerning thelatter the Apostle writes: "I will [advise], therefore,that the younger women [of the congregation but not ofthe Church-believers but not consecrated or sanctified]marry, bear children, guide the house, give none occasionto the Adversary to speak reproachfully."--I Tim. 5: 14.Many of the <strong>New</strong> <strong>Creation</strong> we believe err seriously,though unintentionally, on this subject. <strong>The</strong>y realizequite correctly that in the majority of cases marriagenot only brings increased responsibilities but bitterdisappointments and sorrows and heart aches. Butif the sons or daughters have reached marriageable ageand have not given their hearts in marriage to the Lord,neither will they be prepared to see the wisdom offollowing the Apostle's advice,--given only to the <strong>New</strong><strong>Creation</strong>-that it is only better to marry "than to bum"with uncontrollable desires.Let us remember that God provided marriage for thenatural man and woman-Adam and Eve-before sinentered the world, and that although the maritalrelation may be abused, as can every other properthing, and although it is generally terribly abused,nevertheless this is not the fault of marriage, but of itsabuse. "Let marriage be had in honor among all, andlet the [marriage] bed be undefiled: for fornicators andadulterers God will judge."-Heb. 13: 4.It is but natural that grown children should be disinclinedto take the advice of even the best of parents onthis subject-the whole trend of nature is in the opposite
558 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.direction: and besides, they have the example of theirparents. If, neglecting the Lord's counsel that theysurrender to him, they conclude to learn the lessons oflife by experience rather than by precept, the soonerthey begin the better. Many of life's lessons can bestbe learned by marital experiences; and to this end it ispreferable that the newly married be thrown as much aspossible upon their own resources-that is, that theybe encouraged to start a separate home of their own, etc.<strong>The</strong>y will thus learn the more quickly to appreciate selfreliance,fortitude, patience, mutual forbearance anddp ration.Under what the Apostle designates "the present distress"(I Cor. 7: nd), we would even favor what wouldbe considered early marriages. <strong>The</strong> man at twenty-oneand the woman eighteen we would consider preferable insome respects to riper ages, before habits of thought andconduct have became too fured. <strong>The</strong> married coupleshould twine about each other; hence, pliancy of sentimentis desirable-especially on the part of the female,who should accept as a partner only such an one asshe could reverence and look up to and, so far asrecognized principles would permit, she would be pleasedto yield to. Besides, the greater elasticity of the physicalframe of the young mother will be to her advantagein enduring her peculiar share of the curse. (Gen. 3 : I 6.)Let us not f<strong>org</strong>et either the valuable experiences accruingto every proper parent in his attempt to provide forand train his children. <strong>The</strong>se lessons may draw them tothe Heavenly Father more quickly than would anyother, and that is the thing to be desired above allothers by the <strong>New</strong> <strong>Creation</strong> for their offspring.Wise parents will qot attempt to frustrate the naturaldesire of their children for marriage, but, cooperatingwisely, will endeavor with their wisdom to aid them inmating properly. And the properly trained are notlikely to ignore the advice of the loving and carefulparent, in the most important transaction of the naturallife. However, at such a moment let not the indulgentparent f<strong>org</strong>et that the mating should be on the same
'Parental Obligatwrzs. 559planeunbeliever with unbeliever-justified with justified,sanctified with sanctified-as already set forth,In other words, if their sons or daughters be unconsecratedthey are not to endeavor to mate them with oneof the <strong>New</strong> <strong>Creation</strong>, who should marry "only in theLord"; but are to recognize that such a union of diversenatures would probably be disadvantageous to both, andat all events is contrary to the divine iniunction thatliis people marry "only in the Lord."Parents will do well to remember that as clean bodieswill assist their children to clean minds, so healthybodies are valuable adjuncts to healthy minds. Every<strong>New</strong> Creature should, with his "spirit of a sound mind,"be sufficiently a philosopher to guide his offspring to theattainment and preservation of as much physical healthas their constitutions will permit. Pure air, pure water,pure food and pure exercise, mental and physical, are atthe foundation of the best utilization of what we havereceived from our parents and have transmitted to ourchildren.Every parent should know that foggy air is not "freshair," and that so far as is compatible with reasonableventilation it should be excluded from the lungs; thatindoor ventilation should include all the sunshinepossible, and that the delicate should not be out in thedamp atmosphere of the early mornings and late evenings.He should note the cleanliness of all vessels, etc.,connected with the water-supply and inculcate scrupulouscare. He should see to it that every child has someprescribed work to do proportioned to its strength andyears, and that he does it well and carefully; and thiswork should be partly physical and partly mental.<strong>The</strong> character of the reading and studying, no less thanthat of the physical lab~r, should have close inspection,and should change from time to time,-for the properrounding out of mind and body, in pr:paration for thevarious duties of life. <strong>The</strong> child should realize theparental interest in him, and should know that it k
560 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.prompted by lovo for his future welfare and is of divineobligation.<strong>The</strong> proprieties of eating are sadly misunderstood andthis undoubtedly is the cause of much disease-mentaland physical. Every parent should know that foodsmay be divided into three classes:-(I) Those foods highly nitrogenized, which go tobuild up flesh, muscle, sinew. Of these are flesh, fish,fowl, eggs, peas, beans. Of such food five ounces dailyis esteemed a full ration for an average man in an averageoccupation--children proportionately less. <strong>The</strong>se foodsare injured by too much cooking.(a) Those foods composed largely of starch andsugar, which supply the nervous energy-vigor, activity,vim, heat. Of these are wheat, potatoes, corn, oats,rice, and their various products,-bread, crackers, puddings,etc. <strong>The</strong>se should be freshly cooked and wellcooked to be most nutritious and easy of assimilation;--and this in proportion to the natural weakness of thedigestion. In our day of machinery and easy travelthe wear and tear on nervous energy is much greaterthan upon the muscular fiber; hence food of this kindshould be eaten in much larger quantities than the firstnamed. <strong>The</strong> ration for an average man would betwenty ounces per day-growing children requiting alittle more than a proportionate quantity because of theirintense activity of mind and body.(3) Those foods-fruits and vegetables - which,composed chiefly of water, are rich in bio-chemic salts,have a great value. 'Not only do their salts of lime.potash, etc., assist in bone-making and as nerve foodsand regulators, but their watery fibrous elements (as incabbage, turnips, etc.), which contribute nothing to ournourishment, assist in scouring and cleansing the bowelsand thus keep the more concentrated richer foods fromclogging in the system. Some of these, such as squash,beets, sweet apples, etc., have also nutritive value proportionedto their sweetness. And some, strongly acid,act as thinners and purifiers of the blood. Of these aregrapes, sour apples, lemons, oranges, etc. Of liquid in
Parental Obligations. 56 1some form,--milk, soups, or watery fruits and vegetables,or plain water itself, an average man should use at leastfive pounds (=five pints) daily-children proportionately.<strong>The</strong> food contains enough liquid for meal times. <strong>The</strong>drinking of water should be done an hour or more aftermeals. <strong>The</strong>se figures show that most people use far twlittle water and vegetables.It should be remarked, further, that many of thearticles set down amongst the starchy foods (wheat,corn, oats, etc.) contain also nitrogenous qualities,- .so that where necessary for the sake of economy or forany reason a purely vegetable dietary could be arrangedat a very small cost that would nourish the family well,in brain, brawn and vigor.An uneven balancing of these foods (especially of thesecond, the most important) tends to disease;--eitherover supply causes the blood to become too rich andsluggish and causes pimples and boils, or a dark-coatedtongue and headache and gout, and leads to a stuffycold; or a deficiency of nourishment to meet the demandsof nature causes weakness, nervousness, a white-coatedtongue, and is apt to lead also to a cold. Childrenshould be taught to note their own symptoms and eataccordingly-tocounteract disease at its inception, orpreferably to prevent it by moderation and good judgmentat the table. But all have not alike sound judgmentin such matters; hence all the more should theparents, who by God's grace have the "spirit of a soundmind," so regulate and proportion and alternate thefood supply of their tables that eaters thereat mighthave little need for special carefulness or selection;-the variety being rather by rotation than by manykinds at one time.We are not advocating a "fad," nor seeking to divertthe minds of the <strong>New</strong> <strong>Creation</strong> away from the spiritualfood and to fasten it upon physical health and what shallwe eat, what shall we drink, etc. . . . after whichthings the Gentiles seek. No; we are seeking chiefly thespiritual. But while our minds and conversation amdealing specially with the spiritual, it is our duty to use368
561 <strong>The</strong> .<strong>New</strong> <strong>Creation</strong>.the soundest judgment we possess in the we of ourchildren, committed to us by God's providence.A word in conclusion on this matter of diet. Horsesand cattle eat without apparent mentalization--good orbad-and some of the brutalized members of the humanfaniily do the same, but they are few. Hence at everymeal there is apt to be something to excite either pleasantor unpleasant sentiments;-love, joy, peace, hope,etc., or anger, malice, hatred, strife, etc. Mental-moods are now recognized as having a powerful influenceupon digestion. By some alchemy, not clearlyunderstood, the excitement of an angry and maliciousmood afEects the nerves so as to interfere with digestion,while cheerful and happifying influences act in thereverse manner. <strong>The</strong> <strong>New</strong> Creature, himself, may inwardlypreserve his "peace of God" under multitudinousunfavorable surroundings, but not so others: hence ifhe be the responsible head of a family it is his duty tolook after the peace of the household by so far as possiblekeeping the table converse upon pleasant and profitableif not religious topics.When committing the interests of our own health andthat of our children to the Lol-d we should be sure thatto the best of our ability we are using as wisely as poss+%kthe blessings and privileges already bestowed upon US.<strong>The</strong>n, and not otherwise, may we appropriate to ourcomfort the assurance that all things are wora forour good
STUDY XIV.,SUNDRY EARTHLY OBLIGATIONS OF THENEW CREATION.~ROVIDB .Ihaol Honm u m Sxom or Au Ysn."-"Ow~ noMAR An~~auo.**-"X,uc~, Horuo roa Noruno AO~."--C~~ICnu# C~mnm.-~Tu~ NO Taomar ma Tar Youow."-"MTQod u Cnum. UD CH.UT ~LOI~'~-"IT u 8uxm ma A CIYaza oo Taronon TEE BY= Or A NBBD- Tau .or A nxca MANto IUTO THB PINODOX Or ~D."-IN~)URARCB.~~OANIZAnonrroa MUTUAL BBNIW~T, m.--Coarralmoo~ YBDDLXNO.-uB-o GOD AND C-o YBN.~-SOUAL 0nL1o~nom.-~'Horox ALL YBU.**~~ALL ms NBW CIurxor Tur PUT amrn BLBCTXO~F-TEE NEW CRrrrvu AND Yonu. Ru0.m.-WWNG OF C08TLY AWUllli-LI1 U8 WAIT TO.y.112 w "Gmax, Eonoa UD IMXO~TJI:~" PROYIDE TEINGS HONEST IN SIOXIT OR A U YEN.''-.OX. I.: 17.-HILE the <strong>New</strong> Creatures are declared to be deadto the world. and alive toward God throughJesus Christ our Lord, the metaphor applieswholly to the transformed hopes and aims and ambitions.While the new mind is still compelled to operatethrough the human body, awaiting the new body in theFirst Resurrection, it must rtcognize certain responsibilitiestoward fellowmen,--toward the world. As it hasresponsibilities toward the earthly family and toward"the household of faith" in respect to temporal matters,and these, instead of being slackenedor lessened,are increased by the transforming of the mind, so alsoit is in respect to certain duties toward fellowmen.All mankind should recognize the principle of justice.of righteousness, in their dealings with each other; butthe <strong>New</strong> Creature, because of receiving special instructionsupon these principles of divine Law in the school ofChrist, should be much more alert than others ia respe(563)
564 <strong>The</strong> <strong>New</strong> Creath.to the exerclse of these qualities in the affairs of dailylife. Is it proper, is it right, that all men should providethings decent and honest in the sight of their fellowcreatures?Assuredly this is so; and assuredly, therefore,the responsibilities of the <strong>New</strong> Creature.in thesedirections are by his advanced position increased.Are other men expected to be honest, truthful, upright,honorable, generous? <strong>The</strong> Lord's people surely mightbe expected to have still keener instincts along all theselines, and to be striving daily to measure up to theperfect standard in thought and word and conduct."Owe no man anything but to love one another,"is the divine rule, as expressed by the Apostle. (Rom.13: 8.) It would be well if all the world knew of thisrule and followed it closely, and we know that in duetime just this rule will be rigidly enforced--during theMillennial age. But the <strong>New</strong> <strong>Creation</strong> has this as itsrule now, and however others may fail to recognize it andto follow it, the Lard's people should obey this instructionimplicitly. eve^ to natural Israel, the houseof servants, the brd laid down the injurction that iffaithful to him they should be lenders, not borrowers(Deut. I 5 : 6). and this principle commends itself to everypewon possessed of good judgment as being the veryessence of wisdom-wisdum which it would be well,were it possible, to apply to the world-wisdom whichthe world recognizes, but which comparatively feweither of the Lord's people or of the world strenuouslyendeavor to follow as an invariable rule of life.In other words, every member of the <strong>New</strong> <strong>Creation</strong>should, as respects earthly things, live within his means.If he can earn but a dollar a day he should not for amoment. think of spending more than that, except upanthe direst necessity, but should adapt his conditionsaccordingly, until thete be a change to more favorablecircumstances. Recognizing that the Lord's providentialcare is over him and all hie afIah-8, he should, afterarranging as wisely as he knows how respecting histemporal matters, conclude that these as well as hisspiritual affairs have been subject to divine supervision,
Sundry Earthly Obligations. 565and that the Lord designed a blessing for him in connectionwith these conditions. He should, thexefore,be thoroughly content with them, however trying theymay +waiting patiently on the Lord for such reliefas divine love and wisdom may bring in due time. Ifthe income be a liberal one, moderation should be hirrule of conduct in this as in all things. "Let yourmoderation be known unto all men." Economy is PIpart of the divine arrangement, as exemplified by ourLord and ths apostles, and particularly illustrated in thematter of the saving of the fragments by order of himwho had power to create out of nothing food for amultitude.In proportion as the means at our disposal are limitedall expenditures should be curtailed and brought, notonly down to the income, but a little less;--so that nomatter how little we earn, a certain proportion maybe laid aside, either for our own future necessities.or as a thank-offering to the Lord, or, as the Apostlesuggests, that we might have to give to those who are instill more needy circumstances. Let it be rememberedalways that trust in the Lord implies contentment;and that this means restfulness of heart. Under theseconditions bread and water, or potatoes and dt, willtaste better and yield better results than far richer foodpartaken of in a different spirit. Trust will always implythankfulness too, and, hence, the child of God living onthe plainest of fare should continually overflow withgratitude to the Giver of all Good, with full reliance inhis wisdom in all the affairs of life. This would notme= indifference to progress, if the door to that progressand greater prosperity were a righteous door-an honorahlemeans of bettering our condition. Finding such a"door" before us, we should t'kfully accept it asbeing of divine providence, and as ssibly leading on tostill further lessons from our great Ccher.<strong>The</strong> injunction, "Owe no man anythiig but to love oneanother," implies that if we have at any time inadvertently,and contrary to this divine wisdom, becomeindebted to others, we should .in every reasonable ad
566 <strong>The</strong> <strong>New</strong> heation.honoiable way seek to cancel that indebtedness-to payour debts. If, however, the debts were incurred in abusiness way, the creditox's knowing at the time thatthey were running more or less risk, and running thisrisk with a view to making profits; and if the debtswere the result of legitimate business failure, andhad become "outlawed"-and particularly, if they werecontracted before the change of nature, before becominga <strong>New</strong> Creature, it would not be wrong for the <strong>New</strong>Creature to avail himself of what are known as bankruptcyprovisions, or to take advantage of the law, whichprovides that a debt or judgment becomes null and voidafter five years, unless renewed in Court, or by someindividual promise.A Scriptural precedent for such a course is found in theLaw given to typical Israel, respecting remission of debtson the seventh-year Sabbath, and a still fuller remissiondf all obligations on the fiftieth year of Jubilee. <strong>The</strong>world has recognized the wisdom of those divine arrangements,and many nations have confirmed them in theircivil laws. <strong>New</strong> Creatures taking advantage of theseearthly arrangements, in accord with the divine will,may feel restful as respects such debts, unless in theprovidence of God they should subsequently be blessedwith an abundance, when, undoubtedly, the GoldenRule would dictate to them the propriety of paying offall indebtedness, regardless of its extinguishment underthe laws.If, however, the debt were not a business one, butan obligation of friendship, a loan of money or of credit,on which the friend expected and received no gain orprofit, the case would be a totally different one. Sucha debt should be considered a8 continuing so long as lifewouId last, and endeavors to make it good should alwayshave an important bearing upon the affairs of thedebtor. But, as before pointed out, after becoming amember of the <strong>New</strong> <strong>Creation</strong>, under guidance of theholy Spirit and its Word, the Scriptures, and under the -direction of the'spirit of a sound mind, none of the <strong>New</strong><strong>Creation</strong> should become debtors, but should wnsidu
Sundry EarthZy Obligcrtions. 567it the Lord's providence that they live quite withintheir income. This injunction to "Owe no man anything"would not necessarily apply to the placing of amortgage upon one's property for supposedly a lessamount than its real value. This would not be borrowingin the forbidden sense, but merely the making of atemporary sale of a portion of the equity involved, holdingthe opportunity to redeem it again.Widows and orphans are not responsible for the debtsof the former head of the family, neither according tohuman nor divine law. Goods sold to a husband orfather are sold on his own responsibility and honesty,and others cannot be held for his debts except as theymake themselves personally responsible by direct orimplied agreement. His debts had a prior lien upon hisestate (except the family's portion reserved by law) ; butthere at his death the matter ends, unless some memberof the family voluntarily assume the obligations. Wemention this because we have learned of instances inwhich poor widows and orphans have felt themselvesobligated by divine if not by human law to pay thedebts of the husband and father, and have been kept indistress for years endeavoring so to do.<strong>The</strong> Lord's counsel to his people on the other sideof the question is equally explicit. If they see theirbrethren have need they are to do good and to "lend,hoping for nothing againm-without thought of gainingsimilar or ather favors in return. We must, however,understand this injunction to "lend" to a brother inharmony with the other injunction that we should notborrow; and, hence, the implication would be that thebrother possessed means and would be able to repay,but that temporarily he had need; and was able to givesome kind of a mortgage or security to the one lending.But such lending, to assist a brother in necessity, shouldbe done freely and without hope of reward-withoutstipulating for interest (usury), but merely for the .return of the principal within the specified time. Itshould be purely an accommodation, an expressioq ,ofbrotherly love.!I:
568 <strong>The</strong> <strong>New</strong> Creaiion.If the brother be not circumstanced so that he couldrepay nor give security for the money, the loan shouldnot be made, but, instead, a gift,-to whatever extentthe giver felt himself able to exercise charity and inproportion to the necessities of the brother. <strong>The</strong>brother might engage to pay back, but it should be insistedupon that it is a gift, unless subsequently thebrother's &airs should decidedly change, and he shouldbe abundantly able to return the gift, in which case hecertainly should have the desire of heart so to do.Even then, if the giver were well able to afford it, hemight say to the brother, "I cannot feel happy totake back the gift; therefore, I entreat you, pass it on tosome one else, whom you may find in need, now or atsome future time." <strong>The</strong> matter would be entirelydifferent, however, if the brother or any other personwished to borrow money with a view to extending hisbusiness, and with the intention of making profit. Toloan the money to such an one, taking aniple security,and requiring interest, would be thoroughly legitimate;and such interest would not be "usury," in the oppressiveor wrong sense, but would be in harmony with what theLord enjoined in his ppable when he said, "Thououghtest to have put my money to the exchangers, andthen at my coming I should have received mine ownwith usury [irest]."-Matt. 25 : 27.In full accord with these injunctions, the Scripturesgive us another, which might well be heeded, and alwaysto profit, not only by the <strong>New</strong> <strong>Creation</strong>, but also by theworld in general. <strong>The</strong> injunction reads, "A man voidof understanding striketh hands, and becometh suretyin the presence of his-ffiend." (Prov. 17: 18.) Accordingto this suggestion, sureties and securities for others,indorsements of notes, etc., would be barred, and wise itwould be for all of the Lord's people to follow this rulecarefully. Even in the most urgent case imaginable,in which there might be almost absolute necessity f<strong>org</strong>oing upon the bond of a brother, care should be exercisedthat no obligation is taken that could not be metwithout serious disaster. If the bond were for a stma
Sundry Earthly Obligations. 569that one would be willing to lend to the brother, or togive to him in case of necessity, then the bond or security. or indorsement would be allowable, but not otherwiseneverto the jeopardy of one's own credit, nor to the riskof one's own business, nor to the impoverishment otone's own family.--Compare Prov. 22: 26; I I : 15 ; 6: 1-5.<strong>The</strong>re is a kind of petty borrowing and lendingpractised by many, especially in respect to householdarticles, soap, sugar, tubs, tools, etc., that deserves considerationhere. <strong>The</strong> <strong>New</strong> Creatures, under the controlof the spirit of a sound mind, must deprecate in their.hearts such petty annoyances; so much so that theywill be sure so to regulate their own affairs and wants asto make such borrowing an extremely rare matter-amatter of absolute necessity in case of sickness or otherextremity. It should be a part of the determination ofall thehrd's saints to put other people to as little troubleas possible. If, therefore, through neglect of properattention to their affairs, they are short of butter for ameal, they should prefer to do without it rather tha-1to annoy a neighbor and to set a bad example. If theyhave only one smoothing iron, and cannot afford topurchase another, they would best abide by the consequences,and use the one only.Those who cultivate such strict regulations in respectto their own affairs will naturally feel more annoyedthan would others if a neighbor comes to them toborrow. Nevertheless, the Lord's people are to belenders. not borrowers: and our advice would be thatin all Gasonable moderation the Lord's people shouldgain a notoriety of peculiarity in both these respectsthatthey woad be always~willing to lend, and thatheartily, with cheerfulness and good-will, and a desireto please and accommodatc. to the extent that they coulddord to lose-and always unwilling to borrow. Suchpersons would admittedly be considered "good neighbors,"whether they were thought "peculiar people"as respects their devotion to the Lord and his Word ornot. True, the borrowers might not always return thearticle, and it might cost trouble to go after it; or, in
Sf"<strong>The</strong> Nqu <strong>Creation</strong>.the case of borrowing food, they might never return it.We should reflect, however, that if they 'thus borrowedand consumed and failed to return food, they would beless likely to come again for more. If circumstanceswould permit, we would prefer never to ask the returnof a borrowed article. We would rather consider thesefavorable opportunities for making friends with the"mammon of unrighteousness"-good opportunities forsacrificing trivial earthly interests that we might,through these, obtain a greater moral and spiritualinfluence with our neighbors.While considering this subject we might mentionanother, closely related to it in a general way, viz., thehabit of some of considering themselves at liberty tointrude upon their friends as visitors,-borrowing theneighbor's time. It is a part of the generous spirit oflove to be hospitable, and all of the Lord's peopleshould cultivate this disposition on every suitableoccasion, as one that is pleasing to the Lord and that willbe helpful to their own spiritual growth. (Heb. 13: 2.)<strong>The</strong>y should be pleased to entertain friends, neighbors,for a meal or for a night, etc., as their circumstances maypermit: a heart desire to entertain should always bepresent, whether opportunity for the exercise of that.desire be found or not. Hospitality does not signifylavish expenditure beyond one's means, nor that bettershould be provided for a guest than for one's own family.It does signify. however, a willingness to shate suchthings as we have with others.But let us look at the other side of the question. <strong>The</strong>Lord's consecrated people of the <strong>New</strong> <strong>Creation</strong> shouldnever be intruders. <strong>The</strong>y should be sure that they havea positive invitation and welcome before they accepthospitalities for a meal or for a night. How beautifulan illustration of this proper principle we have in thecase of our Lord, walking with the two disciples toEmmaus! It was his desire to go with them into theirhome, and to share their evening meal, that he mightconfer additional blessing upon them. Nevertheless.when they reached their home, "he made as though he
Sundry EbrUily Obligations. 571would go further," and waited until they had urged, orconstrained him, before he consented to tarry with them.This was not a deception, nor would it be deceptive onour part to do similarly. Our Lord would not haveremained with them unless they had urged him to do so,nor should we stay with any except such as give us ahearty welcome, nor remain longer than the heartywelcome might continue, whatever our circumstances.<strong>The</strong> idea which seems to prevail in the minds of some,that they are at liberty to "sit down upon" naturalrelatives or spiritual relatives, is a great mistake. Nosuch right prevails. We have the right to give and to begenerous, but &-e not authorized to request or requiresuch things from others. <strong>The</strong>y have the right to giveor to withhold that which is their own, that of which theyare stewards. As to how much the <strong>New</strong> Creatureshould permit themselves to be imposed upon by mistakenbrethren or relatives after the flesh would dependupon circumstances, largely upon the physical andfinancial conditions ofthe visitor. However, in justiceto himself, and in justice also to the visitor who has theunsound mind upon this question, and who purposes tomake his visit a visitation, the entertainer should kindlybut plainly say-"I ought perhaps to tell you that it willnot be convenient for me to have you with us 1onge.rthan-;"or another good.way in dealing with such peopleis to tell them at the beginning of their visit that it will beconvenient to have them until a certain date, or to invitethem definitely for a meal or a day or a week, as the casemay be-indicating clearly the extent of the invitationand not leaving it to conjecture. Such a course seemsabsohttely necessary in the interest of the home, thefamily purse, one's own time, the Lord's service, etc.,'as well as proper and helpful to the large number ofpeople who have unsound judgments along this line.But it is not necessary for us either to think or speakunkindly to or of these. <strong>The</strong>y may perhaps have fallenmore in this particular than we or some others, and weperhaps by nature were more fallen than they in otherparticulars- 13 any event we should think kindly.
Sf*<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.generously, respecting them, and all the more resolvethat we ourselves will most thoroughly avoid' the obiectionablecourse."TAKENO THOUGHT FOR THE MORROW."-un. 6 , s rg, m.-Our Lord's declaration quoted above, and his otherdeclaration, "Lay not up for yourselves treasure uponearth, where moth and rust doth corrupt, and wherethieves break through and steal, but lay up for yourselvestreasure in heaven," have, we think, been seriouslymisunderstood by many of his earnest and well-meaningfollowers. Some have concluded that the Lord meantthat they should live "from hand to mouth," and beutterly regardless of the future. We see, on the contrary,that our heavenly Father has set us no suchexample; that he continually takes thought for us, andhas arranged the seasons, the grains, vegetables aridfruits in their order. We see also that he has intendedthat we should recognize similar principles, and has soarranged nature that it is necessary for us to plant if wewould subsequently eat, and to weave if we would havewearing apparel, and to prepare in advance the oil whichwould give light in the night. This same principle appliesto all of life's affairs, and we should reject thethought that our Lord Jesus intended to contradict oroverthrow this divine arrangement, as shown in allnature.What, then, did our Lord mean? We answer thatin the original of the first text the thought is, "Take noanxious [burdensome] care for the morrow;" "Sufficientunto the day is the evil thereof." <strong>The</strong> Lord's peopleare not to be anxious about the future. <strong>The</strong>y are to be,"Not slothful in business, fervent in spirit, serving thehrd." While planting and sowing and weeding andhoeing, they are by faith to recognize that all of theiraffairs are subject to divine supervision, and that Godhas promised that all things shall work together for goodto them that love him. <strong>The</strong>y should so thoroughlyapply the precious promises of divine care that theirhearts would be entirely free from anxiety.
Sundry Earthly Obligations. 573We should recognize a wide difference between carelessnessand anxious care. Had our Lord been careless,extravagant, wasteful, thoughtless, respecting the morrow,he would not have told his disciples to gather upthe fragments that remained after the feeding of themultitudes; but he did illustrate in that very incidentthe propriety of taking thought for the next meal, forthe next day. But it was not an anxious thought thathe commended. <strong>The</strong> disciples were to use that whichhad been put into their hands, and not to waste anyof it. But if their supply were exhausted through nofault of theirs, and if they had no means of replenishingit, they should trust the Lord so implicitly as to shut outanxiety, though not to remit their energy. This samethought is illustrated in the case of Joseph in Egypt,where, under divine direction, he laid up treasures ofwheat during seven plentiful years, and thus madeprovision for the following seven years of famine.Neither does the second text imply carelessness inrespect to the daily &airs of life -the interests of thepresent life, proper provision for our families, etc.What, then, does it signify? It means that nothing ofan earthly kind should become our treasure-that weshould esteem above all others the heavenly treasure.Upon it our hearts should be centered, and upon it weshould continually feast our minds; thus rich, weshouldhave the spiritual rest by faith, trusting the divinepromises. <strong>The</strong> world knows none of these exceedinggreat and precious things which the <strong>New</strong> Creatures haveby faith. And, as the hymn expresses it,"Each heart will seek and love its oyn;My goal is Christ, and Christ alone.In choosing Christ we are choosing not only the glory,honor and immortality promised to those who are his.but we are choosing also the sufferings of this presenttime, the special trials and testings and experiencespromised to those who walk in his footsteps, as anecessary education and preparation for the glories tocome. Moreover, all who are thus seeking Christ, allwho have thus made full consecration of themselves to
574 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.the Lord, have nothing of an earthly kind that theyshould call their own. When they were of the eartn,earthy, they counted their earthly interests as personalpossessions; but when they became the Lord's they gavethemselves, with all that they possessed, to him. Houses,lands, children, husband, wife, brothers, sisters-allwere devoted, consecrated to the Lord. None of these,therefore, can now be the treasures of the <strong>New</strong> <strong>Creation</strong>.This does not mean that a man may not love hiswife, or the wife her husband,--greatly appreciatingeach other. It does not mean that they may not lovetheir children and highly appreciate their qualities ofheart and mind. It does not mean that they may notstill love and appreciate the beauties of Nature. It doesslot mean that they may not possess a house or own ananimal. But it does mean that none of these earthlypossessions can any longer be their treasures, or in anysense of the word stand in competition with theLord.whom they have accepted as "the chiefest amongst tenthousand and the one altogether lovely."Money is not to be loved, reverenced, worshiped: weare not to be its slaves or servants. We have given ourallegiance as sons and as servants to the AlmightyCreator, and money is one of his servants and tools, andshould thus be regarded by us who are stewards of somuch of it as, in divine providence, may come under ourcontrol.But do we not remember the Lord's words to theyoung man, who came to him saying, "What lack I yet?"and to whom Jesus replied, "If thou wouldst be perfect;go sell that thou hast, and give to the poor, and thoushalt have treasure in heaven: and come, take up thycross and follow me;-and he went away eofrowful, forhe had great possessions." (Matt. 19: 16-22.) Doesnot this teach us the necessity for all the Lord's peoplebecoming poor? Yes, we answer: "How hardly shallthev that have riches enter into the Kinadom of God!It ii easier for a camel to go through a needcie's eye* than*<strong>The</strong> large cities of the East in olden times had great gateswhich were closed at sundown, and not permitted to b;r
Sundry Earthly Obligdions. 575for a rich man to enter into the Kingdom of heaven."(Matt. 19: 24.) <strong>The</strong> rich have temptations in the goodthings of this present life, which tend to attract theirhearts and become their idols and their treasures.<strong>The</strong>y are therefore less favorably situated in this respect. than the poor, who have little of this .world's goods toset their hearts upon, and who are the more inclinedto hear with joy the good tidings of divine grace, thegreat riches which the Lord has in reservation for hisfaithful. It would be a mistake, however, to supposethat none could wssess this world's goods - without abusingthem, worshiping them, idolizing them, consideringthem their treasures. It would be an equal mistake tosuppose that those who lack earthly riches cannot worshipthem and make treasures of them. Who has notknown or heard of poor people who evidently worshipedwealth, craved it, struggled continually for it, and wereever discontented because unable to lay hands uponthat which their hearts grasped as a treasure?All who come to the Lord, whether rich or poor inrespect to this world's goods, must come with the understandingof a full consecration-a full sacrifice of theirhearts, their wills, and all that they possess---else theywill not be accepted. <strong>The</strong> poor man who comes to theLord must give up the idols of his imagindh andambition, his covetousness for earthly wealth which hehai not yet attained. <strong>The</strong> rich man coming to theLord mu& come, likewise, with a full surrender of hiswill, giving up his plans and schemes of an earthly kind.to which he was previously devoting the best of life'senergies: he must sacrifice, not only what he possesses,but all for which he hoped, at which he aimed and whichopened until morning, lest an enem should take advantageand make an attack. But they ha~small gates which wereguarded, and through which a man might enter and mighteven bring in his camel, by taking off the load and permittingthe animal to crawl in on its knees. <strong>The</strong>se small gates werecalled "needles' eyes." Thus a tich man may gain access tothe Kin dom, but not encumbered with earthly ncha or tressures.'fhese must be laid off.
576 <strong>The</strong> NBU~ Crecth.he was ambitious to secure--all must be laid upon theLord's altar or he cannot be his disciple.<strong>The</strong> rich young man might have u n m our Lord'swords better had he been in the right attitude of mind;for we believe that the Lord would have explainedmatters to him further. If he had said, Lord, I acceptthe conditions; I surrender my all to you, as God'srepresentative. How shall I proceed to carry out yourinstructions? Shall I sell my flocks and herds andlands and houses, and take the gross sum thus received,and call together the poor, and toss the money into theair, and let them scramble for it, or how should I proceed?Please give me further instructions.We can fancy the Lord saying to him, You have nowreached the point to which I desired you to come, and Iwill explain my injunction more particularly. Youhave now conaecrated your all to God, making it subjectto his will,---to be used according to your understandingof what his will is, and you are asking me respecting hiswill. I will tell you: his will is that you should yourselfbecome his. steward, not merely to keep the property,but his steward in spending it, in using it as well, aswisely, as you know how. And I suggest that you beginby taking the money which you have in bank and usingit. You may, if you choose, begin here, with myapostles and followers. See what good you can do tothem. As you use up that money, sell a house .or aflock of sheep or a drove of cattle, and thus proceed touse the means which God has placed in yo* controlbecominghia steward, expecting that having made aconsecration of dl to him, he will ultimately call for anaccount. <strong>The</strong>n if you shall be able to show that youhave used that which you consecrated to him as wiselyand as thoroughly as you knew how, you may expectto hear the bled words, "Well done, good and faithfulservant ; enter thou into the joys of thy Lord."A consecration of our all to the Lord does not meanthat ell of our possessions should be used exclusively inreligious work. As the Lord's stewards we are to seekcontinually to know what would please him, obtaining:
Sundry Eartkl y Obligatio*. 311our instructions from his Word. <strong>The</strong>re we are taughtto glorify him; and in seeking to glorify him we are toendeavor to use, not only our voices and pens, but ti rof out talents, including our money or property talent.Since we are the Lord's, all obligati~ns resting againstus are obligations resting against the ti= and propertywhich we have consecrated. For instsnce, to have awife means to have an obligation to her of reasonable,proper attention and maintenance; and similarly childrenare mortgages upon whatever we possess of propertyor time or talent.It is God's will that we should recognize these mortgages,and that we should day by day meet theirrequirements in a reasonable manner;-not f<strong>org</strong>ettingthat we are expected not to be wasteful of the Lord'smeans, but to seek to turn as much as possible of itinto such channels as would be specially useful in thepromotion of religious truth-the spread of the goodtidings of great joy-as representing our highest conceptionof good things for the growing creation. <strong>The</strong>point we make is that the care of the wife and children,or aged parents or others properly dependent upon us,is recognized of the Lord as a proper use of a portion ofwhat we have consecrated to him. But we are not topennit extravagance or wastefulness in these directionsto interfere with the use of our means more directly inwhat is to us the chief work of life-the proclamation ofthe Gospel, the good tidings of the Kingdom.Not only we we not to rob our families of things needfulfor their proper care, but the Scriptures instruct usthat it is a part of our duty to make provision for them,looking down to some extent to the future. Hark tothe message through the wise man, "Go to the ant, thousluggard ; consider her ways and be wise. " (Prov. 6 : 6.)We find the ant laying up a good supply of nourishmentfor its prospective young; and so the Apostle tells us, ,parents ought to lay up for their children. (2 Cor. I 2 : I 4.)According to the natural disposition and tendericy ofour selfish, fallen natures, probably fewer have need foradmonition alung this line than have need of sdvics
578 Ths <strong>New</strong> creazm.against going to an extreme in the contrary direction.<strong>The</strong> thought of the Scriptures on the subject is expressedagain in the Apostle's words; "Provide thingshonest in the sight of all men;" and again, "He thatprovideth not for his own . . . hath denied thefaith and is worse than an unbeliever."-Rom. ra: 17 ;I Tim. 5: 8.<strong>The</strong> thought would appear to be that every parentowes it to his child to give him more of a start in lifethan merely the imperfect dying little body born intothe world. Having brought children into the world,it becomes the duty of parents to see to th& reasonableand proper establishment in it. This includes not onlythe dispensing of food and raiment during childhoodand youth, but also the provision of intellectual andmoral instructions to which we have already referred;and all this means laying up, laying aside from personalconsumption. in the interest of the children. Seeingthe uncertainties of lie, it would not be an unreasonableapplication of the Scriptural injunction for the parentto have something laid up for the necessities of hisfamily in the event of his death before they had reachedmaturity. It is not our thought that the Apostle meantthat parents should seek to lay up fortunes for theirchildren to quarrel over and to be injured by. <strong>The</strong>child fairly well born and who receives a reasonableeducation and guidance to maturity, is well off, has arich legacy in himself; and the parent who has madesuch provision for his children has every reason to feelthat he has been ruled in the matter by the sound mind.the holy Spirit, the right disposition, approved by theLord. even though he leave no property to hi family.or not more than a shelter or home. Such a man hasdischarged his stewardship and such children will besure in the end to appreciate his faithfulness.ORGANIZATIONS FOR MUTUAL BBNEFIT, ETC.We are living in a day of <strong>org</strong>anization, and it must beadmitted that some of these have been and are trulywise and beneficial arrangements. Insurance compankof every kind are, of course. on a commercial
Sundry EatMy Obligations. 579footing, not, strictly speaking, philanthropic. <strong>The</strong>y areendeavors on the part of humanity to bridge over theuncertainties and difficulties of the present lifeto makeprovision ahead for death and its calamitous results inthe affairs of dependent ones. We need not go intodescriptions or details respecting the various kinds ofinsurance, but may say at once that it is purely a matterof business judgment, and not a religious question,whether or not the Lord's people shall avail themselvesof insurance opportunities.We have known circumstances in which we considerthat the father of a family did wisely in keeping aninsurance policy for the benefit of his wife and children.Especially is this a wise course where the wife is not insympathy with Present Truth and the husband's viewsrespecting the near future, and when she desires insuranceas a protection' and as a rest and relief to hermind. If the husband's judgment in any considerabledegree coincides with that of his wife, we think he woulddo well to maintain such insurance. We are not advocatinginsurance, and as for the writer, he carriesnone. We are merely pointing out that nothing in theScriptures is designed to govern or regulate the conductof <strong>New</strong> Creatures in this respect, and that each mustuse his own judgment in harmony with his own peculiarconditions in deciding the matter.According to our expectations the stress of the greattime of trouble will be on us soon, somewhere betweenIgro and 1912--culminating with the end of the "Timesof the Gentiles," October, 1g14.*<strong>The</strong> beginning of the severity of the trouble is not distinctlymarkedintheScriptures, andis rather conjectural.We infer that so great a trouble, w world-wide a catas- .trophe, could scarcely be accomplished in less than threeyears, and that if it lasted much more than three years"no flesh would be saved." In harmony with theseanticipations we expect that when the financial stormshall sweep over Christendom, business and banks andinsurance and property values will all go down together;*Vol. XI., pp. 76-78.
580 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.that this, indeed, will constitute a serious feature ofthe trouble, carrying dismay and chagrin ta heartswhich have notlung else to rest upon,-no heavenlytreasures.It is very reasonable to assume that what are calledthe fraternal insurance societies will fall before theregular companies, because the former are withoutcapital, and depend upon assessments; and becausethese assessments will become the more onerous as themembership of the societies not only ceases to increase,but, under pressing conditions, will dwindle. <strong>The</strong>failure of these various associations will, undoubtedly.dwh the hopes of many, and make them reckless respectingall earthly prospects. Each, therefore, mustdecide for himself his wisest course as a steward cfwhatever property or income hemay have; but noneof the <strong>New</strong> <strong>Creation</strong>, controlled apd guided by faith inthe Lord, will feel such a trepidation in respect to thefuture as would bring fear to their hearts; nor will thisclass place such confidence in any human agency,protection or assistance as would make them feeldependent upon it as their treasure, and heart-broken inthe event of its failure.This brings before US the whole question of orders.societies, etc., and what privileges the <strong>New</strong> <strong>Creation</strong> hasin connection with such <strong>org</strong>anizations. Is it right for%hem to be members of these societies? We answer%hat while Church associations are purely religious, an&labor and beneficial <strong>org</strong>anizations in general are purelysecular, there are still other orders which combine thereligious and the secular features. As we understand thematter, for instance, the Free M~ns, Odd Fellows,Knights of Pythias, etc., perform certain rites andceremonies of a reli.gious kind. Let it be understoodthat we are not waging any warfare upon those whohold membership in these various orders, even as weare not waging warfare against the various sectarianreligious systems. We place upan one level all of thosewhich have any religious ceremonies, teachings, etc.,and consider them all as parts of B,abylon, some qua-
Sundry Earihly Obligations. 58 1or wards of whidh are cleaner, and others less clean, butall, nevertheless, full of confusion, error-mntrary to thedivine intention, as displayed in the <strong>org</strong>anization of theprimitive Church and the instructions, by word andexample, given to it by the inspired Founder, and histwdve apostles.We admonish the <strong>New</strong> <strong>Creation</strong> to have nothingwhatever to do rvith any of the semi-religious societies,clubs, orders, churches; but to "Come out from amongstthem, and be ye separate, and touch not the uncleanthing." (2 Cor. 6: 17.) <strong>The</strong>ir things, their worship,.their teachings, their doctrines, are unclean to us,though they may not be unclean to themselves. <strong>The</strong>eyes of our understanding have been opened, and nowto us all things appear in a new light, so that thingswhich we once loved now we hate, and things which weonce hated now we love.But as concerns other orders and societies, which containnothing of a religious character, worship, teaching,doctrine, practice, but are merely mutual-benefit insurancesocieties, and which attach signs and passwordsmerely as a diversion; or as respects other societies ofworking men, trades unions for mutual benefit andprotection against injustice and for the maintenance ofieasonable wages;-we have nothing to say againstthese. <strong>The</strong>y all claim to be <strong>org</strong>anized along lines ofjustice, such as we could approve. <strong>The</strong>y all claim tohave no intention of violating the laws, human ordivine. We see, therefore, no valid objection that couldbe raised against these, if for any reason the <strong>New</strong>Creature found it to be either necessary or expedient tobecome associated with them. Our own choice and ouradvice to others, so far as it will practicably apply to 'their cases, would be to stand free from all human <strong>org</strong>anizations,united only to the Lord and to those whchave his Spirit ; but we well know the stress under whichlabor <strong>org</strong>anizations came into being, and that if it werenot for their existence in all probability the wages of theworking men would be lower than they are, and theirgeneral conditions wow.
Yet, while we feel a general sympathy with the objectof these .associations, we cannot indorse all themethods sometimes ~ursued. for all must admit thatthey frequently use the power of <strong>org</strong>anization in atyrannical manner. We must sympathize with theirgeneral purpose, viz.: a resistance to the pressure sureto attend the accumulation of wealth, and the generaltendencies under such circumstances, in the hands of theselfish, to crowd the poor to the point of resistance. Ouradvice to the brethren living - in communities wherelabor <strong>org</strong>anizations are in power, and upholding wages,would be that they voluntarily contribute to the expensesof the <strong>org</strong>anization the same amount they wouldif they were members, and with the same regularity, andthat in general they obey the commands of the order,unless they be contrary to their consciences; but thatif possible they avoid membership, explaining theirposition to some extent at the time of proffering theirshare in the assessments. This would make manifest toall that the desire to be free from membership was nota selfish desire to shirk a responsibility for the expensesincidental to the preservation of the favorable conditionsunder which labor operates.If, however, nothing short of regular membership willbe accepted, we know of no c-and of the Scripturesor other reason why they should abstain from membership,--especiallyif membership be made a conditionupon which thek daily bread would depend. Let themjoin under such circumstances, and pay their duesregularly, but avoid attendance at meetings unless atsuch times as they have reason to believe they couldgive a word in season that might be helpful in the properdirection of the interests of the order, in harmony withpeace and righteousness. In the event of a strike, letthem obey the order to withdraw, yet take no part whateverin anything that would be riotous or contrary tothe rights and liberties of others; and let this be thoroughlyknown to the officers of the society, so tha. theywould not think of requiring such service.
Surrdry Earthly Obligations. 583CONSCIBNTIOUS MEDDLING."Busybodying in other men's mattets" ia severelyreproved by the Apostle, as ~hol'.~ inconsistent with thenew minds of the <strong>New</strong> <strong>Creation</strong>. (I Tim. 5: 13; I Pet.4: I 5.) A busybody is one who busies himself in theaffairs of others, with which he has properly nothingwhatever to do. Even the "children of this world"are wise enough in their generation to discern that in thebrief span of present life a person of reasonably soundmind has quite sufficient to occupy him in attending tohis own business properly; and that if he should givesufficient attention to the business of others to bethoroughly competent to advise them and meddle in theirconcerns he would surely be neglecting to some extenthis own affairs. Much more should the <strong>New</strong> Creatures.begotten of the Lord to the spirit of a sound mind,realize this truth, and additionally realize that theyhave still less time than the world for meddling in theaffairs of others, their time being not their own, becauseof their full consecration of time, talent, influence, all,to the Lord and his service.Such, even if lacking a naturally sound mind on thissubject; will be const&ined in the kght direction by thehiunctions of the Scri~tures. and bv the realization thatthe time is short for [he f&lment- of their covenantedsacrifice. <strong>The</strong>y should also realize that the GoldenRule, the law of the <strong>New</strong> <strong>Creation</strong>, prohibits everythingakin to busybodying. Assuredly they would not appreciatehaving others meddle in their business, andshould be equally careful to do to others as they wouldbe done by. <strong>The</strong> Apostle realized, nevertheless, thatthe reverse of this is the general worldly spirit, and,hence, admonishes the saints to study, to practice, tolearn, along this line. His words are, "Study to bequiet, and to do your own business. "-I <strong>The</strong>ss. 4 : I I.This natural disposition to be careful about the affairsof others, and to lend a hand in cocrecting them, andin picking motes out of a brother's eye, to the neglect ofthe beam in one's own eye, 8s the Lord illustrated thematter .(Matt. 7 : 3-s), sometimes attacks the <strong>New</strong>
584 <strong>The</strong> Nezu ,<strong>Creation</strong>.Creature in a peculiar form. He fancies that it is hi'lduty'' to advise, to pick, to investigate, to chide, toreprove. As he turns the matter over in his mind lieconvinces himself that not to do so would be sin; andthus he becomes what we might designate a conscientiousbusybody, or meddler-one whose meddlesomenessis made doubly strong and aggressive by amisinformed and misdirected conscience. <strong>The</strong>se, oftensincere and good people, veritable <strong>New</strong> Creatures, arehindered by this flaw in all that they attempt to do inthe Lord's service. Each should take himself in hand,a d learn to apply the rules of justice and love alreadypointed out. He should educate his conscience todiscriminate between brotherly duty and busybodying;and so far as our observation goes .the majority of theLord's people, as well as of the world, would find themselvesdoing a great deal less chiding, rebuking, faultfindingand picking, after coming to appreciate therules of justice and of love, as combined in the GoldenRule and applied to the affairs of life and their intercoursewith others.It is safe to inquire respecting any matter suggestingitseif along these lines,-Is it any of my business? Inour intercourse with the world we will generally findupon careful examination that it is not our business tochide or reprove or rebuke them. We have been calledof the Lord, and have turned aside from the course of thevorld to follow in the narrow path; thud is our business.We should desire the world to let us alone, that we mayfollow the Lord; and correspondingly, we should let theworld's concerns alone, addressing ourselves and ourGospel message to him that "hath an ear.to hear."<strong>The</strong> world, not having been called of t l Lord, ~ and nothaving come into the "narrow way," has a right tochoose respecting its own way, and has a right to expectthat we will not interfere, as we do not wish to bc interferedwith. This will not hinder the fact that our lightwill be shining, and thus we will indirectly be exercising acontinued influence upon the world, even though we donot reprove or otherwise meddle in the affairs of others.
Sundry Earthly Oblig&. 585Where the matter is one of business, in which we arefinancially concerned, it, of course, will not be meddlingwith other people's business, but minding our ownbusiness, to give proper attention to such a matter.Neither is it meddling for the parent to have a knowledgeand direction in respect to all the transpiring interofthe family and home. Yet cven here the perso*rights of each member of the family sholdd be consideredand conserved. - <strong>The</strong> husband and fathcr of the family,being recognkd as its head and chicf in autliority,should use that authority in loving moderation and mixconsideration. <strong>The</strong> individuality of the wife, hcr tastesand preferences, should have his consideration, ccnii. ashis representative she should be qualified with full powerand authority in her om spccial domain as his helpmateand home-keeper; 2nd in his absence she should representhis authority fully in respect to all the affairs ofthe family. <strong>The</strong> childrcn also, according to age, shouldbe given. a reasonable degree of privacy and individualityin their affairs, the patent merely exercising his authorityand supervision in such connections as would ministerto the order and comfort of the home, and to the properdevelopment ,of its members in matters mental, moraland physical. Children should be early taught nQt topick at each other, nor meddle with each other's belongings,but to respect each other's rights and to .dokindly and generously each to the other according t~ theGolden Rule.Nowhere is this admonition against busybodying moreimwrtant to be remembeked than in the Church.~~threnshould~peedil~ learn, from the Word as well asfrom precept and example of the elders, that it is notthe divine intention that they should meddle in eachother's business nor discuss each other; but that kre,as elsewhere, the divine rule applies, "Speak evil of noman." Busybodying-thinking and tallring about theprivate affairs of others, with which we have no directconcern-leads to evil speaking and back-biting, andengenders anger, malice, hatred, strife, and variousworks of the flesh and of the devil, as the Apostle point6
<strong>The</strong> <strong>New</strong> Crection.out. (Col.3:~-10.) Thusitoftenis thatlittledofslander are planted and that great roots of bitternessdevelop, whereby many are defiled. All who have thenew mind surely recognize the banefulness of this evil,.and d of them should be models in their homes andneighborhoods. <strong>The</strong> worldly mind can realize thatmurder and robbery are wrong, but it requires a higherconception of justice to appreciate the spitit of the di-vine Law-thatslander is an assassination of character,and that stealing a neighbor's good name under anypretext is robbery. <strong>The</strong> worldly-minded grasp thismatter to some extent, and their sentiments are representedin the poet% words: "He who steals my pvsesteals trash; . . . but he who filches my good namesteals that which not enriches him, but leaves me poorindeed."No wonder the Apostle James terms the tongue anunruly member, full of deadly poison! No wonder hedeclares that it is the most difficult member of our bodiesto govern! No wonder he says that it sets on fire thecourse of nature l (James, Chap. iii.) Who has not hadexperience along these lines? Who does not know thatat least one-half the diiculties of life are traceable tounfuly tongues; that hasty and impetuous words haveinvolved wars costing millions of money and hundredsof thousands of lives; that they are ale at the foundationof one-half the law-suits, and mol-e than one-half ofthe domestic troubles which have affected our race forthe past six thousand years! <strong>The</strong> Apostle declaresrespecting the tongue, "<strong>The</strong>rewith bless [praise] we God,and therewith curse [injure, defame, blight] we men,made iq the image of God. My brethren, these thinoughtnot so to be." (Verse g.)' <strong>The</strong> Christian whomerely has attained to the standard of not stealingfrom his neighbor, or not murdering him but whocommits depredations upon that neighbor withhis tongue-wounding or slaying or stealing his repatation, his god name--is a Christian who has made
Sundry Earthly 001;~atim. 58 7very little progress in the right way, and who is still farfrom the Kingdom of heaven condition.All know how difficult a matter it is to control thetongue, even after we realize its vicious disposition in ourfallen nature. We, therefore, call attention to the onlyproper method of restraining or curbing the tongue,viz., through the heart. <strong>The</strong> inspired Word declaresthat "Out of the abundance of the heart the mouthspeaketh." This being true, it implies that when wehave a great deal of difficulty with our tongues, themis a peat deal that is not altogether right about ourhearts; and that in proportion as we get our hearts rightwe will have the less difficulty in controlling our tongues.<strong>The</strong> lips which continually speak scornfully of othersindicate a proud, haughty, domineering, self-consciouscondition of the heart. <strong>The</strong> lips which continuallyspeak evil of others, either directly or by insinuation,indicate that the heart back of the lips is notpure, not filled with the Lord's spirit of love,-for "Loveworketh no ill to his neighbor," not even in thought.It "thiiketh no evil." It would not permit itself tosurmise evil respecting hi. It will give him the benefitof every doubt, and rather surmise the favorahle thanthe unfavorable.Self-love is usually strong enough in all mankind tohinder the tongue from speaking anything to its awninjury; and proper love, unselfish, that would love theneighbor as himself; would be as loth to speak to thedetriment of one's neighbor or brother, or even to casta reflection against his conduct, as it would be unwillingto take such a course against itself. We see then, fromwhatever direction we look at the subject, that thematter of prime importance with the <strong>New</strong> <strong>Creation</strong> isthe attainment of perfect love in our hearts. Thistoward God would stimulate us to the more zeal andenergy and self-sacrifice in cMperating in the divinethe =Nice of the Truth; and toward men itwould stimulate us not only to act justly and lovingly,but to think and speak graciously of all so far asThis is the holy Spirit, for which our Redeemer taught
588 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>. ,us that we should pray, and respecting which he declaredthat our heavenly Father is more willing to giveit to us than are earthly parents to give earthly goodgifts to their children; and sincerity in praying for thisspirit of holiness, spirit of love, implies earnest desire andstriving that in thought and word and deed love maybe shed abroad through all the avenues of our being.So shall we be the children of our Father which is inheaven, and be accounted worthy of his love and of allthe precious things he has promised and has in reservationfor those who love h hTlie <strong>New</strong> <strong>Creation</strong>, so long as identified with thesemortal bodies, has' through them a social contact withnatural men, and certain social responsibilities. <strong>The</strong>new mind naturally craves fellowship with other newminds, and in proportion as development is made ingraces of the Truth it Gnds itself more and more out oftouch with worldly associations, aims, ambitions,literature and topics of conversation. With many thequestion arises, To what extent should the <strong>New</strong> Creatureswho have reckoned themselves dead to earthlymatters, interests, etc., still keep up association withtheir friends according to the flesh-the unconsecrated.This is a matter which deserves the serious and carefulattention of each individual; no two are circumstancedexactly alike, and no advice that could be dven wouldfit all cases.<strong>The</strong> Apostle advises that we do not company withevil-doers, with those whose practices we recognize asbeing impure; that we have our companionship inharmony with the new mind. Such a course unquestionablywill be to.our advantage, because, first, such cornpanionshipwill not continually encourage our fallenappetites, and natural, degraded tendencies; and,secondly, because it will be the more helpful in our endeavorsto follow the Apostle's injunction and to thinkabout and talk about and practise "whatsoever thingsare true, whatsoever things are honest, whatsoever
Sundry Eatihly Obligations.Sbthings are just, whatsoever things are pure, whatsoeyerthings are lovely, whatsdever things are of good report."-Phil.4: 8.However, we should of course feel an interest in thoserelated to us by ties of Slwd more than in mankind ingeneral. So, then, if the Spirit of the Lord leads andprompts us to be gracious and kind toward humanity ingeneral, it would imply that our sentiments toward ourrelatives should be specially considered, and be, tothe extent of our opportunities, helpful. Nevertheless,it would not be wise, according to our judgment, norwould it be in harmony with the instructions of theScriptures, nor in accord with the examples whichthey set before us of our Lord's conduct and theconduct of the apostles, for us to extend a very specialfellowship to our earthly relatives; or to receive them ortreat them better than, or even as well as, we would treatthe household of faith. We here bar such close relationshipsas would have a demand upon us in accord with theApostle's words, "He that provideth not for his own,. . . hath denied the faith." (I. Tim. 5 : 8.) In generalwe are to apply the Apostle's words, "Do good unto allmen as we have opportunity, especially to thc householdof faith." Next to the household of faith shouldcome our more distant relatives.It evidently was the intention of our Lord to drawtogether his followers as a new family, as a new house-hold, the "household of faith." Hence, we find therepeated injunction and encouragement for mutualfellowship, mutual helpfulness, and regular association ;with the promise that where two or three meet in theLbrd's name he would be specially present with them,to grant a blessing; and that his people should not f<strong>org</strong>et the assembling of themselves together. Our Lord'scourse Was in full accord with this giving of specialattention to the household of faith, for we find that incelebrating the last Passover Supper, which was to bekept by each family apart (Ex. I 2 : 1-2 I), the Lord metwith his twelve apostles as a separate family-separatefrom all of their connectinns and his. We find the sam.
590 <strong>The</strong> <strong>New</strong> C'reatiott.thought in his words when informed that his motherand brethren were outside, desirous of speaking to him.He answered and said, "Who is my mother, and who aremy brethren? Whosoever shall do the will of myFather which is in heaven, the same is my brother, andsister, and mother."-Matt. I 2: 47-50.Following this divine example, therefore, we are toexpect to find our affections and interests more particularlydrawn toward the fellow-members of "thebody of Christ," associates in the <strong>New</strong> <strong>Creation</strong>. This,however, must not be understood as nullifying in anymeasure the strictest proprieties between the sexes inthe <strong>New</strong> <strong>Creation</strong>; nor does it imply that the unbelievinghusband or wife is to be neglected that time and fellowshipmay be given to those of the new mind. On thecontrary, the obligation of each is toward the matetosee to it that no proper comfort, privilege or cpmpanyis withheld. This, however, would not imply asubmission to tyranny, such as would make no reasonableprovision for the following of the divinecommand, "F<strong>org</strong>et not the assembling of yourselvestogether, . . . and so much the more as ye seethe day drawing on."--Heb. 10: 25."HONOR ALL MEN.""As fiee, and not using your freedom for a cbak of &ke&nsss. bxt as bondservants o God. How aU men. Ime thebrotherhood. Fear God. L onw the King." "Rendar, h e-fore, to all their dues; tribute to whom tribute is due; custom tawhom custom; fear [reverence] 20 whom ear; honor lo whomh; menomananythingbuthe."-1 b et.2:16,17; Rom.13:7,8.<strong>The</strong> <strong>New</strong> Creature, freed from the rivalries andambitions of the will of the flesh, and inspired by thegenerous and gracious impulses of the holy Spirit, hasne occasion for pride or covetous rivalry which wouldhinder the proper appreciation of good qualities ofheart or mind in others. He should be glad to recognizeand acknowledge fully and freely the earthly tights andclaims of others-his own rights and claims of an earthlykind having been renounced in favor of th6 spiritual,the heavenly. Such would naturally be the mosL
sincere in their recognition of the great of this world,and most obedient to the laws and the requirements oflaw, except where these would be found in conflict withthe heavenly demands and commands. Few if anyearthly rulers in our day will find fault with the recognitionof a supreme Creator and a supreme allegiance tohis commands. Hence, the <strong>New</strong> <strong>Creation</strong> should befound amongst the most law-abiding of the presenttime-not agitators, not quarrelsome, not fault-finders.True, they see, even more clearly than do others, groundsfor fault-finding-they see imperfections in all of thepresent arrangements, based upon the law of selfishness.But they see, also, through the eyes of their understanding,enlightened by the divine Word, that human agitationand revolution is quite powerless to bring aboutthe needed change; that ten times the best that humanitycould be esteemed capable of accomplishing would stillbe far from the perfection which the Lord points out tous, and encourages us to believe he will bring to pass indue time, under the ministration of his Kingdom-thatcondition in which God's will shall be done on earth asit is done in heaven.Realizing the impotence of the human effort, the<strong>New</strong> Creature has a spirit of soundness of mind in respectto present conditions which others, who see less than hedoes, do not possess. He can see that even the worstfonn of human government, even the most arbitrarymisuse of power and authority in the preservation oflaw and order, is better far than lawlessness andanarchy would be. He has learned, too, that the greatJehovah is interested in these matters, and that his timeand way are the only wise and adequate ones for bringingto pass the desired results. <strong>The</strong> <strong>New</strong> Creature, therefore,is patient, cheerful, hopeful. As the ApostleJames expresses it, "Be patient, brethren. . . .<strong>The</strong> coming of the Lord draweth nigh. "-James 5 : 7,s.His Kingdom will soon bring righteousness and blessingto the whole world of mankind.<strong>The</strong> <strong>New</strong> Creature hears also the Lord's message,"Fret not thyself because of evil-doers"-in due time
'592 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.-they shall be cut off. (Psa. 37: I, 2.) Hence, while&hers may consider it important to discuss the variouskatures of politics, good government. finance, etc., hee s , on the contrary, that God has foreseen thepresent situation, and that the decision already has beenmade against preaent selfish institutions: "MENE,MENE, TEKEL, UPHARSIN-Thou art weighed in thebalances and found wanting." (Dan. 5: 25-28.) Heperceives that God's judgment in the matter, asexpressed in the Scriptures, is correct and unalterable;and he waits patiently for the Lord to bring about thetransformation of matters according to his divine willand gracious promises. Even though he perceives thatthis will mcan great trouble upon the world, the <strong>New</strong>Creature rests himself in the divine promises, and "leavesin Christ's hand the keys of to-morrow." He realizesthat his words or thoughts or deeds could not change theultimate result, and hi heart rests by faith in thewisdomand power of God. Speaking of the <strong>New</strong> <strong>Creation</strong> inconnection with the troublous time impending, theProphet ;las aptly said, "She [Zion] shall not be moved"-her confidence and trust and faith are well established,not in ignorance and credulity, but in the living andabiding Word of God.-Psa. 46: 5.Nor does it seem to the <strong>New</strong> <strong>Creation</strong> to be eithernecessary or prudent to endeavor to alarm the worldrespecting coming distress. He remembers, first of all,that the Lord has specifically declared, "None of thewicked shall understand." (Dan. I 2 : 10.) He remembers,too, that the poor, groaning creation has quite sufficicntto bear in its daily allotments, without anticipatingthe coming troubles, which it could not avert;and that "Sufficient unto the day is the evil thereof."While, therefore, they will not shun "to declare thewhole counsel of God" to those who give any evidence ofhaving ears to hear, they will wisely and properly avoidwasting energies and arousing the anger of those whohave no appreciation of the Lord and of hi Word.<strong>The</strong>y will not cast their pearls before swine, but thewisdom which cometh from above dl be in them,-
Sundry Earihly Obligations. 593fht pure, then peaceable, easy of entreatment, full ofmercy and good fruits.-James 3: I 7.Honor* men, respecting them according to theircharacter -or office, and obeying the laws, does notnecessarily mean a participation with the world in thefunctions of government. A law has been proposedthat would compel all men to vote. Whenever that lawshall be passed, the <strong>New</strong> Creatures, becoming subject toit, should render obedience, and that without murmur.And in exercising this requirement they should use theirbest judgment and vote for those whom they considerto be the best nominees. Meantime, however, whilethere is no such demand made upon them, our advicewould be that they maintain a strict neutrality in respectto politics, and avoid voting altogether. Ourreasons are these:(I) We could not hope to find on any electoral ticketpersons thoroughly competent for office, according toour standards of judgment.(2) We could not hope that our votes would haveany appreciable influence upon the results of the electionanyway.(3) Those of the <strong>New</strong> <strong>Creation</strong> who engage in politicsand its various arguments find not only their timeconsumed thereby, but also their energies and theirmeans,--all of which are consecrated to the Lord, toheavenly things, to promulgating the good tidings of greatjoy. And not only so, but their minds will necessarilybe occupied with these political interests to such a degree 'as to hinder considerably their private meditations onthe better things-their communion and fellowshipwith the Lord in spirit.(4) Those who vote for a man or a party becomemore or less obligated to support the results of theelection, if necessary with gun and sword. And whileit is true that every citizen may, under the laws, becalled upon to defend with sword and gun the lawsand institutions under which he lives, nevertheless, intaking an active part in the elections, one assumes moreparticularly a moral obligation and responsibility for_?e F
594 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.the results and general course of the government whichhe has thus assisted in making. Our preferable position,therefore-the position most honorable to theLord, toward society and toward ourselves-would bethat which the Scriptures indicate, the position ofaliens. (Psa. 39: I a ; I Pet. 2 : I I.) Aliens must be obedientto the laws; so must we. Aliens must pay taxesaccording to the laws; so must we. Aliens -&ty lookfor protection under the laws; so may we. But alienswould not feel compelled to fight against their own King,the allegiance which they recognize primarily; and wewould prefer to be in the same position, so far as possible.for are not we "translated out of the kingdom of thisworld into the Kingdom of God's dear Son,"-in itsembryotic condition?--(=ole I : 13.Are not we subjects of the great King? And are notall the kingdoms of this world more or less identifiedwith "the prince of this world," and hi law of selfishness?Are not we, therefore, strangers and pilgrimshere, and to some extent aliens and foreigners? It iseminently proper that we should love and appreciateevery good law and all the servants of earthly laws, andrejoice that quite the majority of the <strong>New</strong> <strong>Creation</strong> liveunder the highest forms of civil government to befound in the world to-day, and appreciate this as a divinefavor and blessing. Hence, we neither traduce ournative country, its rulers, or its laws; but this doesnot mean that we must fight for these with carnalweapons, nor that we must increase our responsibilitiesby voting for them.True, government may not always exempt thoseopposed to war from participating in it, although a verygracious provision of this kipd has in the past beenmade for some who, like ourselves, believe war to be,unrighteous ; viz., the Friends or Quakers, exemptedfrom military duty under specially generous laws. Wemay be required to do military service whether we votea: not, however; and if required we would be obliged toabey the powers that be, and should consider that theXsrd's providence had permitted the copscription and
Sundry Earthly Obligations. 595that he was able to overrule it to the good of ourselvesor others. In such event we would consider it n3tamiss to make a partial explanation to the properofficers, and to request a transference to the medical orhospital department, where our services could be usedwith the full consent of our consciences;-but even ifcompelled to serve in the ranks and to fire our guns weneed not feel compelled to shoot a fellow-creature.THE NEW CREATURE AND MORAL REFORMS.Every member of the <strong>New</strong> <strong>Creation</strong> must of necessitysympathize with morality, righteousness, purity, goodnessof every kind. He will desire to be pure not onlyin heart, but as this progresses it will surely lead him tobe cleanly in his person and habits,. and this will in;clude, not only the outward dress but also his mouth.Yet such will not here make the mistake which theworld makes, of considering what he puts into his mouthmore defiling than the words which come out of it.Purity of heart will lead to purity and truth on his.lips, and in turn to carefulness respecting what he shalleat, what he shall drink, and wherewithal he shall beclothed;-to the intent that he may glorify God in hisbody and spirit, which are the Lord's. It is not for usto put upon others fetters and bondages not found in theWord of God. Each member of the <strong>New</strong> <strong>Creation</strong> is torealize as fully as possible that his consecration vowtouches his eve act of life. If, therefore, he is disposedto gluttony or drunkenness or filthy habits of anykind, it is for him to consider carefully and prayerfullyif in all things he is glorifying the Lord and using hisinfluence to the largest extent possible before his fellowmen.We. venture the suggestion that very few of the<strong>New</strong> <strong>Creation</strong> will consider that they glorify God ineither eating ox* drinking what would in any degreeinterfere with the best exercise of their mental, moraland spiritual functions. Surely the majority willrealize that at very best our powers and talents andfaculties are sadly weakened through the fall, and needstrengthening instead of undermining.
596 <strong>The</strong> NGW Creatb.WEARING OF COSTLY APPAREL.We might argue with considerable force that nothingis too good for a true, faithful, noble child of God, whohas consecrated life and all to the divine service. Wemight reason also that without doubt the angels ofheaven and all of the heavenly arrangements aresplendid and glorious in their appearance, and, hence,that splendor represents the divine mind and willrespecting God's people. Viewing the matter from thisstandpoint, we might at first be inclined to say that themembers of the <strong>New</strong> <strong>Creation</strong> might properly adorntheir mortal bodies with gold and jewels and costlyarray most lavishly; but before so deciding let us lookat the other side of the question-at the reasons whythe <strong>New</strong> Creatures should not adorn their mortal bodieslavishly, extravagantly:(I) Extravagant personal adornment naturally leadsto more or less of pride; and we all know that a love ofdisplay, a love of appearing well before others, is apeculiar temptation to our fallen flesh, and very unfavorableto the cultivation of the spirit of meekness andhumility. Hence, anything that would minister topride and hinder the development of humility wouldbe contrary to the interests of the <strong>New</strong> <strong>Creation</strong>.(2) <strong>The</strong> vast majority of the human family are hinderedfrom any luxurious outward adornment bypoverty, and so long as cottrolled by the natural mindthey are sure to look enviously upon the rich, and especiallyupon those making ostentatious display ofwealth. <strong>The</strong> spirit of love, therefore, would promptthe <strong>New</strong> <strong>Creation</strong> to consider the conditions and sentimentsof others,-not to provoke them to covetousness,envy, etc., nor to make their lives and lots seem bitterin comparison.(3) Every member of the <strong>New</strong> <strong>Creation</strong> has madea consecration of his all to the Lord and to his service,and to use whatever may come to him in the way of thisworld's goods as not abusing it, but in accordance withthe pattern of him who has become our Redeemer andLeader and Lord. <strong>The</strong> pattern set is that of sacrifice-
Sundry Earthly Obligations. 597not only of influence and time, but also of means.wealth, etc. "He who was rich, for our sakes becamepoor." Every member of the <strong>New</strong> <strong>Creation</strong>. therefore,in proportion as he appreciates his covenant and seeksto live up to its conditions, can find better use for themohey intrusted to his stewardship than in extravagantadornment, which might not only injure himself butprovoke others injuriously. He will want to make everydollar useful so far as possible in the Lord's service.We do well here, perhaps, to call attention to the factthat the consecration which would not permit us toexpend money for jewelry, or g<strong>org</strong>eous or extravagantapparel, would not, as a rule, be any mare faithfullyused as stewards X investing it in stocks. bonds, realestate, etc., instead of wearing it upon our persons orlavishing it upon our homes. Money is valuable forthe use to which we can put it, and each member of the<strong>New</strong> <strong>Creation</strong> possessing wealth should consider carefullythe mponsibilities of the steqardship, and .beprompt to use it according to his judgment of the divinewill. He should remember that all the tendencies of thefallen nature are toward selfishness, and that thereforethe new mind must battle with this disposition in theflesh and must overcome it, if he would win the prize.If a worldly man of high principles, who declares thathe is not a Christian, but that if he has any religion atall he is a Buddhist, sets forth the maxim that it is"a disgrace for any man to die rich," how much moreshould the members of the <strong>New</strong> <strong>Creation</strong> so feel;-thatit would be a shame for them, having made consecrationof their all to the Lord, if they wasted consecrated moneyextravagantly upon their own persons, or hoarded itwhen they see so many opportunities in life for using thistalent advantageously! <strong>The</strong> whole creation is groaning.is travailing in pain, as the Apostle declares; and, as theMaster explained, the poor we have always with us.Undoubtedly, all who have good impulses will findnumerous opportunities for benevolences, benefactionsin a worldly way and in temporal matters. How muchmore may the <strong>New</strong> <strong>Creation</strong> realize opportunities for
598 <strong>The</strong> <strong>New</strong> Creath.wise use of their stewardship, and moderation in respectto their personal affairs, that they may use the opportunitieswhich they see everywhere about them ofdispensing the spiritual bounties which the Lord hasso freely bestowed upon them. Peradventure theymight be enabled through this channel to carry to othersthe robes of Christ's righteousness, and the bread whichcometh down from heaven; that through this stewardshipthey might the more effectively show forth thepraises of him who has called us out of darkness intohis marvelous light, letting that light shine forth themore clearly. Undoubtedly it is in order to give hispeople the opportunity of serving in this matter, andshowing their devotion and faithfulness as stewards,that the Lord leaves his cause in such condition as toappeal continually to his consecrated ones to denythemselves and take up their cross and follow himwhom God hath sent forth to be our exemplars.We are not in this urging that any should beggarthemselves and make themselves dependent upon thecharity of others by giving away their all in the Lord'sservice, leaving not even the seed from which futurereturns may be expected. Nor are we urging thatsacrifices be carried to such an extreme as would causethe Lord's people to appear peculiar, shabby, stingy.To our understanding proper dressing is that which isneat, appropriate to the surroundings and conditions,unobtrusive tc the eye and in reasonable accord withthe financial means. Surely the <strong>New</strong> <strong>Creation</strong> shouldbe ensamples for the world along these lines. <strong>The</strong>yshould be particular not to dress nor attempt to dressbeyond what their circumstances would permit, not tomake a show of wealth which they do not possess, andindeed, so far from dressing and living up to the fullmeasure of me's ability-wages, income, etc.-theLord's people are to live within their means, not onlythat they may have a provision ahead for the ordinarynecessities of life, but also that they may be preparedto exercise the God-like qualities of benevolence andcharity toward others in necessity.
STUDY XV.THE FOES AND BESETMENTS OF THE NEWCREATION.COLD w.*'-m wonm u ur Bnmm 01 ram ~ n~nmmon.v-THB OIIIT Aavrrunr.-Bs W u A Lun AND A Yuln~n~rTROY ?PB B .~~UIR~.--SITAR' ASSOCI&Tm IN EVIL.-LIOIONI OT~rxoms.-How Brrur'r slur UP u ~ nmrrsn.~nrrzrurur8cxmmx u~ Ta##o~ar.-" Wr Wurnm aor (XBRBLY] wnnFLI.~ u~ Braon."-mB XnlXSnT or EVIL.-B-- Or zar~~vmom7.--~"falr OF F- 8- 8rvl zalr Bxcx.*'-I1- Brrur CUT Om Brrur" Hm Knronox W~rrr.-LoorRxomsotmrma,-lUfs I ~gm-Mur. t6:9-3o.-T~m Noxrrrr.Cwrca U m -mP 70 Ta8 NIW C.ILIIXOII.-TPI -08w GOD.
600 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>."the household of faith," from which come all the membersof the "body," the "elect."But although the old will was thus renounced thoroughlyand forever, and reckoned dead (by the Lord andby all who view matters from his standpoint), and whilethe flesh was reckoned dead, too, as reepeots sin, but alivetoward God, quickened by the promises, and broughtunder the control of the new will-(Rom. 6: 11; 8: XI),nevertheless this death of the flesh and its will, and thisresurrection of the flesh as the servant of the new will, toserve the Lord, the Truth, under the Golden Rule, areonly reckoned matters. <strong>The</strong> "dead" and "alive" conditionsneed continually to be maintained by oppositionof the new wiEl to any life or activity of the old will andits influence over the flesh. If the new will becomesindifferent and fails to use the mortal flesh continuouslyas its servant in higher and spiritual things, the fleshwill very shortly reassert itself and have motions aqddesires of its own, antagonistic to the new mind, opposedto the interests of the <strong>New</strong> Creature. <strong>The</strong> latter must,therefore, be constantly on the alert for insurrections.and, as the Apostle expresses it, must keep down, keepdead, the old will, with its affections and its desiresmustcontinually mortify, or put to death, the ambitionsand desires of the flesh. <strong>The</strong> Apostle explains this,saying of himself, "I keep my body under [dead, as respectsall control from the old, selfish will of the flesh].lest after having preached to others I myself should becomea castawayw-might fail to make my calling andelection sure.-I Cor. 9: 27.<strong>The</strong> inspired Word declares that "the [natural] heartis deceitful above all things, and desperately wicked"(Jer. 17: 9)-not the <strong>org</strong>an called the heart, but thatwhich the heart represents in Scripture, viz., the naturalaffections. <strong>The</strong> <strong>New</strong> Creature gets a pew heart, a newwill, a new standard of dection, in which God and hisrighteousness and truth and plan .and will are first; andin which all other things occupy a place of honor andlove in proportion to their harmony with the Lor& andhis righteousness. To those possessing this new heart
Its Foes and Besetmwts. 'all the members of the <strong>New</strong> <strong>Creation</strong> are necessarily firstand closest: hence, as the Apostle says, love of thebrethren is one of the best tests of relationship to theLord as <strong>New</strong> Creatures. But this, as already shown,must not interfere with a just recognition of obligationsto others.<strong>The</strong> <strong>New</strong> Creature, the new heart, with its newaffections, is continually assailed by its enemies, the oldheart, the old affections, the selfish disposition; and thelatter, finding that the <strong>New</strong> Creature is bound by divinecommand to be considerate and generous toward others.frequently practises deceptions upon the new heart, andsays in effect: Now you have reckoned me dead; youhave put me out, and I am dead, as respects what I was.I am not the same old heart I was formerly; but youmust give me someconsideration. You must not treat metoo rudely; you must concede that I have made considerableprogress, gnd must not put too heavy aburden upon me ; it would not be just. You ought to beselfish to a certain extent. You ought to look out fornumber one, and for your family; not-merely for theirnecessities, but much more--and should endeavor togive them wealth and social advantages. You shouldsacrifice yourself for them.How deceitful is this old heart! How specious are itsfalse reasonings! How many have proven this to theirsorrow! How many have been inveigled and had thenew mind captivated by the old! How many havefound themselves brought into bondage by the deceitfulnessof the old heart! One of the favorite argumentsis that the <strong>New</strong> <strong>Creation</strong> is commanded, "So far aslieth in you, live peaceably with all men." This generaladvice of the Apostle it seeks to exalt far above hisdesign, and to make it superior to the divine command(I) that we shal1,love and serve, honor and obey, theLord with all our heart and all our mind, soul andstrength; and (a) that we shall love our neighbors asotuselves. This does not permit of peace at any price.If the old heart. the old mind, the old will, can get thenew one to make a compomise of truth or duty hr theGO?
(lor<strong>The</strong> <strong>New</strong> Creurwt..sake of peace, there will be no end to the demands it willmake; and the result will be that the <strong>New</strong> Creaturewould soon, in the interest of peace, be violating thevery essence of his covenant with the Lord, and be fullysubmitting himself to the old will, although it desires notto do so,-indeed striving against the old will, but ledcaptive by it through its deceitfulness, and its skilfulmisinterpretations of the divine Word.When thns assailed, the new will should freely declarethat while peace is desirable in the home and everywhere,yet peace is not the primary condition, accordingto the Lord's promise. Indeed, the Lord has warnedthose of the <strong>New</strong> <strong>Creation</strong> that so surely as they will livegodly they must suffer persecution;-and persecutiondoes not signify peace with all, but the reverse. He hasassured them that so surely as they let the light shineout, the darkness will hate the light and combat it,and, if possible, induce the owner of the light to put itunder a bushel, to hide it; and that in order to inducethis hiding of the light the darkness will wage a warfarewhich will mean anything else than peace, But theLord assures us that these are tests for the <strong>New</strong> Creature;-that he must determine that the peace which is ofgreatest importance to him is, not the peace of the flesh,but the peace of heart, "the peace of God, which passethall understanding." '<strong>The</strong> <strong>New</strong> Creature must learn that he may have thispeace of God, which pwth all understanding, to rulein his heart, even while outward conditions are thereverse of peaceful; but that the condition of fullharmony with the Lord is a reward for faithfulness tohim, whatever the cost, whatever thc sacrifice. Hence,when appealed to by the cravings of the flesh, and thearguments of those who are near and dear throughearthly ties, the <strong>New</strong> Creature must first of all considerhis primary obligation, viz., that he shall love and servethe Lord with all his heart, mind, being, strength, andthat all dealings with family or flesh or neighbors mustbe subject to this primary law of obedience to God.
Its Fws and Besetments. 603On the other hand, the <strong>New</strong> Creature is to avoid fanaticism-toavoid doing things merely because they areunpleasant to himself or to others; to avoid judging themind of the Lord to be always the reverse of his owninclinations. It requires earnest and patient studyof the divine Word, and the spirit and principles underlyingthe divine requirements, to enable the <strong>New</strong>Creature properly to apply the directions of the Wordto all the daily affairs of life. But few in comparison aretempted along these lines. <strong>The</strong> majority are temptedmore to gratificationof the flesh, andhave, therefore, needof special care along that line-lest they walk after theflesh, gratifying it, serving it, submitting to it, and thuswalk in the opposite direction to that in which they consecratedto go. Or if they do not walk after the flesh,in the sense of following it and its service, they haveneed to be specially on guard lest the fleA shall keepthem from walking after the Spirit, from making progressin spiritual things;--shall endeavor to bring theirspiritual progress to a standstill, and thus hinder theirfruitfulness, growth and development in usefulness, andultimately prevent their overcoining and gaining thegreat prize of joint-heirship with Christ in the Kingdomas members of the little flock.<strong>The</strong> thought that should always be borne in mind isthat the <strong>New</strong> Creatures have consecrated all of theirearthly, fleshly interests to sacrifice; and that nothingshort of sacrifice of these will permit them, as <strong>New</strong>Creatures, to have full development and to be "mademeet for the inheritance of the saints in light,"-for ashare in the first resurrection to glory, honor and immortality,as members of the body of Christ. <strong>The</strong> onlyrestriction we are to recognize in this direction of fullsacrifice, is where the interests of other lives are interwovenwith ours, and where the Golden Rule wouldplace its limitations upon the sacrificing, and insist thatreasonable allowance must be made for our dear onesaccording to the flesh who have not joined with us inits consecration to sadce.
604 <strong>The</strong> Mm <strong>Creation</strong>.THE WORLD AS AN ENEMY OF THE NEW &ATION.Everything pertaining to this present evil world ismore or less out of alignment .with righteousness, andhence, more or less contrary to the <strong>New</strong> <strong>Creation</strong> andits righteow standard. <strong>The</strong> law of the world might in ageneral way be summed up as ~elfishness,-nitwithstandimthe world makes claims, and with considerableto a grand recogqition of justice. We are notof those who believe that all the laws and all the regulationsof the civilized world are evil; on the contrary,we have frequently been amazed to note how grandare the laws of Christendom,-how wise, how just,how noble-many of them evidently enacted with a viewto protecting the interests of the weak against the strong,and of doing justice to all. Nevertheless, with selfishnessinterwoven with every thought and word and actof the whole world, it is not surprising that its veryhighest conceptions of justice are sometimes bent andtwisted-wrested.Our surprise, on the contrary, may well be that poorfallen humanity should ever have attained to so granda system of laws as are to be found on the statute booksof Great Britain, the United States and other countries.We cannot doubt that the law given through Mosesand exemplified, multiplied and made honorable andexpounded by our Lord Jesus and his apostles has hadr.uch to do with-has been the basis, indeed--of thesehuman laws. Nevertheless, as all will concede, theselfishness of man is continuously battling with man'sown definitions of justice, and seeking to set them asideeither in p& or in whole; ai:d this, which is ceaselesslyprogressing on a large scale in the world, is one of thechief difficulties and battles of the Mew <strong>Creation</strong>.<strong>The</strong> world and its spirit of pride, selfishness, etc., mustbe recognized as one of the chief foes of the <strong>New</strong> <strong>Creation</strong>.<strong>The</strong> whole world of mankind, operating under thisgeneral "spirit of the world," is moving in one generaldirection, as a great river, in some parts of which thereis greater swiftness, and in other parts greater sluggishness,but all, nevertheless, following in the same genera1
Its Foes and Bem&ms.selfish direction. <strong>The</strong> <strong>New</strong> Creature, by his consecration,by the spmt of his new mind, is obligated toan adverse course, and is, therefore, opposed by all thecurrent of popular sentiment, theory, tradition, etc.,and marked as pe~diar. He has friction to contendwith. He necessarily is in antagonism to those whoare going in the oppositc dirxtion, and who come intouch with him. This collision cannot be avoided. Itmeans not outward peace but outward conflict; thisoutward conflict, however, may signify inward peace andjoy because divine approval is realizied.<strong>The</strong> world's aims and objects and methods are notalways ignoble and unjust; but even its noblest aimsand objects are generally contrary to C.sse ~f the <strong>New</strong><strong>Creation</strong>, because the world is acing nridzr the impulseof human wisdom, whie Ac <strong>New</strong> Creaticn is actuatedby the wisdom from above. Worldly T isdom has itsown conceptions of religion as a means for holdingwicked people in check. It has it: own Idea of morality,benevolence, faith, hope, love--cannot comprehend thediffered standpoint of the <strong>New</strong> <strong>Creation</strong>, and is apt toconsider its views extreme, unreasonable, etc., notcomprehending the divine plan, not appreciating fromthe divine standpoint the insignificance of the presentlife, as compared to the future one. Nor does worldlywisdom appreciate the impotence of all human &ort asrespects real human uplift, when contrasted with thegreat and grand arrangements which God has in re+ervation, and which will be fully brought to light andput into successful operation in the Kingdom, as soon ashis work of the present age has been completed-assoon as the elect Church shall have been selected,polished, approved, glorified.<strong>The</strong> <strong>New</strong> <strong>Creation</strong> must not, therefore, be surprised ifthe world hate it--even the morally and religiously welldisposdof the world. And this hatred and oppositionof the world, at times so vexatious and trying to faithfutncsaand patience, is to be received meekly; with theremembrance that the world is still blinded by the "godof this world" and sea not the "exceeding gmat and
606 <strong>The</strong> <strong>New</strong> Creatibn.precious things," "the deep things of the Spirit," in thelight of which we, by the grace of God, are enabled tocount all thingelosses, trials, etc.-as but "lobs anddross," that we may win the wonder£ul things promisedus in the Word. To yield to the spirit of the world, toallow its sentiments to dominate us for the sake of itspeace, would be giving evidence of an inferior appreciation of the Lord, his Truth, and the privileges ofhis service. <strong>The</strong> result would be that if we did not loseeverything by going completely over to worldliness wemight, at least, lose the prize, and have a portion withthe "great company," and come up through greattribulation to an inferior place in connection with theglories to follow;<strong>The</strong> Apostle's strict injunction is, "Love not the world,neither the things that are in the world. If any man lovethe world the love of the Father is not in him." (I John2 : I 5.) We should be on guard, therefore, against everyindication of sympathy or affiliation with the spirit ofthe world. This does not mean that we should be out ofsympathy with our friends, whom we term the worldly,-that we should be careless of their interests, etc.; but itdoes mean that while careful to discharge our obligationstoward the worldly, and to render honor to whom honoris due, tribute to whom tribute is due, support to whomsupport is due, kindness to whom kindness is proper,sympathy to whom sympathy is proper, we are, nevertheless,to distinguish between our friends and neighbors,who are still under the influence of the Adversary, andthe spirit, or disposition, which has actuated them andwhich is deluding them.We are not to be in sympathy with any of ;the presentinstitutions, which are based upon sel68hness, and, ingreater or less degree, are in opposition to the divinelaw, the Golden Rule. It may be necessary for us toconduct our affairs considerably. along the lines of selfishnessprevalent in the world; but without atqping todispute the question continually, our heads should bekept in that attitude in which we would be out ofsympathy .with selfish principles and longing for the
eign of the'~o1den Rule absolutely in dl the &airs oflife, and, so far as possible, in our own intercourse withthe world.It is not for us to attempt to transform the world andrevolutionize society and its methods. That herculeantask the Lord has left for himself, and it will be fullyaccomplished in the "great day" fast approaching. Meantimethe Lord's people, under guidance of his Wordalthoughin the world, and necessarily having to do withits &airs and customs-are not to be in love, in sympathy,with them. <strong>The</strong>y are to realize, on the contrary,that to keep in close touch with the Lord, and in closesympathy with the principles of his righteousness, willnecessarily mean the same kind of opposition that Godhas to every form and degree of injustice, inequity, lawlessness,--inchurch, in state, in finance, in politics, andin social customs and usages.Seeing this more or less clearly, some, we believe, havegone to an extreme in denouncing present institutionsin a manner that the Lord and the apostles neithercommanded nor sanctioned, nor illustrated in theirwords and conduct. We should remember that theworld as a whole is living up to as high a-standard as itappreciates, and that simply to find fault with matterswhich others are as powerless to correct as ourselves isworse than useless, because it merely produces unhappiness,vexation, etc., without accomplishing desiredresults. John the Baptist gave wise advice alongthis lime when asked of some of the Roman soldiers respectingtheir proper course, he answered, "Do violenceto no man [do not violate the laws and regulations underwhich you are placed by your government] and becontent with your wages." Simply making peoplediscontented with their present conditions and surroundingsis most unwise. On the contrary, the influence,the spirit, the disposition, of the <strong>New</strong> <strong>Creation</strong> shouldalways be toward peace; and if we cannot commendpresent institutions highly, neither need we speciallycondemn them.In such matters we may well follow the example df
608 - <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.Michael the archangel, who did not even bring a railingaccusation against Satan, but said, "<strong>The</strong> Lord rebukethee!"-in his own time and manner. (Jude 9.) Sowith us. Realizing that the Lord will rebuke present institutionsin his own time and manner, we can say toourselves, with the Apostle, "Be patient, brethren; thecoming of the Lord draweth nigh"-the establishmentof his Kingdom, near at hand, will rectify all thesedifficulties. <strong>The</strong> agitation of these matters in advancewill be not only unavailing, but wotsedisadvantageous,injurious-both to the agitator and the agitafed, breedingdintent. Amongst the childrea of this worldthere will be found plenty of agitators when the Lord'stime shall come for these questions to be agitated.Meantime d the members of the <strong>New</strong> <strong>Creation</strong> will displaywisdom in avoiding such questions as tend to strifeand discontent, and in chiefly speaking amongst theLord's people and such as "have an ear to hear," concerningthe deeper things of the divine plan, of courseincluding on proper occa..ions the time of trouble bywhich the Kingdom mill be established.<strong>The</strong> <strong>New</strong> <strong>Creation</strong>, the Royal Priesthood, has aspecid work quite apart from the world and all agitationof its elements. <strong>The</strong>ir work at the present time, asalready shown, is to blow the silver trumpets-to soundforth the truth of the divine plan for such as have anear to hear, for such as are not blinded and deafened bythe deceptions of the Adversary. <strong>The</strong>ir mission isspecially amongst the Lord's people, finishing up thework of this Gospel age, garnering the wheat.-Matt.'3: 37-43.'Jnder another picture, the present work of the Churchis shown to be the Bride making herself ready for themarriage. (2 COr. 11: 2; Rev. 19: 7.) With such pressiagcalls upon them for every moment of their time. forevery particle of their influence, meam, etc., the <strong>New</strong>Creatures have neither love for the world, to seek to perpetuateits arrangements. institutions, etc., nor hawthey the disposition to anticipate the Lord's wise.,bciu:ficent amangement for the transformation of tkisi
Its Foes and Besetnesnts. 609present evil world into "the world to come," 'whereindwelleth righteousness."-Heb. 2: 5; 2 Pet. 3: 13.THE GREAT ADVERSARY, SATAN.<strong>The</strong> Apostle writes,-"Your adversary, the dedl," asthough he would have us understand that we have muchmore to contend with tvhan the weaknesses of our ownBesh and the imperfections of fellow men. He wouldhave us realize that we have a cunning "wily" foe inSatan, and that we must keep close to our Shepherd ifwe would be delivered out of temptation and from thepower of the Evil One. Let us note some of the manyScriptures which reier to this Adversary whose veryexistence is now being denied by many:"Your adversary, the daril, goeth about as a roaring Zion,seeking whom he may &our."-1 Pet. 5 : 8."<strong>The</strong>n was ems led up into the uddemess to be tempid ofthe devil."- att. 4: 1.iJ"<strong>The</strong>n shall he say also unto them a the left hand, Departfrom me, e cursed, znto euerlastdrrg fire Gehna, desirzutson],prepared & the devil and his angels. ' - att. 25 : 41."Those b #he wayside are they that hear; then cometh thsdevil and deth awa the word oubof their hearts."--Luke 8: 12."Ye are of your 6 t h the devil, and the lusts of your fatherye will do. He was a murderer from the beginning, and abodenot in tke truth, because there is no truth sn him. When hespeaketh a lie he speaketh of his mem; for k is a liar, and tkf- of it."-John 8: 44.Supper being ended, the devil haz.ing naw put into the kartof Je Iscarzbt to betray him."--John 13: 2.Nesther zve lace to the devil. -Eph. 4: 27."Put a t L vfk armour of God, that ye may be abb to mi&stand the wiles of the devil."--Eph. 6: 11."Lest . . . hs fall into the condemnatiw of the devil."-1 Tim. 3: 6,7."<strong>The</strong>y m y recover themselves out of the snure of the devil."-2 Tim. 2: 26."That through death he mi ht destroy him that hod the powerof dsath, that is, t+ dad."-fIeb. 2: 14."Resist the dewl, and he wiU flee from you."- ames 4: 7.that commiwh sin is of the devil; for tie devil sinnet?from the beginnin For this Purpose the Son of God was mansfisted,that he mi& destroy the works of the devil Inthis the childrm of God are manifest, and the chiidre; 4 thedeuil: whosoever doeth trot righkrousness is not of God, wdha~ks th& loveth not his broh."-1 John 3: 8, 10,39 8
610 Tks <strong>New</strong> <strong>Creation</strong>."Michael, the archangel, when contendin with the devil krdis ted about the body of Moses. durst not Lng against him arag uccu!ation, but said, <strong>The</strong> Lad rebuke thee."-Jude 9."TL dew^ sw cast sow of you into prison, thot ye may ktried."-Rev. 2: 10."<strong>The</strong> great dragon war cast out, fhut old serpent, caW thedevil, and Satan; which deceiveth the whole world; he was cas.out into the earth, and his angels with him.'-Rev. 12: 9. 12."He laid hold on the dra on, that old serpent, which is thedauil, and Satan, and boud him a thousand ears,that should deceive the nations no more ti" the :LAGyears should be fulfilled."-Rev. 20: 2,3." <strong>The</strong> devil that deceived them was cast into the lake of fire andbrimstons. . . This is the second &bth."-Rev. 20: 10, 14."NOW is the j&-t this world; naw slra~ the plplnce ofthis world be cast out."-John 12: 31."Hereafter I will not talk much with you; for thethis world cometh and hath nothing in me."-John 14: rnce0. Of"Whsnheisc~n~ he.d re .OVB theyld ofjud-t, -- .. -- because the plnce of tffu world as judgei."-- johnltr;,8, 11.Wherein in times pait e walked according to the courseof this world, according to & prim of the panr o the air, thesbirit that naw worketh in the children of diso 6 edienc8."-gph. 2: 2."If our Gospel be hid, it is hid to them that are lost; in whomthe god of this world hath blinded the minds of them which helievenot, Lest the light of the glorious Gospel of Christ, who isthe image of God, should shine unto them."-2 Cor. 4: 34."When the Pharisees heard it they said. This f eh doth notcart out devils but by Beehbub, the prince of the devils. Andesussaid, . If Satan cast out Satan he is divided against7!hnseLf; hOW sddi then his Kingdom stand?"-Matt. 12: 24-26."How art thou fallen from heaven, 0 LULY~~T, son of themorning!"-Isa. 14: 12-14."Saton himself is transformed into an angel of light.''-2 Cor. 11: 11."Even him whose coming is after the wking o Satan withall power and signs and lying wonders, and wit I all dacei'uablenessounrightoousmsssntksmthat perish."--2 <strong>The</strong>ss 2: 9,lO."LBst 4 atan get an advantage of us; for we are rrot ignorantof his deorices."-2 Cor. 2: 11."For we westls not against fbsh and blood, but against .pnpnncipalities, against awers, against the rubs of the darknessef this world, g*n th s things of the Evil hu i hhnne~1i.r:- ph. 12. f;la wt."He that is begotten of ~od%epeth himself, and that wkkedone toucheth hzm not. Alrd we knmv that we are of God, andt+ whola wId lies nndsr the Wkkd One."-1 John 6: 18.19,Dlaglott.
Its Foes and Besetments. 611"<strong>The</strong> was a &zy when tke sons of God came to present themselves be@ the Lord, and Satan also cams amongst them.-Job. 1: 6-12; 2: 1-7."And he showed me Joshua the high-priest standing befwe thsangel of the Lord, and Satwc standing at his right hand to resisthim. And the Lwd said unto Satan, <strong>The</strong> Lord rebuke thee, 0Satan; even the Lord that hath chosen Jerusalem rebuke thee."-Zech. 3: 1, 2."I beheld Satan as lightning fall from heaven. "-Luke 10 : 18."I have ap eared unto thee for this purpose, . . . I send.thee to open & eyes, and a turn them from darkness to light,and from the power of Satan unto God."-Acts 26: 16,18."<strong>The</strong> God of w e shall bruise Satan under ymdr feet shady."-Rom. 16: 20."To &liver such an one unto Satan for the &structkm ofthe @sh."-1 Cor. 5: 5; 1 Tim. 1: 20."Give none occasion to the Adz~ersary to speak reproachfully;for some are already turned as& aftsrSatan."-1 Tim. 5: 14,16.When our Lord said, "Get thee hence, Satan" [adversary,opposing spirit-Young], and again when he saidto Peter, "Get thee behind me, Satan [adversary, etc.];thou art an offense unto me, for thou savorest not thethings that be of God" (Matt. 4: 10; 16: 23), it was sayingin effect that being in opposition to God, the sameposition was also held toward all in harmony with God.And Peter's declaration that he goes about like a "roaringlion, seeking whom he may devour" seems to teachthat he is not "your [the Church's] adversary" alone,but that of all mankind.--Our Lord makes a directassertion to that effect.-John 1o.31; 14: 30; 16: 11.Our Lord's declaration, that Satan is the great Adversary,not only of God, but of humanity, is by no meansa fancy sketch, but the plain truth. He is our Adversaryin a sense that the world and our own flesh are notour adversaries. Our own flesh opposes the <strong>New</strong> Creature;not from any bitterness or hatred, nor with anyscheming for its temporal or eternal disadvantage; butmerely in the sense that the cravings of the fallen fleshare in a direction which is at variance to the bestinterests of the <strong>New</strong> Creature and the hopes with whichhe has been begotten. <strong>The</strong> opposition of the world islikewise not a malicious one, but merely a selfish one.because of seeing things in Werent lights and be-
Bra<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.cause of selfish differences of interest. ' Satan alone isthe wilful, intelligent plotter and schemer who uses asuperhuman intelligence and, so far as permitted, supernumanpowers, to inveigle our fallen flesh, through .depraved appetites, etc., and who frequently uses theworldly as his tools and unconscious instruments inopposing righteousness and truth and those who are ofthe Truth.HE WAS A LIAR AND A MURDERER FROM THE BEGINKING.-JOHN 8: u-<strong>The</strong> inspired record asserts, persistently and consistently,that Satan began the rebellion against the -divine lam, and seduced our first parents into disobedience,through his own ambition for power; and thatsince man's fall this same Adversary has been the implacableopponent of God, of righteousness and oftruth; and not only the ensnarer of mankind, but theopposer of the great plan of Atonement which God devisedand is prosecuting through Christ. From theScriptural account it does not appear that Satan hadany sympathizers or associate conspirators amongst the ,angels at the time of his secession and attempt toestablish a lordship or dominion of his own in the earth,taking as his subjects God's latest creation-mankind.As surely as Satan himself was a part of the generalcreation of God, so surely we may know that he wascreated perfect and upright, in the image of God; becauseall of God's work. is perfect. (Eph. 3 : g : Deut.31: 4.) He has but the one standard of righteousness,justice, perfection, and he himself is that standard.But to be created perfect, and to remain perfect, aretwo entirely different propositions. God has not beenpleased to create any of his intelligent creatures meremachines, incapable of change of motive and conduct.On the contrary, he has been pleased to create all themorally intelligent of his creatures after his own likenessor image, with perfect liberty to follow the right, thetrue, the pure, the good, according to his own exampleafid precept; but with power also to alter or reversetheir course in these respects. and to become rebels
Its Foes and Besetmeats. 613apainst his law of righteousness. God, however, hasguarded this matter, by keeping in his own hands thepower of everlasting life; so that he has full control ofthe situation, and can destroy any of his creatures, ifthey refuse to acknowledge and obey his righteous requirements.He proposes to blot them out of existence,as though they had never been, and to permit only suchas are in heart harmony with his requirements to continueto live everlastingly.Amongst the angels of high rank (of whom Satan wasoriginally one), there were, apparently from the be-.ginning, and still are, different orders or grades, yet allunder the rule of love, and who, in obedience to the willof the Creator. operated in unison and harmony probablyfor ages. Goodness, love, kindness, obedience to theheavenly Father's requirements, and happiness resultingfrom these, were for a long while their only experiences.But in due time another feature of thedivine plan was developed. Man was created, of adifferent nature from angels, a little lower nature,-human, not angelic,---earthly, not heavenly,-flesh,not spirit. Additionally, mankind had a separate home--earth-with a family <strong>org</strong>anization, and were paired.male and female, and had powers of pro-creationabilityto propagate their own species. In all theseparticulars they differed from the angels, who are notsexually different, and who have not the family arrangement,and who do not propagate their own kind. God'slatest creation was, no doubt, a marvel in the eyes of allthe angelic hosts,-in connection with which theirreasoning faculties found abundant opportunity forexercise.<strong>The</strong>n it was that one of those of high rank, reasoningout the possibilities of the matter and harboring selfishand ambitious thoughts, concluded that if he could insome manner but capture the newly created human pair,and alienate them from God, then he could throughthem set up a special kingdom or dominion of his own,of which he would be the god or lord, usurping the placea d the honor of Jehovah respecting mankind and th*
614 Th <strong>New</strong> <strong>Creation</strong>.earth. It was his prosecution of thii criminal ambitionthat gave to him hi present name, Satan--adversaryof God. He did not meditate nor attempt to usurpGod's dominion over the angels. Such an attempt wouldhave been absurd. since all of the angels were intimatelyacquainted with God, and hew Satan as one of themselves.Hence, they would not have thought of consent.ing to become his servants and followers, very much pre.ferring, and being thoroughly satisfied with. and in nosense rebellious toward, the just, loving and wise administrationof Jehovah Almighty.No sooner did such selfish and ambitious designs finda lodgment in Satan's heart, than he began to measurethe Lord by his own false standard, and to suppose thatthe Lord Jehovah was in all of his work merely carryingout ambitious and selfish designs. Thus it is that thewicked heart is always ready to impute evil to others, bethey never so pure, honorable and benevolent. Nodoubt Satan justified his own course in the beginning,at least, by false reasoning, to the effect that in creatingmankind on a lower plane than the spirit beings, theangels, God was influenced by sinistcr and selfishmotives; and that the limitation to earth as theirhabitat was with a view to having them the more fullyenslaved. Having once permitted this envious, rebellious,unsanctified thought to enter his heart, it wasonly a question of time when the evil would developfurther, in the suggestion and manifestation of open sinand opposition to the divine arrangements.Perhaps, indeed, it was with the false idea that he wasdoing justice to the oppressed that Satan approachedmother Eve in Eden, and suggested to her that thesb.ict regulations by which Adam and herself had beenhedged about by the divine decree respecting one of thetrees of the garden, was the exercise on God's part ofunwarranted, autocratic powers,-to restrain them fromliberties which should properly be theirs and theexercise of which would be clearly to their advantage.He even suggested to mother Eve, and possibly heexpressed truly the upin~on 01 his, by this time per-
Its Foes and Besetments. 615verted, judgment that God falsified to them when hestated that the eating of the fruit of the forbidden treewould result in their destruction,-their death. Satanhad never seen death amongst any of God's creaturesmade in his own likeness, endowed with reason; andhence, in his perverse attitude of mind, he not onlyattributed to God sinister motives in connection withthe creation, but now assumed that he had deliberatelylied to his creatures, in order to further his own plansof keeping them in a measure of ignorance, and underwhat Satan, by this time no doubt, concluded wasdespotic authority.<strong>The</strong> evil suggestion took effect. <strong>The</strong> mind of motherEve-which up to this moment had been thankful toGod and appreciative of all his mercies and blessings,and which had recognized him as the fountain of graceand truth, benevolence and love-was poisoned with thethought that she was being made a dupe ; was being deprivedof proper liberties to the intent that she might behindered from acquiring larger measures of knowledge,which were properly her right, and which God, in hisdetermination to keep them in the slavery of ignorance,was misrepresenting to them,-threatening them thatit would result in their death,-whereas this newlyfound friend, Satan, who loved them better, and whowas jealous for their welfare and their liberty, assuredthem that the eating of the forbidden fruit would notonly not bring disaster and death, but would bring increaseof knowledge, liberty, and exercise for all thekpowers. <strong>The</strong> poison acted quickly; selfishness andacquisitiveness were aroused in the heart of mother Eve,which had never before had such sentiments, becausenothing in her previous experience had ever suggestedsuch thoughts or sentiments.Satan's position on this matter, of course, separatedhim from Jehovah. He staked his all upon his ability tocapture the new human race as his servants: his kingdom;or, as perhaps he would have expressed it, he hadstaked all in his effort to liberate the new human familyir-~rn divine despotism. When he saw the effect of the
616 Tkr NBW <strong>Creation</strong>.transgression,-that the human pair were cast out ofEden, and shut off from its life-sustaining trees, thatthey gradually began to wither and to perish, no doubthe was disappointed, zw well as was mother Eve. Adam,we are informed, was not deceived: he knew what toexpect as the result of disobedience. His share in thetransaction was a voluntary one, a suicide we mightterm it. Inspired by the thought that his wife mustdie, because she had partaken of the forbidden fruit,axid feeling that all of his own joy would thus perish, heresolved to die with her. Had he understood better thedivine character, ds it has since been manifestedthrougk God's dealings in connection with the Atonement,he would doubtless have trusted God for helpout of the difficulty. and'would have been obedient tothe divine decree at any cost.But to return to Satan : Having chosen an evil course,each step.of his jotuney since seew to be taking himonly further and further away from every principle ofrighteousness: so that while his first lie, "Ye shall not 'surely die," may have been uttered with considerablecandor, yet ever since, and to-day, he endeavors by everyconceivable means to perpetuate his false statement.and to deceive mankind into believing that there is nosuch thing as death-that when they die they are morealive than ever before. It is the old lie, "Ye shall notsurely die," readjusted to present conditions. Nonenow know better than Satan the reality of death, asit passed upon the whole human family; and none knowbetter than he that if the human family clearly and distinctlyunderstood the matter of sin, its penalty, theransom, and the resultant restitution, the influenceof the Truth would be to draw mankind toward theirjust, yet merciful Creator.But this is what Satan desires to prevent. He thereforeattempts to blind the minds of mankind respectingthe true tharacter and plan of God, and to fill them, onthe contrary, with false and blasphemous thoughts respectingthe divine character and plan. Instead ofhaving men me that death, and all the sufferings in-'
Its Foes ad Besetments. . 617cldent to death, viz., mental, moral and physical decayand disease, are the results of disobedience to God, the resultsof following his falsehood, he, on the contrary, wouldhave them think, and has succeeded in convincing many,that the great Jehovah, who declares himself to be thevery embodiment of justice and of love, in creating thehuman family most unjustly and unlovingly did so withmalevolent intentions towards the vast majority ,-that hepurposed and predestinated in his heart, before beginningman's creation, that thousands of millions of them shouldbe eternally tormented, and that a "little flock" shouldbe carried to glory, as a sample of what he had power todo for all if he had been kindly disposed. Thus, andwith -y other somewhat similar delusions and snares,has the adversary for six thousand years perverted humanjudgment, and turned the hearts of men away fromGod and from the message of his Truth. <strong>The</strong> Apostleconfirms this, and explains it, saying: "<strong>The</strong> god of thisworld hath bliided the minds of them that believe not,lest the light of the glorious Gospel of Christ, who is theimage of God, should shine unto them"-should enlightenthem, and drive out the darkness of ignoranceand misconception, and let them see the real characterand gracious plan of the heavenly Father.-) Cor. 4: 4.Wherever the light of divine revelation (not merelythe Bible, but also "the spirit of Truth") goes, it more.or less means danger to the darkness of Satan's misrepresentations.<strong>The</strong> Truth is a thousand-fold more reasonablethan Satan's error, and would rapidly prevailagainst him, were it not for his cunning, "wily" tactics,by which he is continu4ly shifting the scenes, andbringing forward new deceptions to uphold his old lie,and "to deceive, if it were possible, the very elect."One of the first and one of the most gigantic and mostsuccessful of his efforts to controvert the Truth, and tomake the error appear feasible and plausible, 'was thedevelopment of the great Antichrist system, the Papacy.By it he exercised a most wonderful influence throughoutthe world, so that, in the light of to-day, and with ameasure af freedom from that monstrous institution,
618 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.mankind looks back to the period of its dominion anddescrii. it as "the Dark Agesu;--dark with injustice,dark with error and superstition, dark with persecution,relentless and terrible, against 'those who sought toworship God according to the dictates of their conscience,-ferociousagainst them in proportion as theyobtained the true light and were faithful in holding it upbefore the people. So diabolical was this great institution,in its methods and influence, and so thoroughlydid it represent Satan's cunning and ambition and craftiness,that it is symbolically described by the Lord asthough it were Satan himself. It was, in the largestsense of the word, his representative, while claimingto be God's representative.*Throughout the prophecies we find this blending ofdescription and denunciation between Satan and hischiefest representative amongst the enlightened. Forinstance, after describing the breaking of the power ofBabylon-a description which is applicable in part toliteral Babylon, and the bondage of natural Israel, andmore particularly applicable to the bondage of mysticBabylon over spiritual Israel,-the Prophet proceedswith a description which primarily fits to Satan's owncourse, and in a secondary sense is applicable to the riseand fall of natural Babylon, and in a yet further senseto the rise and fall of mystic Babylon, saying:-"HOW art thou fallen from heaven, 0 Lucifer, son of themorning1 How art thou cut down to the ground, which didstweaken the nations1 For thou hast said in thine heart, I willascend into heaven, I will exalt my throne above the stars ofGod: I will sit also upon the mount of the cKh om of Cod's pe~ple]no$ has long been esteemed the center of the universe. thethrone of Jehovah : I will ascend u to the heights of the1 will be like the Most baatigE. Yet thou shalt bebmght down to hell-sheol, oblivion,-to the sides of thepit.<strong>The</strong>y that see thee shall narrowly lookupon thee. and conslderthee, saying, Is this the one that made the earth to tremble,that did shake kingdoms; that made the world as a wilderness,and destroyed the cities thereof: that opened not thehouse of his prisoners?"-Isa. 14: 12-11.*See Vol. 11 Chap. L.to the northward [ ~ ~ ~
Its Foes and Besetments.6x9As it was true that Babylon highly exalted itselfover the other kingdoms of the world, it was alsotrue that Papacy, the Antichrist, exalted itself as akingdom over the nations of earth, and attempted torule them with a rod of iron, claiming authority so to doin the name of the true Christ. And as the one wasbrought down to destruction, much more so therewaiteth yet the hal fall of Babylon the Great, theMother of Harlots, as a great millstone cast into the sea,to rise no more. But if the ambition of these to havedominion above others was great, still greater was theambition of Satan to be higher than the others of God'screation, to have a kingdom of his own, and subjects ofhis own,-a rival kingdom to that of Jehovah,--overearth, as Jehovah's dominion is in heaven. However.this also shall fail, and Satan himself shall first be boundduring the thousand years of the reign of the Redeemerand the lifting of the curse, and the blessing of theworld, but subsequently, as the Scriptures clearlyshow, he is to be destroyed, together with dl his angelshismessengers, all who follow his leading and his course."-Matt. 25: 41 ; Heb. 2: 14; Rev. 20: 10.As already seen, according to the Scriptural account,Satan had no angelic associates in his conspiracy andrebellion at its beginning. On the contrary, we mayunderstand that all the holy angels were in fullest sympathywith the divine government, and that some ofthem were commissioned to rule over fallen man, and tohelp mankind, if possible, back to harmony with God,and to restrain them from further depravity. Thiswas prior to the flood of Noah's day. It was the h texperience of angels with sin, disloyalty to God, moralobliquity. It became to them a test, because it suggestedpossibilities of an evil course, contrary to the divinewill. It suggested pleasures and advantages as theresult of such a course, and thus became a test of theirloyalty and obedience to Jehovah. <strong>The</strong> Scripturesclearly infonn us that under this test some of the angels,
620 Tire iVw <strong>Creation</strong>.who previously bad been holy and obedient, becametransgressors, fell into and were contaminated by sin.Both Jude and Peter speak of "those angels which keptnot their first estate," and whom, in consequence, Godrestrained of their liberties, reserving them in chains,mder darkness, until a great judgment day, still future.when their cases will be heard.-(a Pet. 2 : 4; Jude 6.)Isolated Gom the holy angels, these fallen angels aresince known as demons, or devils, and Satan is recognizedas the "prince of devils,"-their leader, withwhom they dperate as mischief workers amongstmen. Having no employment in good works, and leftto themselves in evil, it need not surprise us that inthem evil attains large proportions, and that they arefaithful allies of Satan in the inculcation of his originallie-"Thou shalt not surely die." Apparently, verysoon after the flood these fallen angels, demons, beganto debauch humanity, under the guise of religion.While chained, or imprisoned, in the sense of being unablelonger to appear amongst men in fleshly bodies,they soon found in the depraved race those who werewilling to submit themselves as their agents, or mediums,and they operated through the bodies of these, insteadof bodies of their own. Such "mediums," or humanchannels of communication between the demons andmankind were, in olden times, known as "fetishes,""wizards," "witches," "necromancers," "medicine men,"and "priests" of false religions. <strong>The</strong>ir. various effortsto gain control of the people of Israel, whom God hadselected to be his representatives in the world for a time,are distinctly noted in the Scriptures, and the people amstrictly warned against them. Laws were enacted and,to a considerable extent enforced, against those whobecame the agents of communication between thedemons and Israel-the penalty being death.Man, constitutionally, is an image of God, and as suchis a free, independent being. This freedom extends tohis moral agency; hence the expression that man is a"free moral agent." However much he may lose hispersonal liberty, or become enslaved either to persons
Its Foes and Besetments.62 Ior to his own appetites, nevertheless his moral agencyis free-he is free to will, to use his mind in what way hemay please. If he wills to submit his mind to the Lord'swill, he may do so; if he wills to submit to an evil influence,he may do so; and if he wills to stand independentof both God and evil influences he may do so,to the extent that his physical powers and mental judgmentwill permit ;-but impaired by the fall, and its inheritedweaknesses, his judgment as well as his knowledgeand ability to reason, are greatly diminished, and, hence,his moral independence is proportionately in danger,when assaulted by "seducing spirits and doctrines ofdevils," as the Scriptures declare the evil influence atwork throughout the world to be. (I T . 4: I.) It isnot surprising, therefore, that these fallen angels,demons, have in every country and in every time, foundit possible to obtain possession of numerous mediums.And they are choice as to who their mediums shall be,seeking, so far as possible, those possessed of mentalcapacity, that through these natural qualities andabilities they may the more thoroughly operate in thecontrol of the masses in general. Consequently wefind that in heathen lands and amongst the Indiansthese mediums, priests, wizards, witches, necromancers,astrologers and soothsayers, were amongst the wisestand ablest. In modem times, in Christendom, thesemediums of demons are often known by this particularname, medium, as amongst the Spiritualists. It is oneof the most correct names ever applied, for, simplyand strictly, those who submit themselves to these evilinfluences, to be the channels of communication to men,are merely mediums through which the evil spirits communicate,either by words or raps, or writings, or otherwise.<strong>The</strong> general methods and general teaching of thesedemons, through such mediums, in all times and in allcountries, have been practically the same. <strong>The</strong>y misrepresentthemselves, and personate the dead, exceptvery occasionally, when they have made themselvesso bold as to admit that they are demons,-as, for in-
62a<strong>The</strong> Nr& t%ation.stance. amonest the Chinese. See also I Cor. 10: 20.By tvhemselves off as dead human beings theyaccomplish - a manifold work most successfully:(I) <strong>The</strong>y support the original lie promulgated bySatan in Eden, "Thou shalt not surely die."(2) Through this falsehood they prejudice the mindsof mankind against the Gospel and all its provisions.(3) <strong>The</strong> divine provisions for man's redemption andrecovery out of sin, and its penalty, death, they thusmake to appear inconsistent, unreasonable, nonsensical.Denying that the wages of sin is death, and claiming thatthe wages of sin is eternal torment, their theory not onlyblasphemes the divine character, by representing it asthe personification of injustice and cruelty, but it makesridiculous the Scriptural doctrine of a ransom; for evenfallen reason is able to discern that our Lord's death atCalvary could not redeem the race from eternal torture;and that there would be no correspondence whateverbetween the penalty and the ransom price.(4) It makes the doctrine of the resurrection seemuseless and unreasonable, because if there are none dead,how could there be a resurrection of the dead? If all, indying, become more alive than they ever were before,and are in much better condition than previously, whatgood purpose could be served by a resurrection? or whyshould it be held out as the hope, and the only hope,set before us in the Gospel?(5) It prepares the way for enslavingmrs. Amongstthe heathen, this, to a considerable extent, takes theform of the worship of parents, and the belief in transmigrationof souls-that those who die as men, afterremaining for a while in a disembodied condition, willbe born into the world again as dogs or cats, horses orcows, rats or mice, and pass through the various experiencesof these dumb animals; or, if worthy, pass toaobler conditions.(6) In Christendom this evil took on its mostSatanic form, and the false doctrine became the foundationof all the gross errors and superstitions with whichChristianity has contended. <strong>The</strong>re could have been no
Its Foes and Besetments. 623theory of eternal torture except as built upon thkdoctrine of demons, that the dead are alive-capable ofsuffering. <strong>The</strong>re could have been no theory anddoctrine of purgatory, except for the same teaching;consequently, there could have been no praying for thedead, no paying for masses for the dead. Consequently,also, the great priestly institutions which have fattenedon these falsehoods could not have developed, to enslavemankind with their fallacies and misrepresentationsof the divine character and plan.(7) Although the power of Papacy was broken inthe great Reformation movement of the sixteenthcentury, this foundation fallacy, taught by the demons,and supported by them amongst all nations with variousproofs, demonstrations and manifestations, was carefullyguarded; and the Reformers stepped forth, &illbound by this original lie, taught by the father of lies.and supported by his legions of evil spirits. Thus itbecame also in Protestantism the basis of all the difficultiesand errors with which the various denominationshave since struggled. It has blinded them to a largeextent to the light of thedivine Word, hindering themfrom "comprehending with all saints the length and thebreadth, the height and the depth of the love of God."-Eph. 3 :18.(8) Adapting itself to the new condition, it has,within the last fifty years, assumed the &le of lightbearerto the Church, and affected to lead all desiring thetruth. In this it is true to the character marked outfor it in the inspired Word, for the Apostle declares,"Satan himself is transformed into an angel of light."-2 Cor. 11 : 14.(9) Spiritism has been unsuccessful in capturing themajority of Christian people. Although handicapped .by the false theory that their dead friends are alive,Christians in general have somehow instinctivelyrealized that the mediums (the best which Satan couldobtain) were not such mediums as God would appointto communicate information, and to be channels offellowship between himself and their friends, whom they
624 <strong>The</strong> <strong>New</strong> Creath.erroneously believe to be alive, and frequently nearthem, though unseen; consequently, the great Adversary,while permitting Spiritualism to gather mdto hold and to seduce to evil as many as possible, hasfound it necessary to introduce still more subtle temptations,still more close imitations of true Christianity.under the names ofCHRISTIAN SCIENCE AND THEOSOPHY.<strong>The</strong>se systems, pretending a reverence for the di- .vine Word, and taking the name of Christ in vain.without having faith in him as the Redeemer, are usedas decoys for Christians who are getting awake in thepresent time,-to satisfy their cravings for somethingnew and better than the husks of human tradition,upon which they have fed so long. <strong>The</strong>se profess to feedthelr followers upon scientific truth, while ignoringtruth, science, in every sense of the word.(10) Seeing that restitution is the divine plan in thenear future, the Adversary is attempting to distracthuman attention from the divine plan by mind cures,through Christian Scientists, <strong>The</strong>osopl~ists and clairvoyants.<strong>The</strong>se deceptive counterfeits of the truth, whiledenying the very foundation of the Scripture truth(the Ransom), are evidences to us that Satan's power todelude Christendom is waning, that his house is totteringto its fall, so far as intelligent people are concerned.<strong>The</strong> light of the Millennia1 dawn is breaking upon theworld of mankind, and the great defender of error is athis extremity. God be praised that he will soon bebound, and hindered from deceiving the world for thethousand years of Christ's Millennial reign, in which thelight of knowledge shall fill the whole earth, as the waterscover the great deep!As we look into heathendom, wo see clearly the terribleand degrading work of these demons, how they haveriveted their fetters upon the people by the exercise ofmiraculous powers, through their human agents-as, forinstance, the fakirs of India to-day, and the "BlackArt" generally practised throughout the world in the
Its Foes and Besetmmts. 625darker days of the past. <strong>The</strong> Scriptures show us theeffect of the Gospel upon these works of the devil, andindicate that the light of divine truth is "the light of theworld," which alone will be capab!e of dispelling thedarkness of the Adversary. Notice the conflict betweenthe light and darkness, as recorded in the Apostle Paul'scxperienees, when he traveled through Asia and intoEurope, holding up the true light, when "Many thatbelieved came and confessed, and showed their deeds.Many of them also which used curious arts brought theirbooks together and burned them before all men; andthey counted the price of them, and found it fiftythousand pieces of silver: so mightily grew the word ofGod and prevailed."-Acts 19 : 18-10.<strong>The</strong> apostles were continually in conflict with theseevil spirits, which sometimes sought to oppose the Gospel,but in general realized that they were wholly unableto cope with the higher spiritual powers operatingthrough the apostles. On one occasion, we read thatthe evil spirit sought affiliation with the Gospel, andprompted the medium to follow the Apostle and thosewith him, calling out, "<strong>The</strong>se be the servants of the MostHigh God, which show unto us the way of eternal life."But whether this was an attempt to associate the Gospelwith demonism and mediumship, or whether it was ashrewd trick by which the demons expected to accomplishthe very result which followed, viz., a disturbanceamongst the people, and an opposition to the apostles.we cannot judge. But at all events, one point clearlybrought forward is, that the Apostle recognized thesemediums, not as the mediums of the dead, but as themediumsof the demons, the fallen angels. And in conferencewith the apostles these demons never deniedtheirown identity.-S& Acts 16: 16-19; 19: 15; Jas.2: 19.Likewise in our Lord's ministry, these evil spirits hadfound many amongst the Jews willing to receive them,-known as "possessed of devils." When possessed ofmany of these demons, as was frequently the case, thevictim had almost no control of himself. His thoughts.
616 lh <strong>New</strong> Creatwn.words and acts were controlled by numerous of theseevil spirits. and his conduct was that of insanity. Manypssesd of devils were healed in our Lord's time, bothby himseIfIfand by those whom he sent forth, armedwith his spirit, power, influence. An interesting accountof one of these instances of the casting out of evil spiritsfs found in Luke 4: 34-37, Matt. 8: 28-33, where thedemons not only did not attempt to deny their ownidentity, when holding converse with the Lord, butadmitted his lordship and power over them, and theirexpectation of spme future termination of their presentrestraint or imprisonment--a culmination or judgmentin their case.*"WE WRESTLE NOT [MERELY] WITH FLESH AND BLOOD."From the foregoing we see that Satan himself, and thedemons, his associates in evil, are really the great powerworking in and upon and through mankind, in oppositionto God, and in opposition to the plan of atonementwhich he has designed and which began to be putinto operation at the first advent and death of our Lord,as the ransom price for sinners. From this standpointonly can we comprehend clearly the significance of thewords of the Apostle, "We wrestle not with flesh andblood, but against principalities and powers, and spiritualwickedness in high[exalted] positions." (Eph. 6 : I 2.)And seeing that fallen man is so incompetent to defendhimself against this wily Adversary, and that the peopleof the Lord can escape from his machinations only inproportion as their hearts are thoroughly loyal to theLord and attentive to his Word,-and then because tosuch he will grant special assistance and deliverancefrom evil, which, if it were not for this assistance, woulddeceive the very elect,-we are led to inquire, Why doesGod permit this great Adversary thus to compass manabout with delusive errors, false doctrines, and, to someextent, with miracles in support - - of these?For further discussion of SpiGtism-Demonism, see "What say theScriptures about Spiritualm? Address INTERNATIONAL BIBLESTUDENTS ASSOCIATION. Brooklyn, N. Y.
Its Foes and Besetwwnts. 697<strong>The</strong> answer to this question, and the only satisfactoryanswer that can be found, is that God, in the presenttime, is not seeking the reconciliation of the wholeworld. not attempting to bring all mankind into harm6nywith himself, but, on the contrary, is merelyselecting out from amongst the redeemed race thepredestinated little flock, the <strong>New</strong> <strong>Creation</strong>, who willmake their calling and election sure, under divine providence,by becoming, in heart, copies of God's dearSon, their Redeemer, their Lord, their Bridegroom.<strong>The</strong> world's experience, under these delusions of theAdversary will, during the Millennial Age, be thoroughlyexposed. All shall then see and fully appreciate thedelusive and ensnaring and degrading influencaof everyother course than the course of righteousness, and ofevery other spirit and influence than the Spirit of God,the spirit of Truth. All will thus find how thoroughlythey have been ensnared, and "led captive by Satan athis will" (2 Tim. a: 26) ; how thoroughly they have beenblinded by the god of this world against the true lightof God's character, shining through Christ (2 Cor. 4: 4).and will have learned a lesson of several parts: (I)That God is the true friend of all his creatures, and thathis laws are in their interest and for their well-being.(2) <strong>The</strong>y will have learned of the insidious character ofevil, as exemplified in Satan, in the fallen angels, andin their own personal experiences. (3) <strong>The</strong>y will havelearned that they cannot trust to their own judgmentimplicitly; and that with man's limited knowledge, undersuch conditions, it is possible for light to appear darkness,and for darkness to be made to appear as light,-for good to appear as evil, and for evil to appear as good.This lesson m11 be of everlasting value. so that all mankindyill learn .to trust more implicitly in the divinewisdom, as well as in divine goodness and power.THE MINISTRY OF EVIL.Meantime these errors and superstitions amongst menare serving, nevertheless, to hold them in a bondage of&very, at a time when they would be incapable of
628 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.using liberty aright ; because only perfect men, only thosewho have the full "image of God," and who are guidedby him, are properly prepared for a self-control thatwould be to their own profit. Meantime, also, theseoppositions of Satan and his associates in evil, and theopposition of the world, wrought upon through theirerrors and delusions, are directed against the Truth,against those who become its servants, in proportion asthey are loyal to the Truth, and energetic in that service.It was our royal Master, the most faithful servant ofthe living God, who declared to those who would followin his footsteps, "If the world hate you, ye know that ithated me before it hated you. If ye were of the world,the world would love his own: but because ye are not ofthe world, but I have chosen you out of the world, thereforethe world hateth you." (Jno. 15: 18, 19.) Consequently,by the operation of a natural law, we might say,it follows that "All that will live godly in Christ Jesusshall suffer persecution." (2 Tim. 3: 12.) And thesepersecutions and oppositions from the world, the fleshand the devil are the hammer and chisel and polishingimplements of the Lord, which he is using in the developmentof the <strong>New</strong> <strong>Creation</strong>.God is making use of these implements of opposition,which the Adversary is himself furnishing, and is causingthe wrath and opposition (both of men and of devils).to praise him, in that these very experiences and tribulationsof his elect Church are working out for us "afar more exceeding and eternal weight of glory." (2Cor. 4: I 7 .) <strong>The</strong>se are the implements by which the livingstones of the great Temple of God are being shapedand fashioned, polished and prepared, in harmonywith the great Architect's design-to the intent thatshortly, in andthrough this living Temple, all the familiesof the earthmay be blessed and so many as will be broughtinto at-one-ment , reconciliation, with the Lord. Whenthey realize thus that the oppositions of men are largelythe result of their fallen condition, and of the errors andblindness which come upon them through the machinationsof the greatopponent of God and of righteousness,
Its Foes and Besetments. 629the Lord's people may have large sympathies, not onlyfor the world in general, but also for those, even, who aretheir opponents and persecutors. So far from desiringto take vengeance on them, they may very properlylove their enemies, and do good to those who persecutethem, realizing the meanwhile that, in the fullest andtruest sense of the word, "they know not what they do."Amongst men who are opponents of the Atonementwe recognize many who, in various ways and fromvarious motives, are all cooperating with the greatAdversary in opposition to God and the work of theAtonement. If we were to mention. as first amongstthese, the brothel keeper, the saloon keeper, the gambling-housekeeper, and the fetishes and mediums andwizards and priests, we would be stating the matter as itwould appeal, probably, to the majority. But from thedivine standpoint, which we endeavor to take, it wouldappear the contrary of this;-that those who are theleaders of thought in civilized lands, and who areopposing the light of Truth, while nominally its servants,occupy a place of greatest responsibility in the sight ofGod, and are most thoroughly Satan's earthly toolsoftenunwittingly.-Acts 3: I 7.Our hope for many of those who have come in contactwith the light of Truth throughout the Gospel Age, andnow in the end of the age, is that their opposition to ithas been at least partially one of blindness, as the Apostledeclares with reference to those who crucified our Lord:"I wot that ye did it ignorantly, as did also your rulers."(Acts 3 : I 7.) From this standpoint we may entertain ameasure of hope for some of the most violent opposersof the Truth-Evolutionists, <strong>The</strong>osophists, Spiritualists,Christian Scientists, Romanists and Protestants. Ourhopes for the future are necessarily less in the case ofthose who have been enlightened on these subjects bythe Present Truth,but who,for the sake of ambition orjealousy or pride in their desire to be somebodies, havebecome opponentsof the Lord's work. Such fall generallyinto the errors of Universalism, having become blindedas respects the Lord's presence, and even as respects the
430 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.ransom. It is not for us to pass judgment upon theseyet it is for us to fear on their behalf, and to note, intheir case, the application of the Scripture which de,clares, "It is impossible for those who were once enlightened,and have tasted of the heavenly gift, and weremade partakers of the holy Spirit, and have tasted ofthe good Word of God, and of the powers of the ageto come, if they shall fall away, to renew them againunto repentance; seeing they crucify to themselves theSon of God afresh, and put him to an open shame."(Heb. 6: 4-6.) It is for us to know the fulfilment of theseScriptures, and to have no fellowship with such unfruitfulworks of darkness, but rather to reprove them, andto withdraw ourselves from the company of those whowalk not after the teachings of the Apostle, and whohold not the faith once delivered to the saints, nor itsspirit; for all such are on Satan's side, opponents of theLord and his plan, of which the Atonement, the Ransom,is the center or hub.-2 Pet. 2:21; 2 <strong>The</strong>ss. 3: 6; Jude 3.In considering this subject of besetments it is well toremember that our Lord's temptations in thewilderness*illustrated most clearly all the temptations to whichthe <strong>New</strong> <strong>Creation</strong> are subject.BBSETXENTS OF THE ADVERSARY.One besetment of the Adversary which seems tochime in well with the yearnings of the flesh, is theargument that the <strong>New</strong> <strong>Creation</strong> should be so underdivine protection that their temporal interests would .all be prospered. This, however, is the reasoning of thewatural man and fhds no support in the Word of God,which must guide the judgment of the <strong>New</strong> Creature.<strong>The</strong> old mind insists that surely the close relationship ofthe "adoption" and its promise of future joint-heirshipin the Kingdom, must carry with it blessings and protectionsand favors in respect to all temporal affairs.<strong>The</strong> chief argument is in respect to health:-Why shouldour consecrated mortal bodies be sick or pained?Surely God'would not send the aches and pains; and* Vol. V., P. 110.
Its Foes and Besetments. 631hence, they must be of the devil. <strong>The</strong>w am the arguments,and if they are of our Adversary, should we notconsider it an evidence of divine disfavor to give heed tothem and pray for deliverance from them?<strong>The</strong> Adversary, through various channels, is suggestingthese questions to-day with great persistency; andis suggesting an atkmtive answer that many would notsuspect to be of his instigation-that sickness in thebodies of God's people is a mark of God's disfavor; thatto use remedies would evidence lack of faith in God; that,instead, the prayer of faith should be relied on; thateven natural Israelites had such privileges and exercisedthem, and much more should Spiritual Israelites relyupon God as their healer. Mormons, Christian-Scientists,Christian Alliancists, and Dowieites all use thesearguments in a most telling manner, to mislead andcaptivate-"if it were possible the very elect," to turntheir attention away from the Truth.<strong>The</strong> fact is that the real interests of the <strong>New</strong> <strong>Creation</strong>and their physical conditions and interests areoften opposites. <strong>The</strong> Prophet David, speaking forthese, declares, "Before I was afflicted I went astray."<strong>The</strong> <strong>New</strong> Creatures--not their mortal bodies-are theadopted sons of God ,-indeed, as we have already seen,God made the s-fice of tha fksh (even after it wasjustified) a condition precedent to our begetting, oradoption. This was not the case with fleshly Israel,whose physical favors and temporal blessings, etc.,typified the terms and conditions which will prevailduring the Millennia1 age, when the antitypical King andKingdom shall be incontrol.-Exod. r 5 : 26 ; Lev. 26 : 3-1 5 ;Deut. 28: 1-14.On the contrary, it k to 'codute an important partof the <strong>New</strong> Createb test33 that as respects earthlythings they niurft "walk by 'faith and not by sight."Yea, more than this--must saBer persecution, mustpractise self-denial, must be as deceivers, and yet true;as having nothing, though redly (by faith) possessingall things; as unwise, though tedy wise toward God.So much so that the prophetic description of the Master
632 <strong>The</strong> <strong>New</strong> Credh.muat be in large measure applicable to all who followclosely in hie steps, viz., "We did esteem him stricken,smitten of God and afflicted." <strong>The</strong> Prophet decks,"<strong>The</strong> chastisement of our peace was upon him, adby hisstripes we [as sinners] were healed." Let us not f<strong>org</strong>etthat our healing, or justification, preceded our acceptanceas members of the body of Christ-memh of the <strong>New</strong><strong>Creation</strong>; and that our acceptance to this higher planeof sonship and joint-heirship was upon the special conditionthat "we suffer with him"; or as again expressed,that "we fdl up that which is behind of the afpictbs ofChrist."--Isa. 53: 4,s; Rom. 8x7; Col. I: 24.True,our Lord had no sicknesses of his own, because hewas perfect; but it is written, nevertheless, that "hewas touched with a feeling of our [man's] infirmities"and "himself took our infirmities";-the weaknessesgoing to him as "there went virtue out of him andhealed" the multitude.-Heb. 4 :I 5 ;Matt. 8 : I 7 : Luke 6: I g.We, as the under priests, must also be "touched" andbrought into sympathy with the world to whom weshall shortly be kings, priests and judges. But it is notnecessary or possible for us to give largely of our physicalstrength, or to take the weaknesses and sicknessesof othewwe each have some experiences of this kindanyway, by reason of our participation in the fall; foraccording to the flesh we were "children of wrath evenas others," and sharers with the groaning creation in itsaadions. Our Lord's ex-diture of vitality was noton behalf of the Church ; for it (the Church) could not berecognizedunti1 his sacrifice had been completed and beenpresented to the Father and accepted by him on our behalf-notuntil Pentecost. Until the Spirit had comeupon his followers, it was useless to try to tell them ofheavenly things. (John 3:1a; 16:13; I Cor.2: 10-12.)Hence our Lord's energy was largely expended in utteringparables and dark sayings to be understood laterby the aid of the Spirit; but chiefly in healing physicalinfirmities and showing forth thus, in a figure, the greaterworks and grander healings in which we may participate,now and in the Kingdom,* opening of the eyea of
Its Foes and Besetmmts. C3 3understanding, the causing of the morally dead to hearthe voice of the Lord and even now to begin the new life.Thus, the Apostle declares, we are privileged to "laydown our lives for the brethren;"-to fill up "thea£Eictions of Christ for his body's saks, which is theChurch."-I John 3: 16; Col. I: 24.It will not do to deprive these words of their truemeaning and claim that laying down our lives for thebrethren will cost us no sacrifice of physical vigor; andthat the "afffictions of Christ" cost no physical pain.Our Lord's weariness and loss of "virtue" (vitality) andbeing "touched with a feeling of our infirmities" contradictany such thought. It should not, therefore, beour expectation to fare better than the world in ourearthly interests, but to experience loss, to "suffer withhim." Such losses are freely admitted as respectshonor amongst men. and financial prosperity ;--that ourMaster was made of "no reputation," and "became poor"in his willingness to make others rich;--and that theapostles had similar experiences and set us an example.Why then cannot all see that Timothy's "often infirmities,"and Paul's "thorn in the flesh," and Epaphrodotus'"sickness," were physical ailments similarto thosepermitted now to the Lord's faithful? True, they wereall of the devil, in the sense that sin was started bySatan and that these ailments are some of the results;but they were no more of the devil than were their imprisonmentsand stripes and shipwreck and death.Satan probably was indirectly if not directly theinstigator of all those physical disasters-all commonto men. Yet the Apostle did dot esteem himself disownedof God under such experiences, but gloried in themas parts of the sumifice he was permitted to make, part ofthe sufferings he was permitted to endure for the Lord'ssake, for the Truth's sake,-and the more these exceededthose of other men the more he rejoiced and countedthat his future glory would thereby be enhanced.However, we are to distinguish between suffering forrighteousness' sake and suffering for wong doing. <strong>The</strong>Apostle points out that much suffering comes to people
on account of busybodying in othei people's &airsand other evil doings; and we might specify gluttony(Phil. 3: 19) and lack of self-control as amongthese evils which bring sufferings which cannot bereckoned as sufferings for righteousness' sake. Let nonerejoice in such sufferings; but rather mourn and prayand fast,-practise self-control. But when, in his bestjudgment, the <strong>New</strong> Creature sees the door of opportunityopened to him by Providence and enters it zealously andself sacrificingly, and it results in physical ailments, whichthe worldly might consider marks of indiscretion, lethim not be ashamed, but glorify God on behalf of suchdictions;-rejoicing to be accounted "worthy to suffer"for Christ's sake.Indeed if ailments come on from any cause not sinfulor selfish, they can be received with patience and thanksgiving,and lessons learned of sympathy for the groaningcreation and of hope nnd trust for the promised liftingof the curse in the Millennial morning. Grace in theheart does surely exercise a very favorable influence overevery function of life; but it could not (without miraculousinterposition) recreate or repair out mortal bodies;-and God proposes no such miracles, which would beinjurious in leading us to walk by sight and not by faith.and would attract into the Church a class God does notnow seek. As we have seen, he justifies us by faith,insteud-reckons us as whole while leaving us actually imperfectas ever. Grace in the heart does not render usinsensible to the influences of heat and cold, or hungerand thirst, though it does give us patience to endurethese when unavoidable, with trust in .our heavenlyFather's care, and in his promise that all things shalleventually work out good for us if rightly received withpatience and faith.Does this imply that, while the world may seek forroots and herbs and balms for its ills, the <strong>New</strong> Creatio~shall seek for and use none of these, that they mustendure pain to show their faith? By no means. IR~ usremember, and impress it upon our minds deeply, thatGod's dealings with his -people during this Gospel we
Its .Foes ad Besetments. 635are not according to the flesh, but as <strong>New</strong> Creatures."<strong>The</strong> flesh profiteth nothingw-we have consecrated itto death, to destruction, anyway, and our interests as<strong>New</strong> Creatures are our chief ooncern. We have aprivilege, nevertheless, respecting our mortal bodies,to do whut zue reasowably can to keep them in order, freefrom the distractions of disease (lack of ease), butalways as our servants, to enable us to perform ourcovenant of service unto sacrifice. Do they hunger anddemand food and drink?-we may gratify their demands,within reasonable bounds, supplying such viands as webelieve our Lord would approve, such as would bestenable us to do 'his work faithfully. Do they feel coldand uncomfortable?-it is our privilege to supply clothingof the kid we believe our Lord would approve. Do theyburn.with fever? or are they racked with pain?-it isour privilege to reduce the fever and relieve the painby
636 <strong>The</strong> <strong>New</strong> Creath.I will not use clothing prepared by others, no matter howsuperior or more convenient it might be." Or whenhungry, do we delude ourselves that we must sow andreap and thresh and grind and bake our bread before itwould be proper to use it ? And may we avail ourselvesof the labor and skill of farmers and butchers andbakers and tailors in caring for our bodily ease, andfeel it a sin to make use of the skill of a brother or aneighbor or a stranger in relieving bodily pain? Surely,not. We are not to be understood to advocate the useof dmgs, but the use of common sense. Drugging canundoubtedly be d e d to the extent of folly or evencrime. Regulation of the system by &re in dieting ismuch to be preferred whenever possible. <strong>The</strong> instructionsto the <strong>New</strong> <strong>Creation</strong> read, "Let your moderationbe known unto all," and this applies to medicineas well as to food, etc., etc.How did Jesus do? and what course did his apostlespursue following in his footsteps? We answer that thereis no record that Jesus or the apostles ever healed anyof the Church. Is it urged that the Lord's healing of thesick indicated the divine will on the subject ? ' We answerthat not the healed ones, but the healer is our pattern.Our Lord miraculously fed the multitude; should wetherefore expect to be miraculously fed? No-on thecontrary. As the Chief of the <strong>New</strong> <strong>Creation</strong> refused touse divine power for his personal comfort, so should we.(Matt. 4: 2-4; 26: 53.) If when he hungered he sent hisdisciples to buy bread, and when weary he rested on thewell or elsewhere-and if while the loss or sacrifice of hisvitality "touched" him, yet he never prayed for deliverancefrom these natural troubles, but cheerfully enduredthem as a pax% of his sacrifice,--so should we.More than this: our Lord intimates that it would havebeen a sinful misuse of power for him to have used the'aid of the holy Spirit in the relief of such temporal needs,because it was at his disposal for another purpose. TOhave called on divine power for his relief or protectionfrom any part of the dying processes would have beensin ; because he had made a covenant of sacrifice, and any
Its F m and Besetments. 63 7appeal from its effects would have been "drawing baok.""If any man draw back, my soul shall have no pleasurein him."-Heb. 10: 38; Matt. 26: 53.Matters stand the same, exactly, with the Church,for we are following our Captain. For us to appealfor divine aid for our mortal bodies, which we have consecratedto death, would be in derogation of our covenant,by which we gave all our earthly advantages andrights as men (in the restitution privileges purchased bythe precious blood) in exchange for the privilege ofrunning as <strong>New</strong> Creatures the race for the great prizeof "glory, honor and immortality." To ask back what wesurrendered implies a desire to withdraw the sacrifice,to cancel the covenant and to give up our inheritanceas <strong>New</strong> Creatures. This view of prayer for earthlythings will be new to some, and to some it will doubtlessbring a shock as they reflect that unwittingly they havedone this very thing, and that God answererj the prayer.Can it mean that they were thus rejected from the racefor the prize? We think not. We believe that as anearthly parent would be long-sdering with his ignorantlittle child, so the Lord is patient toward his people,excusing their unintentional errors, and taking theintention instead of merely the words. And like as aparent might grant the improper request of his little one,so we believe the Lord has frequently honored the faithof his people even when improperly exercised. Butthe case is different as we grow in grace and knowledge;then it would be sin and might mean a turning back ofdivine favor-a rejection of the covenant.THE PRAYER OF FAITH SHALL SAVE THE SICK.-Jam- 5: 14-16.-This passage, and one found in Mark 16 : I 7, I 8, arerelied upon as proof texts to show that it is the divine .intention that the <strong>New</strong> <strong>Creation</strong> should rely upon divinepower for healing of sicknesses. <strong>The</strong> passage in Markis easily disposed of: it is not to be found in the oldestGreek MSS., hence must be regarded as an interpolation,made somewhere about the fifth century.
638 Th <strong>New</strong> C~eation.As for the statement of James: It is evident from thesixteenth verse, that the sickness referred to is recognizedas being a chastisement for sins-not a slight sickness,but a serious one, making it worth while to call togetherthe elders of the Ecchsia. <strong>The</strong> implication seemsto be that sin lay so close to the door that the sick sinnerfelt practically cut off from fellowship with God. Andunder such circumstances we should expect that thesins would be confessed and their f<strong>org</strong>iveness prayed for;and just so the record reads: "<strong>The</strong> prayer of faith shallsave the sick [from the condemnation in which he was]and the Lord shall raise him up [to health,-the restorationbeing a sign of the f<strong>org</strong>iveness of the sin];-thoughhe have committed sins they shall be f<strong>org</strong>iven him."-See verse IS.IF SATAN CAST OUT SATAN HIS KINGDOM WANES.-MAtt. Is:%.-When at the first advent the Pharisees charged ourfiord with casting out devils by Satanic power, hisanswer clearly implied that such action on Satan's partwas possible, but not to be considered probable; andthat, should it occur, it would be a proof that his powerwas on the wane; that he was hard pressed, and that hehad resorted to this as a last resort, rather than lose hishold upon his dupes. We advocate no general rejectionof healings and miracles as being Satanic; but acareful scrutiny of every person or system seeking toestablish itself by miracles. <strong>The</strong> <strong>New</strong> <strong>Creation</strong> shouldremember the inspired direction, "Try the spiritswhether they be of GodB'--or of Satan. Test them anddeal with them accordingly.-I John 4: I.It is pertinent to this inquiry that we call to remembrancethat miracles were used at the beginning ofthis age to establish the Church, but that no such objectcan be urged now,-after the Church has been establishedfor nearly nineteen centuries and is about completed.It is well, too, that m bear in mind that theinspired Apostle pointed down to our end of the agewhen indicating that Satan would transform himself'I
Its Foes and Bs~crlmanlr. 639into an angel of light (a messenger of peace and healthand science, falsely so called) with every deceivablenessof error. <strong>The</strong> Apostle even implies that God wills topermit this course to have measurable success, so as todeceive all that dwell upon the earth whose names arenot written in the Lamb's book of life. He says:"For this cause he shall send them strong &lwk [aworking of error] that they should believe a lie: thatthey might all be condemned who believed not theTruth but had pleasure in error." "Power and signsand lying [deceiving] wonders" are to be expected at thistime, as tests in this "harvest" time of the age. (a <strong>The</strong>ss.a : 9-12 .) Let us also not f<strong>org</strong>et our Lord's words,-"Many will say to me in that day, Lord, Lord, have wenot prophesied breached] in thy name? and in thy namecast out devils? and in thy tu1w done many wonderfulworks [cures]? And then will I profess unto them, Iwer k w you: depart from me, ye that work iniquity."-Matt. 7: 22, 23.It is surely time that all-the eyes ofwhoseunderstandinghave been opened to a realization that we are nowliving in the end of the age, where all these predictionsshould be expected to reach fulfilment-should be on thelookout for them, and be able to identify them with theseductive teachings and miracle-workings prevalent onevery hand throughout Christendom.But how may we be sure that all of these are Satan'sdelusions?-that none of them are of God? We answerin the inspired language: "If they speak not accordingto this Word, it is because there is no light in them.'?(Isa. 8: 20.) <strong>The</strong>ir digressions from the Word are various--some in one direction, some in another. <strong>The</strong> greatmass of them may speedily be seen to be spurious bynoting that they are out of accord with the fundamentaldoctrine of the Gospel, viz., the ransom. <strong>The</strong>y maynot claim to deny the ransom; they may even claim tobelieve in the necessity and efficacy of the great sinofferingfinished at Calvary, as the ransom for all and thebasis of all f<strong>org</strong>iveness of sins and reconciliation to theFather. However, the effort to deceive will not long
640 <strong>The</strong> Nau <strong>Creation</strong>.. confuse those who remember that the Greek wordrendered ransom is anti-lrctrorr, and signifies "a cwespondingpriGe." This touchstone of divine truth willquickly show that evolution is the opposite of the truth,because evolution denies the fall and all need for redemptionfrom it. It promptly condemns ChristianScience as wholly unchristian, in that it denies sin anddeath and all evil, claiming that they are mental delusions.It condemns the theory that God was theinstigator, the author, of- sin and wickedness, by showingthat he has always opposed sin, and has in process aplan for releasing man from its bondage through theredemph, whose fruitage will come by and by in the"times of restitution."But what shall we say of those who blaspheme God'aholy name by teaching doctrines of devils,-to the efFectthat an eternity of torment awaits the great mass ofthe living of mankind, and already has control of thevast majority of the ~o,ooo,ooo,ooo wham the Scriptures,on the contrary, declare are "in their graves," awaitingthe promised blessing of all the families of the earth?If such people shall do cures "in my name," shall weconsider that the Lord is now indorsing their falsedoctrines? We must not so suppose, now that theMillennia1 dawn is appearing and with it d excuse forsuch gross darknesa is disappearing. We cannot reckonsuch as amongst those to whom the Apostle wrote:"Ye brethren are not in darkness that that day shouldovertake you as a thief." It matters not that with their"wonderful works" they proclaim faith in Cbrist as theircoming King, near at hand. With such doctrines ofdevils in their mouths and hearts we must conclude thattheir faith-cures and wonderful works are as much worksof the devil as are similar cures by spiritism, ChristianScience, Mormonism, etc.Suppose, however, says one, that they display greatzeal in sending out missionaries to the heathen? Wereply that this muat not alter our general view of thewmmwmt as a whole (we gladly admit, yea, earnestlyhope, tilat mme "caught," "ensnared," by this movement
Its Foes and Besefmnts.'.&$Iare true children of God, whom -we trust he will deliverout of this district of mystic Babylon). Lat us call tomind our Lord's estimate of the zealous missionary effortsof his day. He said to the Pharisees (the "holinesspeople" of that time and nation). I* Ye compass sea andland to make one proselyte, and when he is made, yemake him twofold'more the child of Gehenna [the SecondDeath'J than yourselves." (Matt. 23: 15.) What advantagecan accrue to the heathen from giving them thefake doctrines of the Adversary? <strong>The</strong> few who maybe reached will have the more to unlearn when the timesof restitution begin. It is as true to-day as it was atthe first advent that-"His servants ye are to whom yerender service." Surely, then, Satan is doing a greatbusiness in the nominal churches of Christendom, andespecially in their pulpits. No wonder the chief-priests.scribes and doctors of divinity to-day hate the Truth--hate the light and combat it in every possible manner."Come out of her [Babylon], my people, that ye be notpartakers of her sins and receive not of her plagues."-Rev. 18:4.Satan is in just the extremity indicated by ourLord's words above quoted. (Matt. 12: 26.) <strong>The</strong> liftingof the veil of ignorance-the general increase of knowledgeon every subject-makes it impossible to usethe old superstitions as formerly. <strong>New</strong> delusionsmust be introduced, else the people would get iheTruth and escape from him. He is very busy "as anangel of Iiht"-as a preacher of Evolution to some;as a missionary of eternal torment, bad-tidings, to theheathen; as an Elijah heralding himself as the Restoreref mankind; as a Scientist (1) persuading people to denytheir aches and pains, and rewarding their lying bycuring them of a physical ailment while the perversionof the truth makes them thereafter unable to discerntruth from falsehood. Satan may believe that he issucceeding, but our Lord's word for it, his house willm n fall;--and this necessity for his playing reformerand good physician is an evidence that the fall is new,Thank God it will not be long until he shall be tkorwgblpN 4111
4 9 <strong>The</strong> <strong>New</strong> ~reataan.Xund," restrained, that he may "&ceive the nations no'more" !-Rev. 20 : 3.LOVE RIGHTEOVSNESS-HATEINIQUITY.If we would understand the philosophy of God's dealingswith the <strong>New</strong> <strong>Creation</strong> in this prewnt time, we mustnot f<strong>org</strong>et that it is his intention that all who would beperfectkd on this divine plane of being shall be not onlywell-intentioned, in the sense that they will prefer rightto wrong, but that additionally, through a large experience,they shall clearly comprehend and thoroughlyappreciate the comforts and advantages of right-righteousness-andthe confusion and disadvantage of wrongdoing.It is for this reason that this <strong>New</strong> <strong>Creation</strong> isbeing subjected to peculiar trials and testings, morepronounced every way than those which have comeupon the angels, more pronounced also than will comeupon the world of mankind during its judgment day,the Millennial age. So far as we know, no particulartest ever came to the holy angels until after Satan'sdeflection in his ambitious attempt to grasp the ruleof earth; but we have every reason to suppose that hisfall into sin and the resulting fall of mapkind became theoccasion for testing, not only to those wgpgels who keptnot their first estate, and became demons, but that itwas a test also to all the holy angels. It must have beena test of their faith in the power of Jehovah to witnessthe course of evil and God's apparent lack of power torestrain it and destroy it. Seeing the each aud all musthave been tempted, or tried, with the thought that theyalso might commit sin with impunity; and the fact thatthey remained loyal to the Lord evidences the fact thattheir hearts were in a right condition of humility andobedience to the principles of righteousness. <strong>The</strong>y alreadysee the grand outworking of the divine plan-ugh Christ, aqd shortly will find their confidence inthe wisdom, love, justice and power of Jehovah morethan justified in the grand consummation of his planm h Christ Jeauo and the glorified Church.+-
Its Foes and Besetments. 4543This testing of thc holy angels, however, was not $0crucial in some respects as the testing which comes tothe Mew Creatures in Christ Jesus, in continual contactwith human imperfection, trials of faith and patienceand love and zeal-ever) unto death. Similarly thetrial of the world during the Millennial age, while itwill be crucial and complete, and will demonstrateabsolutely who are and who are not thoroughly loyalat heart to the Lord and the principles of righteousness,will. nevertheless, be different from the testings of theChurch in this present age, because with them everythingwill be favorable to a full and proper appreciationof righteousness and obedience thereto. On the contrary,the <strong>New</strong> Creature in the present time finds, as theApostle declared, that "All that will live godly" willsuffer. This willingness to suffer for loyalty to theLord and the principles of his government and the faiththat it implies are acceptable to God as evidences ofspecial character. His dealings with the <strong>New</strong> Creaturesduring this present age are with a view to perfectingthese characters in holiness-up to the very highestmark, to the point of joyfully suffering disadvantagefor the Lord's and for the Truth's sake; yea, of seekingto serve the Truth at the cost of earthly comforts,honors, emoluments and even life itself.It is because this philosophy of'the divine plan is notclearly seen that so many are confused in respect toGod's providential dealings with the little flock. <strong>The</strong>ysee not that, as special fiery and chilling processes arenecessary to the tempering of the fine steel implement, SOspecial fiery trials and chilling experiences are necessaryto the preparation of those whom the Lord designsshortly to use as his special representatives and inrtrurnent.6in the great. work of human restitution, etc.Evil is never good, and God is never the author of moralevil, sin, in any sense or degree. Nevertheless, hiswisdom and power are such that he is able to overruleits effects for good. For instance, as we haee seen, Goddid not cause Satan to sin. He created him perfect,upright, pure, and it was one of the very blessings he
: 644 , <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.bestowed upon him, the blessing of freedom of will,which-being exercised contrary to the divine orderconstitutedthe once holy angel an adversary, Satan.It was in the power of the Almighty to have destroyedhis adversary instantly; but he foresaw the largerlessons of experience which might come, not only to theangels, bul to mnntind, respecting good and evil,through the contamination of the lam and the bitternessof its fruit. Likewise with sin amongst mankind:God was thoroughly able to eradicate it at any time, ashe will do eventually; but for the time being his wisdomforesaw how the wrath of man could be made to glorifyhim. God's children then need have no fear respectingthe ultimate triumph of the Lord over sinnersand sin in every sense of the word. <strong>The</strong>y may haveconfidence that neither the arch conspirator nor any ofhis more or less wilful or more or less deluded followersin the evil way will gain an ultimate mastery. <strong>The</strong>plan of God already is so far advanced as to disclose theend of ,the great mystery of permitting for a time theflourishing of sin and sinners, and their prosperity inopposition to the Lord and his faithful.Let us not f<strong>org</strong>et to note that while all sickness anddeath in the world may, with more or less directness,be traceable and chargeable to the great Adversary,through whom sin entered into the mind of man to his.defilement and undoing, yet in the case ot the world, aswell as with the <strong>New</strong> <strong>Creation</strong>, God is ovemrling forman's instruction and education the various elements ofthe curse that came upon the race because of sin. Asfor the world, in a general sense at least, the entire groaningcreation is learning something respecting the exceedingsinfulness and undesirability of sin; and as for theChurch, the <strong>New</strong> <strong>Creation</strong>, her permission to share in thesufferings or Christ includes and implies a share in thosesufferings which are common to the remainder of mankind.In the case of our Lord, we are particularly informedthat it was expedient that he, to be the greatHigh-Priest for humanity, should be touched with afeeling of our infirmities, and this must be true as re-
Its Foes and Be~etntents. $5spects each member of the body of that Priest, as wellas of the Head, the Lord. <strong>The</strong>re will surely not be anunsympathetic member of the entire body of Christ. A11will have been touched with experiences, and know fullyhow to sympathize with the poor world when the timeshall come for their restitution by judgments, byobedience under the trials and testings and correctionsof the future age. Our Lord, who was perfect in theflesh, and who, therefore, could cot have thus beentouched had he not expended his vitality in healing thesick, experienced instead of vitality a sense of the weaknessand suffering of those whom he relieved, as it isdeclared, " Himself took our infirmities and bare oursicknesses." (Matt. 8 : 17.) Those who are called tomembership in the body of Christ have generally littlevitality to give off in a ~niraculous manner; but insharing the common experiences of the world, in connectionwith their own imperfect human <strong>org</strong>anisms,these also are touched with a feeling of the infirmitiesof the race, which enables them to sympathize fully inthe general distress.It will be seen from this that we have no sympathywith the thought advanced by some that the body ofChrist should expect to be exempted from the trials anddifficulties of the world, physical, social and financial.True, such was the case with the typical Israelites.<strong>The</strong>ir rewards for faithfulness to the Lord and his Lawwere to be along these lines of immunity from suffering,trials, etc.; but with the <strong>New</strong> <strong>Creation</strong> the matteris entirely the reverse, because they are not Israelitesaccording to the flesh, but according to the spirit-theyare of the spiritual seed of Abraham. <strong>The</strong> antitypesof Israel's blessings in the <strong>New</strong> <strong>Creation</strong> are spiritual.All things work together for their good spiritually.God's blessings are guaranteed to them so long as theyabide in faith and obedience to Christ, so that nothingevil can come nigh their dwelling-place, where they arekept secret, shielded from all that could do injury. Yettheir appreciation of this spiritual relationship is continuallytested, to prove whether or not they appre-
646 Tk <strong>New</strong> Credim.ciate the spiritual above the natural, that they mayenjoy more abundantly the spiritual and ultimately beperfected as <strong>New</strong> Creatures when the earthly sacrificesahall have been fully completed.When, therefore, the <strong>New</strong> Creatures in Christ Jesusfind that they have numerous fiery trials, no matter alongwhat lines these may come to them, they are to recognizethem as evidences of their faithfulness-as evidencesthat God regards them as sons, and that they are beingtested according to their covenant relationship, thatthey may be fitted and prepared for perfecting in spiritand the glories to follow. If, therefore, the Lord permitscalamities to come upon such, let them not beregarded in the same light as if they befell the world.<strong>The</strong> world, under the divine sentence of death, is subjectto various accidents and mutations, with which theLord has nothing whatever to do, as expla~ned by ourLord when he referred to the eighteen upon whom thetower of Siloam fell, and the others whose blood Pilatemingled with the sacrifices, and who our Lord declared, were not, on account of these things, to be consideredsinners above others and under divine reprobation.(Luke 13: 1-5.) God permits the wrath of men and ofSatan, within certain limi,ts, in connection with theworld of mankind; but in respect to his elect Churchit is different. Nothing that befalls them is of accident."Precious in the sight of the Lord is the death of hissaints." Not even a hair of their heads can fall withouthis notice. (Psa. 116: 15; Matt. 10: 30.) As our Lorddeclared to Pilate, when he asked, "Knowest thou notthat I have power?"-''Thou couldst have no power atall, except it were given thee of my Father." (John19: 10, 11.) And this is equally true of every member ofthe body of Christ, from the moment of his begetting asa <strong>New</strong> Creature. Yea, we have every reason to believethat in some measure divine providence extends evenbeyond the <strong>New</strong> <strong>Creation</strong> to those whose lives and interestsare closely linked to theirs. If, then, the <strong>New</strong>Crcatures experience fiery trials they are not to think\he68 peculiar, as though some strange thing happened
4Its Foes and Besetments. 647unto them, but an to know that corresponding trialehave happened to all the members of the body of Christ,from the Head downward, and will happen to all untilthe last members of the feet class have been tested,polished, accepted, glorified. If these, then, come in thenature of oppositions and persecutions in the home, orfrom former friends or neighbors, or from nominalchurch people, or if they come in the form of financialdisaster and poverty, or if they come in the nature ofsickness, pain, physical accident, etc., no matter how,the Lord's people are to be content, conscious of theFather's love and providential care in respect to theirevery interest. To have full confidence in this is a partof the test of faith. To be assured of the Lord that weare children, and heirs, and to be told of God's oversight,and at the same time to be permitted to suffer .tribulations, is a severe test of faith in those who arerequired to walk by faith and not by sight if they wouldeventually be accepted as overcomers. Let us, then,receive with confidence, love and trust, whatever benefitsor troubles the Lord's providence may send us and letus profit by them, learning their lessons.This realiition of the divine care in all of life'^interests, earthly as well as heavenly, should not lead urto indifference in respect to our temporal affairs. Onthe contrary, we are to remember that we are stewardsof privileges, opportunities and responsibilities, social,financial, and in respect to health. It, therefore, becomesour duty to do what we can to heal any socialbreaches which may occur. We are to be kind and considerate,to make explanations, and do all reasonablyin our power to hinder misunderstanding of our motivesand intentions. We are to seek wisely to avoid every*thing that might appear to be superstitious and fanatical,and are thus to commend our God, his character, hisbook and his Church to others. In this way we are to letour light shine. In firiancial matters we are to useprudence and economy and to be not slothful in business,just as though we had no God, just as though everythingdepended on our own exertions, yet, neveftheless, ib
our hearts and in our discasion of mattars in the householdof faith we are to realize and to express our confidencein the Lord, that because we are his, all of ourinterests are under his protecting care. If, then, inspite of our best exercise of wisdom, prudence, etc.,poverty or financial loss shall result, we are to esteem thatour heavenly Father has sees that such experienceswould be better for us as <strong>New</strong> Creatures than wouldgreater prosperity. We are to recognize his blessedsupervision of our affairs, whatever may be his leadingsand our experiences. Similarly in the matter of health:if disease come upon us, our proper stewardship of thesemortal bodies would demand that we should use pmperenergy in applying remedies to the extent of our knowledgeand judgment. If the efforts are successful, ouracknowledgment of heart should be to the Lord, andnot merely in respect to the medicine. If they areunsuccessful, we are not to doubt his power, but insteadto look for further blessing in connection with the trialsbeing undergone. Indeed, for every distress or calamitythe <strong>New</strong> Creatures, while using diligence in the correctionof the difficulty, should lift their hearts to the Lord inconfidence and trust, desiring to know what lesson theymay learn fmm their experiences, and whether or notthese lessons are in the nature of chastisement for wrongdoingor in the nature of the rod and staff designed tobring back the sheep from some course leading in thewrong direction, away fmm the Shep:.erd's footsteps."Thy rod and thy staff they comfort me:" <strong>The</strong> Lord'speople are not dependent for their joy, peace and comfortmerely upon having an average amount of health,financial and social prosperity, but may rejoice in ,thepeace of God under all circumstances and conditions,and be enabled to rejoice heartily in both the rod and thestaff of the Shepherd. With the Prophet of old many ofthe <strong>New</strong> <strong>Creation</strong> can say, "Before I was dicted I wentastray." Many of them have learned that there aregreat blessings connected with afflictions.It is written prophetically of the Church, and of theLord's care over it, "Who healeth all thy diseases."
Its Foes and Besetments. 649(Psa. 103 : 3.) Any attempt to apply this to the GospelChurch as respects physical conditions must of necessitybe lame and weak. Who does not know that from theHead of the Church down to the last membws of the"feet" the Lord has not been pleased to heal all theirphysical diseases? Who does not know that manymany of the saints have died of their physical disease?Aocording to medical science our dear Redeemer,although physically perfect, was attacked with a,disease not unknown to scientists, when he experiencedthe bloody sweat in Gethsemane. According to thesame science, and in full accord with the facts, he whowas perfect in the flesh died more speedily than the twomalefactors crucified with him because of a disease-thebursting of his heart. Who does not know that theApostle Paul carried with him to his dying day a "thornin the flesh," and that the Lord refused to remove it,assuring him that his patient bearing of it would bringa more than compensating blessing of grace? Who doesnot know that many of the noblest of God's saintsthroughout the age have suffered from disease, and thatso far from having all their diseases healed, and instead ofbeing made perfect, they died? An application of thisScripture to physical diseases, then, would be inconsistentwith the Scriptures, but its application as aprophecy to the spiritual condition of the <strong>New</strong> Creatureis very appropriate indeed. <strong>The</strong> <strong>New</strong> <strong>Creation</strong> doescontend with spiritual maladies, sicknesses, and thisScripture warrants them in expecting that every diseasemay be so healed with the Balm of Gilead, so boundup with the exceeding great and precious promises of theLord's Word, so offset by the peace and joy which mancan neither give nor take away, that disease of heart.unrest, may intrude no longer, where the love and joyand peace of the holy Spitit abide and rule.MARK 16: 9-20 IS SPURIOUS.<strong>The</strong>se verses are admitted by all scholars to be an intwpolation. <strong>The</strong>y are not found in any of the early GreekMSS., and are certaialy natgemtk. It is not true thatalS
elievers in the Lord Jesus may drink poisonous things,and be in contact with poisonous serpents, contagiousdiseases, etc., with impunity; nor have all possessedthe power of healing diseases and casting out devils.It will be noticed that the passage is omitted by theRewed Version, and by all modem versions of theScriptures. Hence, to receive it or to quote it asScripture, would be adding to the Word of God, andadding to the general confusion on an importa.nt subject.<strong>The</strong> thought that the Lord's people may be speciallyfavored of him in respect to physical health and othercreature comforts (more than the world) is a delusionand a snare, and contrary to all proper expectations ofthe <strong>New</strong> <strong>Creation</strong>, as shown foregoing. <strong>The</strong> Lord andthe apostles were the exemplars of the Church, and insteadof expecting to be freed from the genera1 dZEcultieswhich assail the groaning creation, their consecrationwas to a share in these aBcti0~1s, that theymight be touched with the feeling of human infirmities.Our Lord repudiated as a temptation of the Adversarythe suggestion to use divine power for the relief of hiohunger during the forty days' fasting in the wilderness(Matt. 4:3,4.) When weary he rested by the well ofSamaria. while his disciples went to purchase food.whereas he might have called for and u6ed divine powerfor the restoration of his strength. (John 4; 6.) Inthese instances food was the proper medicine for thepangs of hunger, and rest was the proper medicine forthe weariness of the frame, and our Lord used theseremedies. We are not informed that he had anychronic ailments, but we doubt not that he would havebeen free to use any roots or herbs or other remedies asfreely as he used the food and the rest. <strong>The</strong> nervousailment causing the bloody sweat, and his- final maladyof heart-rupture came at the close of his ministry. Heknew that his hour was come. He who declined to askthe heavenly power for angelic protection (Matt. a6 : 53).and who declined to call upon the same power to satisfyhi hunger, and to relieve his fatigue, was neverthelessperfectly at liberty to call upan these powers in the
Its Foes and Besetments. 65 1bterest of his foliowers, as, for instance,' in the feedingof the multitudes, and in the stilling of the tempest andin the providing of the taxes.-Matt. 14: 15-11; Mark.q: 36-41; Matt. 17: 24-27.Similarly, we find that the apostles used no specialprivileges and blessings which were theirs for the reliefof temporal ailments and necessities. True, we haveno account of the sickness of any of the twelve exceptPaul, whose weak eyes (Acts 9:8,18; Gal. 4: 15; 6: II-R. V.) the Lord was not pleased to relieve, even uponsolicitation, assuring the Apostle that this, which becamea messenger of Satan in buffeting him, trying hispatience, his humility, etc., would be more than offsetby the Lord's "grace sufficient." (2 Cor. 12 : 7-9.) <strong>The</strong>Apostle's faith and trust in the Lord have been a sourceof comfort to all in the narrow way from that time to thepresent, and yet he did not, like some of these, go to theLord with requests for temporal good things, money,houses, lands, food, raiment, etc. We have his ownword for it that he sometimes lacked, and that in suchcases he labored, working with his hands at the ordinarytrade of sail and tent making. Some far less holy thanhe, and far less in touch with the Lord, would not onlyhave disdained so humble an occupation, but, spumingemployment would have sought to do what they term"living by faith," that is, living without work, a matterwhich this same Apostle reproves very decidedly, saying,"If a man will not work neither should he eat." "Lethim that stole steal no more, but rather let him labor,working with his hands the thing which is good, thathe may have to give to him that needeth." (Eph. 4: a8 ;2 <strong>The</strong>ss. 3 : 10.) Many who thus mistakenly think it thedivine will that they should live by faith, while otherSlive by work and support them, are often bold to prayfor money, food, clothing, etc., which they will not workfor. We do not wish to intimate that all such arewicked; it is our belief that some of the I~rd's people arein this wrong attitude of mind because of false teachingsand misunderstanding of the divine dealings and of thecharacter of their calling. We me not disputing, either,
that the Lord sometimes hears and answers prayersfrom such, even when those prayers are not in thefullest accord with the divine will. We believe that theproper course for the <strong>New</strong> Creatures-the one mostpleasing to the Lord-is that which follows mostdirectly and particularly the instructions and practicesof our Lord and the apostles. <strong>The</strong>ir being counted as<strong>New</strong> Creatures implies that thcy recognized the factthat earthly blessings belong properly to the naturalman in harmony with his Creator. and therefore,reckonedly belong to believers justified before God,through faith in Christ; and that these human rightsthey offered, consecrated, devoted, laid upon the altar,in exchange for the heavenly, spiritual, higher blessingsand privileges of the <strong>New</strong> <strong>Creation</strong>, whereunto lie-Severs are called during this Gospel age. And if theseearthly rights have been thus devoted to the Lord,exchanged for spiritual privileges, hopes, etc., bywhat process of reasoning could the <strong>New</strong> Creatures ask,not to say "demand," these earthly blessings, alqadyconsecrated, or laid down? It is another thing entirelyto ask of the Lord such temporal blessings as his wisdomsees best for us, and another matter, also, to ask blessingsupon others, including our dear ones according tothe flesh, and not according to the Spirit. Nevertheless,in all of our requests the love and wisdom of theLord should be recognized as superior to ours, and a fullsubmission of our wills to his in every matter should benot only realized, but expressed to him in such petitions.<strong>The</strong> <strong>New</strong> Creature, rightly instructed through the Wordof God, and appreciating its spirit, must value itsspiritual interests far beyond any temporal welfare, andshould surely desire such, and only such, experiences in.the flesh as would be most pmfitable to the new nature'sdevelopment and preparation for the Kingdom. <strong>The</strong><strong>New</strong> Testament deals more with the experiences of theApostle chosen of the Lord to take the place of Judasthan with all the others put togethex, and begins withthe time of his acceptaqce of Christ on the way to43amascus. Looking twugh his varied experiences we
Its Fws and Besetmerrts. 653perceive that in exercising the gift of miracle, then withthe Church, he used it in many cases upon those cominginto the Truth. But so far as the record showa, neveronce was this healing power used in his own relief, nor inthe relief of any of those who are set before us as thesaints, the fully consecrated. Nor was this becausethe saints of that time were free from disease: on thecontrary, we know that Timothy had what we wouldnow designate chronic dyspepsia, or indigestion, andEpaphroditus was not hindered from being sick, yea,"nigh unto death," not because of sin, but, as theApostle explains, "because for the work of Christ he wasnigh unto death," haearding his life. (Phil. 2: 25-30.)We know not what special foods or, medicines the Lord#as pleased to bless in the latter case; but in respect tothe former one the Apostle neither prayed nor sent ahandkerchief or napkin to cure the ailment, but wroteto Timothy, saying. "Use a little wine for thy stoxfiach'ssake, and thine often Xkmities." (r Tim. 5: 23.) <strong>The</strong>wine was recommended, not as a beverage nor as anintoxicant, but purely as a medicine. <strong>The</strong> pointspecially to be noticed is, that divine power, so far as weare infarmed, was neither invoked nor exercised onbehalf of either of these two consecrated brethren.<strong>The</strong>y bore their infirmities and dictions and got blessingout of them; using meanwhile the most suitable foodsand remedies of which they had knowledge. And thiswe believe to be a proper illustration of the course whichshould be pursued by all of the consecrated, all MewCreatures; they should not ask for physical healing,luxuries of life, etc. At very most, our Lord's samplepetition warrants such in asking for what the Lord himselfmay see best for them in the way of daily food; andeven while praying for the daily food they are to putforth the labors of their hands, and to expect that theLord's blessing will be upon the same according to hiawisdom as to what would be to their highest profit incharacter-development through experiences, etc. If heshall see fit to grant them only the barest necessities offood and raiment, it will be to them a test of love and
654 <strong>The</strong> <strong>New</strong> Credion.patience and faith in him. If he shall supply them withan abundance, it will be to them a test of the same faithand love and devotion, in an opposite direction--asdemonstrating what proportion of these good gifts theyare willing to sacrifice in the interests of his cause, in theservice of his brethren. Likewise if divine wisdom seesbest to give robust health and vigor, the test of faithfulnesswill be as to whether or not love and devotion willsacrifice and thoroughly use this vigor on behalf of theLord's cause, or whether or not it will be absorbed inselfish pursuits; or, on the other hand, if the Lord in hiprovidknce grants but a limited amount of vitality andvigor, the test of faith and devotion will be from theopposite standpoint, to prove the love and obedience,submission and patience, and the zeal with which smallopportunities +ill be sought and persistently used.THE NOMINAL CHURCH AS AN ADVERS.ARY TO TEB NEWCREATION.Because their first knowledge of the Lord m e tothem while in the nominal church, or thmgh some of itsrepresentatives or agencies, many are inclined to viewsectarian systems as their spiritd mothers, and to feela love and obligation to them accordingly. Such findit difficult to realize that these are earthly systems-Babylon-really opponents of the <strong>New</strong> <strong>Creation</strong>. ,<strong>The</strong>ir difficulty arises because of too close and narrow aview of the subject. <strong>The</strong>y need to lift their eyes higher,and to realize that from the divine standpoint there is awide difference between the nominal church and thetrue, between the tares and the wheat. Tares cannotbeget wheat, nor can nominal Christendom produce trueChristians. Its tendencies are in a reverse direction.<strong>The</strong> Scriptures declare that it is the power of God thatworks in us, to "will and to do of hi good pleasure."It is the power of the new life which subsequentlydevelops under providential care. It is not the begettingof the spirit of worldliness that will produce thisresult. <strong>The</strong> nominal church, as distinguished from thetrue, is that class of people who have seen and heard
Its Foes and Besetments. 653cert'8in features of divine Truth, who have been more a'less enlightened in respect to right and wrong, more orless, therefore, brought under a measure of convictionas to what is right or wrong, but who under this informationare careless, negligent of the divine will, and disposedto use divine mercies so far as they please, especiallyso far as they will minister to their personal orsocial advantage in the present time, and no more. <strong>The</strong>true Church, on the contrary, as we have already seen,consists of those who have not only heard the Truth,but have consecrated their all to him who loved themand bought them-those who have followed on to knowthe Lord and to obey him to the extent of their ability,and who, m thus following, count not their lives dearunto them. <strong>The</strong> nominal church is not the light of theworld, but merely a class of people who prefer light todarkness, and who like to hqve a little of the lightshining from true Christians commingled wjth the lightsof heathendom and of the various sciences. <strong>The</strong> membersof the true Church are each a burning and a shininglight wherever they may be.<strong>The</strong> wider the difference between these two classesthe better it generally is for the true Church; indeed, thelamps of the faithful light-bearers have usually shonethe brighter in proportion as the nominal system wasimmersed in gross darkness and superstition, and inprobortion as the true Church was persecuted by thenominal system-from whom, indeed, all the persecutionshave come.When once we recognize the fact that God is at thehelm, directing the affairs of the <strong>New</strong> <strong>Creation</strong> in everyparticular, not ~nly in their call, but also in the difficulties,trials and persecutions necessary to their polishingand preparation for the Kingdom, it lessens our appreciationof the part played in this divine plan by humaninstitutions, which the Lord never <strong>org</strong>anized norauthorized to be <strong>org</strong>anized, but which, in harmony withthe Lord's suggestion, we know to be carnal, fleshly,' contrary to the spirit. We are not in this claiming thatthe true Chiucb has not been to some extent in close
656 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.association with the nominal systems; but we are claimingthat even though in them they have been separatefrom them, in the sense that they have always been'of a different spirit. <strong>The</strong> begettihg of these spiritual'children of God, through the Word of his grace, and their'being to some extent cherished and no-hed andbrought forward by these human sectarian tare systems,is well illustrated by certain insects, the young of whichare injected into the backs of their enemies, and therewarmed, nourished and developed, up to the time of.their .complete birth and deliverance, which means,usually, the death of the insect which temporarilycarried them about. So now, the <strong>New</strong> Creatures, begottenof the Lord, are more or less closely connectedwith the institutions of Babylon, and have been more orless brought forward contrary to the will of Babylon,, but under divine supervision and arrangement, untilnow the point of deliverance has been reached, and he. who begat the <strong>New</strong> <strong>Creation</strong> calls to them, "Come outof her, my people, that ye be not partakers of her sinsand that ye receive not of her plagues."-Rev. 18: 4.<strong>The</strong>re is a continual temptation to the <strong>New</strong> <strong>Creation</strong>by the nominal church system--not only throughfalse doctrines, but also in formalistic piety and hypocrisy,in which they draw nigh to the Lord with the lips,while the heart is far from him,-while the thoughts,sentiments, words and deeds are wholly out of accordwith the spirit of truth and the consemation which itinculcates. <strong>The</strong> temptations to the <strong>New</strong> <strong>Creation</strong>from the world would be comparatively powerless wereit not for the fact that the nominal church combines theworldly spirit, aims and ambitions with the name ofChrist and an humble service to him. <strong>The</strong> ease, honorof men, emoluments, freedom from sacrifice, and surenessof attaining the best things that this world can give,are the baits and allurements, the snares and traps,which Babylon holds out to the <strong>New</strong> <strong>Creation</strong>, and thatcontinually. No others of the Adversary's snares are soalluring, so deceptive, so powerful, as this one.
Its Foes and Besetments.THE AWOR OF GOD.-8ph. ~:xx-x&-. . . i* ths ~w.2 day.** Put on tks whok annw of God that 3w may be abtd to standagainst ths wils~ of ths dmdHere again the Apostle forewarns us that our day, inthe close of the age, would be the specially "evil day"in which Satan's powers would be peculiarly exercised,-"to dweive if it were possible the very elect." He tellsus of an armor that will be proof against all of Satan'sdelusions. It is not an armor for the flesh, but for themind;-for the <strong>New</strong> Creature. God is its maker,through human instrumentality. It is hisprovision, hisWord, his message, his Truth. No other armor willavail in this "evil day," and for this extremity the whoharmor will be needed-however others, in previous times,got along with portions of it only.<strong>The</strong> GirdIs of the Loins represents consecration toservice; and the Apostle enjoins that we see to it thatwe are not consecrated to the service of error, but to theservice of the Truth. Let each examine his girdle, seethat he has a proper one, gird himself with it, become aservant of the Truth or, at least, have the spirit of service.<strong>The</strong> Breastplatg of Righkwslzess (or justification) comesnext in order, for the Lord can recognize none as soldiersof the cross who do not discern and acknowledge hisstandard of justice, or who reject his gracious arrangementof justification (through faith) by the preciousblood of his son.<strong>The</strong> Sandals of Peace must not be f<strong>org</strong>otten: the soldierof the cross who starts in the campaign without thepeace of God to assist him over the rough places, willaccomplish less, and with greater difficulty, than theone who seeks to follow peace with all men-to livepeaceably with all so far as possible, without compromisingthe Truth. Those who go unshod, go huntingtrouble and are sure to find little else.<strong>The</strong> Shield of Faith is indispensable to protechon fromthe fiery darts of the Adversary.-skepticism, highercriticism, evolution, and demo no lo,^. "Without faithit is impossible to please God." "This is the victory'
658 <strong>The</strong> Nezv <strong>Creation</strong>.that overcometh the world, even our faith."-Heb. I I : 6;I John 5: 4.<strong>The</strong> Helmet of Salvation represents the intellectual,or philosophical, appreciation or understanding of thedivine plan. Apparently, it was less necessary in thepast than now: but now, in the "harvest," when theAdversary is furiously attacking the Truth and turningeverything scientific and educational into a weapon ofdestruction,-now the helmet is indispensable. And now,and only now, is it provided in such size and shape thatthe humblest soldier of the cross can put it on. <strong>The</strong>Lord held back the Attacker within the bounds wherethe shield of faith would serve as protection; but nowthe whole armor is supplied, and not too soon for theneeds of his faithful.*<strong>The</strong> Sword of the Spirit-the Word of God4 theonly offensive annor of the Lord's little band. <strong>The</strong>Captain prevailed in his "good fight" against the Adversary,saying, "It is written;" and this is the battle-cryof his followers. Others than the true soldiers havefought for the Lord with carnal weapons, and with humanphilosophies and worldly wisdom and <strong>org</strong>anization, anddecrees of councils and synods and pres,byteues, but wemust depend in the struggle of this "evil day" upon theWord of God-"It is written!" We must use no dartslike Satan's-anger, malice, hatred, strife. And "theSword of the Spirit" can only be possessed by carefulstudy and leading of the Spirit after consecration,--afterenlistment in this army.*<strong>The</strong> WATCH TOWER ublicati&kare, we believe, beingused of the Lord to the tl?orough equipment of his faithfulintellectually,as well as otherwise.
'STUDY xvr.THE PRESENT INHERITANCE OF THE NEWCREATION.A ~.mr-riom OF rar ~Pm.-Tunr plnsvs '~&r EIOPEU.--O~' HOPI.-THI Taxw m P~~rorsr.-Sr. PAUL'II LLI~II~~T DEURE.-"Om BAUTELY Honu" mo "Our Homr raw Rprvur."-Tmt ~ P U S P ~ 8txxm-"T~1 ~ T ~ ~ -T X ~ U T S80nw RxsaIROX THE DEAD."-mTJOYS OF THE NEW c1Plllo~.-"ASI.,MD YE SHSL Rsc-, THAT YOUR JOY xrr ar Rmx,."-tura,A FR~T OF THE BPLPIr AUD A PUT OI TEE -UCBOF TEENEW C-TIOX.OT ALL of the blessings of the <strong>New</strong> <strong>Creation</strong> belongN to the future-beyond the veil. A fht-fruits ofthe Spirit, a foretaste of coming blessing, is granted<strong>New</strong> Creatures in the present life. Amongst these firstfruitsmay be enumerated the various fruits and graces ofthe holy Spirit-faith,hope, joy, peace, love, etc. Somemay claim that these are intangible and unreal; but weanswer that they are as real as the <strong>New</strong> Creatures arereal; and just in the same proportion as the <strong>New</strong>Creature grows, these elements of his experiences,blessing and development, increase. Indeed it will beconceded that these same qualities, as they pertain toearthly things, are the chiefest blessings of the naturalman, the qualities which give him his largest degree ofblessing and privilege. <strong>The</strong> <strong>New</strong> Creatures in Christ.having exchanged earthly hopes and privileges arid lovesfor the heavenly, find the latter much more preciousthan those surrendered. Earthly loves are often fickle,generally selfish. Earthly hopes are usually ephemeral'and illusive. Earthly joys are, at very best, of briefduration and shallow. Earthly ambitions are rarelygratified, and even then have a bitter with theit sweet.Nevertheless, we see the whole world striving to attainthese ambitions, joys, hopes, loves, and we am dl wit-(659)
660 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.nesses that their chiefest pleasure is in the p u m d ewith attainment of any of them comes a measure ofdisappointment.Not so with the <strong>New</strong> <strong>Creation</strong>. <strong>The</strong>ir hopes, theirjoys, their loves, their ambitions, grow continually, fedby the exceeding great and precious promises of thedivine Word. And they bring no disappointment, butsatisfaction and the peace of God which paspth allunderstanding come more and more hto their hearts, Aas the eyes of their faith open wider and wider to comprehendthe lengths and breadths, the heights anddepths of divine wisdom and love, to ,whose richestblessing they are heirs and joint-heirs through JesusChrist the Lord.This land of promise which the <strong>New</strong> Creatures enterfiguratively at the moment of entire consecration, whenthey receive the spirit of adoption, is a land flowing.with milk and honey; and though it has its trials, itsconquests, its fighting5 within and without, yet not onlydo its victories mean joy and peace, but, under divineinstruction and guidance, even its defeats are turnedinto sources of hope and faith and joy, by him who isable and willing to make all things work together fortheir good.TRUE VERSUS FALSE HOPES.<strong>The</strong> Apostle calls our attention to the fact that Satanseeks to do injury to the <strong>New</strong> <strong>Creation</strong> by presentinghimself to them as an angel, or messenger of light.When any confess that they have been begotten ofthe light, the Truth, the holy Spirit, the Adversaryrealizes that they are on the way to full escape from thedarkness and superstition and deception with whichhe has enveloped humanity. He then transforms himself,and instead of attempting further to lead directlyinto superstitions and darkness, he affects to be a leaderinto more light; and although speuially alert in thisdirection at the present time when clearer light prevails,we are not to. f<strong>org</strong>et that he has byn energetic in thesame course eves since the Apostle wrote these words.
Its Prmmtt In,uritatrcs. 661We kd evidences of this in the various creeds ofChristandom, which mark endeavors to get out of darkness,but are replete with false theories, false hopes of aductive character. <strong>The</strong>se, while claiming to be helpsto the Christian, claiming to honor God, claiming toexpound his Wmd, are really snare8 and entangbtsto hinder from a proper conception of the Truth. God'swonderful provision of love and mercy, so reasonablein every particular, has been opposed by the Adversary,not only directly but indirectly, by setting before theLord's people something which, to their imperfectjudgments, might at first appear to be grander hopesand prospects than those set forth by the Truth. <strong>The</strong>tendency of error, nevertheless, is further and W e raway from the Truth, from the divine plan, from thesimplicity of the Gospel, into confusion of thought,superstition and priestcraft.Amongst these delusive hop is the hope that whenmen die they are not dead-that when dead they aremore alive than they ever were. This hope is introducedby the Adversary to antagonize the Scripturalhope of a resurrection of the dead. One or the otherof these hopes pust be false. <strong>The</strong> Adversary hassucceeded remarkably in foisting upon "Christendom"this false hope, which God's Word does not support, and. which is in direct conflict with the teachings of the Wordrespecting the resurrection of the dead; for if none aredead there could be no "resurrection of the dead."Another of these false hopes is respecting the time ofthe rewarding of the Lord's faithful. <strong>The</strong> Advexsayhas been equally successful in deluding the nominalchurch into the belief that instead of waiting for aresurrection of the dead, instead of hoping. for s sharein the Fit Resurrection, as the time for receivingreward, they should hope that the dead (are not dead,but) enter their reward through the door of death, insteadof by the door of resurrection, as set forth throughoutthe Scriptures. <strong>The</strong>se false hopes, like all otherfalse things, are injurious, hawever pleasing they maymomentarily w. <strong>The</strong> Word of God must be our
66i. <strong>The</strong> <strong>New</strong> ~rdi6n.. 'guide and it instracts us that our hopes 1.especti.g fitblessing,joy, etc., all rest in the resurrection of the dead.<strong>The</strong> false expectations of the past, that the momentof death would be the moment of heavenly glory(contrary not only to all the facts and circumstancesdemonstfible to the human mind, but opposed to agreat mass of Scriptural testimony respecting theresurrection-which awaits the second coming of 9urLord for its fulfilment), have been very injurious to theLord's people, in that they have been led away from.his Word and from the true hopes which it inculcates,and which are in full accord with the soundest of reasonand all the facts as we see them about us.It may be suggested that this hope of an instantaneouschange to the heavenly condition at the momentof death, is for the last members of the <strong>New</strong> <strong>Creation</strong>the very hope advocated in this work. This is true, butthere is a reason for our supporting such a hope in thepresent time which could not be adduced prior to 1878,the date from which we claim this enlargement of thehope of the lord's people dates. This expansion of thehopes of the <strong>New</strong> <strong>Creation</strong> in this harvest-time is infull accord with the Scriptures. Our thought is notthat dl men, nor even the members of the <strong>New</strong> <strong>Creation</strong>all down through the age, were changed in the momentof their dying; but holding with the Scriptures that .they fell asleep in Jesus, we hold also with the sameauthority that their hope is in the awakening whichGod has promised should come to them in the new day,the Millennia1 day. Our hope, built upon the testimonyof the divineword, is that we are already in the dawningof this new day; that Immanuel is already present,establishing his Kingdom; that the first part is thereckoning with his servants, as he particularly pointedout in his parables illustrative of the work to be accomplishedat his return to take the Kingdom of earth..<strong>The</strong> parables declare that he shall call his own servants,unto whom he has committed the pounds and talents,and that he will reckon with these before beginning hireckoning with the world.-Luke 19: 15. Mat. 25: 14. ,
Its Present Inheritrmcs. 663This work begins first with the house of God, theChurch, the <strong>New</strong> <strong>Creation</strong>; and, as already pointedout,* 1878, A. D., marked the date at which the "deadin Christ" should rise "first." It is in full harmonywith the Scriptures, therefore, that we believe that theApostles and faithful saints of the entire age, down too& own day, are already glorified, already possessed ofthe glorious spiritual bodies promised them, but, because"changed" and made like the Master himself,and hence, as spirit beings, obscured from human sight,beyond the veil. It is in full accord with this Scripturallybuilt hope that we teach that each member of the .<strong>New</strong> <strong>Creation</strong> still in the flesh will not need now toS6sleep," and to wait for the time and establishment ofthe Kirigdom, because the King and Kingdom alreadyare here, the life-giving work of the new dispensationhas already commenced, the major portion of the elect<strong>New</strong> <strong>Creation</strong> have been already glorified, and the livingmembers merely receiving the completion of theirpolishing and fitting and testing preparatory to experiencingtheir share in the First Resurrection-to be"caught away" or "changed" in a moment, in thetW1ng of an eye-to be, in the moment of death ofthe flesh, invested with the new house, the spiritualbody.-2 Cor. 5: I <strong>The</strong>ss. 4: 17.In considering this subject, however, we must havebefore our minds not only these special hopes of this"harvest" time, but also comprehensively what havebeen the hopes of all the brethren, all the members of the<strong>New</strong> <strong>Creation</strong>-the hopes set before us in the Gospel.Let the inspired Word declare these hopes, and then letnot the fact that they are very diierent from thosegenerally entertained by the socalled Christian worldcause us concern. True, the "Christian world," in itscreeds, sets forth a belief in the second coming of Christ,and in the resurrection of the dead, but these are merely ,verbal expressions by which it seeks to maintain somerelationship to the Scriptures. <strong>The</strong>se are not the*Val. II., chap. vii. . . .. .
664 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.hopes of the Christian world-the nominal church;rather, they are its dread. <strong>The</strong>y dread the secondcoming of Christ rather than hope for it; and theydread the remvrection of the dead rather than hopefor it; because they have been misled by the patAdversary into a misapprehension of the divine characterand plan, and generally believe that the second comingof Christ means the end of hope, the end of probation.the end of mercy; instead of understanding it, as theScriptures point out, to be really the beginning of greatblessing of all the families of the earth, which God longago promked and has for four thousand years beenpreparing.Resurrection, too, is regarded with dread, becausefalse teaching has led to the supposition that the spirit,or breath of life, has a consciousness without a body, andthat the body is a sort of prison-house from whichspirits are glad to be liberated,-* return to whichwould be in the nature of a punishment. Thus have thetraditions of men made void the Word of God, underthe influence of the great Adversary, the god of thisworld, who now blinds so many. But let us look at theScriptural testimony on this subject, and see howclearly and explicitly it points in evuy instance to thesecond advent of Christ, and to the resurrection as,first, the hope of the Church, +he <strong>New</strong> <strong>Creation</strong>, andsecond, the hope of the world."Gird up the loins of your mind be sober, and set p r hoperjectty on the gars that is to be bought unto you L &revelaturn of Jesus Christ. "-1 Pet. 1 : 13.--R. V."Ourselves also, whuh have thd fisdfncits o tkr Spirit, cporrwe ourse1ves mn within arselves, waiting for our adoto wit, the re&ption[deliverance] 0 ar body [IUu hurt^body of Christ]. . For we are saved by ho e [not actuully s dyet, but merely an a anticipatory sensef 's-Ro~. 8: 23, 24.-R. v."Blessed be Iks God and Father of our Lord and Sdo~, JewChrist, who according to his great mercy be at us again unto ahope of life by the nsurctiop of Jesus cRr*I from the dmi.unto an inhdtqnce incorruptzble, undefiled, and that faddk notaway reserved an heaven fw you, who by the pa~~srof God are.guar&d through faith unto a salvation ready to be reueaisd inthe last time. Wherein [in which hope] yr greatly rq&.
Its Present Inherita~e. 665k now fqr q little whdu, if need be, ye-have bem put toin manrfolrZ tsmptatw: that the pmn of your aath,much more precious than gold which pn*Rth. thon fit beproven by /ire, might be found unto poise and glory an$ honord the revel+&. of Jew Christ."-1 Pet. 1 : 3-7."<strong>The</strong>re as laid up w me a crown of righteoumess, which theLad, the ri hMur fudge, shall give me at that day: and no*to me only, %ut unto dl them also that h e his appearing."-2 Tim. 4: 8."I am not ashamed, for I know him whom I have believsd, andam psrsuadud that is abL to pard that whuh I have comrni!?dunto ham agaanst that day. -2 Tim. 1 : 12.-R. V.We should live sober1 , ri hteously and godly in this presentworld, bo*infa that bLssed hope, and the 4lorious appearingof the great 8xd and our Savia Jesus ChNi, who gave Aimself,or us."-Titus 2: 12-14.{his I [Iauq confess unto thee [Feliz], that after the waywhuh the call heresy, so worship I the God of our athers, belimingalfhings whwh are written in the Law and t L prophets,having hope toward God, which things also tlwy themselves lookfor, that thereshall be a resurrection o the dead."-Acts 24 : 14,15."Ye are dead, and our li e is h f ' with Christ in God. WknChrist, who is our li$, s d appear, then shall ye also appearwith him in lory."-401. 3: 3,4."For the Lpe of the resurrection of the dead I am called inquestion this day."-Acts 23: 6."Jesus said unto ha, I am the resurrection and the life. Huthat believeth on me, thou h he die, yet shall he live: and whosmer[then] liveth and be'iieveth on me shull mer die."-John11 : 25. 26.---R. V."<strong>The</strong> hour cometh in which all that are in the tombs shall hearhis voice, and shall come fmih: they that kuve done good untothe resuwection of life [the First Resurrection]; and they thathave dons ill [whose course in the present life will not pass thsdivine approval as worthy of eternal life] unto the resurrectionof jud ment [the aduul resurrection under disciplines andreward ddn the%illenn& age]."*-John 5 : 28, 29.-R. V."In m F=L*S house are many mansions; if it were not so,I wwld hhw told you; I go to prepare a plum fa you And ifI go and prepare a place for ou, I wiU come a aan a;rd rcceivryou unto myself, that where ?am thn. ye may %e also."-John14: 2, 3."<strong>The</strong> Son of Man shall come in the glory of his Father, withhis an els; and then he shall reward every man according to hasworks!-~att. 16: 27."Behold, I cotne quickly, and my reward is with me."-Rev. 22: 12."Behold thy salvation cometh; behold his reward is withhim."-Isa. 62: 11.*See Chap. xvii.
666 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>."Be atient, therefore, brethren, unto the plBsence [pmousia$the &ni. . stub15sh your hearts, for the caning o]t Lord drckeih nigkw-~ames 5: 7, 8.l"Say unto them that are of a earful heart, Be strong, fear not;bekold your God d come wit vengeance, with the recompenseof God; he d come and save ou. <strong>The</strong>n the eyes of the blindsha.U be opened ad the ears of the &a shdl be unstopped,for in the un'hss waters s had break out, and streamsin k'd~swt.**-~sa. 35: 4-0."At thut time thy peopla shdl be delivered, every one thatshdl be found written in the book of life], and many o themthat she in the dust of the earth s !hall awake, some to f asting2life [the gkst Resurrection and some to s h and hsting conternt [dishonol,-from w uh, hever, they may be recoveredb & restitution processes t k put into o eratm and theyt&t be wise the little fi~k.the unse virginsfshall sk'ine as thebrightness o/ the firmament [as the suhMatt. 13: IS]. and theythat turn many to righteousness as the stars luminurses] foreverand ever. . . But go thou thy wa th the end be [till the"hurvest" or e& o the age be come); thou sldt rest, andstand in thy bt at t f end of the days. -Dan. 12: S3,13. Vol.III., p, 83."A book of remembrance was written before him uehovah]for them that feared the Lord; ad that thou ht upon hisname; and the shall be mine, saith the ~ord ofhosts. in thatday when I male up my jewels."-Mal. 3: 16.17.Distorted theories and fanciful imaginations comechiefly from human philosophers, who had not the guidanceof the lamp of the divine Word, and who have soperverted the judgments of many of the Lord's dearsaints that the foregoing and many other explicit declarationsrespecting the true hopes of the Lord's peopleare negatived and robbed of their force and beautyand power by other more or less figurative Scriptures,which are so wrested out of their true position andmeaning as to make them antagonistic to these plainstatements. We must examine these in order to havethe way of faith and hope and obedience made clearand plain to the eyes of our understanding. We willthen proceed to note various other blessings additionalto our hopes, which belong to us in the present life, as apart of the kt-fruits of our inheritance.THE THIEF IN PARADISE."He said ta Jesus, Remember me when thou comest into tkKingdum. And he Uesus] said to hi% [the p mhd ~*fl:
Its Pressnt Inheritance. 667Idud t say to tkas this&y, thon shah be with me itz Pwd.~.''-Luke 2il: 42.43.Those who consider salvation to be an escape fromeverlasting tcrture to a paradise of pleasure, and dependentonly on accidental circumstances of favor,think they see exemplified in this narrative the doctrineof electiota-that our Lord Jesus, pleased by the con.soling words of the one thief, elected him to heaven, andequally elected that the other should suffer to all eternity,unpitied and unrelieved. Truly, if God has madesalvation such a lottery,-such a chance thing, thosewho believe it to be such should have little to syagainstChurch lotteries, and less against worldly ones.But this is not the case. This Scrbture has beenmuch misunderstood. To get its true import, let ustake in the surroundings and connections.<strong>The</strong> Lord had just been condemned, and was nowbeing executed on the charge of treason against Caesar'sgovernment, in saying that he was a king; though hehad told them that his Kingdom was "not of this world."<strong>The</strong>re, upon the cross above his head, written in threelanguages, was the crime charged against him: "THIS1s THE KINO OF THE JEWS." Those about knew ofhis claims and derided him, except one of the thievescrucified alongside. Doubtless he had heard of Jesusand his wonderful character and works, and said in higheart: This is truly a strange and wonderful man.Who can know that there is no foundation to his claims?He certainly lives close to God. I will saeak to him insympathy: it can do no harm. <strong>The</strong>n he rebuked hiscompanion, mentioning the Ldid's innocence; and thenthe conversation above noted took place.We cannot suppose that this thief had correct ordefinite ideas of Jesus-nothing more than a mere feelingthat, as he was about to die, any straw of hope wasbetter than nothing. To give him credit for morewould be to place him i~ faith ahead of all the Lord'sapostles and followers, who at this time had fled dismayed,and who, three days after, said: "We [had]
668 <strong>The</strong> <strong>New</strong> Credibn.trusted that it had been he which should have redeemedIsrael."-Luke 24: 21.We can have no doubt as to the import of his petition.He meant that whenever Jesus reached his Kingdompower, he desired to be favored, cared for. Now noteour Lord's answer. He does not say that he has nokingdom; but, on the contrary, he indicates by his responsethat the thief's request was a proper one. <strong>The</strong>word translated "verily" or "indeed" is the Greek word"amerz," and signifies "So be it," or "Your request isgranted." "I say to thee this day [this dark day, whenit seem as though I am an impostor, and I am dying asa felon], thou shalt be with me in Paradise." <strong>The</strong> substanceof this promise is that, when the Lord has establishedhis Kingdom it will be a Paradise, and the thiefwill be remembered and be in it. Notice that we havechanged the comma from before to after the word "today."This makes our Lord's words perfectly clear andreasonable. He might have told the thief more if hehad chosen. He might have told him that the reasonhe would be privileged to be in Paradise was becausehis ramom was then and there being paid. He mighthave told him further that he was dying for and ransomingthe o h thief also, as well as the whole gapingand deriding multitude before him, the millions thenentombed, and the millions yet unborn. We know this,because we know that "Jesus Christ, by the grace ofGod, tasted death for every man," "gave himself aransom for all," that all in due time might have opportunityto return to the .Edenic condition, forfeited bythe first man's sin, and redeemed for men by Christ'srighteous sacrifice.-Heb. 2 : g ; I Tim. 2 : 5,6 ; Acts 3 : 19.As already shown, the garden of Eden was but anillustration of what the earth will be when fully releasedfrom the curse-perfected and beautified. <strong>The</strong> word"paradise" is of Arabic origin, and signifies a garden.<strong>The</strong> Septuagint renders Gen. 2: 8 thus: l'G~d planteda paradise in Eden." When Christ shall have establishedhis Kingdom, and bound evil, etc., this earth will grad-
Its Prssmt Itzhsritancs. 669udly become a paradise, and the two thieves and allothers that are in their graves shall come into it, andthen by becoming obedient to its laws they may livein it and enjoy it forever. We doubt not, however, thatthe kind words spoken in that dark hour to the sufferingSavior will no more lose a special and suitable rewardthan the gift of a cup of water, or other small kindnesses,done to those whom this King is "not ashamed to callhis brethren."-Matt. 10: 42.In the Scriptures Paradise is used to describe man'sprimeval state of bliss, in harmony with his Creator, beforethe curse and blight of sin entered into the world.This Paradise lost to mankind is promised to be restored;and in a more or less vague manner the wholecreation has been and is waiting and hoping for theGolden Age thus to be inaugurated. <strong>The</strong> Scripturespresent to us the thought that the Paradise state hasbeen redeemed for man by our Lord Jesus' death, andthat as a consequence a part of his glorious restitutionwork will be to restore Paradise-"that which was lost"-the purchased possession.-Matt. 18: I I ; Eph. I : 14;Rev. 2: 7.But have we a right to alter the position of the comma?Certainly: the punctuation of the Bible is not inspired.<strong>The</strong> writers of the Bible used no punctuatiorz. It wasinvented about four hundred years ago. It is merely amodem convenience, and should be so used as to bringout sense, in harmony with all other Scriptures.Instances of a similar use of the word "to-day" inmodern literature are quite frequent; and in theScriptures we call attention to the following:"<strong>The</strong>refore f command thee this thing to-day. "-Deut. 15 :'IS."I have set before thee ihis day lifs and good, and dsath mdevil."--Deut. 30:15."I command thee this day to love the Lord thy God."-Deut.30:16."I would to cod that not thou but atso a~ tk barth* dUy Wf?W b0rk LZbbWSt @rdldtog8ther SUCh @?U, SUwthese bonds."-Acts 28 : 29.Not only does the sense of this passage require the punctuationsuggested, but its harmony with all the remain-
ing Scriptma similarly demands it, and t b can be noreasonable or valid objection to it offered. To supposethat our Lord went to Paradise immediately, would be tosuppose an impossibility, for Paradise has not yet beenreestablished. Furthermore, it is distinctly stated thatour Lord's body was buried in Joseph's tomb, and thathis soul, or being, went to sheol, hades, oblivion, andthat he was &ad, and not alive in Paradise or elsewhere,in the interim. <strong>The</strong> Scriptures distinctly assure us, notthat our Lotd came down from heaven, or from Paradise,at his resurrection; but that he "rose from the dead. onthe third day, accordingto the Scriptures." (I Cor. 15 : 4.)Our Lord's own words, after his resurrection, were,"Thus it is written, and thus it behooved Christ tosuffer, and to rise from the dead the third day." (Luke24: 46.) Again he said to Mary, "I am not yet ascendedto my Father: but go to my brethren, and say untothem, I ascend unto my Father and your Father; untomy God and your God. "-John. 20: I 7ST. PAUL'S EARNEST DESIRE."For ms to live is [lo live] for Christ, and to die, gain. Butif to live in the @sh, this is to me a fruit of labor; and what Is h d choose I do not exactly k w . I anz zndoed hard pressedby & two things [I have an earrzest &sire for the returntn andbring with Christ, since. it is very meh to be pefmedf butto remain its the flesh ss more requiszte on your account.'-Phil, 1 : 21-24, Dzuglott translation.It will be observed that the chief diierence between theabove and the common English version of this passageis the substitution of the word "return" for the word"depart." In justification of the use of the word "return"the translator in a footnote says:-"To analwai, the loosing again or the returning, beingwhat Paul earnestly desired, couldnot be death or dissolution,as implied by the word depart in the common version;because it seemed a matter of indifference to him.which of the two-life or death-he should choose; buthe longed for the analusai, which was a third thing, andvery much to be preferred to either of the other Wthings alluded to. <strong>The</strong> word analurai occurs in Lukera: 36, and is there rendered re-;-'Be you like mem
Its Present Inheritance. 671waiting for their master, when he will return,' etc.Jesus had taught his disciples that he would come again,or return (John 14: 3, 18) ;thus, also, the &gels said tothem at his ascension. (Acts I : I I .) Paul believed thisdoctrine and taught it to others, and was looking for andwaiting for the Savior's (analusaa) return from heaven(Phil. 3: 20; I <strong>The</strong>ss. I: 10; 4: 16, 17) when he would'ever be with th Lard.' "An examination of the Greek word analusai showsthat it is used in Greek literature by Plato in both waysassigpifying sometimes depart, and sometimes return;but the ward occurs only twice in the <strong>New</strong> Testament,here and in Luke 12 : 36. In the latter instance, asstated above, it is rendered "return," and manifestlycould not be otherwise rendered and preserve the sense.In the case we are discussing (Phil. I: 23), we hold thatit should be rendered return, for the very simple reasonthat, even when used to signify depart, it must carrywith it the thought of depart again-to depart to a placewhere one had previously been. <strong>The</strong> Greek prefix anain 'anu-lusai signifies again as our prefix re in re-turnsignifies again. Hence, if rendered depart, we would beobliged to add tbs thought re-depart or depart again.And this would spoil the matter as related to St. Paul;for he had never been with Christ in glory, and, hence,could not "depart again" to be there with Christ. Butwhen we translate analusai "re-turning," and apply it toour Lord, every difficulty seems to be removed.Let us note the circumstances which gave rise to theexpression. <strong>The</strong> Apostle had been for some time aprisoner at Rome, and while at times well treated bysome of the Emperors, he was constantly liable to be putto death on some caprice. He wrote this Epistle inacknowledgment of a substantial gift from the Churchat Philippi, and took the opportunity to tell them fullyof his own condition, the progress of the Lord's work,ctc., and to encourage them to steadfastness to the end.Since they would like to know his prospects for re-lease, he tells them that enemies (seeing his liberty fortwo years-Acts 28: 30) were explaining Christianity,*
<strong>The</strong> Neur Creaion.hoping thereby to add affliction and perhaps death to hi#bonds. (Phil. I : 16-19.) But he realized the prayersof the Church on his behalf and expected that his trialbefore Nero would result in his deliverance,--either byacquittal or by death. <strong>The</strong>n he telh them that, as tohis rn preferences, it would be difficult for him tochoose between life (with its sufferings) and death (withits rest from toil) ; but while he had no choice as betweenthese two things possible, he had a longing, an intensedesire, for a thing he well knew was impossible, a thingwhich he knew, and had taught the Church, was a longway off (~<strong>The</strong>ss. 2: I-8)-the returning of Christ andbeing with him. <strong>The</strong>n, leaving the impossible and returningto the possibilities, he assures them that he has aconviction that God has a work for him yet to do for theChurch, and that he would be released. And althoughthe Scriptures give no account of it, tradition declaresthat he was acquitted by Nero atd had some five yearsof liberty and service before being re-arrested andexecuted.It is worthy of note here that other words itre 'repeatedlyused in the writings of both Paul and Lukewhen depart is manifestly meant. And it should beremembered that Luke was the Apostle's amanuensis,who traveled much with him and was accustomed to usewords in the same sense.But if any yet contend for the word "depart," ratherthan "return," we submit the following:No doubt Paul would have desired, especially in viewof his knowledge that the Lord's second coming couldnot occur soon, that he might depart to heaven or anywhereelse in order to be with the Lard at once. Buthe knew that such a desire could not be granted inharmony with the divine plan; and hence, although itwould have been his earnest desire, it did not enter intoconsideration as one of the possible things. He was stillleft in a strait of indecision as to his own preference ofthe two possible things -to live and serve the Churchin sdering, or to die and rest from hi labors-waiting"for that blessed hope, and the glorious appearing of the
Its Present Inheritawe. 673great God [our Lord and Savior Jesus Christ]," "whoshall change our vile body that it may be fashioned likeunto his glorious body."-Titus 2 : I 3 ; Phi. 3 : 2 I.<strong>The</strong> Apostle is writing to the <strong>New</strong> <strong>Creation</strong> respectingtheir condition,-not including the natural man. Herecognizes the new will as the <strong>New</strong> Creature, and theold body as its "tabernacle," or tent, which is muchbetter than none, though quite unsatisfactory. <strong>The</strong><strong>New</strong> Creature cannot feel perfectly at home in it, butearnestly longs for the perfect body, to be his in theresurrection-his permanent home, or share in the"mansion" our Lbrd promised to prepare for the <strong>New</strong><strong>Creation</strong>. (John 14: 2.) "We know that if our earthlyhouse of this temporary dwelling-place were dissolved,we have a permanent structure of God, a house riotmade with hands [not produced by human powers],everlasting, heavenly. "It is true that in this present body, or temporaryhouse of pilgrimage, we groan--oppressed not only bythe evil influence of the world and the devil on everyhand, but also and especially by the weaknesses of ourown flesh. For when we would do good, evii is presentwith us, a6 that the good which we would do we areoften hindered from doing, while the evil which we donot approve often obtrudes itself on us and requires tobe continually resisted and overcome. As the Apostleelsewhere declares, we "which have the first fruitsof theSpirit, even we ourselves groan within ourselves, waitingfor the adoption, to wit, the deliverance of ourbody,"-the Church, into the glorious likeness of ourLord.But our groaning is not with a desire to be unclothed.We do not wish to be without a body, for thatat very best all down through the Gospel age wouldmean to be "asleep," waiting for the resurrectionmorning to be "clothed upon with our house fromheaven," our new, perfect and permanent body, our
674 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>."home." What we prefer is not to hav* the iittle sparkof present life extinguished, but to ha?e it swallowedup, absorbed into the perfect condition3 of the perfectlife to which we are begotten. We long for resurrectionbirth, with its perfect body."Now he that hath wrought us for the self-samething is God, who also hath given us the earnest of theSpirit." This perfect condition, which we are to obtainin the resurrection, will be the grand consummation ofour salvation, which God has promised; and the newmind, the new will begotten by the Word of truth, isreckoned as the beginning of that <strong>New</strong> Creature, whichwill be perfected in the divine nature when the firstresurrection shall have completed it. <strong>The</strong> holy Spiritgranted us in the present time is a pre-payment, so tospeak--an "earnest" or assurance of the grand andgracious results for which we are hoping and striving,groaning and praying."<strong>The</strong>refore we are always confident, knowing that.whilst we are at home in the body [so long as we feelentirely contented with present conditions-ourselvesand our surroundings], we are absent from the Lord."If we were living near to him, "walkiig with God," wewould not feel perfectly satisfied with present attainments,conditions, etc.; but would feel like pilgrimsand strangers, seeking a better rest, a better home."which God hath in reservation for them that lovehim." But this, as the Apostle explains, is true onlyof those who walk by faith and not by sight."But we are confident [full of faith toward God.we rejoice to walk by faith], and are well pleased ratherto be from home [homeless, pilgrims and strangers onthe earth] and to be at home with the Lord" in thespirit of our fellowship.For this cause we are striving, that whether it beby and by when we reach our home, or whether it bein the present time when we are actually away fromhome, pilgrims and strangers, we strive that we maybe acceptable with the Lord; that we may have hisfavor and blessing and nak his fellowship and pres-
1 ts Present Inheritance. 675ence and know that we shall ultimately be accepted byhim. ."For we must all appear before the judgment seatof Christ, that every one may receive the things donein the body, according to that he hath done, whether itbe good or bad." All through this pilgrimage we arestanding at the bar of our Lord's judgment: he is testingus, proving us, to see whether or not we love him andthe things which make for righteousness and peace; andif so, how much we are willing to sacrifice for righteousness'sake. He marks the degree of our love by the measureof our self-denials and self-sacrifices for his sake,the Truth's sake.But thus to speak of our bodies as houses can betrue only of the "saints," the "<strong>New</strong> Creatures" inChrist. Others of mankind have not duality of nature,and could not properly apply to themselves such expressionsas that of Romans 8: 10, 11, "If Christ be inyou the body is [reckoned] &ad because of sin; but thespirit alive because of [the imputed] righteousness"of Christ. <strong>The</strong> new nature of the saints, begotten by theWord of truth, is really only the new will, which, however,is thenceforth addressed as the real person, andit alone is recognized of God, who knows us not after theflesh but after the spirit of our new minds-Christminds.Notice also Romans 6: 3, 4. <strong>The</strong>se "<strong>New</strong>Creatures" have an old man, or outward man, that isperishing, and a new man, inward man, or hidden manof the heart, who is being renewed day by day.-) Col.4: 16; Col. 3: 9, 10: Eph. 4: 23, 24; I Pet. 3: 4.THE TRANSFIGURATION SCENE.Little did the disciples imagine that our Lord's statementthat some of them should not taste of death untilthey had seen the Son of Man coming in his Kingdom,would be fulfilled within six days to Peter, James andJohn in 'the Mount of Transfiguration. Yet so it was;and evidently it produced a great and designed effectupon the witnesses, one of whom, writing respecting it,says (2 Pet. I : 16-18), "We have not followed cunningly
676 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.devised fables, when we made known unto you the powerand coming of our Lord Jesus Christ, but were eyewitnessesof his majesty. For he received from God theFather honor and glory, when there came such a voiceto him from the excellent glory, This is my belovedSon, in whom I am well pleased. And this voice whichcame from heaven we heard, when we were with him inthe holy mount."<strong>The</strong> transfiguration scene was not all that it appeared.It was a "vision," as our Lord explained to the discipleswhen they were coming down from the mount.In this vision, as in all visions, the unreal appears real.Just so it was in the vision of John, on the Isle of Patmos.described in the book of Revelation. He saw, he heard.he talked; yet the things thus shown him in the visionwere not realities-not beasts with many heads andmany horns, and angels and vials and thrones, nor realdragons, etc., merely a vision. And a vision was inevery sense of the word just as good, and really bettersuited to the purpose than realities would have been.Moses and Elias were not present on the mountain,personally, but were merely represented to the diicipleain the vision. We know this not only from our Lord'sstatement, that it was a "vision," but also from hisstatement that no man had ascended up to heaven.(John 3: 13 ; Acts a : 34.) We know also that Mosesand Elijah could not, have been there, since they were~ oresurrected t from the dead; because our Lord Jesushimself was the "First-fruits of them that slept1'-"<strong>The</strong> first-born from the dead, that in all things he mighthave the pre8minence."-Cor. I 5 : 20 ; I Col. I : 18.Furthennore the Apostle to the Hebrews distinctlymentions Moses and the prophets (which would includeElijah) and their faithfulness in the past and theiracceptance with ,W; but he points out that they hadnot yet received their reward, and that they 'would notreceive it until after we (the Gospel Church) shall havereceived our reward joint-heirs with Christ in his
Its Present Inherilanc~. 67 7Kingdom. "<strong>The</strong>se all, having obtained a good reportthrough faith, received not the [blessings of the] pmmise;God having provided some better thing for us,that they without us should not be made perfect."-Heb. I I : 39, 40.Since, then, the appearance of Moses and Eliis withom Lord was an appearance merely, we properly inquire,What was the significance or meaning of thisvision? We reply, It was a tableau, illustrative of theglorious Kingdom of Christ, as our Lord had predicted,and as Peter understood it and expressed it. In thistableau, the three disciples formed no part. <strong>The</strong>y weremerely witnesses. Christ was the central figure; hisfeatures and garments, shining with miraculous lustre,represented in figure the glories which belong to thespirit nature, which our Lord received at his resurrection,"the express image of the Father's petson." Itis this same spirit glory that is represented in the visionsof Revelation, where our Lord is represented with eyesas a flame of fire, and his feet bright as burning brass,etc. (Rev. I : 14, 15 ; 2 : 18.) At his second advent ourLord will no longer be flesh, because, as he testified,"flesh and blood cannot inherit the Kingdom of God."He is now, and ever will be, a glorious spirit beingof the highest order-the divine nature: and the transfigurationwas intended to convey to the minds of hisdisciples a faint conception of the glory which excelleth.Moses represented the faithful overcomers whopreceded our Lord, described by the Apostle (Heb. 11:39, 40), who cannot be made perfect until the Kingdomshall have been established. Elijah represented theovercomers of the Gospel age.-See Vol. II., Chap. viii.PRESENT JOYS OF THE NEW CREATION."<strong>The</strong>se things have I spoken unto m, that my joy mightremain in you, and thut your joy might fu~."-John 15: 11.All who from a standpoint outside the "house ofsonsw-those who have not consecrated themselves, andhave not therefore become members of the <strong>New</strong> <strong>Creation</strong>,
the Royal Riesthood,--seeing that the members of thebody of Christ have, like their Lord, made a full consecrationof self and every earthly interest to the Lordand his cause, are apt to consider that in this sacrificeevery joy is lost. But every member of the <strong>New</strong><strong>Creation</strong> knows the contrary, and can testify that this isa great mistake;-that though some earthly joys, onceheld very dear, are sacrificed one by one, in their placescome heavenly joys that far more than compensate fbrthe loss. As our Lord again said, "Ye shall be sorrowful,but your sorrow shall be turned into joy." (John16: 20.) <strong>The</strong> <strong>New</strong> <strong>Creation</strong> must all taste of the bittercup which the Lord drained to the dregs; they mustall be touched with sympathy for the infirmities of theflesh; they must all realize distinctly the exceedingsinfulness and bitterness of sin; they must all betested concerning their loyalty to the heavenly Father.and their -ess to sacrifice every earthly thing asthe interest of his cause and faithfulness to the rightmay demand. . But blessings come through all such tearsand sorrows and disappointments-the blessing of arealization of divine approval, a joy superior to thatof the natural man, the joys 0.f the Lord, fellowship and-union with the Father.<strong>The</strong>re could be no such joys were it not for our blessedhopes. If our joys were dependent upon circumstancesof this life merely, we should be without joy; and, as theApostle has declared, be "of all men most miserable."(I Cor. I 5 : 19.) It is when hope has laid finn hold uponthe exceeding great and precious promises of God'sWord, that joys spring up as flowers in a desert, vivifiedby our teamsuch flowers of joy and blessing as thepoor world in its wilderness condition could not produceor imagine. And as our joys depend upon our hopes theydepend also upon our activities. It is not sufficientthat a promise has been left us, and that our hope hasgrasped the promise. By divine arrangement the joywhich springs into being through the implanted hopesand prospects must be nourished by prayer, and by
Its Present InReritawe. 679activity in the Lord's service. Our Lord indicates theclose relationship between prayer and the perpetuationof our joys, saying:'' ASK AND YE SHALL RECEIVE, THAT YOUR JOYMAY BE FULL."-JOE= 16: +-"In thy presence is fuhess of joy; at thy right handare pleasures forevermore," declares the prophet.(Psa. 16: I I .) It is because prayer brings the soul intothe presence of the Lord that it prepares the way fordivine blessing and superlative joys. Evidently theopening of the way for the Lord's people to approachthe throne of grace is not with the object of their changingthe divine will or plans. Such a thought is incompatiblewith every reasonable consideration of thesubject; hence, the Lord instructs us that proper prayingis not along the line of making requests that ourkills be done, in opposition to the divine will, but alongthe line of full submission to the latter. <strong>The</strong> Apostledeclares of some, "Ire ask, Bnd receive not, because yeask amissH-in harmony with your own desires, and notin harmony with the divine arrangement and plan.-James 4: 3.Along the same line our Lord admonished: "Use notvain repetitions, as the Gentiles do, for they think theyshall be heard for their much speaking; but yourheavenly Father knmetlz what things ye have need ofbefore ye ask him. Be not careful [worried], therefore,respecting what ye shall eat or what ye shall drink, andwherewithal ye shall be clothed, for after these thingsdo the Gentiles seek; but seek ye primarily the Kingdomof God and righteousness in harmony with it, and,all these needful earthly things shall be added unto youbyyour Father in heaven, according to his wisdom."(Matt. 6: 25-34.) Again, our Lord says, "If ye abidein me, and my words abide in you, ye shall ask whatye will and it shall be done unto you." (John 15 : 7.)<strong>The</strong> following conditions are all-important:(I) <strong>The</strong> one offering the prayer must be inChristmusthave come into vital relationship with him by the
(80 <strong>The</strong> <strong>New</strong> Crudion.acceptance of the merit of his atonement sacrifice, and bya consecration to his will and service; and, more thanthis, he must continue to abide thus in Christ as a memberof his body. as a member of the <strong>New</strong> <strong>Creation</strong>, inorder to have the privileges of prayer here referred to.(2) He must also let the Lord's Word abide in him;he must partake of the Word of truth and grace if hewould have the wisdom necessary to ask, in harmonywith the Lord's will, things which he would bepleased to grant--otherwise, even though in Christ, a<strong>New</strong> Creature, his prayers might frequently go unanswered,because "amiss." It is only those who professboth of these qualifications who may expect toapproach the throne of heavenly grace with full confidence,full assurance of faith that their petitions willbe answered-$ God's due time. Only such canrealize fulness of joy.As the Scriptures explain, prayer is the attempt to .gain access to the presence of God, and to hold communionwith him. Who the~may approach the throneof the heavenly. grace to "obtain mercy and find graceto help in every time of need"? (Heb. 4: 16.) Weanswer, with the Apostle, that the world in generaldoes not have this access, does not have this privilegeof prayer. True, indeed, millions of heathen people areoffering prayers to Deity with varying conceptions ofwho and what he is; but their prayers are not acceptableto God. "He that cometh unto God must believethat he is [must recognize him as the selfexisting One].and that he is the rewarder of those who diligemtly seekhim [seek to know him, to obey him, to serve him]."(Heb. 11: 6.) Cornelius was one of this latter kind,who recognized the true God and reverenced him, andsought to know and do his will; and, as soon as the divineplan had reached the necessary stage of development topermit God's favor to be extended to the Gentiles, hisprayers and his alms received a response. He was not,however, permitted to have communion with God in thefull, propersense; but was instructed to send for Peter,who would tell him "words" by which he might be
Its Prescnt Inheritawe. 681brought from his condition of alienation and separationinto a condition of harmony and sonship, in which hewould have the privilege of a son-the privilege ofaccess to the Father at the throne of heavenly grace.<strong>The</strong> generally loose ideas which prevail in respect tothis subject, under which it is supposed that any person,anywhere, and at any time and under any conditiqns.may approach the throne of grace with acceptance,are erroneous. As it was necessary, before Corneliuscould use this privilege of prayer-communion, that heshould hear and believe and accept the wwds of Peterexplainingto him the redemption through the bloodof Christ and the reconciliation thus effected and theprivilege thus granted of being adopted into God'si,mily-so a like 9wledge is equally necessary forevery person.<strong>The</strong> Apostle Paul expresses the same thought, declaringthat Christ opened up for us "a new and livingway," or "a new way,of life," through the veil-that isto say, his flesh; and that we may have boldness asbrethren to enter into the holiest by the blood of Jesus.Such "brethren," related to the great High Priest overthe house of God, are exhorted to "draw near with atrue heart, in full assurance of faith,"recognizing thattheir sins and iniquities have been fully covered, andthat they themselves have been fully accepted of theFather. (Heb. 10: 17-22.) Again, the same Apostledeclares that it is we who have an High Priest who canbe touched with the feeling of our infirmities, who may"therefore come boldly unto the throne of grace, thatwe may obtain mercy and find grace to help in time ofneed."-Heb. 4: 15, 16.But while only the consecrated class, the underpriesthood, the <strong>New</strong> <strong>Creation</strong>, are thus encouraged toapproach the throne with courage and confidence, veryevidently all who in any proper sense belong to the"household of faith" may to some extent enjoy theprivileges of prayer, the privilege of thanksgiving andintercession, and may rejoice in the peace of God, in arealization of the f<strong>org</strong>iveness of sins through the merit.
<strong>The</strong> <strong>New</strong> <strong>Creation</strong>.of the atonement. Nevertheless, it is not their privilegeto come with boldness, or in any other manner, intothe Holy of Holies. Only the consecrated, the <strong>New</strong><strong>Creation</strong>, the members of the body of the Priest, arenrivileged to enter into the presence of God in prayerin this special sense; and they only, therefore, may havethe fulness of joy which the Master promised. Hence,while we may not even suggest to unbelievers thepropriety of prayer, but should first instruct them withthe "words," as Peter instructed Cornelius, that theym~y know him upon whom they must believe before theycould have any standing before God, we may, nevertheless,encourage all who have believed on the Lord Jesusto pray to the Father, giving thanks and offeringpetitions through Jesus Christ. Such should, however,be given freely to understand that their position ofjustification through faith is not the accomplishment ofthe divine will in them, but merely the beginning of theproper course of approach to God-the het step in thatapproach,-and that the second step of full consecrationto the divine will must be taken by those who wouldenjoy the proper privileges of prayer, of communionwith God and of the fulness of joy associated therewith.It should be pointed out to them that a failure to takethe second step would imply a disposition to receivethe grace of God [justification] in vain. (2 Cor. 6: I.)After enjoying prayer-privileges of this kind for aseason, and refusing to go on to make a full consecrationof themselves to the Lord, these should very properlyfeel a diffidence in respect to prayer-should feel it tobe improper to be continually receiving divine favorsand asking for more, while withholding from the Lordthe consecration of their hearts-their reasonable service.As the consecrated class is in the Scriptures designatedthe spouse of Christ, so the general householdof faith would properly represent those to whom theprivileges of espousal are thrown open. <strong>The</strong> <strong>New</strong><strong>Creation</strong>, as the espoused Bride of Christ, having surrenderedheart and tongue and every power and energpto its Lord and his service, may reasonably and grate-
Its Present Inheritance. 683Wly accept from hi the blessings, privileges, protection.supervision and gifts which he has been pleased topromise to it as hi espoused Bride.As a woman who had rejected a suitor and had refusedto give him her hand and heaft cduld not reasonablylook to hi afterward for the care and protection andMessing and privileges and joys which he had alreadyfreely tendered her, so those who continually rejectdivine favor, to the efttent of refusing to make a consecrationof their little all to the Lord, could not withany propriety look to him, or ask of him the blessingswhich he has promised to those who love him and whomanifest their love by their devotion, their consecration.A proper recognition should be made of this distinctionbetween those who have merely accepted f<strong>org</strong>iveness ofsins at the hands of the Lord and those who have usedthat justification and gone on to consecration andfull relationship with the Lord. <strong>The</strong> fact that thesedivinely drawn lines between the different c1,asses ofbelievers are not more clearly recognized is a disadvantageto both. <strong>The</strong> distinction between the believersand unbelievers should be sharply defined. Allof the former should be recognized as brethren, "of thehousehold of faith," but not so the latter. Again, thedistmction between those believers who have consecratedthemselves and those who have not should beclearly traced, and the former should be recognized asthe Church, the <strong>New</strong> <strong>Creation</strong>, the Royal Priesthood, towhom all the exceeding great and precious promisesbelong.If these distinctions were clearly recognized it wouldbe of advantage (I) to the world, leading to morethorough investigation and a more tangible faith; (2) ofadvantage also to the unconsecrated believers, leadingthem to realize that unless they go on to a full consecrationthey are not joint-heirs with the saints in anysense of the word, either in the future glories or thepresent privileges and joys. (3) To realize this would,we believe, have also a stimulating effect upon the unconsecrated,leading them more frequently to a positive
decision by dispelling their unfounded imaginings thatsomehow or other merely believing in Christ. withoutconsecration, constitutes them sons of God and heirs,andentitles them to participate in the richest divine promiseswhich lay hoM upon the present life and thatwhich is to come.<strong>The</strong> bruised reed we wouldnot break, and the smokingflax we would not quench; but we would have thebruised reeds realize that in order properly to share inthe blessings of God, present or future. they must availthemselves of divine favor upon divins conditionstheymust wholly consecrate themselves, if they wouldcease to be bruised reeds. and become useful in theLord'sservice. <strong>The</strong> smouldering faith we would notquench, but would fan it into a flame of sacred lovewhich would induce a full consecration of self,-a fullsacrifice, according to the divine invitation, and thuslead to participation in the joys present and to come.As we have already noted,* the Apostle declares thatthe children of believers are counted in with them assharers in the divine grace of justification-as nolonger unholy and unclean, but " justified freely." Thisjustified standing and its relationship to divine careand providence continues from birth until the age ofdiscretion; and such children evidently have properlythe privilegesot the justified in the matter of prayer.receivingalso in like proportion of the joys and blessingsresulting. From earliest infancy they should be taughtto regard the Almighty, the God of their parents, astheir God. and froman early age they should begivento understand that as the parent has his standing withGod through Christ, so indirectly the child has his standingand relationship with Christ through his parent.<strong>The</strong> consecrated parent or parents in every Christianhome may be considered, therefore, as in a sense thepriests of the household. and while the child mayproperly be encouraged to pray to the Lord, the lessonshould not be neglected that the family and all of itsinterests and concerns are under divine supervision M a
Its Present Inherit atice. 685family, on account of the consecrated parent or parents,members of the <strong>New</strong> <strong>Creation</strong>. <strong>The</strong> child should betaught to look eagerly forward to the time when itsexpansion of mind and judgment would properly permitit to make full consecration of itself to the Lord, andthus to enter into the privileges an& joys promised tosuch.While the <strong>New</strong> Creatures in Christ Jesus are exhortedin the above text not to seek for, not to be anxiousconcerning, and not to pray for earthly things,-whatye shall eat, what yc shall drink, and wherewithal shallye be clothed, but to trust all these matters to thewisdom and love of the Father,-they are instructedconcerning one thing which the Father will be verypleased to have them pray for, and concerning whichhe will be pleased to answer their petitions largely.That one thing for which they should specially seek andspecially pray is the holy Spirit-the spirit of holiness,the Spirit of God, the Spirit of Christ, the Spirit of theTruth, the spirit of a sound mind, the spirit of love.<strong>The</strong> Master's words are, "If ye, then, being evil, knowhow to give good [earthly] gifts unto your children,how much more shall your heavenly Father give theholy Spirit to them that ask him?"-(Luke I I : 13.)Here, then, we have distinct information respectingwhat should be the basis of all our petitions, if wewould have them answered. Thus we must pray if wewould not ask amiss. Our affections must be set onthings above, and not on things beneath-upon therobe of Christ's righteousness and our future gloriousapparel, when we shall be like our I ~rd and see him ashe is, rather than on earthly apparel. .Our affectionsmust be upon the spiritual food-upon the bread whichcame down from heaven, and upon all the preciouspromises of God of which Christ is the center andsubstance. <strong>The</strong>se we must seek, these we must appropriate;and for these, therefore, the substance of ourprayers will be. Thus our watching, praying and dailyseeking will be in fttll accord. Moreover, thanksgivingmust largely take the place of requests, from the time
that we learn of the lengths and breadths and heightsand depths of the divine provision, for both the <strong>New</strong><strong>Creation</strong> and for our dear ones according to the flesh,and for all the families of the earth. What could weask for more or better than God has already promised?Surely we could ask nothing more than has beenpromised respecting the future glories of the <strong>New</strong><strong>Creation</strong>; nor could we ask more respecting the presentjoys of the same class. Every provision that reasoncould imagine, every want, every necessary, has alreadybeen anticipated for us and provided--given to us forthe taking. We merely lack wisdom as to how to take,how to appropriate these divine provisions. Givingthanks, therefore, we merely ask for wisdom and graceso to partake of them that our joy may be full. Ourrequests, therefore, must be for increased iilling withthe holy Spirit,-wisdom from above.What more could we ask on behalf of the world thandivine providence has already arranged? Nothing! <strong>The</strong>glorious "times of restitution" promised in the Wordmore than meet all the grandest anticipations or hopesthat the wisest of men could have ever entertained.We can, therefore, only thank God and acknowledgehis goodness, seeking to cdlperate therewith, and tor d i our need of wisdom. Hence the invitation thatwe may ask this help of God's holy Spirit or power--"wisdom from on high." "If any of you lack wisdomlet him ask of God, that giveth to all liberally and upbraidethnot." (James I : s.) By this wisdom wemay be enabled so to conduct ourselves, so to speak andact, as will be helpful to others; and in this direction,therefore, should be our prayers, that we may cobperatewith God along the generous, benevolent lines which hehas already marked out,-to ask a betterment ofwhich would be an absurdity.This great privilege of access to the presence of God,of entering by faith into the Most Holy, of approachingthe throne of grace, and obtaining mercy and findinghelp in every time of need, may be adapted to all thevarying conditions with which we are surrounded:
Its Present Inheritance. 687It is ours for personal use-that we may individuallycloset ourselves with the Lord and commune with him;and by his mercy this communion with him, thisseparation from distracting things, may be enjoyedwhen actually withdrawn from the company of others.Whcre this is impossible, and where no opportunitycomes for bowing the knee, and raising the voice evento a whisper, it is the privilege of the <strong>New</strong> <strong>Creation</strong> tohave access to the Father in mental communion.When on the street, when surrounded by confusion andturmoil, the heart may uplift itself and seek both wisdomand strength at the throne of grace. How blessedare these privileges! Those who most use them mostenjoy them. Unlike earthly things, they become themore precious as they become the more familiar.Prayer in the family circle is the going of the familyinto the "secret closet"-into the Lord's presence, awayfrom the world. This may not always be possible; butwhere the opportunity exists, it should not be neglected.If, however, favorable occasion cannot be made, doubtlessthe Lord will take the will as instead of the performance,and grant blessings accordingly. <strong>The</strong> influenceof the family altar and of the prayer incenseascending therefrom to the heavenly Father, and theacknowledgment there made of his grace, mercy, powerand blessing, are sure to bring additional blessing, notonly to the Royal Priest who serves his family thus, butto every member of thab family. A feeling of reverencefor God, of responsibility to him and a realization of hisloving, protecting card, goes with that family throughoutthe day. And if in the evening it be possible againto gather as a family to acknowledge divine mercies,and to render thanks, the blessing is only increased, aswas the widow's cruse of oil, as it was poured forthcontinually into vessel after vessel.-2 Kings 4: 1-7.Prayer in the Church is the going of the Lord'sfamily into the "secret closet" of divine presence,apart from the world. It is vitally necessary to itsprogress, its health, its spiritual development. Its neglectis sure to result in a loss of power, a loss of privi-
688 <strong>The</strong> <strong>New</strong> Creafion.lege and service, and a correspondipg loss of joy. Weare wholly out'of sympathy, however. with the klndof public praying referred to by a Boston newspaper.when, in reporting a religious meeting, it sald: "Rev.Dr. - made the most beautiful and eloquentprayer ever offered to a Boston audience!" <strong>The</strong>re is toomuch of this matter of praying to the audience insteadof praying to God. <strong>The</strong> Scriptures not only encouragepublic and audible prayers amongst the Lord's people,but point out, also, that he who prays should rememberhis audience in connection with his ministry, and performthe service so that he who hears may be able to say"Amen,"whetheraudiblyorin his heart.-I Cor. 14: 13-17.It was the wisdom from above, the holy Spirit, whichguided the Apostle Paul when going into a new citywith the Gospel, to seek out those assembled at a place"where prayer was wont to be made." (Acts 16: 13.)And it is a fact, still, that both the knowledge and thelove of God abound most amongst those of his peoplewho pray one for another and one with another, thattheir joy may be full. However many meetings theLord's people may have for the study of his Word. and forthe building up of one another in the most holy faith, weadvocate that no service be considered as properly commencedexcept the Lord's blessing upon the study befirst invoked; and that no meeting be consideredproperly closed until the Lord be thanked for theprivilege and blessing enjoyed, and for his blessingbestowed,-that the Word of his grace may be meatindeed to the hearts of those who have heard withsincere desire to know and do his will.FAITH A FRUIT OF THE SPIRIT AND A PART OF THE PRESENTINHERITANCE OF THE NEW CREATION.Faith must be ours before we can become childrenof God at all-yea, before our justification-for we are"justified by faith" ere we receive peace with God andf<strong>org</strong>iveness of sins. This faith which we had before wereceived the holy Spirit cannot, therefore, be the faithwhich is the fruit of the Spirit-the gift of the Spirit.
Its Present lnhentanca.ahFaith is the operation, the exercise, of our minds in respectto God and his promises. Those who cannotexercise confidence in God, whether because of ignoranceor because of fallen conditions of the mind, are in a statein which it is impossible for them to be blessed underthe provisions of this Gospel age; but not in a conditionwhich would bar them from a share in the blessingsof the a& to come-the Millennia1 age. <strong>The</strong> callof this Gospel age is to those who can and who will walkby faith, nat by sight-and whoever cannot or will not sowalk cannot now walk with God. "Without faith it isimpossible to please God." Whoever has not suchfaith to begin with can make no beginning at the presenttime; and even if he have the faith to begin with, unlessit grows and develops he will lack the power of beingan overcomer; because "This is the victory that overcomeththe world, even our faith."-I John s: 4.we should recognize a wide difference between faithand credulity. Millions of people are credulous andsuperstitious, and believe a thousand and one unreasonablethings for which they have no adequate evidences.Nor are these superstitious people, believing what theyought not to believe, to be found only in heathen lands.Millions of them bear the name of Christian, with somedenominational attachment. Superstition and credulityare to be condemned, reproved, avoided, overcome.<strong>The</strong> true faith is to be encouraged, built up,strengthened, caused to grow. <strong>The</strong> faith of God is thefaith, confidence, trust, which builds upon the divinepromises and not upon human traditions, philosophiesor imaginings.If we believe that God is what his name implies, theselfexisting One, the all-powerful, all-wise, all-just andall-loving Creator, and if we believe that he is the rewarderof those who diligently seek him, the effect willbe that we will seek him--seek to know and to understandhis Word; and that knowing and understandingit, we will have confidence in it; and that having confidencein it, we will direct our course in life accordingly.This beginning of faith, under divine favor, is pointed'
690 <strong>The</strong> <strong>New</strong> Cveathu.to Christ as the new and living way of re-union withGod and return to his favor. As this faith grasps Jesus,.and exercises itself in obedience, it increases, and theLord's blessing comes upon it the more, enlightening itrespecting the tetms of acceptance and of membershipin the <strong>New</strong> <strong>Creation</strong>. <strong>The</strong> growing faith grasps thepromises of God-of becoming heirs of God and jointheirswith Jesus Christ the Lord and Redeemer. <strong>The</strong>result is the blessing of the Spirit,-the begetting, theanointing, the adoption as sons.<strong>The</strong> further result is the greater enlightenment withthe light of the Golden Candlestick in the Holy, enablingthe eye of faith fo see things not seen from without-torecognize the High Priest's special ministry in respectto the light, in respect to the shewbread, in respect tothe incense of the Golden Altar, and at the Mercy-Seatbeyond the Veil. As the living, obedient faith graduallytakes in these various features of divine favor and blessing,as revealed in the divine Word, it grows strongerand stronger, clearer and clearer, and becomes anelementary part of the new mind. It sees from thisvantage point things which it could not see previously,and respecting which the Apostle declares, "Eye hathnot seen nor ear heard, neither hath entered into theheart of man [the natural man] the things which Godbath in reservation for those who love him."-I Cor. 2 : 9.Through the Word of promise, illustrated by theSpirit, it sees exceeding great and precious things,heavenly things, the glories to be attained in the FirstResurrection-the Kingdom, then to be establishedthereign of righteousness bringing blessing to all thefamilies of the earth-the subjugation of sin and thedestruction of every individual and thing that will notcotiperate to the glory of God and in accordance withthe divine law of love. <strong>The</strong> <strong>New</strong> Creature sees all thiswith the eye of faith, the eye of understanding; andthe Apostle assures US that this eye can behold manyof these things that are not clear and distinct to thenatural man,-buse "God hath revealed them unto
Its Preselst Inheritawe. 691us by his Spirit, which seatcheth all things, yea, the deepthings of God."--I Cor. 2 : g, 10.This Spirit-begotten faith in things not seen as yetis a part of the present inheritance of the <strong>New</strong> <strong>Creation</strong>,and is intimately associated with its every hope andevery joy,-giving the only possible foretaste of the"glories to follow." Indeed, as the Apostle explains,it is the foundation upon which all our joys and hopesare builded. "Faith is the substance of things hopedfor; the evidence of things not seen." By it things thatare not yet seen become as tangible to our minds as thethings that are seen; yea, says the Apostle, from thisstandpoint we learn to esteem that the things we seewith our natural eyes are temporal, while the things wedo not see with our natural eyes, but behold with theeyes of our faith, are the real, the tangible, the eternalones.How necessary faith is to the attainment and retentionof our present inheritance, the foretaste of comingblessings, is clearly shown by the Apostle James, who,after saying, "If any of you lack wisdom let him ask ofGod that giveth to all liberally and upbraideth not, andit shall be given hi"-adds, "But let him ask in faith,nothing wavering. For he that wavereth is like a waveof the sea, driven with the wind and tossed. For let notthat man think that he shall receive anything of theLord. A double-minded man is unstable in all hisways." (James I: 5-8.) <strong>The</strong> Apostle thus shows howimpossible it would be for anyone to become an overcomerwithout becoming strong in faith. Hence, theScriptures everywhere inculcate growth in faith, andall of the Lord's people need to pray as did the apostles,"Lord, increase our faith;" and praying thus they needto use the means which God has designed for the fulfilmentof this prayer. If their prayer be sincere they willuse those means earnestly-they will seek the Lord in .prayer, seek to know his Word, seek to obey it, seek andenjoy his service, seek to put' on all the graces of theSpirit ; and this being their attitude they will have strongfaith, full assurance of faith, and "shall never fall, but'
691 Th <strong>New</strong> <strong>Creation</strong>.so an entrance shall be ministered unto them abundantlyinto the everlasting Kingdom of our Lord and Saviorlesus Christw-in due time.-a Pet. I : 10, I I.THE LIFE-SONG OF THE NEW CREATION.My life flows on in endless song;Above earth's lamentation.I catch the sweet, not far-off hymn,Tbt hails a <strong>New</strong> <strong>Creation</strong>.Through all the tumult and the strife,I hear the music ringing;It finds an echo in my soul-How can I keep from singing?What though my joys and comfort die!<strong>The</strong> Lord my Savior liveth;What though the darkness gather roindlSongs in the night he giveth.No storm can shake my inmost calm,While to that refuge clinging;Since Christ is Lord of heaven and earth.How can I keep from singing?I lift mine eyes; the cloud grows thin:I see the blue above it;And day by day this pathway smooths,Since first I learned to love it.<strong>The</strong> peace of Christ makes fresh my hearb,A fountain ever springirig;All things are mine since I am his-How can I keep from singing?
STUDY XVII.THE RESURRECTION INHERITANCE OF THENEW CREATION.8m am or arrra Mum am Tunrrrn xn own m A?P.LEXATBO~xnrrv~ Tamor wrr~ Dxmrrn~m.sa-"M A= L. Iffu Dxe.mar mo ALL XI CHRIST S u u a= MAD. A~xrra.~~--ta~ mrrPnorucnor m L~~~.-AHA#TA~Z#-RB-#TAMDING oa Wmn-now.-NW A JWDQMBNT. on 'bur,, soa PUT tuna; am ~loruuT.IIL mx tm-''Accomr.~ Woarar mAnur ILlsvx.rcnor."-P~~~~YIIIF mx ern# OW THIS L~R-"BoY~ Mrr'a Om# 00Brrou TO Jmonm."-UTwr xa TUB [CHIIFI RIIuuacnonom THE [SPECIAL] DBAD.~-''IT DOIll HQT nr Wur W8lbsur, xm.ss-uWr Smu n IY. Em.**NLY in proportion as the eye of faith and the ear0 of faith are trained through the divine Word, arethe <strong>New</strong> Creatures enabled to appreciate with anydistinctness the grandeur and glories of their futureinheritance. <strong>The</strong>y cannot even begin to appreciatethese as natural men, nor can they do so until a fullconsecration has been made, and the holy Spirit has beenreceived as an earnest of the future. Up to that timetheir knowledge of the future, even after they have comeinto fellowship with God by faith and justification, is'represented in the Levites, who, though acceptable worshipersand servantsof the Tabernacle, were not permittedto enter into it and offer incense at its golden altar, nor1even to behold its grandeur. Whatever knowledge theLevite might have of the glories of the "Holy," its candlestickand the light therefrom, its tablaof shewbread, itsgolden altar and incense, was what he learned of the54from the comecrated priests, who doneehad access to it.,Addressing these Royal F'riests of the <strong>New</strong> <strong>Creation</strong>,,the Apostle shows that, even with their fullest attain-,ment of grace and knowledge and faith and spiritualsight, they will not in the present life be able to corn-:orehend with clearness the things of the future, butml
Ths <strong>New</strong> <strong>Creation</strong>.must still a-xept them by faith. His words are, '' Ttdoth not yet sppear what we shall be, but we know thatwhen he shall appear we shall be like him, for wesee him as he is." (I John 3: 2.) This is satisfactoryto the Lord's people, for though they might withoutimpropriety be curious to know fd1 particulars respectingtheir spiritual bodies, shape, size, elements, etc.,they can well imagine that the new conditions will beso merent from present conditions as to be beyondthe power of human brah to comprehend, no matterhow particular the description given. But the wholequestion is settle9 with the assurance that the Churchshall be like her Lord, and see him-not as he was in thedays of his humiliation, the man Christ Jesus. nos as heappeared to the disciples after his resurrection, robed inflesh in various forms, with various garments-.but seehim "as he is," behold his glory, and be like him, khar&lghis glory. This is sufficient.However, we are glad that the Lord did lit the veilto some slight extent, permitting us abrief glanceat thenew conditions of our future inheritance in the descriptionof the First Resurrection, as given us by theApostle Paul. (I Cor. 15: 41-44.) <strong>The</strong> entire chapteris deeply interesting to every member of the <strong>New</strong><strong>Creation</strong>-not only the verses which relate to the FirstResurrection, by which the Church, the little flock, theRoyal Priesthood, will be perfected and enter into thejoys of the Lord, but also by reason of its suggestionsrespecting the world's future hope. Indeed, althoughthe Apxtle addressed his epistle to the saints and not toothers, nevertheless to have described the Fit Resurrectiononly might have justified some in supposing thatno blessing worthy of mention remains for the worldof mankind, or it might have justified others in thethought that the resurrectioli of the world would besimii and merely later on. <strong>The</strong> mention of the tworesurrections is specially helpful, therefore, as COI-I-&Oratingthe Scriptural testimony that God has a specialportion reserved in heaven for the Church-R spiritualportion-and that he has an earthly portion which will
Its Resurrection Inheritance. 695in due time be revealed, and proffered to the world ingeneral. Because of this relationship between the FirstRerurrection of the blessed and holy, the Church (Rev.20: 6), and the subsequent resurrection of all men whowill eventually accept God's favor, it will be advisablefor us to take this subject just as the Apostle presentsit, and consider both resurrections."AS ALL IN ADAM DIE, EVEN SO ALL IN CBRISTSHALL BE MADE ALIVE."-I COL U:az-This d&laration is set forth as the conclusion of theApostle's argument preceding it. He disputes withsome disposed to deny the resurrection of the dead,which he afiirms. He points out that their contentionis irrational, because if the dead cannot rise, then is notChrist risen from the dead; and if Christ be not risenfrom the dead we have no Savior, no Mediator, no helper,and the case of both the Church and the world is hopeless.<strong>The</strong> penalty for sin being death, it was necessarythat Christ should die for our sins, according to theScriptures; but if he never arose from the dead, owcase is as hopeless as though he had never undertakenour redemption, because, even if mankind were freedfrom the curse of Adam's transgression, freed from thedeath sentence, it still would be in a hopeless condition.needing restoration; and in order to obtain that, itwould need the Great Physician, the great Restorer.After laying the strongest imaginable emphasis uponthe necessity of Christ's resurrection, as well as upondeath, saying, "If Christ be not risen your faith is vain,ye are yet in your sins. <strong>The</strong>n they also which are fallenasleep in Chr~st are perished,"-the Apostle proceeds todeal with the subject as proven, as settled beyond allcontroversy, saying, "But now is Christ risen from thedead, and become the first-fruits of them that slept."Having thus demonstrated his subject, and establishedthe faith of his readers in the general truth that aresurrection is not only possible, but necessary, and thatthe proof of this lies iu the fad that our Lmd did not
As for t:.sixteenth :nized as btness, but :%gether thcto be that -felt pract.i,under suc,sins w01t112)and just sr.save the siand the LIation bein:he have clSee verse IWhen atLord withanswer clr.was possi!that, shoulwas on thehad resortchold upor1jection of !careful scri.establish itrememberwhether tt:deal with tIt is PC.membranctthis age tocan be urglished for :pleted. It' inspired A.when indic
Its Resurrection Inken'tance. 697that God's favor and blessing through Christ will notin any sense of the word take into consideration thecharacters of those to whom life shall be given. OtherScriptures, however, make very clear that not all shall#'enter life," but only those who "do the will of thepather which is in heaven." A plain statement on thesubject is found in the Lord's words, "He that haththe Son hath life; and he that hath not the Son of Godhafh not life."-I John 5: 12.Many, in reading this text, fail to give proper forceto the words, "Be made alive." <strong>The</strong>y think of the passageas signifying merely an awakening from the sleepof death; but its meaning is much more comprehensiveand more precious than this. <strong>The</strong> death that camethrough Adam was not merely the loss of the littlefragment of life which the world possesses to-day ; butthe loss of life in its completest sense and fullest measwz.in which Adam possessed it as the representative of theentk human family. As "die" meant the loss of alllife, and Adam's dying began at once after his sentence.so to be "made alive" would mean not merely a startback toward perfect life and out of death, but wouldproperly be understood to mean restoration to full perfectionof life such as Adam had before sin-to be made&ve in the sense of being Sited up out of death. It isproper that this full meaning of the word "life" shouldbe apprehended in considering this text, and we shouldremember that from the Lord's standpoint the entirerace of Adam is dead; not merely those who have goneinto the tomb, but those also who are on their waythither. Our Lord's estimate of lile and death fsillustrated by his words, "Let the dead bury their dead1go thou and preach the Gospel." (Matt. 8: 2 n .) Hereunbehvefi are referred to +s still dead, because of havingno union with the Lie-giver; whiie the believers areequally referred to as alive, though they are saved fromdeath as Yet only by hope, and cannot experience theactual dellvery from the power of death unta theres\1~~ect~on.--a Cor. I : 10 ; Rom. 8: 24.
696 <strong>The</strong> <strong>New</strong> Credion.merely pretend to be dead, but dyMdied for our sins,"md as really arose from the dead, he points out that 31s on this basis of faith that we are privileged to think dour race as dead in Adam,-not as extinct, not as reallydead, but as sleeping. We are privilegedto hope for them,amcling to the Lord's promise, that in the morningtheresurrection morning-they will all be awaken&from their slumbers, and come forth to more favorableconditions than those of the present time;-to a conditionin which sin and death will not reign; to a conditionin which Satan will not have the powp of death.but will be bound; and in which the Redeemer will havefull pawer, and will exercise that power to the releasingof the prisoners from the great prison-house of death.This uplifting will be for such of them as, under thosefavorable conditions, shall hear (obey) his voice, aqdwalk in the highway of holiness, up, up, up, out of thevalley of the shadow of death to the full perfection oflife aid peace and blessing originally provided for themby their Creator, but which they lost through fatherAdam's disobedience, and are to regain through the meritof the eecond Adam and by obedience to him. Thisleads theApostle up to the proposition (verse 2 I) that itis God's plan that "since by man came death. by manshould also come the resurrection of the dead." <strong>The</strong>reis no mistaking the Apostle's meaning, that the first manthrough whom came death was Adam, and that the secondman by whom comes the -ion is "the manChrist Jesus," who declared in the days of his flesh,"My flesh I will give for the life of the world." Andagain, speaking of the intended results of this sadice,he said, "I am the remumdon and the life."-John6: 51; 11: 25.,* <strong>The</strong> declaration of our common version Bible, that,"As in Adam all die, even so in Christ shall all be madealive," is manifestly a mistranslation. Standing in thatform it is in conflict with other Scriptures, which distinctlylimit the number of those who shall be madediw through Christ. <strong>The</strong> mistrsnslation fa- thedoctrine of universal salvation, in that it seems to imply
Its Resurrection Idwritme. 697that God's favor and blessing through Christ will notin any sense of the word take into consideration thecharacters of those to whom life shall be given. OtherScriptures, however, make very clear that not all shall"enter into life," but only t h who ~ "do the will of theFather which is in heaven." A plain statement on thesubject is found in the Lord's words, "He that haththe Son hath life; and he that hath not the Son of Godhath not life."-I John 5 : I z .Many, in reading this text, fail to give proper forceto the words, "Be made alive." <strong>The</strong>y think of the passageas signifying merely an awakening from the sleepof death; but its meaning is much more comprehensiveand more precious than this. <strong>The</strong> death that camethrough Adam was not merely the loss of the littlefragment of life which the world possesses to-day ; butthe loss of life in its completest sense and fullest measw,in which Adam possessed it as the representative of theentire human family. As "die" meant the loss of alllife, and Adam's dying began at once after his sentence,so to be "made alive" would mean not merely a startback toward perfect life and out of death, but wouldproperly be understood to mean restoration to full perfectionof life such as Adam had before sin-to be madealive in the sense of being lifted up out of death. It isproper that this full meaning of the word "life" shouldbe apprehended in considering this text, and we shouldremember that from the Lord's standpoint the entirerace of Adam is dead; not merely those who have goneinto the tomb, but those also who are on their waythither. Our Lord's estimate of li!e and death isillustrated by his words, "Let the dead bury their dead;go thou and preach the Gospel." (Matt. 8: 22.) Hereunbelievers are referred to +s still dead, because of havingno union with the Life-giver; while the believers areequally referred to as alive, though they are saved fromdeath as yet only by hope, and cannot experience theactual delivery from the power of death until theresurrection.-2 Cor. I: 10; Rom. 8: 24.
THE AFTER RESURRECTION TO LIFB.We translate this text properly when we render it."As all in Adam die, even so all in Christ shall be madealive." Only those vitally connected with Adam diedbecause of his sin. Satan, although the father of lies anda murderer from the beginning, did not die on accountof Adam's sin, because he was not in Adam when thelatter was condemned to death; likewise the angelswhich kept not their first estate shared not in Adamicdeath, because they were not in Adam. <strong>The</strong> Apostle'spoint is that Adam was the father, or life-giver, of arace, and that by disobedience he, and the race whichwas in his loins as well, inherited death conditionswhich hurry them to the tomb more or less rapidly.Now, then, as all who were in Adam shared his sentenceand condemnation, even so all in Christ will share divinefavor through him.Adam's race was in him actually and legally, withoutany choice or volition-in him by nature. Those inChrist come into him by grace-individually and onconditions. Under the divine arrangement the redemptionof Adam from condemnation of death willultimately affect all of his race, to the extent of releasingthem from the sentence of death, and to the furtherextent of furnishing them the light, the knowledge andthe opportunity of coming into Christ; but it will beonly those who will avail themselves of this privilege,and come into Christ, that will be made alive, in thefull, proper sense of that word,-lifted up out of deathcompletely. Adam's wife was of him and representedby him, as well as were his children in his loins: and .so it is with Christ. His bride, or Chdh, is firstdeveloped and gets life of his life; and later on theworld, awakened from the "sleep" of death and broughtto a knowledge of the Truth during the Millennium, willbe privileged to come into him, as their "father" by consecration(Isa. g : 6) ; and if they abide in this relationshipit will mean their development to full restitutionof human perfection-to all that was lost in thefirst Adam. Thus all in Christ will be brought to
perfection of life--"made dim" in the absolute andcomplete sense. <strong>The</strong>y were in the first life-giver bynature, and failed through his failure. <strong>The</strong>y wiUshortly be granted the opportunity of coming into relationship with the second Adam, or life-giver, and itas proper children they will obey his voice they shalllive-be made alive.This interpretation, and no other, fits the text to thecontext. <strong>The</strong> Apostle progresses with the argument:After saying, "Even so all in Christ shall b; made alive,"he adds, "But every man in his own order." Hementions as the first order, the Church,'the Bride, thebody of Christ, "the Christ," "the first-fruits," the FirstResurrection. (Phil. 3: 10.) <strong>The</strong>se come into relationshipwith Christ during this Gospel age under its"high calling," and constitute Christ's "peculiar treasure,"andare to be granted life on a special plane withthe added glory, honor and immortality here seen, andlater to be more fully shown."Afterward," declares the Apostle, as of a differentorder, the remainder of those found worthy of life shallbe made alive, or lifted up completely out of sin anddeath. <strong>The</strong> lifting up of this second class be thework of the Millennia1 age; thek being "m& alive"will be a gradual operation, attained by the close of thatperiod. An exception-and therefore, perhaps, properlyto be called another order or band-will be the overcomersof the period previous to Pentecost, the faithfulancient worthies, referred to by the Apostle. (Heb.I I : 39, 40.) <strong>The</strong>se having been approved of God,"having obtained a good report8'-their trial havingalready taken place, it will be unnecessary that theirrestitution out of bath and into life should be a gradualwork. <strong>The</strong>ir shortcomings went before to judgment<strong>The</strong>ir resurrection, therefore, will be an instantaneousone, yet of a different order or band or class from theChrist, Head and body.Following the resurrection of the ancient worthies tcfull perfection of human mind and body, as the first orde.of natural man, we may expect resurrection work ta
commence with the nations, or people'of the earth, atthe time of the establishment of the Kingdom,-reallynine-tenths dead, but by general usage called dive.Though not in their graves they will be from the divinestandpoint &ad, and the life-giving, or restitution,processes will at once begin with them. <strong>The</strong> Lord'sKingdom, operating in the world, and rulmg it underlaws of righteousness and love, will be clearly beforethem; and the knowledge of the Lord will fill the wholeearth for their enlightenment. <strong>The</strong>y will then havefull opportunity of choosing righteousness, obedienceand everlasting life; or of choosing unrighteousness.disobedience and Second Death. Only those who chooselife, by obedience to the voice of the Son of Man,and who become amenable to the requirements of theKingdom for their uplifting, will ever attain to fullrestitution, full perfection, life.After these shall have been started in the way to life,some of those in the great prison-house of death, thetomb, will be called forth, awakened, to be treated inprecisely the same manner. As the world becomesready to receive them, others, and still others, shall comeforth from the tomb to enjoy those blessed opportunitiesof restitution, resurrection, provided for them by God'sgrace through the redemption which is in Christ Jesusour Lord. But in every case the test will be the same:"He that will not hear [obey] that prophet [the Christ]shall be cut off from amongst his peoplt [in the SecondDeath-"shall not see life"]. He who hears that prophet,on the contrary, shall be lifted up inch by inch,step by step, out cf the death condition, until in Christand fully subordinated to him, he shall attain to life inits fullness, in its completeness.<strong>The</strong> question will arise with some, Wil it not benecessary that every member of the human familyshall go down into the tomb before experiencing thepowers of that resurrection? We answer that it will benecessary.for all those who will have part in the FirstResurrection to go down into actual death befa-eparticipating in that resurrection's blessings, because
Its Resurrection Inha+itam. 701such was theb covenant, and such was the Lord's promiseto them: "Be thou faithful unto death, and I will givethee a crown of life." It was necessary that the Lord,the Captain of our salvation, should not only make consecrationunto death as a living sacrifice, but necessaryalso that he should complete that consecration in actualdeath. And the same principle applies to the entireChurch which is his body, and which must "fill up thatwhich is behind of the aictions of Christ, in order tobe participators with him in the glory and blessing of"his resurrection," the First Resurrection. But asconcerns the world of mankind, it is dot necessary thatthey should all go fqst into the tomb before participatingin restitution, resurrection, uplifting.As we have already seen, the whole world, from thedivine standpoint, has been reckoned as dead ever sincethe condemnation came upon Adam because of disobedience.<strong>The</strong> whole world is in prison at the presenttime, shackled with weaknesses, mental, physical andmoral. <strong>The</strong>re are different wards in this prison, andthose whom men call alive, but whom God calls dead(in trespasses and sins, and under divine sentence), are,so to speak, still walking in the prison-yard, and havenot yet been shut up in their cells, the tomb; but theyare in prison, and none of them can break away from thefetters of death which are upon them. If the order forrelease of all prisoners were sent to a jailer we wouldunderstand it to apply, not only to those who were shutup in their cells, but to all who were in any sense of theword behind the prison bars and under his power andcontrol as the jailer. Just so it is with death, the greatjailer. He has committed millions of the race to thetomb, and other hundreds of millions are still at partialliberty in the prison-yard, but firmly and securely kept,and doing service with groans and travailings, waitingfor the deliverance.<strong>The</strong> Lord does not explain the particulars of howthose who have gone into the prison precincts of thetomb shall be brought forth, so that they may hear thevoice of the Son of Man, and by obeying they may liva
702 'Th? <strong>New</strong> Creaikm.(John 5: q.) .We may not, therefore, arbitrarily de.cide just what the nature of the procedure will be. Evidentlyit is not necessary for us to understand the particularsof this matter. Nevertheless, it is interestingfor us to think of it, and we may assume that it will notbe offensive to the Lord that we should imagine a littlerespecting the procedure. Our conjecture has alreadybeen briefly stated,* that each one who is the recipientof favor, as he grows in knowledge and in love will bedesirous of cooperating as much as possible in the blessingof others, especially those near to him of kin, andthat the general channel of approach to the Lord on thesubject would be by prayer and preparation, in responscto which the awakenings will take place. We surmisethat the world wi~ then approach the "Royal Priesthood"for help in sickness, etc., even as the Jews typicallyapplied to the Mosaic priesthood. Hence prayer will bethe usual channel for blessings.<strong>The</strong> real meaning of resurrection, as a promise setbefore us in the Scriptures, has been very generally lostsight of, partly because our English word resurrectionis used in a variety of ways. For instance, it is not uncommonto speak of "resurrecting" an article of clothingwhich had been for a time laid aside; and when agraveyard is abandoned it is common to speak of"resurrecthg" the corpses which had been buriedtherein for removal and re-burial. Approaching moreclosely to the legitimate use of the word, many Christianpeople speak of the resurrection of Lazarus, the ~ ~srtrredionof the son of the widow of Nain, the resuwectionof Jairuss daughter, etc., and carry the same though*in their minds when they speak of the resurrectionpromises of the Scriptures, to take place in the morningof the Millennia1 age. This grievous mistake has greatlybeclouded all thought upon this important subject. Itis not true that Lazarus and the others mentioned wereresurrected; they, were merely awakened, reanimated.*Vol. IV.. p 640.I
Its Resurrection Inheritance. 703<strong>The</strong>re is a wide difIerence between a mere awakening anda full, complete resurrection out of death to perfectionof life. To awaken signifies merely to start again themachinery of life-resuscitation-and this is all thatwas done for Lazarus or for the son of the widow of Nain,or for Jairus' daughter. <strong>The</strong>y were still under thesentence of death, and merely experienced a littleprolongation of' the present dying conditions. <strong>The</strong>ywere not lifted up, raised up out of death into perfectlife conditions.<strong>The</strong> word "resurrection," as found in the English<strong>New</strong> Testament, is derived from the Greek word anastasisin every case except one (Matt. 27: 53, where it isfrom the Greek, egersis, and should properly be translated,resurgence, or reanimation). <strong>The</strong> word amsfasis,which occurs forty-three times in the <strong>New</strong> Testament,signifies to sfand again, or to raise up again. It is neverused concerning the raising of a corpse to a standingposition out of a tomb, nor does it mean the mererevivifying or starting afresh the machinery of life. Itmeans something far more important. It is used as theantithesis, or opposite, of death-the recovery out ofdeath. To get a proper view of the meaning of amstasiswe must have first of all a proper view of what constituteslife from the divine standpoint. We must then see whatconstitute dying and death; and with these two thoughtsbefore our minds we may grasp the thought of resurrection,or raising up again out of death into the full perfectionof life from which we all in Adam fell.Only two men ever possessed life: bt, Adam, beforehis transgression, before he brought upon himself thecurseorsentence of death and its processes of dying; and,second, the man Christ Jesus. <strong>The</strong> moment the deathsentence was pronounced against Adam his life wasforfeited, the dying process began, and he was in death,-hence no longer in life. He kept sinking lower and lowerinto death, until finally he was completely dead, as. hewas judicially dead from the momwt.of the sentence.Adam's posterity has never had life; the spark whichfickers far a few yean, not being req&d of God, in
704 <strong>The</strong> <strong>New</strong> Creath.view of the fact that the death sentence rests upon all,and in view of the fact that those born into the world donot receive 'life in the full sense of that word, but merelyr dying condition. As already pointed out, the wholeworld is already dead, from the standpoint of Justice;and God recognizes as having life (even reckonedly)only those who have become united to the Son of God,the Redeemer of men, the Life-g~ver.If this thought of what constitutes life and whatconstitutes dying be kept in mind-if it be rememberedfrom what a glorious height and perfection of life manfell into the present condition of degradation and death,-then, and then only, can the meming of the wordamstaris be rightly appre-iated ac signifying a standingagain, a raisi~g up again to the conditim fromwhich th fall took place to the condition of perfectionin which father Adam was created. It is to this conditionof perfection that God proposes to bring all whowill of the world of mankind throngh Christ. <strong>The</strong> conditionis that when brought to the knowledge of theTruth they shall accept divine favor, and demonstratetheir loyalty by obedience to the spirit of the divineLaw.This word anartasis is never used in connection withthe merk resuscitation of the dead. A careful examinationof the forty-three texts of Scripture in which thisword arzastasis occurs will find them all in absoluteaccord with the definition and signification here attachedto the word-avre-standing, a re-cavery from death, a-re-entrance into perfect life. One text alone out of theforty-three might be considered obscure by some: it isfound in Heb. I I : 35. <strong>The</strong>re amtasis is rendered"raised to life again." <strong>The</strong> entire statement reads,"Women received their dead raised to life again." <strong>The</strong>general supposition regarding these words seems to bethat the Apostle referred to the two women whose sonswere revivified, one by the prophet Elijah and the otherby the prophlet Elisha. (I Kings 17: I 7-23 ; 1 Kings4: 18-37.) We dissent from this view for two reasons:(t) It is not in accord with the significanoe of the ward
Its Res+rrectwn Inheritance. 705anasfacis, as indicated by the other forty-two uses of the'word in the <strong>New</strong> Testament.(2) Because such an interpretation would not sowell agree with the argument of the Apostle in Heb. 11.<strong>The</strong> argument set forth is the faith of the ancientworthies in God and in a future resurrection, whichshould be rewarded after the glorification of the'church,as specified in verse 40. <strong>The</strong> "better resurrection"which they might hope for,. and which constituted thebasis of their faith, is still future. as declared in verse39-they "received not the pro-&d"'they did notreceive the reward; hence, any awakming of their sleeping ones was not the reward, not the promise for whichthey were seeking. <strong>The</strong> Apostle has been mentioningGideon, Balak, Samson, Jephtha, David, Samuel andthe prophets, who accomplished wonderful things underthe Lord's power and in accord with their faith, hazarding,andin many instances sadcing, their lives in theLord's service. <strong>The</strong> women had less opportunity inthese respects, and yet the Apostle would have us knowthat the wives, mothers and daughters in Israel, whosefaith in the Lord was such as to lead them to sympathizeand cocperate with the men who engaged in these warfaresand sac&ces, were participants with their husbands,sons and fathers; and by encouraging them tofaithfulness became sharers with them in the sacrificesof faith, and by faith looked forward into the future andrealized the better resurrection that would ultimatelycome to the Lord's faithful. Looking by the eye of faithdown into the future, they in faith received their deadraised to life again, or "by remrrection." (R. V.) Andwho will dispute that if the faith 'of Abraham, whenwilling to offer up his son Isaac, was acceptable to God,the faith of.wives, mothers and daughters in Israel, whofully entered into the spirit of the male representatives inthe sufferings, wars, endurances, etc., would be equallypleasing to the Lord ; and would it not indicate that if possessedof masculine powers they too would have been valiantin fight, faithful in trials of cruel mockings and scourghgsand of bonds and imprisonments, etc.? Such wa-
706 <strong>The</strong> <strong>New</strong> Credion.men (probably few, as were the men whom the Apostledescribed) were no doubt approved of the Lord also,'and will doubtless be granted a part in the "better resurrection"provided by the Lord for these ancient worthies.While anastask signifies raising again, completely,out of d$ath, it in no sense of the word limits the processM) as to make it either instantaneous or gradual. Asa matter of fact, we note that our hrd's resurrectionwas an instantaneous one from death to the perfection.of life, while the world in general is to have a gradualresurrection, or raising up to life, which will. occupy alarge proportion of a thousand years, appointed for thisresurrection, or restitution, work. Neither does anastarischange the nature of the being that shall be raisedup, for the raised-up one will be of the same nature as whenhe died. <strong>The</strong> Apostle points this out in his discourse onthe subject, assuring us that in resurrection the Lordwill give to every seed its own appropriate kind of body..(I Cor. I 5 : 35-38.) A human being having gone downinto death, resurrection proceases would not change hisnature, according to the meaning of this word anastasis.It simply signifies that the being that is in death isthe beinp who is to be made to stand up in life. again.Herc we notc the harmony of the Scripture teachingthat (I) OW Lord' Jesus changed his nature when heleft the glory of the Father, and became a man, takingour nature: (2) that he changed his natw again whenhe sacrificed himself as a man, and was begotten as a<strong>New</strong> Creature at the tims of his baptism at thirty yearsof age. It was this <strong>New</strong> Creature, no longer earthly,but heavenly, that was resurrected on the third day andreceived a body as it pleased the Fathel~a spirit body.a body of suitable kind. He was raised up completelyout of death to perfection of life on the plane to which,he was previously begotten. Similarly the Church, the<strong>New</strong> <strong>Creation</strong>, under and associated with her Lard, theHead, is to have part in the same mnmedion; and becausethey are counted as members of his body.they aresaid to have part in "hi resurrection"-the .FirstResurrection (chief, most important), <strong>The</strong>y, too, am
Its Resurrection Inkeritance. 707-'begotten again," "begotten of the Spirit" as <strong>New</strong>Creatures,-therefore their different resurrection.<strong>The</strong> np-turd man, who does not become a <strong>New</strong>'Creature, who does not cxpetimce a begetting again to anew nature, remains a natural man, and his anastasis, orstandingup again, will signify his uplift as a human beingto the full perfection of the human nature, from whichthe whole race fell representatively in the person ofAdam. <strong>The</strong> "better resurrection" for which the Apostletell-, us thc ancicnt worthies hoped, will not be the FirstResurrection, which is limited to those called during theGospel age--Christ the Head and the Church his body.<strong>The</strong> "better resurrection" which these ancient worthieswill receive, superior to that of their fellow-creatures,will consist in its being an instantaneous resurrectionto human perfection, at the beginning of the Millennia1age, instead of a gradual resurrection "by judgments"during that age. This will permit them to be the honoredservants of the Christ, the servants of the Kingdom,during the Millennium, and, as perfect men, to be made"princes [chiefs] in all the earth." (Psalm 45: 16.)It will be the privilege of these worthies to administerthe laws of the Kingdom, as the agents and representativesof the spiritual Christ, unseen of men. <strong>The</strong>irblessing, therefore, above their fellows,* will be two-fold;first, in that their trial is in the past, and that theirreward of perfection will be instantaneous, giving them,by reason of this, nearly a thousand years of advantageover others; and second, because, under the Lord's 'providence, this will permit them to participate in thegreat work of restitution and blessing as the earthlyphase of the Kingdom, the human agents, or channels,through whom the Christ will largely operate.Vhe great company, although they oannot be counted inas participanto of the First Resurrection, and sharers of itsglory, honor and immortality, nor counted in with theancient worthies,must, nevertheless, be counted as overcomerseven though the overcoming be through great tribulat~on.And as overcomers, they must be esteemed to pass from deathunto life, and, therefore, to be subjects of an instantaneousresurrection, and not a gradual one, as in the case of theworid. rpbose trial is future.
<strong>The</strong> anusfusis of the world in general win be dependent,in the case of each individual, upon his own progress onthe "highway" of holiness.* As the Master explamed."All that are in their graves shall hear the voice of theSon of Man, and shall atnu forth." But the comingforth is merely ;he ~walcemhg in the case of those whosejudgment, or ,rial, shall not have been previouslypassed succedully; and as a.ly tbc overcomers of thiiGospel age will come iorh to 132 First R-, andthe o~ercomer~ of :he past agc, to a better resarrectionon the human plau:, thc &dm of the world willcome forth, as th: Loti has declared, to a resurrectionby judgment.-John 5: 2c.tIn John 5 : a 5, our Lord indicates how the passingfrom death to life k- tc. be accomplished, saying, "<strong>The</strong>hour cometh, and now is, when the dead shall hear thevoice of the Son of God, and they that hear shall live."Bearing in mind that the whole world is dead from thedivine standpoint, we see that the apostles and theearly Church were called out of thii dead world, andas members of it were granted the opportunity of hearingthe message of life from the Son of God. In proportionas they gave heed they came into closer and closervitd &tionship with the Life-Giver: and so all whohave become one with him from that day to the presenthave heard [obeyed] his voice, his message, and proportionallyhave come into his favor and will sham. hisrewards. Similar will be the procedure of the coming. age: "<strong>The</strong> knowledge of the Lord shall fill the whole*Vol. I., p. 205.t<strong>The</strong> rendering of our Common Version, "ieaurection ofdamnation," is a serious error which has greatly assisted inbeclouding the minds of many respecting the true import ofthis ppseage. Many seem to gather from it the thought thatsome will be re- merely to be damned or condemnedagain. <strong>The</strong> very reverse of this b the truth. <strong>The</strong> wordrendered "damnation" in this verse is the Greek word Krisis,which occum repeatedly in the same chapter and is properlyrendered judgment. It should be so rendend in this case.and ia so rendered in the Revised Versi~~~.
Its Resurrection Inheritance. 709earth," and "<strong>The</strong>re shall be no need to say to one'sneighbor, Know thou the Lord, for all shall know him,from the least unto the greatest." "All that are in theirgraves shall come forth," shall be awakened that theymay "hear the voice of the Son of God, and they thathear [obey] shall live."As mth the Gospel Church of the present time, thehearing of the voice of the Son of God is a gradual matter,line upon lime, precept upon precept, so it will be withthe world during the Millennia1 age. <strong>The</strong> obedient willgradually come to clearer and clearer appreciation of thelengths and breadths and heights and depths of divinelove and justice and provision. But thosewho will obeythat great Teacher's commands will not then receivepersecutions and oppositions, as do those who seek tofollow his Word now, for then Satan will be bound, andthe laws of the Kingdom will be in force, and those whoare in accord with righteousness will be blessed anduplifted, and those who would fight against the Kingdomand oppose its rule in any particular will, afterreasonable trial, be esteemed despisers of the grace ofGod, and will be cut off from amongst the people.-Acts3: 23; Isa. 65: 20.We see, then, that the declaration of our Lord of ageneral awakening of the dead signifies a great blessing,the fruit of his redemptive work. We see that thosewho have done good, who shall come forth unto "theresurrection of life"-that is, who will come forth in theresurrection fully alive-can refer only to overcomingclasses, the Church, the ancient worthies, and the greatcompany. <strong>The</strong>se alone can be said to have done good,done well in the Lord's estimation,-passed divineapproval. We should not understand the expression"done good" to mean done perfectly, up to the divinestandard in thought, word and deed, because the Apostleexpressly explains to us that "there is none righteous,no, not one," in all these particulars. <strong>The</strong> nearestapproach to righteousness which is possible to any of usis purity of heart-righteousoess of intention.
7x0<strong>The</strong> <strong>New</strong> CredMn.<strong>The</strong> remainder of the world are all included togetherin the term "they that have done evilH-who have notbeen acceptable to God. This includes not only thosewho have not been acceptable as heathen, because theyhave not known the great Mediator, and, therefore, havenot been privileged to approach the Father throughhim, but it includes, also, all those who have heardsomething respecting Jesus, and who have understoodsomething respecting his reconciling work, and who,possessing this knowledge in various degrees, have notresponded to the privileges and opportunities accordedthem,-have not consecrated themselves fully, completely.All these, from the divine standpoint, have"done evil,"-they are disapproved.It will be noted at once that this class includes many"highly esteemed amongst men," both in and out ofnominal church systems-many of the noble, the wise,the rich, the great and the learned. It surely must .cause our hearts to rejoice, then, that the Lord hasprovided for the awakening of these also, and thatalthough they will not "come forth" unto the liferesurrectionthey will "come forth" to hrwe the opportunitiesof participation in the gradual resurrection byjudgments that during the Millennia1 age, the thousandyearday of judgment,* or trial, they may stand theirtests under such favorable conditions as God's Wordhas indicated.<strong>The</strong>y shall hear the voice of the Son of Godmot thejargon of conflicting creeds, as exp~wsed by the differentsects of Christendom and of the world. It will be apure language, or a pure message, that will be given tothem. (Zeph. 3: 9.) <strong>The</strong>ir blind eyes shall all beopened; their deaf ears shall all be unstopped; theyshall hear; they shall know; and it will be entirely theirown fault if they do not profit by the joyful messageand lay hold upon the favors of God extended to themthrough the Life-Giver, the Christ, and thus st- bystep, inch by inch, gain victories over their weaknessesand imperfections, mental, moral and physical, until.*Vol. I., p. 137.II
Its Resurrection Inheritance.7x1Sn the close of their judgment, or trial 'time, they shallhave attained to life-conditions-perfection-to allthat was lost in Adam and redeemed by the preciousblood of Christ.NOT A JUDGMENT, OR TRIAL, FOR PAST SINS; BUT ANOTHER'TIUAL FOR LIFE.We are to remember that the trials and testings whichwill then be upon the world in general will not be in thenature of trials to which criminals are subjected in thepresent time, when the Court and jury sift the evidenceto ascertain whether or not the culprit is guilty, and, ifso, what the punishment should be. <strong>The</strong>re is noquestion respecting the guilt of our race, and no trialor judgment is proposed to ascertain whether man wasguilty of disobedience to God, nor to ascertain whetheror not God's penalty of death was a just one.<strong>The</strong> judgment, or trial, of the Millennia1 age will bealong totally different lines, and would correspondmore nearly to the treatment of a child whom theparent had found guilty and worthy of stripes, and towhom the stripes had been administered, and who, afterreceiving his punishment would be asked by the parent:"Now, do you acknowledge your fault? Do youacknowledge the justice of the punishment you havereceived? and are you willing henceforth to be an obedientchild?" Upon an affirmative answer the parentmight say,-"We will see! I will judge, or try, or testyou during to-day, and if I fmd you sincerely repentantand earnestly desirous of doing my will, I will by eveningbringyou back into full fellowship, and grant youall the privileges which you had before the transgression."Such is the nature of the judgment, or trial, ofthe next ages trial to ascertain which members ofthe guilty world, after having suffered the wages of sin,death, for six thousand years, with groans and travailingsof pain shall have learned the lesson of the exceedingsinfulness of sin, and the great blessing thatattends righteousness, and shall desire to be conformedto the will of God in all things.
<strong>The</strong> <strong>New</strong> Credion.Obedience w& be enforced from the beginning, andonly those who positively .refuse to make progress willbe cut off even after a hundred years of trial; such asmake even outward progress, and conform outwardlyto the laws of the Kingdom, will be permitted to go on,and be granted opportunities of growing in grace, inknowledge and in love. But in thc end of the Millennia1age there will come a crucial test of all-not in respectto their outward conduct, which must have been good,else they could not have maintained their position, butwould have been previously cut off from life, in theSecond Death. This final test will be in respect totheir heart loyalfy to the principles of righteousness.All will be tested in this regard; and all not foundthoroughly loyal and obedient to the Lord will be cutoff in the Second Death,-will be permitted to go nofurther in the enjoyment of the divine favors. But howgracious the divine provision thus made! How longsufferingdoes this divine plan show our heavenly Fatherand our Redeemer to be toward the children of men!Surely such patience and forbearance will attract tothe Lord all who will be worthy of life everlastinas respects the destruction of others, all in accor Yd wlththe Lord will be prepared to say, in the language ofinspiration, "True and righteous are thy judgments,Lord God Almighty!"-Rev 16: 7.ACCOUNTED WORTHY TO ATTAIN RESURRECTION.From this standpoint we see a meaning in the Lord'swords, "<strong>The</strong>y that shall be accounted worthy to attainthat world and the resurrection." (Luke 10: 35.)Extremely few, a "little flock" only, are countedworthy tq attain that world .mL: the "better" resurrectionin advance of the Millennium. T~G great massof mankind, includh~g these tc wkom :h? Lord addressedthese words, will come forth untc. "resurrection byjudgment," and then it will remain for them to provethemselves worthy of perfect life, which alone will bepermitted to endure beyond the Millennia1 age intothe everlasting ages of the future. <strong>The</strong> obedient onlyIlII
'f ts Resurrectia Inheritance. 713will be permitted to attakn to resurrection, being liftedfully and completely out of death,-a gradual progress.and gradual attainment. As we have already seen,those who will then walk on the highway of holinessmust "go up thereon." It will be an upward, ascendingpath, and require effort and overcoming on the part ofthose who would retrieve all that was lost-humanperfection.As we closely scrutinii this feature of the divineplan, we are amazed at its reasonableness and consistency,and the advantages it will offer to those forwhom it is provided. We can readily see, for instance,that any other plan would be to the disadvantage ofthose for whom the Millennia1 advantages are speciallydesigned. Take for instance, Nero. Suppose that hewere given an instantaneous resurrection to life;-suppose that he should "come forth" from the tombperfect, mentally, morally and physically: that wouldnot be Nero. That perfect being could not in any senseof the word identify himself with the Nero of the past;nor could those who had been his associates identifyhim. Neither could we imagine him to "come fcrth"perfect as respects human <strong>org</strong>anism, and yet imperfectin mind and character. All who have learned even theht principles of the laws of physiology, must see atonce the absurdity of such a proposition. Those lawsmost distinctly teach us that character and <strong>org</strong>anismare one; that a perfect <strong>org</strong>anism would surely indicatea perfect character. But if we should, for the moment,assume either of these unreasonable propositions wewould at once be met with the objection that a thousandyears would be too long a period in which to test theobedience or disobedience of a perfect being. Adam,as a perfect being, received a very brief trial, so far aswe may judge from the Scriptures.Further, if we could imagine the world perfect andon trial, we would be obliged to imagine them also assubjected to the perfect law; and that being withoutimperfections they would also be without any screen, orcovering of blemishes, and therefore in the very .same
714 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>.- position that Adam stood at the beginning, in his trial.In this view of things there would be no necessity forChrist's Mediatorial Kingdom and reign of a thousandyears; because the perfect law represents divine justice,the same that dealt with Adam in the beginning, and thesame that must pass upon mankind in the end-at theclose of the Millennium, ere the world could be acceptedby God to everlasting favor. Such views, we see therefore,are entirely at variance with the divine arrangement.Let us now notice the beauty and harmony and reasonablenessand consistency of the divine plan of a resurrectionby judgments. (I) <strong>The</strong> world coming forth inpractically the same mental, moral and physical conditionin which they entered the tomb, would at onceidentify themselves personally and in relationship toothers. "As the tree falleth there it shall be," and theawakening, or calling forth from the tomb, will be asthe termination of a sleep, the very figure which theLord uses not only in respect to the body of Christ, butt~ the world in general, whose future awakening, being apart of his plan, is spoken of as an arousing from sleep.As one awakening from a sleep finds himself in practicallythe same condition in which he laid down, plu.: a slightinvigoration, and is able peedily to r-call the events andcircumstances that prcced3d Fis sleep, so we believe itwill be with the world in general, when they shall "hearthe voice of the Son of Man and shall come forth."We do not mean by this that they will come forth inprecisely the same physical condition as at the momentof dying, because this would involve an absurdity. Forinstance, the one whose lungs were decayed until thelast breath was a gasp, we need not expect will comeback gasping and without lungs; the one whose head, had been severed from the body would not be awakenedwithout a head, and likewise the one who had lost armsor feet or fingers or toes, could ncit reasonably be expectedto "come forth" without these members. Fn theabseace of anything definite in the Scriptufes to 'guideour judgments, we must suppose that the bming forth
Its Resurrection Inhmitance. ' 71.5of the world will be with what would now be consideredaverage health and strength; such, for instance, as theLord was pleased to grant to those whom he healedat his kt advent. <strong>The</strong> healed ones were not madeWectly whole, else many of them might have lived forcenturies, as did the perfect Adam. Rather, we are topresume that the restsrations were to average healthand strength, and that so it will be in the awakeningtime, when the same voice shall call them forth fromthe sleep of death, that they may hear his words andby obedience "attairc unta" life everlasting and itsperfections of mind and body, for which he has arrangedthe times of restitution and the Kingdom disciplines,judgments and blessings.<strong>The</strong> threads of existence being taken up just wherethey were dropped in death, the weaving of experiencewill proceed and rapidly adapt itself to the changed conditions;and meantime the individual will neither losehis identity, nor be lost to the world and social circle ofwhich he h& been a part. Thus past experiences withsin and selfishness will constitute a valuable asset ofknowledge, helpful in proper estimation: in the future,enabling the revived one to appreciate the advantagesaccruing from the reign of righteousness and life as incontrast with the previous reign of sin and death. Itwill be to his advantage, too, that he mus: first of allaccept Christ the King as his Redeemer, acknowledginghis own imperfection and unworthiness,-must layhold upon the Life-Giver before ever he can start uponthe highway of holiness. It will be to his advantage,too, that he must take steps himself in the overcomingof his own weaknesses, and in the attainment of perfectionset before hi as the goal.<strong>The</strong> lessons of experience thus gained will be deeplyengraven upon his memory, upon his character, andwill fit and prepare him for the final testing in the closeof the Millennial age, when absolute heart-loyalty will berequired. Meantime, however, his imperfections willnot work to his detriment or hindrance, for in proportionto his weakness or strength of character will be the
1/16 Tlrs <strong>New</strong> <strong>Creation</strong>.requirements of the judges-all of whom are being nowprepared by their own experiences with sin and weaknessto judge sympathetically and to be truly helpful.Such experiences on the part of the judges would notbe so essential were not this the divine plan of gradualrecovery-"resurrection by judgment. "This view is in full accord, too, with the divine statementby the mouth of Daniel the prophet respectingthe resurrection: "Many of them that sleep in the dustof the earth shall awake, some to everlasting [lasting]life, and some to shame and everlasting [lasting] contempt."(Dan. ra: 2.) Here we see the same divisionof the awakened ones that our Lord more particularlyexplains. One class is awakened to life in its full, completesense-lasting life; the other class is awakened.but not in life. When awakened it is still in death,because not approved of God---not vitally connected withthe Son. "He that hath the Son hath life; he thathath not the Son shall not see lie." <strong>The</strong> world ingeneral, then, "come forth" that they may be broughtto the knowledge of the fact that life and restitutionhave been provided by God's grace through the greatatonement sacrifice; that the Life-Giver has taken hisgreat power and glory, as hphet, Priest and King, andthat by coming into him they may gradually, stepby step, attain to life.<strong>The</strong> prophet's statemcnt respecting this second chsthatthey come forth to shame and lasting contempt-issignificant. If they cam: forth perfect they would notbe in a shameful and contemptible condition, for perfectionis always admiicble. <strong>The</strong>se words, therefore,attest that they comc forth imperfect, and our Lord'sadded explanation assures us that they come forth intheir imperfection, that they may, if they will, attainresurrection, perfection, under the trials or judgments towhich they will be subjected-rewarding their obediencesand chastising and disciplining their dibediences.We have already used Nero as an il1ustration;and ashe surely will be one of those who will come forth toshame and to lasting contempt, we may as well use
Its Resurrection Inheritance. 717him in further illustration. When we remember thatthe awakening of the sleeping world will not begin untilthe present generation of the world shall have beenbrought under the Kingdom power, to a considerablemeasure of righteousness and intelligence, we willreadily perceive that Nero, on coming forth, will findhimself in the midst of very different social conditionsfrom those prevailing when he died. He will find vicessuch as he practised and cultivated very much discredited,and the virtues which he shunned and persecutedhe will find installed in power and in generalfavor. He will be utterly out of accord with all of hissurroundings, much more so than others less wilful,less profligate, less vicious, less contemptible. He willfind himself well known through the pages of history,and in general contempt because of his abuse of hispowers and opportunities,-not only as the murderer ofhis own mother, but also as the persecutor and torturerof the Lord's faithful ones.Every good and virtuously disposed person is boundto hold such a character as his in "contempt," and undersuch circumstances he will be bound to suffer great"shame." However, he comes forth unto a resurrectionby judgment-for the purpose of being accorded anopportunity of rising up out of his shameful and contemptiblecondition to the full perfection of humannature; and to what extent he will attain unto Bfe.to what extent he will attain unto resurrection out ofdeath, will depend entirely upon himself. First of all,he must know the Truth; he must see himself in histrue colors; he must see in contrast the perfect man,-as represented in the ancient worthies, the "princes" ofthat time. He must see in operation the laws of righteousnessin contrast with his previous knowledge of theoperation of the reign of sin and death. If, then, hedeterminedly maintains an evil influence and hardenshis heart and refuses obedience, he must die the SecondDeath,--after having enjoyed and rejected the privilegesand opportunities which the Lord has providedfor him and all mnnkind.
718 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>But if, on the contrary, he shall-humble himself,acknowledge his sin, and become obedient to the lawsof the Kingdom, he will thus at once begin hi3 upwardcourse toward life,--his resurrection, or rising up,toward complete recovery from the fall. If he shallthus 'go up" on the highway of holiness, he will at thesame time be purging himself from the "contempt" ofhis fellows, and correspondingly relieving himself of"shame." For we cannot doubt that if there is joy inheaven over one sinner that repenteth, there will bejoy on earth amongst all right-minded people as theyfrom time to time shall see sinners turning from theerrors of their ways to obedience to the Lord ; and thelaudable contempt of the former for sin and its meannessmust gradually give place to sympathetic appreciationof the efforts being put forth in the direction ofrighteousness. So that should Nero ever become fullyobedient to the Lord, and attain unto life everlasting inthe "resurrection by judgment," he will be highly re-spected and his past will be fully f<strong>org</strong>otten;-just ashow, when thinking of the Apostle Paul, we rememberhis noble self-sacrifices and faithfulness to the Lord,disassociating him from Saul, the persecutor whom hedenominated "the chief of sinners."PUNISHMENTS FOR SINS OF THIS LIFEDoes some one ask, Will there not be punishmentsfor the sins of the present time? We reply that Justiceis sure to mete out a punishment for every sin. Adam'ssin, as we all recognize, has been punished for sixthousand years, and under that punishment the wholecreation has groaned and travailed and sunk down intodeath. That sin and all additional sins influenced bythe weaknesses and depravities resulting from Adam'ssin, are all included in the atonement accomplished bythe great sacrifice for sins. <strong>The</strong> sins needing additionalpunishment would be such as do not directly result fromthe Adamic fall and depravity--such as have been tosome extent wilful. Such wilful sins must all bepunished ; but we are evidently not at the present time
Its Resurrectian Inheritance. 719competent to judge what would be a right or reasonablepenalty for such sing-wholly or partially wilful.Doubtless this was one reason why the Lord instructedus to "judge nothing before the time." Eventuallythe judgment will be in our hands,-as it iswritten, "Know ye not that the saints shall judge theworld?"-our Lord Jesus being the chief of these judges.<strong>The</strong> Lord's declaration is that he who knew his Master'swill and did it not shall be beaten with many stripes,while he who knew not and did things worthy of stripesshall be beaten with few stripes. (Luke 12: 47. 48.)This indicates to us that the guilt of wilful sin is to bemeasured largely by our knowledge of the Lord and ofhis will. Hence the Church, and those who have duringthis Gospel age come under the light and influence ofthe Church, will be held responsible in a larger degreethan others. Nero, although not of the Church, not begottenof the Spirit, and therefore, less responsible proportionatelythan the Church, had, nevertheless, considerablecontact with the children of the light; andhence, we may presume, had a large measure of responsibilityin connection with his crimes.In considering the punishments of wilful sins onaccount of light enjoyed, we are not to f<strong>org</strong>et theApostle's statement, that "Some men's sins go beforeto judgment, and some they follow after." (I Tim.5: 24.) We know not to what extent Nero's sins havealready received some measure of punishment ; we knownot to what extent he suffered mentally or physically;we know not, therefore, to what extent punishment forhis sins will come after and overtake him during theJudgment age. For argument's sake let us suppose thathe received no special punishments in the past, and thatstripes for his sins will all follow after, and let us inquirewhat will be the nature of the record against him, andhow will the stripes, or punishments, be inflicted uponhim? We are not competent to answer these questionswithout reservations or provisos, but we all recognize a
1/10 <strong>The</strong> Nau <strong>Creation</strong>.general principle already in operation in every man.recording the results of his own violations of knowledgeand conscience. We see that in proportion as truth,light, knowledge and conscience may be violated, inthat same proportion character is undermined; and towhatever extent this procteds, restitution will bethe more difficult for him.We can reasonably judge that Nero must have underminedhis character and conscience to a very largeextent indeed. If, then, in the awakening he shall"come forth" as he died, merely to an opportunity fordevelopment, we can readily see that every downwardstep which he took in the past, every violation ofconscience, every known opposition to righteousness,worked an injury to his character which, if ever overcome,will require proportionate effort to retrace hissteps and to build again that portion of the characterhe wantonly destroyed. It is not for us to say thatthis, and this alone, will be the punishment for the sinsof the present time; but that this should be the caseseems reasonable to us. We are satisfied, in any event,to rest the matter here, confident that the decisions ofthe glorified Church will have the full indorsement ofall who have the Lord's Spirit. We cannot supposethat our Lord will take pleasure in rendering evil for evil,or in causing needless pain even to the most villainous,but that the decision of the great Supreme Court alreadyrendered will stand, viz.: "<strong>The</strong> wages of sinis deathy'-the Second Death.<strong>The</strong> 'resurrection of the Church is designated theFirst Resurrection, not in the sense of priority (thoughit will have priority), but in the sense of txing chkf,best, superior. We have already seen that there aredifferent orders in the resurrection,-three of which areunto lib, unto perfection, though on different planesof being; the Church occupying the first place, the
Its Resurrection Inksritance. 711"great company" and the ancient worthies following inorder; and that subsequently, or last, will be the generalresurrection of the world, open to the whole world ofmankind, so many as win accept the divine provisionsand arrangements,-the resurrection by judgment tobe completed only with the close of the Millennia1 age.In this sense of the word it will indeed be a fact that "therest of the dead" will liue not "until the thousand yearsare finishedw-they will not have life in its full, proper,complete sense; they will not be raised up completelyout of death until then. Thus viewed, the spuriousclause of Rev. 20: 5* is found to be in full accord withthe general tenor of Scripture. fill these resurrectionssubsequent to the first, or chief one, will undoubtedlybe under the power and control of the glorified Church,whose glorious Head has, to this end, received all powerand authority from the Father.Having considered the resurrection work of the Churchfor others, let us now consider what the Scriptureshave to show particularly respecting the First Resurrection.With what bodies will the <strong>New</strong> <strong>Creation</strong> comeforth? What will be some of their qualities and powers?<strong>The</strong> Apostle declares, "As is the earthy so are theyalso that are earthy; and as is the heavenly so are theyalso that are heavenly." (I Cor. 15 : 48.) We understandthese words to signify that the world in general,who will experience restitution to human perfection,will be like the earthly one-like the first Adam, beforehe sinned, and like the perfect "man Christ Jesus" wasbefore his begetting to newness of nature. We rejoicewith the world in this grand prospect of again becomingfull and complete earthly images of the divine Creator.But we rejoice still more in the precious promises made*We have alread drawn attention to the fact that theclause "<strong>The</strong> rest of tie dead lived not again until the thousandears were finished," is without any support from ancientKSS. of earlier date than the fifth century; nevertheless itis in full accord with what we are here presenting, for theterm "lived ~zot" should be understood to refer not to awakeningbut to full restitution to life in the perfect degree. Seefootnote Vol, I., p. 288.46 9
722 77~ <strong>New</strong> <strong>Creation</strong>.to the Gospel Church, "the called ones" according to thedivine purpose, wh6 are to have the image of theheavenly One-the image of the Creator, in a stiUhigher and more particular sense?to be not fleshlyimages, but spirit images. "We shall be like him [theglorified "changed" Jesus], for we shall see him as he is."He is a spirit being, "the express image of the Father'sperson," "far above angels, principalities and powers,and every name that is named," and hence, far aboveperfect manhood. If we shall be like him and share hisglory and his nature, it means that we too shall beimages of the Father's person, "whom no man hath seennor can see, dwelling in light which no man can approachunto;" but to whom we can approach and whom we cansee as he is, because we have been "changed."-I John3: 2; 6: 16;. I Tim. I: 17; Exod. 33: ao.Lest any should misunderstand him, the Apostleguards the above language by adding, "As we [theChurch] have borne the image of the earthly [one], weshall also bear the image of the heavenly [ One}." It isnot the Apostle's thought that all shall bear the imageof the heavenly One, in this sense, ever. Such was not,the design of our Creator. When he made man hedesigned to have a fleshly, human earthly being, in hisown likeness [mentally, morally], to be the lord andruler of the earth, as the representative of his heavenlyCreator. (Gen. I : 26-28 ; Psalm 8 : 4-7.) <strong>The</strong> selectionof the <strong>New</strong> <strong>Creation</strong>, as .we have seen, is wholly separateand apart from the earthly creation. <strong>The</strong>y are chosenout of the world, and constitute but a "little flock" inall, called to be the Lord's Kingdom class, to bless theworld during the thousand years of the Millennial age;--subsequently, we may be sure, occupying some veryhigh and responsible position, and doing some veryimportant work, in the carrying out of further divinepurposes-perhaps in connection with other worldsand other creations.But the Apostle guards the matter still further, sayingin explanation of the foregoing (verse so), "Now this Isay, brethren, that flesh and 51ood cannot inherit the
Its Resurrect~on Inheritance.723 sKingdom of God." Thus he distinguishes between ourpresent condition in the flesh and our future conditionas spirit beings; most positively declaring that so longas we are in the flesh we cannot constitute the Lord'sKingdom in any actual sense. because that Kingdom isto be a spiritual one, composed of spirit beings. OurLord himself, the Head, the chief, the.leader, theexample to his Church, is the glorious spirit being, aglimpse of whom was granted to the Apostle Paul(I Cor. I 5 : 8), and a vision of whom was granted to theApostle John in Apocalyptic vision. "W? shall be likehim"-not flesh and blood., like the remainder of therace from which we wer: selected, and whose restitution,or resurrection by judgments, will bring them back tothe perfection of the flesh-and-blood conditions, as thesame restitution times will briny: the earth to thecondition represented by the Garden of Eden in the begining.But the Apostle recognized the fact that it would bedifficult for us fully t? grasp the thought of so thorougha change of the Church from fleshly, earthly conditionsto heavenly, spirit conditions. He perceived that ourdifficulty would be less in respec'; tn those who have fallenasleep in death than in respect to thosc alive a d remainingunto the presence of the Lord. It is much easierfor us .to grasp the thought that the sleeping ones will beresurrected in new spiritual bodies, such as the Lord haspromised to provide, than to grasp the thought of howthose of the saints living at the time of the Lord'ssecond presence, will be accepted of him into his spiritKingdom. <strong>The</strong> Lord, through the Apostle, makes thisvery clear to us, saying, "<strong>The</strong>re is a mystery connectedwith this matter, which I will explain: we shall not allsleep, though we must all be changed,-in a moment,in the twinkling of an eye, at the last trump-the seventhtrumpet."-I Cor. IS: 51, 52.While the Lord, through the Apostle, did clear awaya mystery to some extent by these words, neverthelessa considerable measure of mystery has since becloudedeven this plain explanation; for many of the Lord's dea
714 <strong>The</strong> <strong>New</strong> Creaiion.people have confounded the word "sleep" with the word"die," and have supposed the explanation to be that thesaints rerna'ining over until the presence of the Lordwould be changed without dying, which is not at all thething stated. Take the case of the apostles, for instance;they died, and from the monient of death they werereckoned as being "asleep" until the moment of theresurrection. <strong>The</strong> dying was a momentary act, whilethe sleep, or unconsciousness, continued for centuries.This thought of the word "sleep" must be attachedto the Apostle's words, in order that they may be understood,viz.: It will not be necessary that the Lord'speople who remain olrer until his second presence shallsleep in unconscious death even for a moment. <strong>The</strong>ywill die, however, as is declared by the Lord, throughthe prophet, speaking of the Church: "I have said, Yeare gods, an of you sons of the Most High; yet ye shallall die like men, and fall like olze of the princes." (Psa.82: 6, 7.) <strong>The</strong> world in general dies like Prince Adam,as his children, sharers of his sentence; but the faithfulin Christ Jesus die with him,-with Prince Jesus. (Isa.9 : 6 ; Acts 3 : I 5 ; 5 : 31 .) Justified through his sacrifice,they become &ad with him, as joint-sacrificers. <strong>The</strong>y"fall" under death sacrificially-like the second Prince."If we be &ad vrith him we shall also live witk him."But, as the Apostle points out to us, the death of thesewill mean no sleep of unconsciousness;-the verymoment of dying will be the very moment of "change,"or clothing upon with the house from heaven, thespiritual body.<strong>The</strong> "change" to come to those of the Church remaininguntil the presence of the Lord is thus set forth asbeing in every sense of the word a part of the FirstResurrection. In no particular does it differ from thedeath experience which must be comrncn to all themembers of the one body. <strong>The</strong> only point of differencebetween other members of the body and these will bethat which the Apostle specifies; viz., they shall not"skep." <strong>The</strong>se last members of the body will not needto sleep,-not need to wait for the Kingdom to come,
Its Resurrection Inherztance. 725for it will then be set up. <strong>The</strong>y will pass immediatelyfrom the activities of the service on this side the veilin the flesh to the activities of service on the other sidethe veil, as perfected <strong>New</strong> Creatures, members of theChrist.Respecting the powers and qualities of the <strong>New</strong>Creatures, perfected, the Apostle tells us that they willnot all have the same degrees of glory, though they willall have the same kind of glory-will all be celestial orheavenly beings. <strong>The</strong>re will be one glory common to allthese celestial beings, and another glory common to thehuman, or terrestrial, beings. Each in its perfectionwill be glorious, but the glories of the celestial ones willbe superior-transcendent. <strong>The</strong> Scriptures tell us thatthe Church as a whole shall "shine forth as the sun."(Matt. 13: 43.) This description by our Lord himselfof the future glory is applied to all who are of the "wheat"class; yet in the light of the Apostle's expianation (verse41) we perceive that individually there will be differencesin the positions and honors of the Church. All will beperfect, all will be supremely happy, but, as the Fatheris above all, and as he has exalted the Son to be next tohimself, and as this indicates differences of glory,majesty and authority, so amongst the followers of theLord, all of whom are acceptable, there will be differencesof station, "as star differeth from star" in magnitude andbrilliancy.-I Cor. I 5 : 41.Our Lord, in two of his parables, intimates the samedifference amongst his glorified followers. He who hadbeen faithful with five talents was to have special commendationat the Lord's return; while the other faithfulones who had a lesser number of talents, would be dealtwith proportionately. He who had been faithful in theuse of his pound, so as to gain ten pounds, was to receiverulership over ten cities; and he who was faithful overhis pound to the gaining of five pounds would haveproportionately increased talents, blessings, opportunitiesand authority.-Matt. a5 : 14-30 ; Luke 19: 11-27. .
726 Tb <strong>New</strong> <strong>Creation</strong>.Nor need we wonder at this, for looking back we seethat while the Lord chose twelve apostles and lovedthem all, there were three of them whom he speciallyloved, and who were on various occasions nearer to himand in still more confidential relationship than the others.We may be sure, too, that when the "Book ofLife" is opened, and when positions closest to the Masterin the throne are to be apportioned, those on theright hand and those on the left hand (nearest to hisperson), will be recognized by all as worthy of the honorand distinction accorded them. (Matt. 10: 41.) Itwould not surprise us at all to find the Apostle Paulnext to the Master, with possibly John on his otherhand. <strong>The</strong> thought is not that of location, or position,on a bench---throne,--but closeness of relationship inpower and majesty of the Kingdom. We may be surethat all who will constitute the "little flock" will be so1filled with the Lord's Spirit as in honor to prefer oneanother; and we may know certainly that there will beIno jealousies, but that the divine judgment respectingworthiness will be fully approved by all the <strong>New</strong> <strong>Creation</strong>.This is so in the present time, and much more mayIwe expect it in the future. In the present time we readthat "God has set the various members in the body as ithath plead him," and all who are in accord with theLord are continually seeking, not to change the divinearrangement, but to recognize it and to cobperate therewith.So also it will surely be in the future.Describing the differences between present conditionsand those of the future, the Apostle says, "It is sown incorruption: It is raised in incorruption." "It,"-the<strong>New</strong> Creature, whose existence began at the time of Iconsecration and begetting of the Spirit. <strong>The</strong> <strong>New</strong>Creature that has been developing and seeking to controlIthe flesh and to make it its servant, in accord with thedivine will-the <strong>New</strong> Creature that is said to have livedin the flesh, as in a tabernacle, while waiting for the newbody. "It" was sown in corruption, in a corruptiblebody; "It" went down into death; and yet "It" knot represented as being dead, but 9 merely aleepinp
Its Resuwectim Inheritance. 717while its earthly tabernacle was dissolved. It is thesame "It," the <strong>New</strong> Creature, that is to be clothed uponwith the heavenly house, the spiritual body, in theFirst Resurrection.This spiritual body in which "It" is raised, the Apostledeclares, will be an incorruptible one--one which cannotcorrupt, which cannot die. <strong>The</strong> word here renderedincorruption is a~hthursia, and signifies that which isdeath-proof, that which cannot corrupt or die or passaway. It is the same word rendered "incorruption"in verses 50, 53 and 54, of this chapter, and the sameword which is rendered "immortality" in Rom. 2 : 7, andagain in 2 Tim. I ; 10.<strong>The</strong> declaration, that our spiritual bodies shall beincorruptible, immortal, is a most momentous one, becausewe are distinctly informed that this quality of immortalitybelongs inherently to Jehovah alone; whileit is declared of our Lord Jesus that, because of hisfaithfulness, his high exaltation consisted in part in hisbeing granted life irc himself, as the Father hath life inhimself. <strong>The</strong> thought there is the same,-that theglorious Head of the Church experienced just such a"change" to immortality, to incorruption, to participationin the divine nature. It does not amaze us thatthe plan of Gad should be thus liberal toward our dearRedeemer; but it surely does astonish us that thisquality of the divine nature, given to none other thanour Master, should be promised to the members of hisbody, who walk in his footsteps, and are seeking f<strong>org</strong>lory, honor and immortality.--a Pet. I : 4 ; Rom. 2 : 7."It is sown in dishonor; It is raised in glory." Hereagain the <strong>New</strong> Creature is referred to by the word "It."During the present life the world knoweth us not; itrealizes not that we are begotten of the Father, to be hischildren on the spiritual plane, and that we are onlytemporarily sojourning in the flesh, for the purposes ofour trial, for the testing of our faithfulness to ourcovenant of sacrifice. "Now are we the sons of God."But, unrecognized, we are disesteemed by the world;and because of our consecration to the Lord we may.not.+-
728 <strong>The</strong> <strong>New</strong> Creatkm.occupy even as honorable positions amongst men as wemight have the natural talents to occupy were theydevoted to worldly pursuits. In any event, both individuallyand collectively the Church in the flesh is now,as the Apostle here declares, "in dishonor," in disesteem;and, as he elsewhere declares, our M y is at present abody of humiliation (misrepresented in our commontranslation as "a vile body." (Phil. 3: 11.) But whatshall be the condition by and by? Will the dishonor allbe past? Will the Church (Head and "body") be such asboth angels and men will appreciate and honor? Willthe <strong>New</strong> <strong>Creation</strong> thus be "in glory"? Oh yes! Thisis the assurance."It is sown in weakness; It is raised in PO-." <strong>The</strong><strong>New</strong> Creature is still referred to,-the weakness mentionedbeing that of the present mortal bodies, theirimperfections, which all <strong>New</strong> Creatures deplore, andwhich God graciously counts as not being the weaknessesof the <strong>New</strong> Creature, whose purposes, or intentionstoward the Lord are pure, perfect, loyal and strong.That these weaknesses will not attach to the new resurrectionbodies of the "elect" is most specifically stated."It is raised in powerw-the power of perfection, thepower of the new nature, the power of God."It is sown a natural body; It is raised a spiritualbody." <strong>The</strong> same It, the same <strong>New</strong> Creature. It is anatural body now,-the only tangible thing is the flesh.Only by the grace of God are we permitted to reckon thenew mind a <strong>New</strong> Creature, and to await the time whenthis new mind will be granted a spirit body, suitable to it.<strong>The</strong> spirit body will then be It, in the same sense thatthe natural body is now It.' What a glorious prospectthis is! Truly, it is incomprehensible to us who haveno experiences except such as are common to the naturalman,--except as our minds have grasped by faiththe promises and revelations of the Lord, and have enteredinto the spirit of "things not seen as yet."But if the very though of the coming glories has liftedus up above the world and its cares, its trials, its follieoand its pleasures, how much more will the realities mean'
Its Resurrectaim Inherttance. 729to us when we shall be perfect and like our Lord andshare his glory! No wonder our Lord said to Nicodemus."If I have told you of earthly things, and ye believenot, how can ye believe if I tell you of heavenly thirigs?"No wonder it declares that we must first be begotten ofthe holy Spirit before we can even begin to comprehendheavenly things. Unquestionably, therefore, our abilityto run the race set before us in the Gospel, our striving toovercome the spirit of the world and the besetments ofthe Adversary, will be in proportion as we shall beobedient to the divine counsel, and love not the world.and lay aside every weight and the easily besetting sin,f<strong>org</strong>etting not the assembling of ourselves together, andsearching the Scriptures daily, and in every sense of theword making use of the privileges and mercies andblessings conferred upon us as children of God. If we dothese things we shall never fail, but so an entrance shallbe ministered unto us, abundantly, into the everlastingKingdom of our Lord and Savior Jesus Christ."-I John3: 2, 3; Rom. 8: 17; John 3: Ia; I Cor. 2: 14; I John2: IS; Eph. 6: 10-18; Heb. Ia: I, a; 10: as; John 5 : 29;Acts 17: Ir; 2 Pet. I : 4-11.,
LONGING FOR HOME.As pants the hart for water brooks,So pants my soul for <strong>The</strong>cOh. when shall I behold Thy face,When wilt Thou call for me?How oft at night I turn mine eyesTowards my heavenly home,And long for that blest time when Tho&My Lord, shalt bid me, "Comcl"And yet I know that only thoseThy blessed face shall see,Whose hearts from every stain of sinAre purified and free.And oh, my Master and my Lord,I know I'm far from meetWith all Thy blessed saints in lightTo hold communion sweet.I know that those who share Thy throneMust in Thy likeness be,And all the Spirit's precious fruitsIn them the Father see.Lord, grant me grace more patientlyTo strive with my poor heart,And bide Thy time to be with <strong>The</strong>eAnd see <strong>The</strong>e as Thou art!G. W. s
f-INDEX-m-8OIPIPTURE OITATION~-0T-SCRIPTURE STUDIES, SERIES VI.'OMLM. L m c m39: 12- 5941: I 2 - 3 : 7 8 . . I23 40: 3 .,- 2951 : 2 ..------ 23 26: 3-15 .--.- 631 40: 7, 8 437I: 2, +--- 30-p1.. 40 : 8---357I: 6 -.--- 31 14: 33, & 19 45: 5-.- 592I: 9-11 --- 32 45:7 ...---- I32I: 14-16 -.-- 33 D~-oxoxy- 45: 14 --...-. 1211 : ZO...-..-.-- 54 5: 3 -.---- 356 45: 14, 15 ..-..- 128I : 23 L-...---... 35 15 : 6 .....-...--.....- 564 45: 16-.-707, 7151: 24 -.----.. M 15: I5 - 669 49: 7 I01I : 24 25-.-...-.- 36 18: 15, 181233, 434 50: 4 396I: 26-a-.--37, 722 21: 15-17 -- I72 78: 2 ....----. 2332:2 ..--.-- 46 28: 1-14 .....-.....- 631 80: 15 ...- 1702: 4-25.--.- 38 30: 15, 16--- 669 82: 6, 7 .--.-2:5, 6 ---. -- 25 32:e .-.-....-.... 612 -... + 724,7322: 7 .....-..-- 39 32: 35, 36-.-- 396 go: 3 .....--.- 3312: 17----- 333r unoa 95 :3: ...--...-----.... 238-10 1973 103 : 3-5.--.-3 : 15 ..-.-...-...- 353 6: 7--------- 144103: 3 -.--...----3: 16 .---.....- 558 '7: 17-23-704 7' 649I 07 : 43 ....---- 2953 : 19 .....-....--..- 333 a xrnoq 116: 15 ..... -- 6467 : 17-24..---.-- 27 4: I-7---.--- 687 I 19: 67---.- 6489: 12-17 .--- - 28 4: 18-37.--704 712 133: 1-3 .---- I3222: 17 ...----... 355JOB. 145: 20----- 33222:18 .....-..--- 70I: 6-12-- 611SXODUL2: I-7-- 611 r~ovs~.7: I .....- 2469: 16 ..... 17338: 4-11---- 186: 1-5.---.- 569I~:I-PI--..- 589 38:7----- 5' 6: 6 .- .--, 57712: 4--- 484 MLXS. 11: 15 .....- 56915:26 .--- 631 8:4-7 .-..--..-.- 722 I I : 24---..- 34428:41 131 I~:II ........--..- 679 13:24 ..-- 52429: 21 .--- 131 20: 7-9 .-..--.-- 129 15: 23 ..-.--.-.-- 32231: 13 .- 123 23: I ..---... 251, 396 16: 32 ...---- 55233:20 .....-...-- 722 23.4 ------...- 648 17:18 ...---.---. 568g: 13, 1 5 I31 &I,' 2 .- 5- 22 : 26-----. 56973a
Index of Texts.
Index of Texts. '
I& of Texts. 73s
ladez of Teza.
;&z of Texts .13: 1 7 - 378J-=I:. 5 ....--.. 506, 686I: 5-8 - 691I : 8 . 599I : 22-25 . .- 316I : 25 --.--- 3772 3 - 417a: 19 .- 625a: 24- ..-. 1053: I 258, 26731 8-11 . 4073: g .-. ..- a3: 14, 15, 16.-- 4083: 17-98,538, 5934: 3 .-.- 6794:7 .- -..- 6095: 7, 8.- ..5g1, 6665: 14.16-. ..- 6375: 15 . .-. 6375: 20 , . 291x r m x1 2 ..-I : 3-7 . ..2;I : 10-12.--...- 232I: I2 . 224I : 13 . 161, 664I: 15, 16 . 92I : 16 . - 136I : 17 . 4012: 5 . 73, 1952.5, 6 . 2212: g . 90, 92. 242.2952: I I . 5942: 16, 17. ..- 5903: 1-6 .3: 4 .- .3: I5 .4: 12----.-4986752583204: 15----. 5834 : 17 --.----- 3995: I-.- 2445: I- 3-. . 231, 2495: 6, 5 .-. 905: 8 - 609n -1 .I : 3 M 99
16: 7 D*18: 2, *, qjII: Q I , 65619:6, 7 12819: 7 - 60820: 2, 3, 10, 14 610lo: 5 .--- 721ZO:~----- @j'20: 7-zo: 10-12961920:I2-.--112,I1321 : 2-, 36321 : I4-* 22122: 1 2--- 665a: 17- 336
BEREAN STUDIESTHENEW CREATIONINTERNATIONAL BIBLE STUDENTS ASSOCIATIONBROOKLYN, NEW YORK1916
BEREAN QUESTIONSSCRIPTURE STUDIESSERIES V1.-STUDY I.- .THE NEW CREATION.(1) What. is .signified by the ?penin sentence of the Bible."In the knnmg God created, etc.7 And are there othernnings reco nized in the Bible? If so, what? P. 17, 7 2.7;) Does tRe Genesis account relate to the creatlonof our earth? If not, why not? And what are the limitationsof the creative work as recorded in Genesis? P.is, a 2.(3) Does the word day apply invariably to the twentyfour-hourperiods generally so called? If not, describe otheruses of the term day in the Scriptures and give citations. P.19, 7 1.(4) How may we be sure that the Genesis days do notdgnify solar days, as in the more common usage of the word?,P. 19, a 1.(5). Should we understand that all of the days of thecreatlve week are of uniform length? And if we ascertainthe length of one of those days, would we be justified in assumingthat the others were of sjmilar length? P. 19, a 2.(6) If we were to estlmate those creative days as ofseven thousand years each and the entire creatlve weekas of forty-nine thousand years, how would these figurescompare with the usual estimation of geologists? P. 19,B 2.(7) What had Profeasor Dana to say on this subject?What were his opinions of scientific guesses"? And howmuch must we suppose the writer of Genesis understood ofthe full import of his words? P. 20, 8.1, 2, 3.(8) Welch is more logical, to belleve as science teaches,that a bllnd and intelligent force is operative in the developmentof our planet, of which we can learn only bycomparisons and guesses, or to suppose the manifestation3
4 Th <strong>New</strong> C r h .a part of the Divine handiwork &owing forth Divinewidom, order and arrangement, and these ipxm of theDivine Progra~ revrevaeld. o ue by p us Crcatarho fo~knew the fn6rute10n~ngs of our nuads..P 20, '14.(9) Summarize the views of the Higher Critiu and Edutionistsrespectin creation. P. 21.110) DO we o'bject to Mr. m~h~s theory b u r he wasa oolhh mpo or on whHt grounds? And what can we rayzf *hi: theory and of his test respecting pigeons, etc.? P. 22,1 A, A-(11) What pat at has helped to confuse Bible audentsand how ehou d we understand the formation of our earth'scruet in various layers of clay anct TO&, evidently depositedin a liquid or plastic form? P. 22. '13.(12) Has God revealed anythink respectin the mannerin which the atoms of matter compoa our eartt were brou httogether? Or is there anything in 8e Bible to answer &isquestion? P. 23, 7 2.' (13) What is mgnified by basic, igneous rocks, and whatdoes their location deep under the earth's surface indicate?And what do the higher layers of water-laid rocks and daysifnply? P. 23, '1 3.(14 Explain in harmony with the Genesis account how&e kma ment or expanse or atmos here surrounding ourearth must have been formed and wgether or not it robiblyrequired considerable lapse of time. P. 23, 1 f; P.24, '11.(15) Explain the process by which the various strata ofclay and sand, etc., were piled upon the igneous rocks, whichevidently once had been In the molten condition. Tell whthey nwere called rings and explain their influence. P. 2
(20) From the atandpoint we have asrumed. how shall wedivide the creative week lnto four distinct parts? Specify theseparts? P. 29, 8 3.(21) What testimony loyal to the Bible does Prof. Sillimanoffer respecting the structure of our planet? 'P. 80,I.1 1.(a)yote Prof. Dana's comment on aeation and the windomdi ayed in the order of creation, an outlined in Genesis.P. 30, r2, 3.(23) Give a brief s no sis of the events of the first creativeepochday and ahoy tKe farmon between this and the sritural declaration. <strong>The</strong> Spirit of God was brooding over tgface of the waters. And God said, Let there be light, and therewaslight." P. 30, 8 4.5; P. 31, q 1.Give a brief evnooeis of the events of the second aeat&ekpochday,"LetVth&e be an expanse in the midst of thewaters, and let it divide the waters from the waters," etc. P.alp;; g 32. 8 1.riefly summarize the wents of the thud creativeep&h.day, "Let the waters under the heavens bet~ther in one place and let dry land appear.m. Pp. 32, 33.(26) Did the wents of these great epochdays overlap eachother, or how can we view this matter, the falling of the rings,etc.? P. 34, B 1.(27) Why was not tlie light of the sun, moon and stareseen until the fourth day. and what were the advantanes anddisadvantages of the doudy, steamy conditionsbefore? P. 3% B 1.(28) Expla~n the lapping of one epoch or day uponanother and show how much was accomplbhed during theetaFur epoch-days of twenty-eight thousand years. P.0'4 1 A.(29 .In the record of the fifth creative epoch-day Godmid, 1 et the waters swarm with living creatures, etc., and Hecreated great whales and every living creature with whichthe watera swarm after their kind, and every winged fowl afterits kind. Does not this seem to imply that creation was carriedon alon Evoluti6nary lines to an extent-in the development ofvarious%nds of species? P. 35, B 2.(30) And is there any evidence that 'these kinds did not' thusreach a fixity of perfection from which they can evolute nofurther? Explain the entire pro P. 35.(31) To what scientific perifiz%e 61th creative epochdaycorrespond? P. 36, T[ 1.(32) In the description of the work of the sixth aeativeepoch-day does the expression, "Let the earth bring forth theliving creature after its kind," etc., imply aq evolutionary
pmum up to a catain nt and the est.blirbrnent thertby ofa e s P. 87,(33) Give a description' of the condition of thinps in thesiah day and demonstrate if by then the earth was more prethanpreviously for the different kinds of animals, etc.,g" rou ht into existence. P. 36, 7 3.(2) How many kinds or orders of lower animal life do webnd, and how may these be described? P. 36, f 3:(35) .What is the final work of the eixth creatlve epoch-dayaccompl~shed at its close? P. 37, 7 2.(36) In view of the evidences, should we or should wenot presume that a measure of Evolution operated for thecreatlon of man and the bringin of him up to a fixity of s eaor kind, as it operated with theqower animals? P. 37, 7(37) Cite evidences showing that in man's creation differentexpressions entirely are used from those in connectionwith the development of plant life and the lower animal lie.P. - - 38. -- n " 1-3. - -.(38). How shall we explain the two di&rant accounts of creation,the second beginn~ng Genesis 2:4? P. S8. 7 4.(39) Ex lain why clohim or gods are mentioned in connectionwith t!e first account of man's creation, and Jehovah inconnection with the eeamd account. P. 38, 7 5.(40) Why is it not said of men, as of the beasts of the Edd,"Let the earth brinn forth." nor as of the sea creatures. Letthe sea swarm"? % is kan mentioned as a direct ckationand one individual? I! 39, 7 2.(41) What are we to understand to be s' nified by the statementthat man was created in God's imag$ Does this imagerelate to the clohim or to lehovah? State what difference thiswould make, and why? P: 39, 2, 3.(42). Is this issue between modem scientific thqught aloqEvolut~onary lines and the Bible teaching cons~derably inharmony, or are they directly opposed to each other? If so,state how and why. P. 39, 7 3.(43) Does anythin aside from the Genesis records,aup rt the theory or man's creation as n perfect being?P. G B 1.(44) "~oes the fact that our Lord Jeaus is declared to bea comnding price for man imply that the man to whomhe corresponded was perfect, or that he was next to a monkey?-.--, P dnq2 "-.(45) Does the fact that the Bible teaches that the hopeof mankind is restitution or resurrection-raising up, up, upout of sin and death conditionk-seem an evidence, or pdthat man must have been up before he fell and is now downbeneath his original condition in order that dtution mightprofit him? P. 40, 7 3.
<strong>The</strong> <strong>New</strong> <strong>Creation</strong> 7(48) How doea the Bible teaching of restitution com rtwith the Evolution theory, and what conclusion must $Pblestudents reach on the subject from the testimony of Acts 3:19-217P. 40, 7 4.(47) Is there any Scriptural foundation for the claim ofsome that original sin consisted in sexual intercourse on thepart of our first parents? Give a full Scriptural analysis tothis uestion. P. 41, 7 1, 2.(4 How should we regard the suggestions of some that!fie Scriptures mislead us into thinking of Adam as the firstof the earth, earthy"? What answer shall we give to thosewho urge a pre-Adamite race of men and who claim to findproofs of their hypothesis in various strata of the earth'r surface,some of which they attribute to a period long before Adam'screation? Give Scriptural proof texts in contradiction to thistheory and show their consistency with scientific facts. P. 42. ,(49) State the views of Profs. Stokes, Bennett, Beale,Vihow and Barraude respecting the answer of geologiets tothe theory that man was developed from the lower ordera of(51) Prof. Pasteur is recognized as having been a greatbacteriologist. Did he favor the Darwinian theory or not?p,ote, something from him pertinent to the subject. P. 44,l 'r 4.(52) Quote the views of the Russian savant, Prof. Vihow,vting the Darwinian theory of man's evolution from loweranlmal s P. 44, B 3.(53) Kzd we consider the unscriptural theories ofProf. Darwin and those who follow his suggestions as wiseand logical, or otherwiee? What proofs can be adduced toprove that humanity four th~usand years a o no more hadtails than we have-nor different toes and taumbs? P. 45,7 2.(54) What should be the attitude of the Lord'r peoplein respect to these evolutionist propositions of our da whichare discrediting the Bible in the eyes of the learned? P. 4t 9 3.(55) In view of what we have already %n respingthese creative epochs st led in the Scriptures days,can we aay of the Sixth bay, which we are now consid:!When was its beginning and when its close? What woufdbe the date of itr dose, counting from the beginning of theordering of creation-the putting in order of the earth, thetime of whose creation is not stated but whose netting in orderis being accomplished during the seven ereat epochdays? Summarizethe matter? P. 46, 9 4.
(66) We come now to the examination of the great SeventhDay of the creative period. Doea it have an evening anda mornin ?(57) ahat should we expect of this Seventh Epoch-Dayas viewed in the light of our findine respecting the six previousepochdays and what is signified by the statement thatehovah God rested from His creative work during this Seventhk poch-Da ? P. 46, 7 2, 3.(58) &at has our Lord Jesus. to do with this SeventhEpoch-Day and the Father's cessation from creative work?Why did the Father rest? Will the Son undertake the comfetronof the Father's work? If so, why was it thua left toim? Make the entire matter clear. Let all of the class expressthemselves on this important question and have clearly inmind the matter of its great importance in God's Plan andtherefore in the understanding of it. Pp. 47, 48.(59) Did this resting on the part of the Great Creator fromfurther creative work and from actively rescuing His creaturesfrom sin and its penalty imp1 a lack of lwe on His part? Orhow shall we understand it? %.49,7 1.(60) What can we know respecting thb period in which theCreator rests from Hir creative work? In other words, accordingto the Scriptures, how ton will this Seventh Epoch-Daylast and how do we reach information on the subject? P.40. --, ll " 2. --(61) May we be sure that our Creator's expectationsrespectin the ultimate outcome of His purposes regardingthe sert% will be realized? Can we be sure that the Redeemerwill accomplish all that the Father ixitended? P. 48, a 2.(62) Quote eome Scriptures ahowing the ultimate victoryof Messrah and the accomplishment of the Divine purpose.P. 49, 7 2; p. 50, 7 1.(63) What grounds have we for assuming that the wholeperiod in which God has been ordering the earth and develxng it from the inert, void mass at the beginning down toParadisaical condition at the close of the Seventh Day willIbe in all a period of 49,000 years-seven great daya of 7,000yeara each? P. 50, 2.(64) Give a brref outline of this creative epoch from theScriptural standpoint. Quote Scriptures appl~dable to theearlrest beginning of the creative work, and other Scripture8showing the lonous consummation at the end of these evengreat days. f. 51, 7 1; p. 52. a 1,2,8.(05) Does the first chapter of Genesis dict with .scientrficdrscoverieb, or merely with the theoriea of some mentificgentlemen? Quote the views of Prof. C. F. WrightD. D., LL. D., on this rubject and discuy these. P- 63, 46, 6.-"-.-..- . .'I
(66) Is the Geneis account co-tible with mentific kt$?Do not these facts corroborate the beris records ratha than,conflict with the Divine record? What dotr Prof. Wrightnay for himself on this subject and what does he give as thepinion of the great geologist, the late Rd. J. D. Dana of Yale011 e? P. 52, 8 7.(63 We have seen that the Genesis record dim notattempt to explain the creation of the earth as respects it8matter-that the Genesis account merely relates that therewas such a beginning snd that the matter was created byGod, but tells nothing whatev-er of the time of its creation,nor concerning how long a od elapeed before the orderingwork of the wen epochzs began. Does this view appl to others? Read to the claw a quotation on tht subject..53, a 1.(68) <strong>The</strong> Genesis record shows a progressiveness in thematter of bringing forth of vegetable and animal life; Inpart, perhaps, an evolutionary process. Our aontention iamerely as respects man's creation-that it was a distipctlyseparate work and in no sense an evolutionary proceas.What is the main point and argument of Prof, ~arwin andhis evolutionary followers? Read to the class what Prof.Wright has to say on this subject. P. 53, 2; P. 54; P. 66,p 1-3.(69) Let another read Prof, Wright's suggestions aareswcts the difference between human reason and animal iaetiIict.P. 55, 4.170) ..-- Let another - read to the class Prof. Wrkht's cornmenton man's capacity for r on in contrast with the inca-pacity of the brute. P. 55, P 3.56, (l 1.2.(71) Who discovered the principle of "natural election"?What does Prof. Wright remark respecting his findings andrespecting the disposiiion of humanity to wear clothin and. use tools and respecting his musical capacity, etc., etc.? 5; 68,7 3, to P. 58.STUDY 11.-THE NEW CREATION.(I) What t&ms are Scripturally applied to the Churchof the Gospel Age and its ultimate members? P. 59.(2). Wh have. these terms not been appreciated by 'themqont or~hrimtlans? P. 59.(3) bay we suppose the popular misconstructionr bf >the
10 . <strong>The</strong> <strong>New</strong> CrmthDivine Word to be intentional? If not, how may we accountfor them? P. 60, 1,- half.(3 What rac tbe "Dark Ages," and why NO called? P.60- 1.(6 What Bar been the difiiculty amongst the followem--.ad e -- Reformera during the part three centuries? P. 60, 9t i n7a ted ,idea hdd , aumhand follow? P . eWhat assistance lould the Church now expect andfrom human instrumentalities? P. 61.(8 Give a &urn& d ptwioua atdies, leading up to ourjmwent topic, the <strong>New</strong> <strong>Creation</strong>. P. 61, 7 1.. (9) Does the creation of various orders of beings signifya dissatisfaction on the part of the Creator? P. 62, 7th lineto end of q.(10) Wlll there exist jeolausier or covetouanem among thecmationa on the eweral planea of being? P. 82, 9 1.(11) When Jehovah purposed the <strong>New</strong> <strong>Creation</strong>, what didHe detemnne ting those who rhould constitute itawmber~i' P . M 1 ~ first , rt.(\2) Why y these "gw Creaturesp* not c r d on theDivlne plane, and subsequent1 tried and tested? Why w-rate and distinct from all otKers? P. 83.(13) Trace the kiloso hy of the Divine arrangement forthe S* of the Rew Ation. P. M.(14) What was the Divine, prearra ed privilege andttst i m w upon the "Only Begotten"? 3.85, 1.(15) What was the exceedin great reward, "the joy thatwaa a before" our Redymer? %. 65.11 2.(16) Why are the brethren" of Christ selected fromamonn the human creation. rather than from others? P.66, q-1.(17) What fact in the <strong>New</strong> Testament writings has causedmany to infer, contrary to the Scriptures in qeneral. that God'spurposeeare the =me with respect to all manlund? P. 67.7 1.(18) What are the "two salvations," aqd what confusionof thou ht results from failure to recognize the difference be-t a n t%ese? P. 67, 8 2.(19) Aside from making their own callin and election sure,what two-fold work have the prospective Pfew <strong>Creation</strong> to doin connection with the human famil ? P. 68, 9 1.(20 Explain why no other &a of beings could befoun d ao well adapted to ruhg and bldng the world.P. 60 7 1..(PI) Ia the work of uplifting, ruling, bled and 'uding mankind the entire mission of the <strong>New</strong> eatio ion^ k:69, 7 2.
Tks Nnu Crcdimr 11(22) Although the Scriptures do not explicitly dedare thefuture activities of the <strong>New</strong> <strong>Creation</strong>, what may we reasbnablyinfer or anticipate regarding them? P. 70, 7 1,2.(23) What constitutes these <strong>New</strong> Creaturee "prieas"?P. 71, I! 1, first part.(24) What repmerits the mrrr n&we of these priests,and how is the victory of the <strong>New</strong> Creature attained? P.71, 7 1.(26) Explain in detail how the Aaronic priesthood of Israelxpified the present condition of the <strong>New</strong> <strong>Creation</strong>, a d Mdlzedekthew future prie&mod. P. 72, top of page andT 1.(26) Mention the a t rearon why the intimate relationshipbetween the nly B otten and the elect Church1is BO frequently referred to u?er vari01.1: figures, and exlainthe significance of the topstone, as a figure. P.b,72(27) ' ExpFn the "temple" figure. P. 73, 7 1.(28) Explaln the beautiful illustration of the "human bodywith ~ ts various members." P. 73, 2.(29) Give numerous other figures showing this relationshipof Chriat and the Church.(30) What, is perhaps the most perfect and complete figureof our Master s interest in and love for His brethren? Explainin detail. P. 74, 7 1.(31). When the Lard corny in the dose of this Age, whoonly d l be accepted as His Bnde? P. 75, 7 1.(?2) Quote several comforting and encouragin Scriptureswhlch declare the Divine supwlsion over even tfe humblestmember of the <strong>New</strong> <strong>Creation</strong>. P. 75, a 2.(33) Explain in detail the illustration of natural birth inits relation to the spiritual birth of the <strong>New</strong> <strong>Creation</strong>. P.76, g 1.(84) Show briefly how the Scriptures clearly distinguishbetween the <strong>New</strong> Creatures and the human family in general,especially with respect to (1) the Atonement Sacrii, and (2)to the trials and difficulties of life. P. 77, 7 1.(36) What will be the tat of d s h i p in the <strong>New</strong> Crea-tion? P. 78, a 1.(36) In order to obidc in Christ, what more than th- meremaking of a consecration is newmry? Explain fully. P.78, 7 2.(37) Why an the five Benses of humanity in general notsufKcient for the <strong>New</strong> <strong>Creation</strong> in matters of judgment?P. 79 q 1.(38) Explain .the died "sixth -," or complete setof additional rp~ntual nenees, granted tfiae <strong>New</strong> Creatures.P. 80, q 1.
(39) By what name rhd the <strong>New</strong> Creak ba known?P. 80, T 2.(40) What manntr of rpirit hor prompted Chriltianr to takesectaMn namea in the part, and when did it first manifestitaelf? P. 81, 7 1.(41) To whom especially belong the chief praia and honorfor the blessings that have come to ua through the Apostles andother manta of the Lord? P. 82, top.(42) What should be our attitude toward the preoent divisioninto variour denominations? P. 82, 83.(43) In conclusion, what names lhould we a d , and .why?P. 83, 7 2. first part.(44) What namer ahould we ncognize and omsrra to, aacomemated Chriatiand P. 83, 2, last part.STUDY 111.-THE CALL OF THE NEW CREATION.(1) Was the opportunit to become members of the <strong>New</strong><strong>Creation</strong> offered to mankinlin eneral? P. 85.(!2) Waa the "calling1s of tte natural Israelites a "hi h"or heavenly calling"? If not, to what were they calked?- - --.P. Fin.(3) Where are the term of the Hiah Callma net forth?- -P. 88, to(4) &h muld the Ancient Worthiea have no part or lot inthis <strong>New</strong> reation? P. 88, 11.(6) Give another reason wh this High Calling could notbegin before the death of our ford Jesus. P. 80, 12, first3) What ru the standin of the ~poatlea before the deathand resurrection of Christ? #. 87, top.(7) Explain the difference between d m men to re--awe and inviting them to the Hi h Calling. 5. 87, top.(8) Do the introductions to tte various E irtlee emphasizethe dusivenese of the Heavenly Call? P. 87!n what conditions hall we be made joint-heirs withC9?"F 7, 7 2.(10) Why are not many great, wise or learned called?P. 88.~ - -(11) Why are' the conditions of acceptance more attractiveto the more fallen members of the human family? P.89, a 1.
<strong>The</strong> <strong>New</strong> Cr&(12) Upon what two gracm of character is God especiallylacing a premium in connection with the <strong>New</strong> GaitimPF . 90 q 1.(13) To what high standard of character are the <strong>New</strong> Creaturescalled? P. 90, 7 2.(14) 11 the Lord dealing with the im fect fkib or withthe new minds of these <strong>New</strong> Creatures? fi1, top.(15) Wh.t ibould w e r t the new mind to accomplLllin controlling our mortal ies? P. 91, 7 I.(16) What are some of the specifications and timitations,aats character in the <strong>New</strong> <strong>Creation</strong>? P. 957 2.Explain the difference between the law of liberty"of the <strong>New</strong> <strong>Creation</strong> and the bondage of Israel to specific laws.P. 9a 11:(18) 11 tt an sasy path that leads the <strong>New</strong> <strong>Creation</strong> to "glory,honor and immortality "? P. 92, 7 2.(19) Are there several different calls durin the GospelAge? Quote Scripture to prove position taken. b. B1, 3.(20) Will there be a c d to the World in the next age? P.93, top.(21) Are those who will be of the Great Company referredto in Rev..7:9-141 P. 93, a 1.(22) Wlll these be members of the <strong>New</strong> <strong>Creation</strong>? If not,wh ? P. 93, 7 1.&) Is this special call of the <strong>New</strong> <strong>Creation</strong> limited in time?and when did it be@? P. 94, 7 1.(24) When will th~s."acceptable time" come to an end? P.94, 7 2, first a*.(25) ~ o u it b be consistent with the Heavenly Father'scharacter of Justice and Love to extend a single invitationwhich could not be made good, if accepted? P. 94, 7 2.(26) At what time did the general call cease? P. 95, 7 1.(27) Did the ceasing of the "call" signify the end of allopportunity for admittance into joint-heirship with Christ?P. 95 B 1.(28) What evidences may be considered ae good proof ofhaving been accepted of the Lord as prospective hews withJesus Christ by those who have consecrated since 18811 P. 98.9 ) How does God call the <strong>New</strong> <strong>Creation</strong>? In what senseis hrist our Wisdom? What is the value of Wisdom in general?P. 96, 7 1.(30) Is our natural Wisdom sufficient for us as <strong>New</strong> Creatures?P. 97. a 1.(31) What conditions are essential in order to have a hearingear for the "Wisdom from above "? P. 97, a 2.(32) What im rtant facts must be rasped, and how isChrist made our Gisdorn before we canqbe ~ustified? P. 98,2d to 18th lines.1s
14 Tb Nsto Cr&(33) Doea Christ uars to be our Wisdom at the time of ourJustification? P. 98, 18th line to end of a.(34),, Explain the orderly operation of this "Wisdom fromabove. P. 98, q 1.(35) How is gentleness manifested in this heavenlydom? P. 99, 7 1.(36) Explain the relationshi of mercy and good fruits tothe Wadom from above." P. Po, (2(37) How is heavenly Wisdom kithat pa
Tk <strong>New</strong> CI& 15(54) What do works have to do with our Justificedon, ahdart we judged according to our works? P. 108, 7 2.(55) Give en illustration of the general operation of Jurtificationb grace, by the blood, and through our faith, and therelation orworb to the same. P. 109, 7 1. -(56) What kind of faith justified the Ancient Worthis?P. 110.(57) Explain the difference between the Judfication ofthe Ancient Worthies and the Justification during the GospelAge. P. 111, a 1.(58) What is the significance of justification to 1s s(Rom. 6:18), and how does it dect the <strong>New</strong> <strong>Creation</strong>? .111, q 2.F(59) What relation do the Ancient Worthies bear towardthis justification to life? P. 111, 7 3. W. T. '10-132.(80) Explain the principle underlying God's acceptance ofour imperfect works. P. 112, 7 1.(61) Explain the difference between the test of faith andthe test of worlw, ahowing to what ages they respectively apply.P. 113, q 1.(62) Before whom is it necessary for the einnw to be justified?Ex lain why it is thus. P. 114, 7 1.(63) &plain the ditrerent position of the Mediator with"'I-to sin and sinners. P. 114, a 2.64) If all of our Redeemer'e merit was involved in im utin4rto believers what their sacrifices lacked to make tRemho and acce table, what can He do for the world? Andwil He lmilarry impute His merit to the world? Or will Heactually surrender st forever on the world's account? Willthe Millennia1 Kingdom or Mediatorial Kin dom or Eme-rgencyKingdom for man s uplift be the result ofthe imputation ofChnst'e merit or on account of the actual satisfaction of justice?P. 115, q 1.(65) Briefly explain the relation of the <strong>New</strong> <strong>Creation</strong> tothe Abrahamic Covenant. P. 115, 7 2.(88) What is evidently the sole object of the Gospel Age?P. 116, 1[ 1.(67) What blessing is enjoyed by those who are simply!'justified by faith," and refuse to consecrate? P. 116, q 2.(68) Explain how thii class receive the grace of God in vain.P. 117, 7 1,(69) .What is evidently the condition of the whole nominal"Chnun World" in this respect? P. 117, 7 2.3.(70) E lain why the merely 'ustified are unable to appre-ciate "the% thinp d God." b. 118, a 1.(71) ~oull it be reasonable to expect that these shouldreoeive s ial favor in the Millennial Age? P. 118, 9 2.(72) Eat three claw alone , to be profited beyond
the pnwnt life through thiu juatificabon by faith? P. 119, 9 .I.(73) To whom will' the Kingdom -tm appeal moot.rtro ly at fuat? P. 119, f 2.(73 How is Chriat made unto us !3anctifiadon, md canany man manctify hiif aide from the merit of Christ? Ifexplain why. P. 118, 7 3.=,(75) Wh is it n to "abide in Christ," and whatis the dgni&ance of "Our God im a mnsuming fire."in this connection? Pp. 120, 121.(76) What does mnctitication dgnify, and upon what classalone ia it en'oined? P. 121, 1.(77) &in God's orda with nspect to nnctifiation.P. in. ~OD.(78)' will manctificath be required of the world in theMillennia1 ? P. 122, f 1.(79) d'%marutibtion is a ge- prLP~efm all GA'Screatures, to what class do the Saipturre qxcially apply thinadmonition? P. 123. 9 1. 2.(80) Explain the- diffk between the consecration ofthe Leviten and that of the Priests, in the type, and give theantitypical a phtion. P. 124, 7 1, 2.(81) ~xplm how a perfect compliaace with the terms ofour justification must lead us in the end to fanctification, P.124,-f 3; P. 125, B 1.(82) What in the position of thoae believers who refuse thecall to sacrifice? P. 125, 7 2.(83) Describe the two classes of antitypical Lwites. P. 126,. 1. -. 2. -. 8. --(84) What is the test that will conh the Great Cornpans *wcx$~y of the Levites' portion under the Kingdom? P. 1d7 k, A.(86) Who were Levi's three sons, and what were their positionswith respect to the Tabernacle in the Wilderness? P. 128,Q . 1. --(86) What four classes of justified humanity did these rep-resent? P. 128, a 2.(87) State the respective order and rank of these antitypicalLevites in the Kingdom. P. 129. ll 1.(88) Explain wLy the refuealwof any b go on to consecrationcould not justly merit punishment. P. 129, a 2.(89) Explain the anti ical significance of the Leviteshaving no ~nheritance in % e land of Canaan. P. 130, la.W. T. '10-245.(90) How did the s illustrate the fact that only thefully consecrated, spiritz otten believers are counted membersof the Great H~gh Priest? P. 131, B 1.(91) What did the anointing of the High Priest typify?P. 131, B 2.
(92) k t did the holy anointing oil represent? P: 182,f 1.(93) Why are the wka of sanctification in the <strong>New</strong> <strong>Creation</strong>not admired or a proved by the world? P. 132, f 2.(Q4) pile sancti&ation has its two parts, God'a and man's,what addttional element is essential? P. 133, 7 1.(95) Explain the operation of the Word, or "widon ofGod" through Christ, toward us as <strong>New</strong> Creatures, and ourattitude toward it. P. 133, 7 2.(96) What is the blessed result of full consecration experiencedby these <strong>New</strong> Creatures who a ro riate the exceedinggreat and precious promiaes of God? 1L, 7 1.(97) Ex lain how the experiences of the fully consecratedqaccorchg to temperament. P. 134, q 2.If consecration does not si nify human perfection, howcan ( laa swept our tmrihca? 7 P. 136, 1.) How doesChriat im Ute to ue His merit? P. 109.(99) Ghat is our first and continual duty with respect toour imuerfections in the flesh? P. 136. !4 2.(1~) What effect will true san&ification have upon ourEves? P. 137, y 1.(101) What should be the mainspring of all our energies?P. 137, 7 1, last part.(102). Our Lord prayed, "Sanctify them through ThyTruth. What kind of Truth can ~roduce the sanctificationacceptable unto God? Pp. 137, 138:(103) What most excellent admonition along this line isgiven us by the Apostle Paul? P. 139.(104) How much emotion should be expected in Sancification?Is there Scriptural reason for expecting unusual outwardmanifestations or emotions as a proof of our acceptance withthe lord? P. 140.(106) Contrast the ex 'ehces of those consecratedwho have been born of Estian ents with those oEgr"gnot so favored. P. 141, ( 1, and e42!y 1.'(108) What is evidently the Lord's intention in leaving somany thine comparatively obscure to our human judgment?-- P. 142. --- 2.(107j "what is si ified by "the opening of the e es d ourunderstanding," anphow is this typified in the 'faknaclewictures? P. 143. Q 1.- (108) Since our feelings depend so largely u n our tempera-ments, how may we experience the perpetual b&ngof the joysof faith? P. 143 q 2.(109) What fs the cause of "earth-born" clouds. whichsometimes come between the consecrated and their Lord?P. 144, q 1.2.(110) To what kind of diseases does the Psalmist refer say-
18 Tha Nclo C&ing;. "Who healeth ell thy direr"? Pea. 1022-6? And howare they healed? P. 145, 8 1.(111) What mistake is frequendy mode by man <strong>New</strong>creatures with respect to aoul-sie*neu a d*ar? 6. 14,!J 2.Y --(112) What coarse rhould properly be pu-med in thesecases? P. 146, 7 1; P. 147, 7 1.(113) What the diificulties may be exprienced 'b some<strong>New</strong> Creatures in coming to the Throne of Grace? P. lh, 2.(114) What are the.proper remedies for these difficulties?P. 148, q 1.(115) Mention another claes of ccmeecrated but spirituallydiseased and the prescribed remedy for this condition of things.P. 148, / 2; P. 149.(116) What should be the attitude of the other <strong>New</strong> Creaturestoward thoee who "Walk disorderly "? P. 150, a 1.(117) How should the Lord's consecrated ones who are iqa lean and starved condition be dealt with? P. 150, TI 2.(118) Is consecration implied in acceptable justification?,P. 151. B 1.(11@ " Is it possible under present conditions to go far alongthe pat of justification without reaching the teway of self-denial- \ ull consecration unto death? P. 152, $1, 2.(120) What is the character of some of the by-paths outsidethis gateway of full consecration? P. 153, a 1.(121) In what way only can the fulness of joy and peacewhich come with the acceptance of Christ as our Redeemerbe retained? P. 153, 7 2.(122) Are those who refuse to consecrate immediately cutoff from Divine favor? P. 153. 9 3.(123) To whom only do the exceeding great and preciouspromises of God belong? P. 154, a 1.(124) May those who fail to consecrate properly continueto enjoy the privileges of pra er? P. 154, 7 2.(125) What couree shoudbe ursued by any of these whodesire further favor from the or& P. 155, 7 1, 2.(l?fl)What should be done by any who are "feeling afterGod, yt not full ready for a complete surrender to the willof God P. 155, 31127) In view of ;he fact that the "hiizh callin~" endedin '1881, what difference should this make 4 th respect to theconsecration? P. 156, a 1, 2.(128) Mention one erroneous view of sanctification held bythe "Holiness People." P. 157, a 1, 2.(129) Explain the error of holding that the entire objectof sanctification is the avoidance of sin. P. 158. B 1.(130) What is the thought contained in the"word rGdcmprtionl P. 158, lj 2.
. (131) How was t&s redemption obtained and how does itap 1 to the <strong>New</strong> <strong>Creation</strong>? P. 159, 8 1.fli2) Explain the use of the word Apdukosir in Luke 2193and Ephesians 4:30. P. 159, a 2, first part.113.3) Ex~hin Euhesians 1:7 and harmonize these two ueeeof ihe word idem (ion. P. 159, 7 2, last rt.(134) Explain komans 324 and 8:20-2c P. 180, ( !.(135) HQW does believin on the Lord Jesus Christ gve us"everlasting life"? P. 160, \ 2; P. 161, 7 1.(136) In what marmer are our Lord'm sufferings, death andresurrection identified with our redemption (deliverance), presentand future? P. 161, 8 2,3.STUDY IV.-THE NEW CREATION PREDESTINATED.(1) Explain the doctrine of Election as generally and erroneouslyset forth. P. 163.(2) Briefly state the correct and Scripturally supportedview. P. 164, 7 1.(3) Have the non-elect suffered any injury by God's electionof the <strong>New</strong> <strong>Creation</strong>? Give illuatrat~on. P. 164, 7 2.(4) Distinguish between the "elect" and the "very elect."P- - . la- --- 1- --(5) 'fo what unfaithful class does the Scripture, 1 John6:16. ap ly? P. 165, '11 2.(6) &ow do the Amtles Peter and Jude describe this class?P. '166, 7 1.(7) Why is it impossible to renew unto repentance the classpentiond an Hob. 6:49? P. 166.8 2.(8) While there is d f h s on the part of both these classes,how do thoee referred to in Heb. 1026, 27,31, daer from thesejust mentioned? P. 167, f 1; p. 168.(9) What class is referred to as the Great Company, andwh do they fail to be of the "very~ele;ct"< P. 168, 7 2.60) Explain the parable of the Vme ~n conn~on withthe <strong>New</strong> <strong>Creation</strong>. P. 169, f 1.(11) Is it su&kt that we attain a place among. the truebranch- of the Vine? If not, what more is necessary? P.169, 7 2.(12) Mention other elections in the past, brou ht to ourattention through the Scriptures, and name the chief differencebetween thw .apd the election of the <strong>New</strong> <strong>Creation</strong>. P. 170.
(18) Did any of theme elcctionr in any acne apply to thewbth future of any individuals? P. 171. 7 1.(14) &$lain the typw of Jamb and Eru with respect toelection. 1?1, '1[ 2.(16) What 10 the roper thou ht in the statement, "Jacobhave I loved, and k u have f W"? (Rom. 9:13.) P.172, 9 1.(16) Cite a notable inhnce of God's exercise of authorityin the &airs of mankind in end. P. 173, a 1.(17) Civu ricntific and %criptural illoatrations of differentmethods of carrying out a death penalty. P. 173, B 2; p.174, 7 I.(18) In his election or seleaion of individuals and nationsin the past ages, did God coerce their wills? P. 174, q 2.(19) Explain Jehovah's statement repdin Pharaoh, "Forthir very u- have I ? id thee up. P. 155, q,?(20) #ow did God harden Pharaoh'r heart P. 175,81) Quote rvml Scriptures which declare God'r electionof the nation of Isroel. P. 176, 7 1.(a) Briefly outline how the election passed from naturalto 8 lritual Isrod, as described by the Apode in Romans, 9-11.P. 157, T 1(q) ~ake the featurea of the original elmtion which atillrcmaln mth natural Israel. P. 178, '1[ 1.(q) Explain the dgnificam of God'r IX or favor in iterelat~on to the dcct ~ e C-tion. a P. l7ra 2.(25) Poes 1 Peter ? 2, or any othp. Saiptum, tach a Divineforeknowledge nrpectlng the sdsuuiud~ composing the electChurch? P. 179. 1 1.(20) Ap ly illustration of the "ICIng'a Own" to the <strong>New</strong><strong>Creation</strong>. 5. 179, 2.(27) To what were these foreknown ones (Rorn. 8:29) preddnated?To erapa etanal torment? P. 180, '1[ 1,2.(28) What is God's rpose in callin the <strong>New</strong> <strong>Creation</strong>,and what qualifications d& He require? $. 181.(29) Explain *by Romana 898-30 ir a, eneratly misunderstoodand give the proper intapretation of this -ge. P.182,q 1 2.(30) baraphra~ the ApoaWs agument in Romano 8:31,3?.P. 183.(31 What io the mat in Romano 8S,34? P. 184,~ 1.(82j 10 it paidT anything, or any other creature. towpanate uo from the love of God and our Redeemer? P. 184,II a.(38) Who done can ae rate ur from that love?(34) In the " rnenr callin and election sure whatthree important step g to P. 186,~ 1.
(35) What important sttps must be taken by the elect?P. 186, q 2.(36) How may we andyse'the essential hwrWihss to God'sdear Son? P. 186, '1[ 1.(37) Show how the fruits of the Spirit, mentioned in Gal..622, 23, are but different manifestations of h. P. 186,2.- (38) What was our attitude in starting upon the race-coursefor the Prize of the High Calling? P. 186, a 3; p. 187, 7 1,'first part.(39) How does our experience in the race differ from ourLord's? P. 187, 7 1, last part.(40) If we divide the racecwrse into four quarters, whatwould be our attitude toward the Mark (lme) in thejirst quarter?P. 187, 7 2.(41) What is our attitude when nearing the second quarter?P. 187. 11 3.ow do we designate the third quarter? P. 188, 7 1.43) What is the fourth or final quarter mark of our race?P. 189, 7 1.(44) What is the c l k of rfect love, and when shouldt to reach it? P. 190, fi, first part.we(4Ef@ken will our experiences begirr to w r r m withour Lord's? P. 190, 11, last part.(46) What will be the nature of the tem tations or testingsaftcr we have reached the Mark? P. 190, a(47) Name eome of the evidences that we are the childrenof God. P. 191, '1[ 1.(48) How should we recognize each other aa members of the<strong>New</strong> <strong>Creation</strong>? P. 181, '1[ 2.(49) What warnings and encouragements are found in Matt.24%~ P, 191, a 3; p. 192.(60) Cite a good illustration of the necessity for cfd andwercoming in the character-building required of the <strong>New</strong> <strong>Creation</strong>.P. 1% 2.STUDY V.LTHE ORGANIZATION OF THE NEW CPWTION.(1) - W h will- the -<strong>org</strong>anization of the <strong>New</strong> <strong>Creation</strong> becorn lete, and how is it illuspat+ in the Scriptures? P. 195.$ la view of the f ing, what bhall we may about a&m ary o e t i o n - of O t ,e T <strong>New</strong> <strong>Creation</strong>? . P. 196, 9 1,-*&'.-. - * . .. , * . . t 8
9 Tk Nno CI& I(53 What is the charaaa of the Divine arrangement withrespect to this preparatory work and why is thelitxrty the pb? P. I*, i 1, lut part, a.nflg:%r:. P.Gj Why haa the sim licity of the <strong>org</strong>anization of the Churchby the Lord and the Rpoetlea been regarded by many goodpersons as unsatisfactory and inadequate? P. 197, top.I(6) Taking Natural 1-1 as a type, should we exfind a nominal as well as a real <strong>New</strong> <strong>Creation</strong>? P. 197\ f;:6rst sentence.(6) What judgment is permitted the <strong>New</strong> <strong>Creation</strong> as tothe "wheat" and "tares," and has any "branch" in "the TrueVine" the right to dticise, rebuke or otherwise prune any other"branch "? P. 197, 7 1 ; p. 198.(7). How different1 are such matters dealt with in humanoqamzations? P. 1SS: I.(8) Explain what is signified by the "Mystery of God."P. 199,y 1, first part.(9) Deaaibe its counterfeit, the "Mystery of Iniquity."P. 199, 7 1, last part, p. 200 1.(10) What course toward these "tares," or imitation <strong>New</strong>Creatures, has the Lord pursued and instructed His people tofollow? P. 200, 7 2.(11) wen did the Mystery of Iniquity begin to worlt,and why d ~d it not mah much headway in the Early Church?P. 201, 7 1.(12) Fat spirit led gradually to the <strong>org</strong>anization of thegreat Ant:-Christ? P. 201, 12.(13) How has our great Adveraa thwarted wery fresheffort to reach the ruth since the Keformation period? P.I20% % 1.(14) Cite certain facts which prove conclusively that theScriptures have been preserved in comparative purity, and thatthe s stems chiming to have been <strong>org</strong>anized by the Lord and~His Kpost~es are totall different from the Church which theydid <strong>org</strong>anize. P. 202 1; 2, to p. 204, 2.(16) Why has ~ opermitted d the world of mankind in generalto exercise their mental and moral qualities according to theirown inclinations? P. 204, 7 3.(16) How has the Lord been dealing with "Christendom"?and how and when will He bring order out of confusion? P.205.7 1.(17) What a ial feature bf the Divine Plan characterizes"the enrof the Ages"? (1 Cor, 10:ll.) P. 205,92. .(18) Aa originally instituted, who was the Head of the trueChurch? P. 208, 7 1, first part.(19) What is meant by the "True Vine" and the "\he
of the Euth," and what arC thdr nspective fruits? P. 207,top.(20) Did the Lord and the Apostles recognize any divisionin the Church, or were the various names applied to theChurch as a whole, and even to the smalleat gatherings, intendedaa roper names? P. 207, 1[ 1.$1) What Spirit led to the use of various ~nscripturalnames during the Dark k? P. 207. B 2.(22) HOG man Aposaes were chdsen, and what were theirnames? P. 208, $;(23) Who was ct;osen by the Lord to succeed Judas, andwhat are the Scriptural roofs? P. 208, 7 2.(24) What Scripturaf evidence have we against "ApostolicSuccession"? P. 209. ll 1.(25) Wh haa the .Church no reawnable need for moreApostles? 8. 209, 7 2.(28) How were the twelve Apoetles dected by our Lord?P. 210, 1[ 1.(27) What were doibtless some characteristics of the Apostles,and why were they chosen so early in our Lord's ministry?P. 210, 7 2.(28) Is there any suggestion in Scripture that the A -tles were to be lords over the Church, or especially digentin any respect from the other members of the Body? P.211. 7 1.(29) What was the character of their commission? P212, 1[ 1.(30) What was the difference between the sition of theApostles previous to Pentecost, and their speciaLwers of theHoly Spirit subeequent to that time? P. 212, 1[ 2.(31) Did these "gifts" take the place of the "fruits" of theSpirit? P. 213, top.(32) What was the purpose of the Lord's selection and instructionof the Apostles? P. 213, q 1.(33) Were the Apostles strong characters, naturally? andwhat s r l privileges more than com aated for thar lackof wor dly wlsdom and education? r213, Il 2; p. 214.1,2.(34) Why did the Lord specially reveal Himself to theApostles after His resurrection? P. 214, Il 3.(35) Whx was it necessary for the Apostle Paul to see therisen Lord, as one born out of due time"? P. 215, q 1, firsthalf.(36) For what reason may we suppose the Apostle Paulnted such peculiar experiences, visions, etc.? P. 215,y;, r3(37) ~uote St. Paul's own testimony as to his Apostleship.P. 216, top.
(88) Wm *it the Lord'r intention that the Apdea d etheir efforts to the Jewiah nation? P. 216,a 1.(39) Wyxt the charactem of the A ea mch as to inepireconfidence ln thew teatimonk? P. 21 P ,% 1, fimt part.(40) In addition, what further Scriptural evidence sbouMincrease our confidence in their writing#? P. 217, 7 1, lastPprt-(41) What war the three-fold character of the Apoetolicinnpiration ar promised by the Lord in John 14%; 16:13?P. -.--., 217. Q 2. -.(42) What internal evidence in the Apoetolic -tingPwould contradict the thoupht of cmbal inspiration? and howmay we harmonize the ddferent statemento of the writers?P. 218. '11 1.(43)' HOW has the Lord's pmmioe to guide the Church "intoall truth" been fulfilled? P. 219, 7 1.(44) What war the distinction between the Apostolic guidanceand the experience of the prophets of olden times? P.219. li 2.(b) How doIIwe understand the Apoetolic commissionwith respect to binding and loosing"? (Matt. 18:18.) P.nn. --, a " 1. --(46) .How shall we inte'p,ret Matt. 16:16-18, "Upon thisRock w11l I build my Church ? P. 220. li 2.(47) Ex~lain how Peter used "the - ~ e of ~ the r Kingdomof Heaven. P. 221.(48) What Scriotural evidence is there that the A~ostlesw&e to be not onli teachers, but also prophets or seers? Pp.m,223.(49) While assured of the Apoatles' inspiration and theirguidance by the Hol S irit, how can we explain Peter's denialof our Lord? P. 2& f4, 5.(50) Did the Apostolic office bring with it perfection of everythought and action? #,P. 224, top, and 7 1.(61) Did Peter's dissembling" on one occasion affect hisusefulnere as an A le? P. 224, 2.(52) What re Ehall we make to the ob'ection that theApostles expectecf the Lord's Second Advent during their life-$m%=a;d, :ere therefore untrustworthy in their teachings?r. uuo, 1 1, A.(53) What shall we say to the objection that Paul's teachingand practice with respect to circumcision did not agree?P. ns. r I. 2.-. ~- -, .. -, --(54) How et lain the Apostle Paul'r couree recorded inActs 21:2020? bp. 227-229.(55) Were the Apostles ordained to be lords or rulers, orin any manner the vicars or substitutes of Christ in their relationto the other members of the Body? P. 229, 7 3, 4.
7plded(58) W& the Apootles everChurch, or did they asaume- such ignity? P. lds Ba0, by 7 the 1.(57) Were the actions and experiences of the Apostle suchs;a would be expected of lords? F. 230, 8 3(58) Did the Apostles counsel or encourage any otber membersof the Church to such aspirations? P. 231, 1, 2.(59) What were the respective attitudea of the Apootlesand the other members of the Church toward each other? P.212. ---,(11 1.(60j -khy were the diaiplea at Berea especially commendedby the A tle Paul? P. 232, 1[ 9.(61) this method of prowing the Gospel also approvedby our Lord? P. 238, 1, fvst part.(62) What is the proof of Divine inspiration in the teachingof the Lord and the A , the Law aad the Prophets?P. 233, 7 1, last part, and. (63) What is the pneral thought of Chtiatendom withrespect to the <strong>org</strong>crnasdwn of the Church, and what is the characterof the Dtvine arrangement in contrast with this? P.234. -- -, ll 1.(64) -1n showing forth the Divine arrangement, should weconsider ecdeshstical history? P. 234, 7 2, first sentence.(9) In examining the Bible accoant of the Church's <strong>org</strong>anitatton,how shall we regard the Old Testament with its types?P. 234, 2, and p. 236.(66) In looking to the <strong>New</strong> Testament for directions respectingthe <strong>org</strong>anization and rules of the C h d in hertrial atate, what must we keep constantly in mind? P. 235,m 1U "(67) What Scriptural illutratbn (1, Cor. 12) beautifullyillustrates thii entire subject? P. 238, fl 1.(68) What conclusion do we draw from this illustrationas to the necessity for stringent rules in thetLord's <strong>org</strong>anizationof the Church? P. 236, 1 2.(69) Who is the Superintendent of affairs in the Church?P. 237, 8 1,2.(70) Should those who fiil the more responsible poaitionmin the Body be able to produce evidence of their Divine appointment?P. 237, 7 3.(71) Do we find the same variety of members in the Churchnow as were n m in the early Church? P. 238, 11, fkstpart.(72) When and how did the "gjfte" of the sp&t cease?P. 238, f 1, last part.(73) What d:d the Apostle mean when he mid, "Covetearnestly the best gdts, and yet show I unto you a more excel-!ent way "? (1 Cor. 12:31.) P. 288, 7 2:(74) Where do we find qnother kptural lesson concern-
26 Th <strong>New</strong> CI&Scriptural idea of unity bued? P. UO. 11, h half.(77) What are the two esscntidc upon which unity mustbe demanded? P. 240, 7 1, last half.(78) Should we and look for a continuance of theLard's gifu to t h e urch T in respect to pophets, pastors,teachas? P. 241, 11.(79) Why should force not be wed in an attempt to unifythe members of the Church? P. 241, % 2(80) What lessons may the and i d "Royal Pkthood"learn fmm the typical priesthood? ??!242, T 1.2.(81) Should mental or physical deformities in any member,unfitting him for publtc aervin, hinder his spiritual developmentor r yition as podng full rights at the Lord'stable and at the hrone of Heavenly grace? P. 243, ll 1, h thalf. .(82) Who are to be as "Eldere" in the Church?,P. 243, ( 1, la* half. andwed2(83) What is the meaning of the word Bis and whatis the relauon between the terms bishop a d el ? P. 244,P 1.(84) HOW is the term "general overseer" likable to anelder in the Church? and what quali6cationa be expectedin such a one? P. 244, 1[ 2.--(85) What spirit gradually led to Papacy and later tosectarian and unacriptural &visiom into clergy and laity?P. U6, 7 1.(88) While all the eldm are caretake;, what variousices ma they render according to individual qualifications?P. 245, # 2(87 W&t does the word prophet strictly signify? P.m, 4 1.(88) What is the mod wsmtid qualification to $Qrship?P. 246, % 2.(89) What is the dut of wery member of the Church withrespect to the selection orleaders? P. aL7, 7 1.(90) la it absolutely necessary for every Ectksicr to have apublic m nt? P. 248, 9 1.(91) How should the scl seeking and nolricac be regardedin electin elders? P. 248, t2.(92) At explicit advice is given by the Apostles Paul andPeter concernin the character, etc., of tho^ who should bCT- as elf-? P. 249, y 1,2.
(93) In them any limitation to the nudsLmr d eldm inan l?dssaP P. 249, 2.(94) -1s it eeeential that an elder be "a t to tea*"? andd- the neceMuily imply ability for puhc spr?lung? P.249, 7 3, first part.(95) should re the ~ord to nte up pubt*in every EccksaP and sf none are r9 what lhould bethe codusion an* au courue d actionW250.(96) How may elders, not ro apt to t d , d m othertalents? P. 254 1i 1.(97) What does the word Podor &gnify? and how doer itap ly to an elder? P. 251, 1.fk) What h the +xiptuml injunction g "Eldmthat rule well"? 1 TI. 1 , 1. P. 2 5 l r(99 What is the nignihnce of the word Z ~ ~ O ( IP.252.4 1.(100) With the fordng vim of the mbject. Aould weunderatand that no distinctmn as respects &e obtained inthe early Church? P. 252, 12.(101) How is the word k m r specifically applied in the<strong>New</strong> Testama? P. 268 ( 1.(1m) Mention o notable exam le of the fact that deaconswhile serving chiefly in temporal dlirs were not hindered fromexercisina their talents in other ways. b. 254. 1[ 1.(108) -What was the most marked charactaistic of the earlyChurch arrangement? P. 254, ( 2.(104) What u the rpecial Scriptural dffnificana of "aptnwto teach "? P. 255.(106 How may we distinguiuh between tachkg and plwh-i k. 2m, 1 !.106) What 1s the work of an cw~~#dist? and how haver t d a mnditionu changed the method d evangelization?. 256.4'2; p. 16r.(101) What Smpture implii that in a general aense all'the members of the <strong>New</strong> <strong>Creation</strong> rhould be able to teach,tni that teaching h bt. limited to a ckrical dame? P. 2S7,1 4.(108) Doea James 3:l maan that none of the Churchshould become teachem? If not, what doer it mean? P.2as, g 1.(109) Explain Matt. 5:19 in thiu connection. P. 258,( 2.(110) In view of other Scriptulrs and the experiences ofWe, is the accepted tranelation of 1 John 297, #) correct? P.2s9, 7 1.(1112 What,thoughtr u e nu Jtai by the context, bghninwith ~a 18) . P. 1W, ( 4f(f12) What is evtdentl the Apostle's thought &I rapeftto-m? P.% ( 1,i- --
. --(1tB) Wht' L the rpsisl wicance of the' .roZrl *mwrirm"in van 207 and how war thlr typified? P. 261,1.(114) .Of wkt t thia rncsinran evidence to owsdvesuuito othen? P. 261,?2.(116) What is therefopc the conclurion &th reapect to then d t y for teachem?. P. 262,q 1 2.(116) Do the Scnpturer tea& a A l i k e faith .ndacceptance of evwy doctrine?, P. 263, g, 1.(117) On. the otha hand dm the Wwd of God ena~u,ra~~a combative, fau~t-hdi?~, a debating spirit? P.-, 1 4.(118) What does the word "communicate" signify inGal.bS? P.W, rl.(119 Ir thewany acx-diinrtion with reqwst to eligibilityr' or membership tn the <strong>New</strong> <strong>Creation</strong>? Sup rt ybut replywith Scripture quotationr. P. 204, 7 3, fyst hair(1.20) In vie+ of ex licit limitations placed upon mmnn-3s m s in the Church, Eow shall 'we harmonize thir with thepreceding statement? P. 2?, top.(121) Do the Suiptures tndicate a lack of I- on the partof our Lord, or of education dr ability on their part, that sujlrestrictions w q placed upon women in the early Churcb?P. 266 7 1.(122) How does woman e pear to have been uaed by theAdversary in mideadin manJnd7 P. 264 ( 2.(118) ~t mturrkend~wment of woman nuy -nab&.seem to unfit ha for public qcrvice? P. 266,q I, 2.(124) How does this qua* of became auurr to woman when ex.crdrd tow=kd P. 20l.(1,first la.(126) Ern is ambition to appearwiser than 0th- athat besets man as well u woman? and what are the Apst 9 eswarnings? P. 267, f 1; 2, '08-24.(126) Doer the fonkoing migni that the miatan manever ex*. to otimm .the L g s pf great hl*? IT287. --..2.(~d)~-Wdat ir the Aportla's. Mvia. mgadn& woman'sattitude in Chtirch gd~erfirgs for .wanhip and ptak? P.288, a 1.(128) To what kind of Church gathaingr did the ~portle'm' restriction8 evident1 relate? P, 268, a, a;,(1%) Did the x&e: Paul favor, the woman'r right.'*idea? P. 269, ? 1.(my Wbat argument on thir subject an be drawn fromEoh. 4:ll. 12. notina - the - aendtr4dicoted in the. W ?..*, 12- -(131) Would it be conddued " Wkbg" for a drta, to q-
the words of the Lord or the Apootles upon any abject underdiscussion or to read or refer to recognized publications uplanatoryof the Scripfurea? P. 278, 11 1.(132) What 1s evident1 the beautiful atd a pmpriatesymbolism of this Divine oder in the Church, Let br cowcrcd"? P. 270, T 2.(133) What war the in the dress of the Hi4h Pri& andunder prkata which typified this aexdistinctron? P. 271,I(134)'. Explain the Apostle's teaching with masisters wearing a head covering, as stated in 1 P or. 119-7, the10-15. P. 271, 2.(135) Wss thir a Divine command? and are then goodreaaons for perpetuating this custom? P. 271, 13.(136) Briefly summarizing, what are the M s and thelimbtons of Jltcrs in the EcJctio? P. W2.STUDY VI.-ORDER AND DISCIPLINE IN THE NEW CREATION.(1) Although the .entire Church throu hout the world isone, how should each separate Bcrlrri. %e mnaidchd, andconduct itself? P. 273,q 1.(2) How is each congregation tb recognize all other Ecdcticrs,and expect the Lord to provide for the needa of the church asa whole? P. 273, 1 2.' (3) While thus lookin for apecia1 irmtmnents to be usedof the Lord, what should & the attitude of the Church towardall such and their teachimgs? P. 274, 1 1.(4) What Saiptural authori for upeain one generalchannel of instruction at the ftbrd's Second ktsence, andhow does this affect the individual Eccksiac with respect toorder, discipline, etc.3 P. Z;14, 7 2.(5) In the selection of elders for an Ecclcrio. what ohould
80 Tk <strong>New</strong> Cndior(9) Is there no other word mentioned in the <strong>New</strong> Testamentas signifying to give aulhority wto prurck,as the word ordain is now genera,lly used and understood?P. 277, 12, to p. 278, 13.(10) Wlfat irit ir reapomaibk for the divieion into "clergy"and " lait? ?. 278 7 4 , h part(11) &en the & ;, t& eldera alone aa the Bodyof Christ, or haa any elder e nght to self-a pointment, or toi nore the judgment of the Church an a whoE in any matter?#. 279, t(13) %uld any brother .rune public duties without a.nelection, and what 1s the s ial advantage to the whole Jkksaain followi the ~aiptu~method? P. 279, 1.(13) %y an not these matters, m dearly Scriptural, moregenerally understood and set forth? P. 279, 7 2.(14). In view of there bei no Scri hurt limit to the periodfor which an elder should be Yected, wLt mume may be appropriatelyfollowed~ P. 280, 1 !.(15) What should deturiune the number of elders in anyEccksiu? P. 280, 7 2.(16) In the event of none bein found posaxd of theScriptural qualifications, what count %odd be punued in chingan elder? P. 281, 7 1.(17) Who may vote for elderr, or make nominations? Andhow should the latter preferably be done? P. 281, B 2.(18) What diaadvantage in voting by ballot f2r elders?P. 281, 7 3.(19) So far as practicable, what proportion of votes shoulddecide an election? P. 282, 1,2.(20) Read carefully the Apoetle Paul's address to theElders of Ephesus (Acts 20:17-33) and show how his wordsnet forth the general empe of the ministry to which each individualmuat adapt himeelf and hin talents as a steward. P.283.(21) Quo? a e d Fpturen which mention the hyingon of hands m the Ec&snz, and e xpb each m it1 proper connection.Pp. 283-206.(22) Do any of these texts signify permission or authoriza-GZYpaid miaistry th. cuatorn of the early church?P. 285, a 4.(24) Had our Lord's teachin s been au plemenced b a 'peals for m e , how would thy have &en received7 %:286. 71.the ministers of fie Gospel(28) How reply to the argument that utrunecl of "largerakes or no h e $ "(should be avoided? P. 287, f I.
<strong>The</strong> <strong>New</strong> <strong>Creation</strong> 3 1(27) What was the example set by the Apostle Paul withrespect to salaries? P. 287, 7 2, p. 288, top.(28) What was the attitude of the Lord and the Aoostleson'this subject? P. 288, 7 1.(29) Is there any Scriptural intimation that the elderssemna the Church at home received salaries or expense money?P. 288; TI 2.(30) On the other hand is there Scripture forbidding theacce tance of such money, providing it was voluntarily offeredby tge Ecclesio? P. 288, 7 3.(31) Explain how the foregoing Scri ture teaches that theadministration of disci line is not conRned to Elders, but afunction of the entire ~iurch. P. 289, 7 1.(32) In the event that any matter of difTerence cannot besettled by the two reliminary steps mentioned in Matt. 18:15-18, what course iould be pursued by the Elders? P. 289,7 2, first half.(33) What is the object of these roceedings on the partof the Ecclesia to Punish the o~enfer? P. 289, U 2. lasthalf.(34) Should the trans essors refuse to obey the Eccksia'rdecision, what furt& steps should be taken? P. 290," 1. -.(35) Are the faults of the offender to be made public2r:perty during these proceedings, or afterward? P. 290,1 A.(36 Would this procedure give rise to frequent Churchtrials1 P. -1, 7 1.(37) What is unquestionably the cause of the- majorityof Church and family troubles? And what instructions havethe <strong>New</strong> <strong>Creation</strong> concerning this important matter? P.M. anAVA, 1 A.(38) In case the trouble does not cease after a personala peal, and further proceedings become necessary, what courseof action should be strictly followed by dl concerned? P.292, 7 1.(39) What is the object of withdrawing fellowship fromthose who "walk disorderly "? P. 292, B 2.(40) What two princ
(44) How are all the members of the <strong>New</strong> <strong>Creation</strong> calledto reach? Give Scriptural proof. P. 295, lJ 1.85) With res t to teachers, what should the Churchexpect of the ~ o and r r how should self-seeking and ambitiousbrethren'be regarded? P. 295, T[ 2; p. 296, 1 1.2.(46) Distinguish between a proper and an im roper ambitionamong the membera of the <strong>New</strong> <strong>Creation</strong>. 9. 296, 1 3;p. 297.(47) Is 1 <strong>The</strong>ss. 5:14, 15 a plicable only to the Elders, orto the entire Church? P. 298,f 1.(48) How should we chiefly consider our own defects, ratherthan each other's? P. 298, T[ 2.(49) What method of reasoning should be used with theunml ? P. 298, '1[ 3.(507 While sympathetically rvrding disorderliness ashaps inherited, should it be ermltted to injure the ~hurck%hinder the service of the rut!? P. 299, B 1.(51) Why is admonishing the sficid duty of the Elders?P. 300. '11 1.(52)- 'what is the a plication of 1 <strong>The</strong>ss. 5:12, 13, in thisconnection? P. 300, Q2.(53) What condition would necessitate a pvblic rebuke? andhow and by whom should it be administered? P. 301.(54) To what extent may the Church as a whole admonishthe disorder1 or exclude them from the assembly? P. 302,7 1, first hal?(55) What is the "sin unto death," how does it mani-fest itself, and what are the Apostle's injunctions to usrespecting those who commit this sin? P. 302, B 1, lasthalf.(56) How apply our Lord's words, "Let him be unto theeas an heathen man anda publican," to those who "walk disorderly"3 P. 303.(57) How shall the Elders and the Church in general followthis exhortation? P. 304, 7 1,2.(58) How does the Lord regard the feeble-minded or faintheartedones, and what lesson doesthis teach us? P. 305,q 1.(59) How should the weak ones of the flock of God berecognized and cared for? P. 305, 1[ 2.(60) How should this grandest of all graces, Patience, beexercised toward the roarung creation, as well as toward ourfellow members of the %Jew <strong>Creation</strong>? P. 308.(61) Should we not have still more patience with our brethrenin Christ? furthermore, in dealing with our own selves?P. 307, 7 1.(6;) Is this exhortation, "See that none render evil forevil, of general or special application in the Church? P.307, 7 2.
<strong>The</strong> <strong>New</strong> Crcdh 33(63). How should we put into practice the Apostle's exhortattonm Heb. 10:24? P. 308.(64) What is the object of the assembling together of the<strong>New</strong> <strong>Creation</strong>? P. 309, 7 1.(65) What illustration in nature suggests the necessity foraeeemblin ? P. 309, a 2.(06) ahy are some of the Lord's people unappreciative ofthis precious privilege ofassembling together? P. 310.(67) What is the special signilicance of assembling ourdvestogether? P. 311, 11 1, 2.(68) Does this imply that outsiders are to be forbiddenentrance to the meetinof the Church, if they manifest interestand a desire to come in? P. 311, a 3.(69) In the matter of meetings, are there any cast-iron mlesor regulations laid down in Scripture? P. 312, 7 1.(70) What was the character of the meetings in the earlyChurch? P. 312, a 2.(71) What is. the principal lesson tau ht in 1 Cor. 14 reiagthe nature of meetings in the earfy Church? P. 313,(72) Was there then no @aching in the early Church?P. 313, 1[ 2.(73) What four kinds of meetings do the spiritual interestsof the Church seem to require? P. 314.(74) Why is doctrinal instruction es ially im rtant tofaith and character developmenty~. 315, 901.a fEY1n our study, how shall we distinguish between thedoctrines of Christ and the doctrines of men? P. 315, % 2.(76) Why is there necessity for meetings where all mayexpress themselves, however imperfectly, and opportunitygiven to ask questions? Pp. 316, 317.J7) Should there be special meetings for the hearing ofd' erent views from those general1 accepted by the EccLesio?If ao, wh ? P.317, 7 1, P.318, {I.(78) Xh are devotional and testimony meetings esneedful to tte rounding out and full development of teN"!zGeature? P. 319, 9 1, 2.(79) What is there particularly helpful in mid-week testimonymeetings? P. 320, 7 1.(80) Give a detailed illustration of such a meeting. P.1 321, q 1.II1 1 1.(81) Wh is w&r a necessity in these meetings, as well asin all others: P. 321, 8 2.(82) Under what circumstances would preaching servicesseem advantaeeous? P. 322, B 1.(83) Deacnbe in detail what is doubtless the most he1 fulmeeting, next to a devotional one. P. 328, 7 1, to P. b,
84 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>. (84) Explain the nature and ob'ect of m e known as" Berean Circles for Bible Study." b. 825, 11 2.(8q!While it is desirable that each ahould reach a decisionin his own mind," is it reasonable to expect or demandthat all should sea wactly alike? P. 326 a 1.(88) How harmonize this view with the Amstle's exhortationthat we "mind the eame things"? P. 32b, 7 1; p. 327,1.(87) To preserve order in meeting for study, to whomonly should questions and remark8 addressed? P. 327,2~Y --(88) While unit o knowledge is desirable, what is still moreimrrtant? P. ~4 d3.89) What eneral advice respecting funeral arrangementsis su ested? #. 328.(98 Who are best qualified to conduct a funeral service,and if none such be found, may any brother, or even a sister,with propriety set forth the Truth about death, and our hopesfor the future? P. 329, 7 1.(91) What suggestions as to the order of such a dce?P. . 329. - -,.. 1-3.- --(92) Briefly state the eneral character and scope of a funeraldiscourse. Pp. 330 to 33%, B 1.(93) What course should be followed with respect to theprayer immediately offer the discourse and in the closing ofthe service. and at the mve? P. 338. t 1-3.(94) what changes-should be made to suit the varyingcircumstances of the deceased? P. 338, 9 4, 6.(96) Why should ublic collections and the money questionin general be avoidJ in assemblies of the Lord's people? P.339. 1. 2.---, " -. --(96) Should this avoidance of cdlections and financialquestions in the assembl be interpreted to discourage a s iritof generosity or cheerfur giving? P. 340, 7 1; p. 341, { 1.first six lines.(97) Are our time, talents and influence more appreciatedby the Lord than our money, and if so, what should be ourcourse of action accordingly? P. 341, 1, 2.(98) What thoughts respe$ng God, the great Giver, arewggested by the Scri ture, It ie more blessed to give thanto receive"? P. 341, f 3; p. 342, 9 1.(89) Is pro rtion at^ we have fellowship with the Lordand partake o&is Holy Spirit, what 2.n our experiences as<strong>New</strong> Creatures? P. 342, 7 2.(100) How does this spirit of love, this desire to give, iduenceour every thought and action? P. 343, 7 1.(101) What lason may we learn from the poor widow andher "two mites"? P. 344, L
(102) Why is our consecration measured by our benevolencesand self-sacrifices? P. 344, 7 2.(103) .--~, How ehall we determine the Divine Will with resDect- -to carryin out our consecration of our time, our money,-ourall? P. d5, 7 1(104) Why dih the Lord give the tithing system to theTews and leave the <strong>New</strong> <strong>Creation</strong> without any mch law? P.346, 7 2.(105) As all the gold and silver are the Lord's why does I-Iermit His work to be in such condition as to need financialElp from His consecrated people? P. 348.(106) What is our conclusion with respect to the moneyquestion? and should money be solicited or accepted from outmders?P. 347.STUDY VII.THE LAW OF THE NEW CREATION.(1) What does the giving of a law imply on thethe recipient? Why are penalties attached to a law? %?;!% 1, first 6 lines.(2) How do we reason with respect to a law having beengiven Adam? And what was the sin of Eden? P. 349, 7 1,eixth to fourteenth line.(31 What did the just sentence upon Adam imply with respectto hls knowledge? And what did the absence of a Mediatorevidence? P. 349, q 1, fifteenth llne to end.(4) How was the Divine Law written in the perfect <strong>org</strong>anismof Adam and Eve? And why were they without excuse fortheir sin? P. 350.(5). F a t is the condition of mankind today as respectsthe onglnal Divine likeness? P. 351, 1, first half.(6) How can we account for the more or less crude conceptionsof right and wron amon even the most depraved of theheathen? P. 351, 7.1, kast hak(7) What two lunds of laws prevail among mankind? P.361. ---. TI 2.8. --(8) How does this correspond with the Divine Law? P.351, q 3; p. 352, q 1.(9) Whr was ~t impossible for God to give the fallen racea Law of 11 e? P. 352, 7 2.(10) Where is the first intimation of an atonement andcokse&ent release from the "prison house" recorded? and howfulfilled? ' P. 353, 7 1.(11) To whom were still clearer promises stated as re-
36 <strong>The</strong> Nm Creutiou3-s the bldng of the world, and what did thb signify?363,a 2.(12) Why did God place a s 1 Law upon the Israelites?Why were the mediation om- and the typical sacrificesfor sins nece d what does this teach with reapectto the Law in ~ denm. an 354, a 1.(13) Who wae the only ew who ever perfectly kept theMoslc Law, and what doub 1 e purpose did the Law Covenantserve? P. 354, 8 2.(14) Although Jesus fultilled it, what is the position ofnatural Israel with respect to the Law Covenant? P. 355.a 1. (15) What two forms of Divine Law were operative previousto the First Advent? and what two classes were subject to theselaws? P. 356, 7 1.(16) Give a brief Scriptural summary of the Sinaitic Law,and who only kept this statement of the Divine Law? P.356, 7 2.2(17 How did Jesus keep and fulfil the Sinaitic Law? P. 356,7 3, rat half.(18) Was it love to God or love for His neighbor that'-uiredJesus' df-sacrifice? P. 356, 7 3, last half.(19) What two things were accomplished by Jesus' death?P. 357, lJ 1, first eight lines.(20) Make a distinction between these two things effectedby esus' death. P. 357, 8 1.( J 1) Has the <strong>New</strong> Covenant, suretied by Christ's blood,gone Into effect? P. 358, 7 1.(22) Define the urpose and operation of the <strong>New</strong> Covenantas respect8 flesgly Israel and the world of mankind. P.358, a 2.(23) What is the Law of the <strong>New</strong> Covenant? Does it differfrom the original Divinestandard? P. 359, a 1.(24) What is meant b re-writing the Law of God in thehearts of men? P. 359, 42(25) During the interim 'between the fulfilling of the LawCovenant and the inauguration of the <strong>New</strong> Covenant, is thereanv Covenant in force? P. 360. li 1.i20) What is the ~ovenant."and who are under it? P.360, 9 2.(27) Explain how the Apostle Paul clearly distinguishesbetween fleshly and spiritual Israel, as shown in Galatmns 4:22-31. P. 361, 7 1, 2.(28) What is the Apostle's argument with respect to Gentileswho would attempt to come under the Mosaic Law? P.362, 1, first part.(297 What is his tichin in Galatians 5:14 with respectto both Gentiles and Jews? b. 362, 1, last part.
(30) In this t (Gal. 4), how is the <strong>New</strong> <strong>Creation</strong> represented?P. 362, T 2(31) What did Mount Sinai and the earthly Jerusalemtypify? P.363, 7 1.132) Under what Covenant is the <strong>New</strong> <strong>Creation</strong>? P. 363.q 2; hrst(33) xi proof have we that the Decalogue is not bind:in4a?'n the <strong>New</strong> <strong>Creation</strong>? P. 3&1, top.E xplain how the <strong>New</strong> <strong>Creation</strong> is se arate and distinctfrom all others inits relation toward ~ocf and His Law.P. 364, T[ 1, 2.(35) Are the angelic Bons of God under the Sinaitic Law?If not, why should we expect the <strong>New</strong> <strong>Creation</strong> to be under it?P. 365, 7 1.(36) Whh was it necessary that Jesus as a man should beunder the osaic Law? P. 365, 7 2, first part.137) What is His wsition as the risen Lord and Head .overth; ~ e <strong>Creation</strong>? w P. 365, 7 2, last part.(38) What is the heart-attitude of the <strong>New</strong> <strong>Creation</strong> toward'the Mosaic Law? P. 366, 7 1.; (39) Are these <strong>New</strong> Creatures absolutely without a law?If not, what is the law that controls them? P. 367, 7 1,I (40) At what time did the Law of Love become the Law ofthe <strong>New</strong> <strong>Creation</strong>? and what does obedience or disobedience tothis Law imply? P. 367, 7 2.(41) How does the Prace of God comoensate for all ourimhdections of the flesh-? and under what conditions would weforfeit this grace? P. 367, 7 3.(42) How may we distin uish between stumbling and ruilfulfdin from grace? P. 368, % 1.(435 What lesson do we learn from our failures, andwhat encourazement is mven us in God's Word? P. 368. TI 2.(44) while the ~ a w of Love was the foundation'0.f ourcovenant with the Lord, did we at first fully appreciate thatLaw? Should we not expect to increase more and more inlove and thus be made ready for our final examination? P.369, 7 1.(45) What illustration does the Apostle a ply to our presentexperiences as embryo <strong>New</strong> Creatures? 5. 369, 7 2, firsthalf.(46) What is this "race-course," and what kind of love isrepresented by our entering the gate to it? P. 370, top.(47) What is our experience as represented by the firstquarter-mark? P. 370, 7 1.(48) What growth in love is re resented in our attainingthe second quarter-mark? P. 370, 62.(49) What further development in love do we experiencewhen r e reach the third quarter-mark? P. 370, 7 3.
38 <strong>The</strong> <strong>New</strong> Cr&(50) What s the final mark to be attained-the standardof per ect low? P. 371, 7 1.(511 Are we to love our enemies as we love the brethren?What example has the Heavenly Father set us in this respect?P. 371, 7 2.(52) How is God testing our professions of Love? P. 372, '11 1.(63) 9 was it not neccavy for our Lord Jesus to runthis race? 372, 7 2.(54) Why do Borne run the race and reach the mark morequickly than others? P. 373, 7 1.(55) What should be our earnest endeavor with respect toreaching the mark? P. 373, 7 2.(56) When we have reached the mark will there be no furthertrials for us? P. 373, 7 3.(57) Will the Law of Love be the standard for all accountedworthy of everlasting life at the close of the Millennia1 Age?P. 374, 7 1.(58) What is the Golden Rule, and how is it superior to thehighest standard of the natural man? P. 375, 11 1.(59) How does this rule affect our relationship toward Godand toward the brethren? P.,!76, 7 1, 2.(60) Explain how we are changed from glo to glory"throu h obedience to the Golden Rule. P. 376, 73.(618 Does the Law of Love, the " law of liberty," leave the<strong>New</strong> <strong>Creation</strong> without proper restraints? P. 377, 7 1.(62) Will the world of mankind be under this law of libertydurinn the Millennia1 Age? P. 378. , B .. 1. , first half.- (637 How do the Rew <strong>Creation</strong> properly exercise theirlibert ? P. 373, 7 1, last half.(64y What reward will be given those who faithfully usethe liberty wherewith Christ makes free, and why is it esscntialthat the <strong>New</strong> <strong>Creation</strong> be especially developed and testedas to perfect love? P. 378, 7 2.STUDY VIII.THE REST, OR SABBATH, OF THE NEW CREATION.(1) Since the <strong>New</strong> <strong>Creation</strong> is in no sense under the LawCovenant, why was Jesus subject to the Law of the MosaicSabbath? P. 379, 7 1.(2) How and when did allegiance to the Law Covenantiven to the Jews cease as respected Jesus and His followers?8.. - . 380. --- n 1. -.(3) 'was it difficult for the Jews to realize that the middle
Tk <strong>New</strong> Crcatron 39wall of partition between them and the Gentiles was brokendown by the death of Christ? P. 380, 71 2.(4) To what purpose was the Jewish Sabbath originallya pointed? Was there anythin in the Scriptures forbiddingtfese new converts to preach &e Gospel on this day of theweek? P. 381, 7 1.(5) Was the early Church commanded of the Lord to speciallyobserve the seventh day (or Sabbath day) or any other day inthe week? P. 381, 7 2.(6) What were the teachings of the Apostles to the Churchrespecting the various feasts and seasons and days of the JewishLaw? And was the use by the Apostles of the ewish Synagogueon the Jewish Sabbath an endorsement o the Jewishsystem? P. 382. 7 1, firat half.(7) Is the Gospel message affected b the buildin in which,or the day on which, it is proclaimed? $. 382, q 1, kst.(8) What are the facts rrspecting the claim that the ChristianSabbath was instituted by the Roman Catholic Church?P. 382, TI 2.(9) When and because of what circumstances did the properobservance of the first day of the week have its beginning?P. 383, 7 1. .(10) What was commemorated in the "breaking of bread"on the first day of the week by the early Christians, and whatdidit signify? P.384, 7 1.(11) Under what special laws or commandments are theheathen world at present? P. 384, 7 3.(12) What ie the attitude of the Nominal Church as respectsthe liberty of the <strong>New</strong> <strong>Creation</strong> in the matter of holy days, fastdays, Sabbaths, etc.? P. 385, B 1.(13) How should the <strong>New</strong> <strong>Creation</strong> appreciate and observe .the first da of the week? P. 386, 7 1,2.(14) &' ile entirely free from the Jewish Law, what inferencemay we draw from the Mosaic Law respecting the use ofcertain foods, and how profit by it? P. 387, 7 1.(15) Similarly, may we not also note a physical necessitas well as a t ical teaching with reapect to the Jewish Sabbatgobservance? ?. 387, 7 2,a.(16) What was the experience of the French nation inregard to Sabbath observance? P. 388, q 1.(17) Should we in any manner, b word or deed, attempt. . - "to overthrow the ~o~ular ideas rezdinn Sabbath observance?P. 388, 7 2.(18) How ahould the <strong>New</strong> <strong>Creation</strong> prefer to use the firstof the week? P. 389, 7 1."719) What is the duty of the <strong>New</strong> <strong>Creation</strong> toward theirchildren and other members of their household with respect toSabbath obaervance? P. 389, 7 2.I
(20) What should be the attitude of the <strong>New</strong> <strong>Creation</strong> tohrdSabbath keeping as commanded by civil laws? P. 390,m *-i I.(21) Where and when was the first obeervance of the Sabbathas recorded in Scripture? P. 390, 7 2.(B) What was the relation between Israel's 24hour periodof rest and God's Rest, and what did this signify? P. 391,a.I a.(23) Mention several instances in which the numberurn was given prominence under the Mosaic Law. P.391, 7 2.(24) What blessi to Spiritual Israel was ty ified byNatural Israel's sevenxda Sabbath? And what is tie doublelesson set before us by tie AApole in Hebrews 4:l-ll? P.391, 7 3, 4.(25) At what time and under what conditions did the <strong>New</strong><strong>Creation</strong> as individuals enter into their Sabbath rest of faith?P. 392. r 1.(26) m&&ain the declaration of the Apostle that we enteredinto rest as God restGd from His works. P. 393, 7 1.(27) When did the Sabbath of the <strong>New</strong> <strong>Creation</strong> as a whole- - ---.have ~ ts begiining? P. 393, q 2; p. 394, q 1.(28) In conclusion, how must the <strong>New</strong> <strong>Creation</strong> continuethis rest of faith in order to attain to the fuller, grander antitype?P. 394, 8 2.s a*PSTUDY IX-! THE JUDGMENT OF THE NEW CREATION.(1) Who ia the great Su reme Judge of the Universe? andwhy could He not reverse his sentence upon the disobedientrace? Su port the position taken by Scripture quotations fromOld and Ife-w hstaments. Pp. 395, 396.(2) Through what channelsbas the Heavenly Father arrangedfor the judging and blessing d mankind? P. 397,q 1.(3) Because of what attitude and standpoint upon Jehovah'swas it possible for Jesus to make the statement recorded inr ohn 6M? P. 397, q2, first half^(4) Strictly speaking. however, what was the precise momentwhen dl iud~ment wae committed.by the Fa& unto the Son?P. 397, B-2, I-& half.(5) What prevents the Father from exercising further judgmentwith respect to mankind? State briefl what arrangementbas been made for mankind's judgment. P.~~s,T 1.
(6) What two offices will our dear Redeemer fill during andat the dose of the Millennium, and what are the uli characteristicsof these two parts of the Judgment work-. 398, 7 2.(7) What relationship between the Father and the Son shouldbe kept in mind as respects all these judgments, etc.? P. 399. T 1.(8) When does the judgment or Gal of -the <strong>New</strong> creationtake place? P.399 7 2.(9) Who is the udge of the <strong>New</strong> <strong>Creation</strong>? and what is theLaw by which it is LYj udged? P. 400, 7 1.(10 Are the <strong>New</strong> reation children of Christ or of God?Give L ~tural roof. P. 400. '112.(11) ?-lain' how the FatLer "pruneth us," and the work ofthe Son ln this connection. P. 401, 7 1.(12) Read from Revelation 2 and 3 the words showing thesuesion of our glorious - Head over His Body. - - the Church.Pp. 401,402.(13) Harmonize the parables of the Pounds and Talents, inwhich the Son is re resented as giving the rewards, with the~postle'statement t!at rewards and punishments come from theFather. P. 402, 7 1.(14) Why are the members of the <strong>New</strong> <strong>Creation</strong> not wmrpetent to 'udge one another? P. 402, 7 2.(16) JZ!xplain the hiloso hy of the lord's rule of dealing withus as we deal with otters. b. 403, 7 1.(16) What would seem to be almost "the besetting sin" of theLord's pm le and how necessary is it that we realize and correctit? P. aaP 6 1..2.(17) &t is the ex lanation of this state of affairs, and howdoea the fallen nature p%y the hypocrite? P. 404, 7 3.(18) What courae of reasoning should the Law of Love suggestto our minds? P. 405, f 1.(19) Enlaw upon the ualities of the Spirit of 'Love as deaibedby the Apostle in 1 %r. 13:413. P. lp5, ( 2.(20) What are the least and greatest violations of the Law ofLove, and under what conditions only are we justified in believingevil? P.408,q 1.(21) How should the Golden Rule settle this disposition togossip? P. 407, 8 1.22) How great is the influence of the tongue? P. 407, 7 2.I 23) How doea the tongue indicate the heart condition?P.408, 7 1,2,3(24) What exhortations are given us by the A le withrespect to the proper judging of ourselves? P. 100,(la$ Is it pasible to bridle the tongue if we neglect theheart How may we purif our hearts, and is absolute deanfflngexpected of the flesh? P. b. (I 2(26) Why do we need the ~ord to direct our hearts into thelove of God? P. 409, 8 3.
42 Tha <strong>New</strong> <strong>Creation</strong>(27) !s it possible to judge oureelvea unmercifully? If m,what Scriptures should we remember and apply? P. 410, 7 1,2,3.(28) Is there danger of our g o y the opposite extreme, andwhat isthe cause for so doing, and w t the remedy? P. 411, 1.(29) Cite some instances in which the Church should judge.P. 412, 7 1.(30) Who only, as individuals, would have the authori toeuommunicate an offending member? P. 412. 7 2.6nt ha2(31) What would be the effect of continuing to recognize thederider as a fellow-member of the <strong>New</strong> <strong>Creation</strong>? P. 413, top.(32) Paraphrase the Apostle's advice to the Church as given in1 Cor. 5. P. 413, q 1.(33) Should brethren in the Church go into worldly lawcourts to secure justice? P. 413, 7 2,3 first half.(34 What offenses would debar irom the Kingdom, andthere ore from fellowship in the Church? P. 414, top and 7 1.1(35) Outline the Divine arran ement for settling disputes andtrespasses as between brethren. 5.414, 7 2, to P. 416.(36) How is the decision of the Church to be accepted by all?And how are those who oppose such decision to be treated byfellow-members, and why? P. 416, 7 1.(37) In the event of the offender's re ntance, how should hebe considered by the Church? P. 416, y2.(38) Suppng the offender acknowledges his fault and makesamends to t e best of his ability, what should be the attitudeof the offended brother towards him, and should there be anylimit to his f<strong>org</strong>iveness if the fault be repeated and apologized fortime after time? P. 417, 7 1.(39) In the case of offenses against the whole cccksi4, or thecause we xcpresent, what course should be pursued? P.417.2, to P. 418, first eight lines.(40) In a case of slander against the elders, or any of thein,Pow should the Church roceed? P. 418, 7 1,2.41 Explain 2 Cor. !:lo. P. 418, 3.4 2 Cite and explain other Scriptures which refer to theChurch's 'udgment. P. 419, 7 1.(43) h a t elements of Christian character will be mosteeverely tested in the Church's judgment or trial? P. 419, q 2.STUDY X.THE BAPTISM OF THE NEW CREATION.(1) What is the general consensus of opinion among Christianpeople regarding baptism? P. 421, 7 1.
(2) As a result of the great falling away from the faith oncedelivered unto the saints, what were the views regarding waterbaptism as held by the nominal Church in the second century?and why were "sponsors" required? P. 421, 8 2.(3) How was the rite of water baptism performed during thethird centurv? P. 421. 8 3.(4) ~exribe the om an and Greek Catholic baptismal ceremonies.Pp. 422,423.(5) Why was infant baptism introduced into the Church, andwhatprivileges in this respect were granted to the laity? P. 423,last 11.(6) What is the attitude of the Roman Catholic and LutheranChurches toward baptism? P. 424, 7 1 to 3.(7) +t significance does the Church of England attach toinfant baptism? P. 424, last 8 and P. 425, top.(8) Explain the Presbyterian view of baptism. P. 425,T 4. 5. " * --(9) What is the position taken by Methodists, Episcopaliansand other denominations in general upon this question? Relatean anecdote illustrating the popular idea with respect to infantba tism. P. 425, 8 6, 7.fro) What does Church history show as respects the originand development of these erroneous views regarding the necessityand officay of baptism? P. 426.7 2.(11) F a t is the Scriptural attitude taken by some withrespect to infant baptism and immersion in water? P. 427, q 1,first half.(12) Explain the unscripturalness of immersing three timesface forward. P. 427, 8 1, latter half.(13) What is the view of baptism accepted by the " Disciple"denomination? P. 427, 8 2.(14) Why is this position both unscriptural and unreasonable?P. 428, 7 1.(15) What is the attitude of "Baptists" with respect to waterba tism? P. 429, 8 !, 2.f16) What would it mean if the Baptist theory were correct?P. 429, 3.(1.7) !s it reasonable to conclude that any one of the denominat~onsincludes all the "wheat" and excludes all the "tares"?P. 430, 7 1.(18) What name is given in Scripture to these divisions amongthe professed followers of Christ? and what message has goneforth to them? P. 430, 7 2.(19) What conclusion should prepare us to appreciate theScripture teaching re baptism? P. 431, 11 1.(20) Did the Mosaic Law provide for an ceremonies similarto bapt~sm as preached and practiced by ~ oln? P. 431. 7 2, toP. 432, line 12.
(21) What was the motiw back of John's preachimg and baptizin? P. 432.(28) Unto what did John baptize his believers? P. 432. 11.(23) Were any others than Jews eligible to "John's Baptism "?If not, how were the Gentiles to be received into Christ's "houseof sons"? P. 433, top to end of TI.(24) Explain how fsrael was baptized into Moses, and howChrist became to every " Israelite indeed" the antitype of Moees.- - ---. sr --P. 4z3. ll 1.(25) Would not, therefore, the baptism of Gentiles intoChrist imply a much greater transformation? P. 434, 7 1.(26) Quote three verses from Romans 6 which give us theke to the truc baptism. P. 434.&7) Is there any reference to water baptism in these verses?P. 434, last 7, and P. 435, 7 1.28) How may believers be baptisuf into Christ? P. 436, 7 1.29) What part is played by the wiU in this burial intoChrist? P. 436, 8 1.(30) What is the immediate result of the immersion of ourwills into the will of Christ? P. 436, f 2.(31) What example was set us by our Lord Jesus Chrjstin the matter of water-baptism, and why did it thus "behooveHim to fulfil all righteousness"? P. 437, 7 1,2.(32) Wh?t Scripture proves that Jesus' water-baptism wasnot h ~s real rmmersion, or death-baptism? P. 438, 7 1, 2.(33) Whst is the difference between being dead with Adamand dead wrth Christ? and how does this apply to the Church? .. .P. 439, 7 1.(34). Quote other Scriptures which declare our relationshipto Chnst In death-baptism now and in the glory that is to follow,if we rove faithful. P. 439, y 2.(357 In Romans 6:4, what reuson does the Apostle give forour baptism into Christ's death? P. 440, T[ 1.(36) Does Romans 6:5 a ply to water immersion? If not,give roper interpretation. 5. 440, 7 1, and P. 441, 7 1.(38 What is the strongest Scriptural proof that baptisminto death is the real baptism for the Church, and that water-ba tism is only its symbol? P. 441, y 2.&S) Does baptism into Christ's death mean the baptism ofthe Holy Spirit? If not, please explain the difference. P. 442,.r 1n 1.(39) Of what ty ical anointing was this Pentecostal outpouringthe antit ? 5.443, 8 1(40) ExPE how 1 Cor. i2:12, 13, shows the relationshipbetween the Pentecostal baptism and our individual baptism intodeath. P. 443, 7 2.(41) What further is required of sacrificers after their consecrationand acceptance by the Lord? P. 444.
<strong>The</strong> <strong>New</strong> <strong>Creation</strong> 46(42) What is signified by the Baptism of Fire? Matt. 3:ll.P. 445, 7 1.(43) Contrast the real baptism into Christ's death with thevarious water baptisms generally practised by Christian people.P. 445, n 2.(44) From this standpoint, who alone may be consideredmembers of the True Church? P. 446, q 1.(45 What was the teaching, and example, of the Lord andHis 1 postles with respect to water-baptism as a Divine corn-mand? P. 448 to P. 449, 7 1.(46) Should symbolic baptism be made a basis of Christianfellowshi ? P. 449, 7 2.(47) 8n the contrary. what would be the result of refusingsymbolical ba tism after its Divine authority has been clearlyo ? I. 450,r 1.(48) What cond~tlons of the real baptism would excludeinfants from receiving s bolical baptism? and could symbolicalbaptism mperly p eczhe real baptism? P. 450, 7 2,3.(49) .!upposing the subject of water-baptism were so confusedthat the method practised by the early Church couMnot be positively determined, what form of symbolical baptismwould reasonably suggest itself to the mind lnstmcted as tothe real ba tism? P. 451, 1.(50) W$ advantages will accrue from obedience in performingayrnbolical immersion? P. 452, 7 1,2.(51) Inasmuch as there is but one proper baptism, it followsthere can be but one proper s mbol of it. In illustration of$e general agreement among &ristians as to immersion, readSome Testimonies to the Point." Pp. 453, 454.(52) What authority is given in Matthew 28:19 res ting whomay perform the ceremony of water-baptism in tr~hurch?P. 454, 7 1.(513) Suggest a simple form of appropriate words for thisegvlce. P. 455, 7 1.(54) How may any who have been immersed in water decideregardin a repetition of the symbol? P. 455, 7 2.(66) Sxplain 1 Cor. 15:29. Pp. 455,450.STUDY XI.THE PASSOVER OF THE NEW CREATION.(1) What was the origin of the Feast of the Passover? Howlong did it last, and what did it commemorate? P. 457, first 17lines.
46 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>(2) Why is the <strong>New</strong> <strong>Creation</strong> especial1 interested in NaturalIsrael's Pasnover? P. 457,17th line to en8of 7.(3) Explain the antitypical significance of the Pasaover inEgypt as related to mankind in general. P. 458.(4) Describe the peculiar position of the "first-born" in th etype. P. 459, li 1.(5) Show how the antitype is found in the "Church of theFirst-born." P. 469, 'J 2, P. 460, 1.(6) What was the importance and sigdkance of the PassoverLamb in the t pe? P. 460, a 2.(7) Show gy means of the t why "Christ our Passover"could not have ended His sacrigat any other moment of Hislife. P. 461, li 1.(8) What was the antitype of the selection of the lamb on thetenth day? P. 461, q2.(9) How was it possible for our Lord and His Apostles to eatthe typical supper in the same day that the Lord was crucified?P. 462, a 1.(10) Why was it obli tory for Jesus and His Apostles tocelebrate the type, and wgt d~d our Lord institute in its place?P. 462, li 2.(11) Explain the significance of accepting the true PassoverLamb. P. 463, li 1.(12) Was the "Lord's Supper," which took the lace of the"Passover Supper," a higher type, or a memwd of g e antitype?P. 463, a 2.(13) Explain the antitypical si nificance of the unleouenedbr'cad and the bitter herbs. P. 463, 783(14) What did our Lord mean wilen He said, "This do inremembranf,e of Me"? And what is the significance of theexpression, As oft as ye drink it "? P. 464, 7 1.(15). How does 1 Cor. 11:26 show that to all the Lord's followers.the annual Passover celebration must have a new significance?And was the Memorial Supper enjoined upon Christainsas a law? P. 465, 7 1.(16) How does the Apostle Paul. in 1 Cor. 10:16, 17, showforth the secondary significance of "the bread which we break."and "the cup of blessing," of which we partake? P. 465, a 3, andP. 467, 7 1, 2.(17) How should we look to it that we do not lay more stressupon the symbols than upon the reality? P. 466. TI 1.-(18) H ~ W do 1 ~ohn-3:14 and 16-emphasize- our oncncss asthe Body of Christ? P. 467, '1[ 3 to P. 469.(19) How does the selection of the Church during this eviltime prove our love and loyalty to the Lord and His followers?P. 469, 7 1.(20) What method was used by the Jews in reckoning thedate of the Passover? P. 469, li 2, and P. 470, foot-note.
(21) qxplain the false doctrine of the Mass, and show how itpractically took the place of the Lord's Supper. P. 470 to 472,top.(n) Hpw do f'DisciplesW celebrate the Lord's Supper, andwh 1s the~r practlse unscriptural? P. 472, top, and f 1.&) Who only are invited to celebrate the symbolical feast ofthe Lord's Supper? P. 472, f 2.(24) What IS the warning of the Apostle, as expressed in 1Cor. 1127-291 P. 473, f 2.3.(25) What should be the attitude of every true member ofthe Church as respects partaking of this Memorial Supper?P. 474, 7 1.(26) What false teachings have led to the popular impressionthat only "an ordained minister" may administer the breadand wine? and what is the Divine commission in this respect?P. 474, f 2.(27) Nevertheless, in view of the necessity for order in theEcclesia, what procedure is advisable? P. 475, f 1.(28) . What declaration of the Lord Jesus a plies to thisMemonal celebration, as well as to all other gatEerings of Hispeople? and what is our privilege in the event of our inability tocommemorate in company with other members of "His Body "?P. 475, 7 2.(29) What order of service has been suggested as reasonableand appropriate for celebrating the Memorial Supper? P. 476,to 478, 7 1:(30) Give some helpful thou hts suggested by rememberingthat we are all "members of the 8ne Loaf." P. 478, f 2.(31) How should we profit by Judas' experience? P. 478,Il n1 J.(32) What is the origin of the word "Easter," and how has itbecome applied to the Passover seaspn? And to what day,rather than a period, has the name Easter" been attached?and what should we consider the most appropriate day for celebratingour Lord's Resurrection? P. 479, f 1.(33) What is the larger view of the term "Easter," as heldby Cathol~cs, and what superseded the celebration of the MemorialSupper at its appropriate time? P. 480, y 1.(34) p t was the change in method of counting the date ofour Lord s death, and when instituted? How does this differfrom the ewish reckoning? P. 480, f 2.(35) 4 hat was the special appropriateness of our Lord'sbeing crucified at the full of the moon? P. 481, f 1,2.(36) Read statements from McClintock & Strong's Ency:clopedia, a recbgnized authority, which corroborate the foregoingposition. P. 481 to 484.
48 <strong>The</strong> <strong>New</strong> Cr&STUDY XII.MARITAL AND OTHER PRIVILEGES AND OBLIGA- ,TIONS OF THE NEW CREATION.(1) What are the various obligations laid upon the <strong>New</strong>Creature by the Law of Love, and through what medium alonecan it find expression? P. 485, q 1.(2) Even if the human bod were rfect, what limitationswould the <strong>New</strong> Creature find in &lfilliig& covenant of sacrifice?P. 485, '11 2.(3) How may our imperfect human bodies become acceptablesacrifices? P. 486! 7 1.(4) At what time and under what circumstances did the<strong>New</strong> Creature begin to &at? P. 486, 9 2.(5) Under what conditions may our mortal bodies be consideredas temporary substitutes for our future spiritual bodies?P. 487, f 1.(6) Why d m this reckonin of matters, as respects the<strong>New</strong> Creahon, appear foolish d unreal to the word? P. 487,7 z.(7) May the <strong>New</strong> Creature ignore the obli tions of hismortal flesh toward other human hem s? P. 488, $1(8) Explain the three hases of &e arduous task set beforethe <strong>New</strong> Will. P. 488 8, fir& half.(9) How is the flesh a t to take advantage of any allowanceon our part, and how shouPd we seek to keep our bodies "under"?P. 488, last part, and P. 489, f 1.(10) Are we not all one in Christ Jesus? Does God show anyrespect of F n s according to sex, color, race, etc.? While weesteem all ew Creaturesas brethren, does this imp1 an ignoringof race and sex distinctions? P. 489, 1[ 2; P. 490, 41.2(11) What is the teaching of the Apostle in 1 Cor. li:3 withree ct to headship? P. 491 TI 1.&) Is this argument oj general or specific application asta the relationshi of the sexes? P. 491 a 2.What are the %riptural proofs that beadshi d m notimply tyranny? and what responslbiities does this ozce imposeupon the man? P. 491, 1[ 3.(14). How haa the curse of Mother Eve (Gen. 3:16, last clause)been w ted u n her daughters? P. 492, 7 1.(15) HOW %oas the misuse of physical and mental strength onthe part of the man reacted to hls own unhappiness and the generaldegradation of the race? P. 492, f 2; P. 493, 7 1.(16) Show how the Apostle points out the mamage relationhipto be a figure of the relationship between Chnst and theChurch. P. 494, f 2,3.(17) How should the marriage relation in type be considered
y <strong>New</strong> Creaturw in Christ Jesuq husband and wife respectively?P. 495, 7 1.(18) In the case of the wife's possessing su rior qualitiesto those of her husband, should this order of headsgp be revereed?What general rules ehould never be disregarded in marrying?P. 495, a 2.(19) HOW should a true Christian husband provide for hiswife's temporal and spiritual interests? P. 498, 7 1.(T)Does the exercise of headship imp1 the ignoring of thewife s counsel, suggestions, cooperation? I? 497, 7 1,2.(21). How should a true Christian wife recognize her dutiesand pnvlleges? And what is the Apoetle Paul's special injunctionin thin connection? P. 497, B 3.(22) What is the Apostle Peter's advice? P. 498, 7 1.(23) How should the wife exercise roper reverence towardher husband in the management of a{ household affairs? P.498, 7 2.(24) In the case of two <strong>New</strong> Creatures not well mated,where the wife is the superior, what difficulties will be encounteredbv husband and wife? P. 499. 71.2.- (25f In such case, what cour&'~should be pursued by thehusband? P. 600, f 1.(20) How ehould the wife conduct herself under these circumstances?P. 500, 7 2.(27) What difficulties may arise in the case of two <strong>New</strong>C&&rea well mated, who should in time become mismated?P. 501, 7 1; P. 602, lr I.(28) Explarn the dficulties arising from a case of husbandand wife mismated physically and spiritually, and theproper conduct of the husband who is a <strong>New</strong> Creature. P.502; 7 2.(29) Where the wife is a member of the <strong>New</strong> <strong>Creation</strong>,but well-mated naturally to a worldly husband, what is thesituation? And what course should be taken bv the wife?P. 503, f 1.(30). Where two are "unequal1 yoked," and are addition-ally msmated naturally, the d e being the superior, whatcounsel is o5ered by the Apostle? P. 504, 1[ 1.(31) What is the principal point to be kept clearly in mindb the believer? And under what condition only may thed w Creature re-marry in case of divorce? P. 504, 2.(32) Should the text, "If the unbelieving depart, let himdepart," be understood to grant liberty to the deserted one tore-marry? And what is signified by "constructive desertion "2P 50.5. R 1.(33) course is a husband thus "deserted" permittedto pursue? P. 606, 12.(34) Under what conditions may a wife consider herself- - ---.
"deserted," and what are her liberties in such an event? P.506, 7 1; p. 507, 7 1.(35) Wh should we not be surprised if such trials come tous? And wKat is the Scriptural admonition regarding a way ofescape? P. 507, 2.(36) What is conscience? And how should the <strong>New</strong> <strong>Creation</strong>k educate their consciences that they may become properguides? P. 508.(37) <strong>The</strong> teaching and example of our Lord, and the judgmentof the Apostle Paul coilcerning celibacy (Matt. 19:12;1 Cor. 7:25-40; P. 50!3 to p. 512) may be read aloud and discussionavoided.(38) Would it be proper, after marriage, for either husbandor wife or both to dccide upon a celibate life? (1 Cor. 7:3-9.)This question might proper1 be answered merely by the readingof the reference. P. 512, P 1, 2.(39) Why is so important a matter as matrimony enteredinto with so little forethought or wisdom? And what is theproper view of human nature? P. 513, 7 1, 2.(40) What rules and circumstances should be observed byeven natural men and women in selecting lifecompanions?- P. . 513. ---, Q ,, 3. --(41) What further admonitions would appl to <strong>New</strong>Creatures who may decide to marry? P. 514, (r 1; p. 515,1 1.(42) What do~s "in the Lord" signify? P. 515, 7 2.(43) If marrlage were more enerally considered fromthis high point of view, what would %e the result? P. 516, fj 1.(44) What special protection have <strong>New</strong> Creatures in thematter of marriage, whether it result favorably or unfavorably?And what fact should constantly be kept uppermostin their minds? P. 517, lJ 1.STUDY XIII.PARENTAL OBLIGATIONS OF THE NEWCREATION.(1) What is the proper standpoint from which the pro-creativeDower of man as God's agent should be considered? ReadP. 519, 7 1.-(2) Ia this feeling of responsibility intensified by a realizationof pre-natal influences? Read P. 519, 2.(3)- Is it proper to attribute all the evil in the world toheredity? P. 520, 7 1.
(4) Would the birth of a perfect child be possible underpresent conditions? P. 520, fi 2.(5) What advantage should <strong>New</strong> Creatures have over therest of mankind in the propagation and training of children?n en. a i1. UaL, H A.(6) What lessons may be learned from scientific experimentsamong the lower animals? P. 521, 7 2; p. 522, 1.(7) How should the homes of <strong>New</strong> Creatures be ruled, andwhen and how should the rod be administered, if necessary?P. 524, ll 1.2.(8) Define or&, which has been called "Heaven's firstlaw," and show how rewards and punishments are necessaryaccompaniments of the Law of Love in the ideal home. P.525, 11 1, 2.(9) How should parents guard themselves in correaingtheir children, either by word or action? P. 526, lJ 1.(10) How should Christian parents reason with their childrenand help them to understand the Divine requirements andnecessity for discipline? P. 526, 7 2.(11) At how early an a e may a child appropriate the principlesof righteousness. and when should the arent begin thewort of character-bbilding in a child? P. 527, 9 1.(12) What is the all-important thing to be rememberedin the training of the child? P. 528, 7 1.(13) What will be the loss, as well as the bitter experiencesof parents who fail to -pro~erly- - train their children? P.628, B 2.-(14) What element should chiefly characterize the atmoaphereof the home, however humble it may be? P. 529, 7 1.(15). What may be expected of a pro rly trained child asts consecration to the Lord? P. 5x7 2.How does the evil influence of a home in which setfishnessis the law manifest itself in parents and children? P.530, 7 1, 2.(17) Ex lain how the children born of consecrated parentsare justified: P. 531, 7 1.(18) What is the provisionof DivineGrace as res children,only one of whose parents is a believer? P. 632, G.(19): In the foregoing case, u n which parent does theheadshlp devolve, if the wife be a %w Creature? P. 532, ( 3.(20) In a case where the husband is the <strong>New</strong> Creature,what should be his course with respect to the family? P.633, 1.(21) In cases where the children have not been properlytrained in earlier ears, what encouragement and su estionsmay be offered to &e parents? P. 534, l[ 1, to p. 535.72.(22)s What two principles should especially guide parentsin training their children? P. 536, 1.
52 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>(23) How should the ri hts of maturit in a child be recognizedand justly consldemfby parents? 6. 536. 7 2.(24) How should the education of a child be considered.especial1 with respect to a collegiate course? P. 537, 7 1;p. 538, { 1.(25) p a t kind of education should be regarded as farsupenor In every re t to that obtained in the schools ofthe world? P. 538,(28) What would be a reasonable business schoolin ?And why is such preferable now to a collegiate course? f'.639. T[ 1.(27) As for play: What are the advantages of properexercise, and the deteriorating influence of useless and idlepleasures? P. 539, 9 2.(28) How may children be ta ht to take pleasure in useful,helpful occupations? P. 640,y 1.(29) Why should economy of time, as well as of means, beinculcated in youthful minds? P. 640, 7 2.(30) How should a child be taught to discriminate in hischo~ce of reading matter? P. 541, a 1.(31) HOW serious and lasting is the influence of evil suggestions?P. 541, 8 2.(32) Who should be the child's tutor in religious training?And why is it unjust as well as inexpedient to attempt reli -ious instruction in the public schools? P. 542, 7 1; P. d,01 n1 1, h-(33) From what viewpoint may the Sunday School be consideredbeneficial? P. W, q 1.(34) How have Sunday Schools been injurious to Chrbtian parents? P. 544, 7 2.(35) Why is the Sunday School a disadvantage to the childrenof beliwers? P. 544, 7 3.(36) How is the Sunday School reacting to the disadvantageof both parents and children? P. 545, f 1, 2.(37; Point out the decided advantage both to child and parentin the Sniptural arrangement for the child's religious training.P. 545, 9 3; p. .5&. 7 1.(38) How IS the Sunday School arrangement naturally inline wth sectarianism? P. 540, f 2.(39) What is the history of the Sunday School? P. 546,7 3.(40) How may the <strong>New</strong> <strong>Creation</strong> rectify their mistakesof the past as respects the religious training of their children?P. 547, !J 1.(41) What should be the basis of a child's confidence in itaparents? P. 647, 9 2.(42) How should a child's confidential questions be encouragedand answered by the parent? P. 548, q 1.
<strong>The</strong> <strong>New</strong> Cruation 63(43) How will a properly trained child regard a arent'sword or command? And what three elements of ciaractermust combine in the r t in order to make his power andauthority valuable in t e home? P. 548, 7 2.(44). What is the importance of the human will, and howis a chlld s mind influenced by suggestion? P. 549, 7 1.(45) How is this principle illustrated in the Bible and inall proper preaching? P. 549, 7 2.(46) Explain the met of a successful parent in respectto this su estive method: P. 550, 7 1.(47) #w may a mother's wiae suggestions anticipate achild's disappointment over a rainy day? And how are suchsuggestions helpful also to the parent? P. 550, 7 2, and footnote.(48) Explain how the su estive method may be appliedwith advantage to the childrsTietary. P. 551, 7 1.(49) May suggestion be ually potent in teaching modlessons to the ch~ld? P. 552,qf 1.(50). From what standpoint should reproofs be adminieteredIn case of disobedience on the Dart of the child? P.653.11 1. -(51) What should be the standard in all suggestions? P.654, B 1.(52) Could the <strong>New</strong> <strong>Creation</strong> reasonably expect a miraculous5rotection for their children in the world-wide time of trouble?.554, ll2.(63) What Scriptural promise would seem to ap ly tochildren as well as to all lovers of righteousness? I! 655,!&) What is the natural anxiety of ents for their chil-dren during this period, and how shoulE be overcome? P.655, TI 2.(55) Ex lain the best possible provision the <strong>New</strong> <strong>Creation</strong>can make kr the rotecbon of their children in the time oftrouble.P. 556 f1(56) What should' be the attitude of the <strong>New</strong> <strong>Creation</strong>toward amusements for their children? P. 558, 7 2.(57) Does the Apostolic advice to the <strong>New</strong> <strong>Creation</strong> conmarriageapply to their unconsecrated chiidren? P.E Y 1 .(58) How do many of the <strong>New</strong> <strong>Creation</strong> err in this respect?P. 557, q 2, 3, 4.(59) At what ages respectively would it seem best for naturalmen and women to marry? P. 558, 11 1.(60) How may wise parents assist their children in matingpro ly? P. p3, ll 2.(6 What 1s the close relationship between cleanhealthy minds and bodies? P. 559, 7 1.
54 <strong>The</strong> A-ca <strong>Creation</strong>(62) To this end, how should ventilation, clean surroundingsand proper physical and mental exercise receive careful inspectionbr tht parent? P. 559, f 2,(63) Into what three classes may foods be divided? Andwhat 1s the roper roportion of each to be partaken of duringthe day t I! 660, f 1 to 4.(64) How may a yely vegetable dicta be satisfactorilyarranged. ~f necessary or economy? P. 561,q 1.(65) Explain the injurious results of an uneven balancing offoods, enpeclally of starchy variety. P. 661, fi 2.(06) Should we be careful not to make diet "a fad"? P. 561,B 3.(67) Why is cheerful and profitable conversation a desirableaccompaniment of the family table? P. 582, 1.STUDY XIV.SUNDRY EARTHLY OBLIGATIONS OF THE NEWCREATION.* .(1) Does the transforming of their minds release the <strong>New</strong><strong>Creation</strong> from responsibility toward their fellow-men? P. 663,1 1,(2) Why should <strong>New</strong> Creatures be much mire alert thanothers to recognize the principle of justice? P. 663. 7 2.(3) What 1s the Divlne injunction with respect to indebtedness,as expressed b the Apostle in Romans 13 :8? P. 564, 7 1.(4) What shouldrbe the rule for every member of the <strong>New</strong><strong>Creation</strong> as respects mone matters? P. 564, 7 2.(5) Why should all dew Creatures aim to keep their exnensesbelow their income? P. 665. B 1.--(6) If we have in the past unwisely contracted debts, whatshould be our course? P. 665, 7 2(7) What Scriptural precedent may be found for taking advantageof modem bankruptcy rovis~ons? P. 666, f 1.(8) If the debt were an obbtion of friendship and not abusiness one, how should it be considered by a <strong>New</strong> Creature?P. 666, 7 2.(9 Are widowe and orphans responsible for debts of the formerhea d of the family? P.667, 1.(19) HOW should we consider the matter of borrowing andlending, as between "brethren"? P. 667, 7 2.(11) If a brother be so tutuated that he could give no eecurity
,<strong>The</strong> <strong>New</strong> <strong>Creation</strong> 65for a loan how should the tender of it consider the matter?P. 568, 1, first half.(12) In case the brother wished a loan with the intention ofmalung profit, would it be proper to take security and requireinterest? P. 668, ( 1, last half.(13) What is the Scr~ptural injunction with respect to indoreingnotes for others? P. 568.11 2. .(14) How should the <strong>New</strong> <strong>Creation</strong> regulate their householdaffairs with respect to petty borrowing and lending, as betweenneighbors? P. 569, 7 1,2.(15) How should the borrowin of time by others be regardedby the <strong>New</strong> <strong>Creation</strong>? P. 570, ( k.(16) What beautiful example did our Lord set us with respectto waiting for a positive invitation and assurance of welcomebefore accepting hospitalities? P. 570, ( 2.(17) To what extent should <strong>New</strong> Creatures rmit themselvesto be imposed upon by uninvited guests, whetg "brethren" orrelatives according to the flesh? P. 571, 7 1.(18) Does Matthew 6:34,19,20,teach us to make no provisionfor the future? What example has the Heavenly Father set us inthis respect? P. 572, T 1.(19) What is the proper interpretation of Matt. 6:34? P. 572,7 2.(20) What is the difference between carefulness and anxiouscare respecting the morrow, and now is this illustrated in Scripture?P. 573, 1 1.(21) Does Matt. 6:19,20, imply carelessness in respect to thedaily interests of the present life? P. 573, TI 2.(22) How should all who have "chosen Christ" as theirMaster regard their earthly possessions? P. 573, 1 3; P. 574,' ik3) How should money be regarded by the <strong>New</strong> <strong>Creation</strong>?P. 574, B 2,3.(24) What does iull consecration to the Lord require ofthe poor as well asahe rich? P. 575, 11 1.(25) Suggest what furthy ex lanation our Lord might havegiven "the nch young man, hafhe possessed the proper heartcondition.P. 576, 11 1,2.(26) Does consecration of our all to the Lord imply that allour means must be used exclusively in religious work? P. 576,13; P. 577, 7 1.(27) ' What instructions do the Scriptures give with respectto making future provision for our families? P. 577, 2.(28) c a t is the duty of every parent with respect to reasonableprovlslon for his children's present and future interests andnecessities? P. 578, 7 1.(29) Is the question of insurance a religious or a purely busineseproposition? P. 578, 7 2.
56 <strong>The</strong> <strong>New</strong> Crcbion(30) In a case where the-wife is not in aympathy with PresentTruth, what course would te advisable on the part of the husband?P. 579. 9 1.(31) In mew ot the grmt Time of Trouble, what may beexpected of lnwrancc Companies, especially thoae of a fraternalcharacter? P. 679, 7 2; P. 580, 11.(32) Should the <strong>New</strong> <strong>Creation</strong> become members of Masonicor other secret societies? P. 580, 1[ 2; P. 681, ll 1.(33) What liberty of choice ma the <strong>New</strong> <strong>Creation</strong> exercisein the matter of 'oining other mutualbenefit associations, not of areli 'ous nature$ P. 531, 1/ 2.(&) What advice is suggested regarding membership in labor<strong>org</strong>anizations? P. 682. '1[ 1.2.,,(36) What is a "busybody, and what is the Scriptural reproofof such? P. 583, 7 1.(36) How should the Golden Rule be applied in such cases?P. -. m. ---, n 2.(37) 'eat is the ulir form in which this natural tendencyto meddle m the aEs of others sometimes attacks the <strong>New</strong>Creature? P. 683, 7 8.(38) When tempted to interfere with the affairs of others,what question8 ehould we ask ourselves? P. 584. 7 1, first part.(39) Would it be " busybodying" on the part of ato look into the affairs of the famdy under h~s care? r%ttop.(4q) Where is the admonition against " busybodying " to beespec~ally remembered and heeded? P. 585, 7 1.(41) How great is the influence of the tongue among the membersof the natural body? P. 688, 7 1.(42) What is the only roper and successful method of reatrainingthe tongue? P. g7, 7 1,2.(43) What are the cravings of the new mind for fellowshipwith kindred minds? P. 688.7 1.(44) What are the admonitions of the Word against a&-ating with evildoers? P. 588. '1[ 2. r(45) What should be our sentiments toward an associationwith those related to us by ties of blood? P. 589,T 1.(46) What was evidently the intention of the Lord withrespect to the forming of a new family- the "household of faith"?P. 589, B2.(47) Does this new relationship imply the ignoring of sexpro rieties, or that the unbelieving husband or wife should beected? P. 590, '1[ 1.+'48) What should be the attitude of the <strong>New</strong> <strong>Creation</strong> to-ward the powers that be? What are the Scriptural admonitionsalong this line? P. 590, 8 2,3.(49) What advantage has the <strong>New</strong> Creature from his viewpointof present conditions in the world? P. 691, y 1,2.
(50). Ie it wise or necemaq for the <strong>New</strong> <strong>Creation</strong> to alarm theworld in respect to the Time of Trouble? P. 592, 1 1.(51) Whaf: position should the <strong>New</strong> <strong>Creation</strong> take in thematter of voting? P. 593, 7 1 to 5.(52) Should we use carnal weapom and 6ght for our nativecountry and its rulers? P. 694. TI 1.(53) In the event of our being required to do military &ce,what would be the proper course to pursue? P. 594, 7 2.(54) Explain how our consecration vow should touch and purifyevery act of our lives. P. 595.(55) Give three good reasons why the <strong>New</strong> <strong>Creation</strong> shouldnot wear extrava nt and conspicuous apparel. P. 596.7 1 to 4.(56) Would tg investing of money in stocks, bonds, etc.. beany more in harmony with our conseaation vow than if spentupon extravagant dress and luxurious homes? P. 697, 7 1.(67) Is there any connection between our stewardship andthe fact that the Lord has left His cause in need of financial support?P. 697.1 2.(58) Briefly, what would be considered the propel' coursefor the <strong>New</strong> <strong>Creation</strong> with respect to dress and money matters?P. 598, 1.-STUDY XV.-THE FOES AND BESETMENTS OF THENEW CREATION.(1) What ie the chief enemy of the <strong>New</strong> <strong>Creation</strong>? Is the<strong>New</strong> Creature double-minded. or is he controlled by two wills?P. 599.(2) Are the death of the flesh and its will and the subsequentresurrection of the flesh actual or reckoned matters?And how must these "dead" and "alive" conditions be maintainedb the <strong>New</strong> <strong>Creation</strong>? P. 600. ? 1.(3) Xhat is the declaration of the Scriptures respectin thenatural heart? And how is the heart of the <strong>New</strong> Creature &erent?P. 600. K 2.(4) How d&s the old heart, the selfish disposition, constantlyassail the new heart and practise deceptions upon it? P. 601,'II " -. 1.(5) What is one of the favorite and deceptive argument0 ofthis old heart? P. 601, T2.(6) HOW must the new heart meet theae attacks? P. 602,7 1, 2.(7) What is "fadicism," and how should it be avoided?
and what is absolutely essential in order to properly a ply theprinciples of ri hteousness to our daily lives? P. 603, $1.(8) What tiought should constantly be kept in mind by the<strong>New</strong> Creature? And what is the only restriction we shouldze along this line? P. 693, 7 2.is the spirit of the world in eneral opposed to the<strong>New</strong> <strong>Creation</strong>? P. 604, f1,2.(10) Why is the world one of the chief enemies of the <strong>New</strong><strong>Creation</strong>, and why is a collision unavoidable? P. 604, 7 3.(11) Explain why even the noblest aims and objects of theworld in general are contrary to the standards of the <strong>New</strong> <strong>Creation</strong>.P. 605. 8 1.(12) With what spirit should we meet the hatred and oppositionof the world? P. 605, 7 2.(13) Explain the Scri tural Injunction, "Love not theworld," etc. (1 John 2:155 P. 606, 7 1,2.(14) Has the Lord set for us the herculean task of reforminnth; world? and would it be pro er for us to make a business 01denouncing the present order o?things? P. 607, 7 1, 2.(15) What Spiritual examples in this respect may we wellfollow? P. 607, 7 3.(16) What is the special work for the "Royal Priesthood" atthe present time? P. 608, 7 1, 2.(17) Quote Scriptural proofs of the personality of Satan.Pp. 609 to 611.(18) What Scriptural evidence that Satan is not only theenemy of the Church but also of all mankind? P. 611, 7 1.(19) Explain how Satan's o position to the <strong>New</strong> Creaturediffers from that of the world anBof our own flesh. P. 611,q 2.(20) What Scripture declares that Satan began the rebellionagainst God, and led our first parents into sin and death? P. 612,7 1, first fourteen lines.(21) Give Scriptural proof that Satan was crated perfect andupnght. P. 612, 11, last part.(22) Hpw has God created all His intelligent creaturesso that be~ng perfect does not insure rmining perfect? P. 612,mr n1(23) Are there different orders and positions among theangelic ranks? And how did the angels probably regard thecreation of man? P. 613, 7 1.(24) What was the probable reasoning of Satan with respectto our first parents? P. 6i3, 7 2; P. 614, 7 1.(25) How may Satan have suggested to Eve's mind thethought of injustice on Jehovah's part? P. 614, 7 2; P. 615,ll " 1. --(26) F a t was possibly Satan's disappointment over theresult of h~s dece tion? And why was Adam's responsibilitygreater than ~ve's? P. 615, 7 2.
Tba Nm <strong>Creation</strong> 69(27) Did the results of Satan's first lie tend toward his reformation?P. 616, 7 1.(28) What is the supreme object of all Satan's efforts?P. -. 616. - -. lf .. 2.~(291 Since the Tnrth is much more reasonable than Error,why has ~t not prevailed, and what religious system has beenSatan's masterpiece and worthy representative? P. 617, 7 1.(30) Show how Isaiah 14:12-17 applies to Satan and his chiefrepresentative system. P. 618, TI 1,2.(31) What is the similarity between literal and symbolicBabylon? And what will be their doom, as well as that ofSatan? P: 619, 7 1.r2) Did Satan have any angelic associates in the bof is rebellion? If not, how and when did he receive axe:"e%from the ranks of the holy angels? P. 619, 7 2.(33) How have these fallen an els co-operated with Satanin deceivi and degrading mankincf? P. 620, 1 1.(34) %at does the statement that "man is a free moralagent" imply? And why is it possible for demons to absolutelycontrol human bein as mediums? P. 620, 7 2.(35) What are t g general methods and object of these fallenangels? Mention eight erroneous teachings which they havesuccessfully promulgated among mankind. P. 621, 7 1, to P.623. '1[ 2.(36) Since Spiritism has been unsuccessful in deceiving themajority of Christians, what two other more subtle delusionshas Satan recently introduced to capture these? P. 623, 7 3;P. 624, T( 1.(37) Why has Satan recently turned his attention to halingthe sick? And what does this signify? P. 624, 7 2.(38) What has been the degrading effect of these works ofthe Devil upon the heathen? P. 624, 7 3.(39)' What were the experiences of the Lord and the Apost!eswith these fallen angels? P. 626, 1 1, 2.(40) Realizing, then, the great and demoralizing influcnccof these evil spirits upon mankind, why does God permit therxto exercise their evil wers? And what three rand lessons,in consequence, will tc world have learned at tie end of theMillennia1 A e? Pp. 626,627.(41) In tie meantime, what have been the beneficial results ofthe 'ssion of evil? P. 627, TI 1; 628, 1.(&?hnongst men, who are the rtest opponetits of Codand the Atonement, as viewed from t e popular and the Divine.stand ints, respectively? P. 629, li 1.(a? What is our h~ for some of the mot violent, butignmanf opposers of the ruth? And what more serious positionie occupied by the intslli ml opponents of Present Truth, andwhat should beour attitufe toward such? P. 629, 7 2.
(44) Wbc experiences with the Advemuy illustrate allthe tem tations to which the Body of Christ is subjected?p 630.61(45) what is one of the besetments of the Adversary whichespecial1 appdr to the flesh and its old mind? P. 630, 7 2;P. -. 631. --- 41.(48)' -Nhat in the truth concerning the relation between thebest interests of the <strong>New</strong> <strong>Creation</strong> and their physical condition?P. 631, 7 2.(47) Why ir it enaential that 'the <strong>New</strong> <strong>Creation</strong> should"walk by faith, and not by sight "? P. 631, 3.(48) IB it possible for us to take the infirmities of others, asdid our Lord? And was Christ's vitality expended on behalf ofHie Church? P. 632, 7 1.2.(49) What is the nature and cost of the "a~ctions of Christ,"which are endured by Hir Body Membun? P. 633, 7 1.2.(SO) ,How may we distinguish between nufiering for rwteoumesesake and suffering for indiscretion or wrong dmg?P. 633, 7 3.(61) If bodily ailments result from other than eelfith or sinfulcauses, how lould they be received and endured by the <strong>New</strong>Creature? P. 634, 7 1.(62) How should the <strong>New</strong> <strong>Creation</strong> regard their mortalbod~es, and what liberty have they with respect to using I 'timateremedies for the relief or cure of dipaae? P. 634, T2;P. 835, 7 1.(53) In conddain our Lord's miracles, rhould we takethe healed ones or the healer as our pattern? P. 636. 7 1.(64) Would it have been right for our Lord to use Hisr iritual powem for His temporal needs? And muat not the8hurch follow in His steps in this respect? P. 636, 7 2; p.637, 7 1.(65) What Scriptures are chiefly relied upon by faitht~l??.And how are these misapplied? P. 637, 7 2; p.-9 1(66) To what power did the Pharisees attribute our Lord'smiracle, and what was His reply to them? P. 638, q 1.(67) What wae the chief object of miracles in the beginningof thin Age, and why ehould we look with eus icion uponw-caI1e.d miracles in the end of the Age? P. 038, f 3; p. 039,a.1 A.(58) What i8 the sure test of all these delusions? P. 639.9 2.(69) If thar who blaspheme the name of G o d p mwonderful works of healin$, ehould we su the Lo le nowendonin their falw teachings? P. 640,(60) %u- others who cure dieasem are tealous in mimionarywork, huld that change our opinion of the movement ana whole? P. 640, 7 2.
Tk <strong>New</strong> Crea&m 61(61) What are the evidences that Satan has about reachedhis extremity? P. 641, TI 1.(62) How shall we understand the philosophy of God'sdealings with the <strong>New</strong> <strong>Creation</strong> in subjecting them to suchpeculiar and fie trials? P. 642, p. 643. 7 1.(63) What irustration in nature may he1 us to understandGod's providential dealing with the <strong>New</strong> ereation, and whathope have we in the ultlmate overthrow of evil when it hasserved the Divine purpose? P. 643, 7 2.(64) What special purpose have sin and sickness served inthe case of the world, as well as in that of our Lad and His"little frock"? P. 644, 7 1.(65) Since the <strong>New</strong> <strong>Creation</strong> was typified by natural Israelin many respects, why should they not expect to be free fromthe trials and difficulties of the world, even as Israel escapedthem? P. 645, B 1.(66) What special consolation do the Scriptures offer<strong>New</strong> Creatures who suffer divers atflictions and fiery trials?P. 646, B 1.(67) Should our confidence in the Lord's protecting carelead us into indifference with regard to temporal matters?And how should we examine ourselves when physical or financialcalamities come upon us in spite of our best endeavors?Pp. 647, 648.(68) How may we prove that the Scripture, "Who healethall thy diseases" (Psa. 103:3), does not apply to physical diseasesof the <strong>New</strong> <strong>Creation</strong>? P. 648, B 1.(69) How does the foregoing harmonize with Mark 16:9-25? P. 649, 7 1.(70) What were the experiences of our Lord and the A ostles with respect to physical infirmities? Pp. 650 to 652, got:tom of page.(71) Do we have any record of the Apostles' usin DivinePower for their own relief or that of other consecrated followersof Christ? How should we accept and follow their example?Pp. 653, 651.(72) How is the Nominal Church distinguished from theTrue Church of Christ? P. 654.(73) Is a wide difference between these two classes disadvantageousor beneficial to the True Churd? P. 655, 7 1.(74) What has always been the position of the truly consecratedwhile in the nominal systems, and what service has" Baby!onH rendered unto these? P. 655, 7 2.(75) In what manner is the <strong>New</strong> <strong>Creation</strong> continually subjectto temptation from the Nominal Church? P. 656, 11 1.(76) What is the exhortation of the Apostle with respectto the Armor of God? What is this armor, and why is it neoessaryto put on "the whokamrol" in the presentday? P.667,y 1.
62 <strong>The</strong> <strong>New</strong> <strong>Creation</strong>C17) What does the Girdle represent? P. 657, 7 2.(78) What does the Breastplate signify? P. 667, 7 3.179) What do the Sandals reoresent? P. 657. P 4.(80) What is the ~hicld, and bhy is it absolutkly indispensable?P. 657, 8 5.(81) What is the Helmet of Salvation, and why is it soespeciall important in thisaay? P. 658, 71.(82) bhat is the only t i e of oJTcnsta amor possessedby the <strong>New</strong> <strong>Creation</strong>? An how can at be obtained and used?P. 658, B 2.STUDY XVI.-THEE PRESENT INHERITANCE OF THENEW CREATIOI:.(1) What are the first-fruits of he Spirit-a forrtaste offuture bleasings-which are possessed by the <strong>New</strong> <strong>Creation</strong> inthe resent life? P. 659, first 18 lines.(27 What is the nature of earthly hopes and joys? 'P. 859,18th line to end of 8.(3) How do the joys, hopea, ambitions of the <strong>New</strong> <strong>Creation</strong>differ from those of the natural man? P. 660, 11 1.2.(?) When and for what purpose does Satan transform himselfInto an "angelof light "? P. 660, 3.(5) What false hope respectin the dead has been introducedb the Adversary? P1 661, \ 1.(6) gow has Satan decelved the Church b a false hoperespectin the time for the rewarding of the Lord's faithfulfollowersf -. . P. 661. 2.(7) Hfw have ihesefalse hopea been especially injurious tothe Lord s people? P. 662, TI 1.(8) In view of the foregoing, what is the reason for ourr sent hope of an instantaneous change for the faithful memsof the <strong>New</strong> <strong>Creation</strong>? P. 662. B 2.(9) What is ou hope as respedtithe faithful of the entireGospel Age prior t81878, and of those who have died and aredying since that date? P. 663, 11 1.(10) How have the hopes of the <strong>New</strong> <strong>Creation</strong> become the&cud of the "Christian World "? P. 663, 2.(11) Why do nominal CMstians dread the resurrection ofthe d d ? P. 064,Y 1.(12) Note the joufd hopes of the Second Advent of Christ,and the Resurrection, aa set forth in Scripture. Pp. 664 to666... *
Th <strong>New</strong> Crcdh 63"the Thief on thenectione? P. 667 11 2, 8, 4.(15) Did the thief request the-Lord to take him to Ream?And how doee chanong the poshon of the cmmo clarify thewhole aub'ect? P. 668, 7 1.(16) &at further ex lanation might the Lord have giventhe repentant thief? P. 888, 7 2, 3.(17) What is the Scriptural signi6ance of the word Pamdisc?P. 669, -91.(18) Expla~n why we have a perfect right to chan e the podtionof the comma, and cite other instances in w d the word"today" is similarly used. P. 669, 2, to p. 670.(19) How d e the Emphatic Diiglott render Phil. 1:21-24,and how does thm tranelatmn d$er from the Common Version?P'&y &:,"isthe word Adwai. "return," used in Greekliterature, and in the only other instance in the <strong>New</strong> Testament,narnely,Luke 12:36? P.671, 7 1.(21) What circumstances gave rise to this desire of St.Paul? P. 671,q 2,8.(22) What alternative is suggested, if we refuse the foregoingex lanation? P. 672, 11,2, 8.(23) %o whom is the Apostle writing in 2 Cor. 6:l-10, andwhat does he mean by "our earthly house"? P. 673, 1.(24) Why does the <strong>New</strong> Creature groan in this earth1tabernacle, and does it desire to be "unclothed"? P. 673, 42, a.(25) What is the "earnesfI of the SpHt," yntioned in 2Cor. 6:5? And why are we always confident, as expressedin verses 6 to Q? P. 674,a 1 to 3.(26) To what end, therefore, are we dving? P. 674, 4., (27) What is the significance of 2 Cor. 6:10, and whenmust we "all appear before the judgment seat of Christ"?P. 675, 7 1.(28) Do all mankind have a duality of nature? Whatother Scriptures refer to the <strong>New</strong> <strong>Creation</strong> as having an outwardman that perisheth, and an inward man being renewed& by day? P. 675, 72.r29) How and when was fulfilled the Lord's romiee toHis disci lea that eome of them should not taste Beath untilthey ha8 ren the Son of Man coming in Hi. Kingdom?P. 675,T 3; p. 676, B 1.(30) Was the Transfiguration scene an actd occurrence?How do we know that Moses and Elias could not have person.ally appeared on the Mount? P. 676, 9 2,a.
64 <strong>The</strong> Ncrrr Creahs. n(31) Explain the dgdkance of this "vih." P. 677, 7I, A.(32) How does consecration unto death appear to thoseoutslde the household of faith, and to the consecrated, respectively?P. 677, 9 3. ,(33) U n what do the preant joys of the <strong>New</strong> <strong>Creation</strong>depend? p678, 1 1(34) What is the 'relation between and the perpetuationof our present joys? And what is the object of properprayer? P. 679.7 1.(35) What suggestions with regard to prayer were givenby our Lord Jesus as recorded in Matt. 6:7, 8.25-34, and whydrd He so admonish His disciples? P. 679, q 2.(36) What are the two most important conditions of acceptableprayer? (John 15:7.) P. 679, 8 3; p. 680, % 1.(37) Does the world in general have access to the Throneof Heavenly grace? P. 680. B 2.(38) What war the position of Cornelius, and how does hisrexperience illustrate the necessary steps to be taken by everyson before he can use the privilege of prayercommunion?681. li 1.(39)- How does the Apostle Paul express this same thoughtin Hebrews 10:17-221 P. 681, 7 2.(40) To what extent do the simply justified members of the"~oue$old of Faith" enjoy the privilege of prayer? P. 681,.r rn1 3.(41). How shall members of the "Household of Faith" beadmonished as respects their limited privileges of prayer andthe greater privileges possible to them? P. 682, 7 1.. (42) Is it proper to recognize a distinction between the merely'ustified and the consecrated, and between believers and unbehevers? P. 683, 1.(43) What would be the special advantage to these classes,if such distinctions were clearly recognized? - P. 683. B 2:p. 684, ll 1.(44) What privil of prayer belong to the children of believers?P. 684. HYfor which all the consecratedScriptural authority for your- -(46) Summarizing, in what manner and for what thi sshould we orav in order that we should not "ask amiss"? 7.685, ll 2.(47) What more could we ask respecting the Lord's provisionfor the future glories and present joys of the <strong>New</strong> <strong>Creation</strong>?P. 686, 7 1.(48) What more could we think of or ask for on behalf ofthe world than God has already arranged? P. 686, % 2.
<strong>The</strong> <strong>New</strong> Cr& 65(49) Do any of the varying conditions which surround uslimit our rivileges of access to God in prayer? P. 686, 11 3.(60) &at is our privilege of prayer for pnsonal use? P.Bm- ".Wt* y 1.(51) What an the privileges and blessings of famay prayer?P. 687,q 2.(52) What are the blesainga of prayer in the Church? P.every meeting of the Lord'sehould be opened and closedfruit of the Spirit the samefaith which was ours before we were justified? If not. explainthe nature and aource of the faith which justified us? P. 688,I&) What L the d8- between faith and creduliiy?P. 689, 11.(66). Describe the logical and progressive steps of the growingfa~th that leads to our begetting of the Holy S~irit. P.689, 7 2.(57) Describe the further results as respects the faithdevelopmentof the spiritual1 enlightened ones. P. 690, B 1.2.(58) Explain how this gpirit-begotten faith is in realitythe basis of all the <strong>New</strong> <strong>Creation</strong>'s present joys and hopes.P. 691, 7 1.(59) What does the Apostle James sa about the necessityfor faith? And how shall we increase our Lith? P. 691.1 2.STUDY XVII.THE RESURRECTION INHERITANCE OF THENEW CREATION.(1) What pre-requisites are necessary to' any appreciationof the <strong>New</strong> <strong>Creation</strong>'sfuture inheritance? P. 693. 7 1.(2) Even with the fullest attainment of faith and spiritualsight. wlll the <strong>New</strong> <strong>Creation</strong> be able pcrjccUy to comprehendthe thin s of the future? P. 693, '1[ 2.(3) 'fo what extent did our Lord lift the veil and give usa brief glance at the future conditions, as recorded in 1 Cor.15:41-44, and wh is this entire chapter specially interestingto the Church? 3.694, 0 1.(4) What is the Apostle Paul'sargument of which the abovetext is the conclusion? P. 695, 1,2.
15:(6) Why is &e chmoo Vedm trmabth d 1 Cor. 1522midestl estlerroneous? P. 696. 1 1.CI) &tistbefunw:. in this tm? p. m Fcdthep&aac,"&made(8) What is the popa rradahrg of 1 Cu. 1522? P.6w ---,.- 1. -(9) What is the didinetioPbchcn bdng "in Adam" and"inCbrkt"? Andwhyrilln&dlrhowueinAd.mbcj~"made alive" through Adam's rcdcnpkm? P. 698. 12.(10) What is the Apostk Paul's dadamtion as respects theadcr d the Church's rwmemon? P. 699. 1 1.(11) Briefly, to what dasa das the "after mmmxxm, and what osre aceptjon is there to this order? P. 699,a@- (12) h tbe rcmme&h of the Andent Wodks, howmay re expect the resmrectiol!oftherorldtopoceed?fa every member of the humanrat% to go dorn into actnal &th before-eqerk&g the rq- ,rrctiOn? P. 700. 12; P. 701, 7 1:(14) What reasonable u bas bem madethemanwrinwhichtbose~ theroldrbohave~~into the tomb rill be brought forth? P. 701, 12.(15) Explain why the real meaning of the word rrrorccrimrbas b a lost sight of. P. 702.1 1.(16) Fnw what Greek d is our English mnl resmwec-tio~ derived. and what is its sienifmnce in the origioal? P.703. ---,1.(16 -Who were the only two human bdngs that enr posaessedlifc? And how orc all the rest of mankind regardedfrom the LXvbe standpoint? P. 703. 12.(18) What two conditions must-be clearly kept in mind inorder to fully a ' te the qnkimxbsis? P. 704. r oftherordams-(19) Is this d d ever usd in coaneaion withthe mere awakenhg of the &ad? P. 704. 1 2, 6rst sevenlinea(20) What is the popPtr bat errrareous explanation ofHebrera 11-35, and what h th proper inteqretation? P.70% 7%3;~.706,1.(21) I)OBStheraddlimittherCQmteCtiOll~to make it atba instantamsum a g~adual? Or doa, olosbrisclmngethedrmdthebeiagmswmctd?P.706,I!l.(22) What was the experie~ of our Lord Jesus previousand subsequent to His emash.~, and what is tbe hope of thechurchinthisrespea? p.m,12.- 11
Th <strong>New</strong> Crcdh 67(23) What will anatkrsis signify in the cane of the naturalman? and how will the resurrection of the Ancient Worthieadiffer from that of the rest of mankind? P. 707.(24) What will be the rocess of all0sh.k as respects theGreat Company? P. 707, Lt note.(25) Upon what will the anarlasis or re-standing of the worldas individuals depend? P. 708, 7 1.(26) What Suipture clearly indicates how this passingfrom death to lie will be accomplished? P. 708, 7 2; p. 709,B 1.(27) To whom does the expression, "<strong>The</strong>y that have domgood," apply? And what will be the nature of their resurrection?P. 709, 7 2.(28) Who are. " <strong>The</strong>y that have done coil "? And what kindof resurrectton wdl they experience? P. 710, 1 to 3.(29) Will the world's trial correspond with the resentmethods of ing criminals in court? If not, how wii it beconducted? fa: 711, ( 1.2..(30) At what time durtn the world's trial will obcdicnccbe rquircd, and what will %e the experience of those who'tively refuse to make progress toward righteousness? P.E, ?I 1.(31) What is the significance of the Scri ture, "<strong>The</strong>y thatahall be counted worthy to &in that world anathe resurrection "?(Luke 20.36.) P. 712, 7 2.(32) What would be the disadvantages of an insfuntamousresurrection to perfection for the world of mankind? P. 713,B 1,2.(33) Ex loin the reasonableness, beauty and harmony ofthe Divine %an for the world's resurrection. P. 714, TI 1.(34) Would it be reasonable to expect the awakened onesto come forth in exactly the same phymcal condition as whenthey weat into death? P. 714, 2.(35) What will be the special advantage in ;he awakenedo,np being able to remember their past experiences? P. 716,1 A.(96) How will these experiences and the lessons of theMillennia1 Age benefit mankind? And what is the relationbetween their judgment and the present trying experiences ofthe C h h class? P. 715, 71 2.(37) Into what claw does the Prophet Daniel divide theawakened oaes? P. 716, 9 1.(38) How does the Prophet's declaration aupport our poaitionthat the wodd will not be anskeaed to instantaneous perfection?P. 718, 11 2.(39) Explain how <strong>New</strong> may be used as an illustration oftheet who will come forth to 'shame and lasting contempt."P. 716, B 3, to p. 718.
(40) Will mankind be punished in the Millennia! Age forthe mns of this life? If so, for what kind of sins? P. 718,q 2; p. 719, 7 1.(41) Explain the meaning of the statement, "Some medssins go before to judgment, and some they follow after," ustngNem as an illustration. P. 719, 7 2; p. 720, 1[ 1.(42) Whf~is the resurrection of the Church designated"the First surrection"? And what two other classes willexperience an instantaneous resurrection,,to perfect life? Andwhat is the meaning of the statement, <strong>The</strong> rest of the deadlived not a ain until the thousand years were finished"? (Rev.20:5.) P. 8120, 7 2.(43) What are some of the characteristics of the First Resurrection-withwhat bodies and powers will the <strong>New</strong> <strong>Creation</strong>come forth? P. 721. 7 1,2.(44) How does the Apostle Paul in 1 Cor. 15 guard againstthe thought that all mankind shall eventually bear the Imageof the Heavenly Father? P. 722, 7 1.(45) What does the Apostle declare re "flesh andblood1' inheriting the Kingdom? P. 722, (YtIng(46) Is it difficult to fully grasp the thought of this comletechange from fleshly to spiritual condit~ons? And howEas the Apostle anticipated this difficulty in 1 Cor. 1551, 52)P. 723, 7 1.(47) Why has so plain a statement been so generally misunderstood?P. 723, 9 2.(48) What will be the ex rience of the Lord's eople whoremain untll His Second gent-will they not $e? @of$Scriptures to support position taken. P. 724, 1, 2.(49) While all the perfected <strong>New</strong> Creatures will have thesame kind of glory, will they all enjoy the same degree of glory?P.725.71. ,(50) How has the Lord indicated these diierences in twoof His parables? P. 725, 7 2.(51) Judging from the different degrees of nearness to theLord among His Apostles, would it not be reasonable to expectvarious positions of power, honor and closeneq of relationshipto Him in the Kinadom? P. 726. lI 1.(52) In the ~6ostle's descriptidn of the First Resurrectionin 1 Cor. 15:42-44, to what does."It" ref&? P. 726. 1[ 2.(53) F a t is the nature of the spiritual body in khicb "It"shall be ratsed? P. 727, 11, 2.(64) . Why is the statement, "It is sown in diskorun,"specially applicable to the <strong>New</strong> <strong>Creation</strong> in the trial state? P.727. ---, 3.(55) What is the sipificance of .the statement, "It is sownin.dncss"? P. 728, 7 1." --
<strong>The</strong> <strong>New</strong> Crcdion 69(58) Explain, "It is sown a natural body; it is ~aised aspiritual body." P.. 728, 7 2.(57) If the very h ~ hof t the future glory lifts As aboveour earthly cares and aorrows, what must the rcdirics mean,and how should we strive to be overcomers and ao receive anabundant entrance into the Kingdom? P. 728, f 3.
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sp0990e** oOooOoqOpp9p4Q oOPC49oOPoOPoOP40poOo999FgP%6* *9,TnINCS YOU OmxiT TO KNOWe__IU_I#r%, CHRISTIAN BIBLE STUDENTS 6# -TEE SATISFACTORY PROOFS THAT-*Espccinlry YOU 0rrgA.t lo Knaa*-WbyGodbuprmitWnUfm.hthovvdl~and&'B -<strong>The</strong> relati-hrp of God's people to this "Reign of Sin and $&Death " and to the results.4%i%sc ndjeRs and many 0 t h of &ep infrresf lo a2.l of God's$ fe@b arrdhdmandin tangrrageeasy o f c o m i* ~ &*43 *#Fbe 91an of the A~es" 43(In Endivh Ganun, Swedivh, DM-No Iullrn French Greek,Q nun AM. sihh. PouU nonudi= ;.*:-14 r. 4che%nd. bicmd Tozk&tni.n &dona in prqaui~~..)B , b p ~ ~ - BO-, CBNl'S, ,,PAID ; DXLWXRXD BY CCI-R- @* .*-=, ~~-T~;MAGAZIN. EDITIOA (BNG. AND GSR.), 5 ~ .m WSTPAIIL~ o . D R m a r 0 -*1NTERNATIONALBIBLE, STUDENTS ASSOCIATIONsPoonLnN, MNDON, AlELBOnRNE, BAR?dIU?-ELaBna?LqOPEBPO, CHPISTXANI&42
Q-- *TmNOS YOU WANT TO XNOW* CHRISTIAN BIBLE STUDENTS% - *%t THERE ARE EVIDENCES THAT- 4?*--Sir t- Yan h n Adam ended in A. R 187% % -~heDateofan~old's~iah-(~tober,~c 2.-<strong>The</strong> Date of Annunciation to Mary, Dec. zsth, 8. c. 5- - T h e ~ o f U l ? L o r d ' ~ ~ W l S ~ , A . ~ . ~* -<strong>The</strong> Date of om Lard's ctdfkbu, April, h a 33.*-<strong>The</strong> "Seventy Weeks" of Israel's hvor ended h D. 36.-Th Jewish Age s s ~ t , wss 8 ~ F, A. D. 30 t0e*Qt -<strong>The</strong> ~hrktkn ~ g86mt,8se 40 y-, A. a 18~+rg1e +-<strong>The</strong> Jewish Jubiiees were Typical of the *#Time of Rerti*tion of all Things."-AhQt3 : 19-21.+ -<strong>The</strong> Typical Jubiiees Mark the Date of their Antitype. -<strong>The</strong> 6*Ti of the Gentiles" will end with A. D. 19x4Q ---me J- n, r its m,*its ~aemonics, etc., T-*the Realities of the Christian Age md its Length.-Eli= or "Elijah the Prophet" was a Type.-How fuIfiUd. $&APtichrist Has Gnnel-What? When? When?* *liit* ndj~ns amf rmdmonp 0 t h at+ i-stisg to s*ihUmciokf of Faith,)* and 6sMeat in dm sca.smrS' lo rrll who@ herurdrftrdyCod's Word,can &&fin* - *# (4Tbe T iqe io at pands8 *(In Englkh, Gamm, SwcdW Dum-NorrrgLn, Frroeh d Greet) *F8) g8o ru-- Po-, 35 cnm, rosre- ; Dnnnuo ar co-r-!-, F8)35c-** *% --TO-INTERNATIONAL4+% BIBLE STUDENTS ASSOCIATION *moonYq mnoon, urez.monns, sammn-zx.aspPpLD. *OPBBPO, CHPIlTIANlA
p 4* Tmle(L9-m-* *CHRISTIAN BIBLE STUDENTSYOtl Oucffl' TO Know9, - *9,* DO YOU PNOW THAT-Wem~Wph%T-af~~nd~~tld~~14+iOprr?hiS~tlIeIk~dGgd'~~Raa&aa foth lakn- *niAl&?~-Tb~hpofW&amended~dtp~&canain of the-+he ~h-th sepmtq of its WL and +#*-Tares, u-now in pmgreu?*-~i~therruo.hlb.~ofthe R- a Dhbr43 Favor to Fld, kCMinded f'x cmtrai- pamir the eof an ckA c h fnrm .monq the Gentiles?-1mmanuel's** canQ ,,-,&,..zrtmvieYrUzr, *be had in *9, *( Thy pngdoq Coqr " +I+9, * *(In English, Gernun, Swedish, Ihn-NarCeLn*9,*.*rrocuarrWUUD3$cBm. POSTPAID;-3-5-*9,ma0.L.m-e~ u ~ ~ a ~ x a- ?%'9, INTERNATIONAL +&9, BIBLE STUDENTS ASSOCIATION a'BR001~1.~11. -DO=, YELBOU1RP. a*--SLBEMLD)onrano, canrsrumAQ
*UNDERSTAND "*-DAu. Ia : 10.-*MNONE OF THE WICKED WILL*43 * TEE WlSE SHALL UNDERSTAND'' THATrBw--<strong>The</strong> &S 1 we h to dOSQ Wlth 8 of VeIlgCaOw."9 -1, dl& the whole wmid but yi+!y u~md,* B@ -All Political, Social, FiiciPl and &gmm ayatems will fpa@ -<strong>The</strong>se judgments mast begin with the House of God and ex.tend to dl. +* **-Thi.periodiswtedbpthcp..PhctsasUlhe~~dJehdss-It is symbolically styled '%.Dark Day," a *Day of clads." etc.-Its trouble is symbolically likened to 1 Hurricane, to 8 Rood,to a Em, etc, these stmng figures being wed to give an ap @* precialion, yet to hide the real nature, of thPTLTime of Troublesuch nsNever Has Ben sincethere was 8 Notia~"-D.n.~nr.-Preparations for this symbolic "Em" and "Tempat" are nonwell under way and short17 will rage furionsl-It will be a contest between the Masses and Ih; CZhscs. +&F8) -Many see it coming and tmt to various achema to avert it.-But all worldly Schemes and Panaceas will fail utterly.*-God's Kingdom, the only bop for Church and World, is sure.*-Man's extremity will pmve to be God's opportunity--in the @atablishment of God's Kingdom-Christ's Millennia1 King-'dom which will establish righteopsx~r. by farce.-Rev. 1 : A,27 ; Dane2 : 34,358 441 45.nflb dj& a simp& yetfwrqW?y beatid, oldCWn**%* a#& e~wct&&ti, in +!%"<strong>The</strong> Battle of Armageddon"%*(In Xugbl~, Gsnun, LkdLh and D;mo-Nomegh.)QrQr 66,r~.ooRo.,!jcnm -;.rue; -.a-Qr*- *BQrsuns 40- 4+ADDILIdlDSE3mrcrapaar $.*INTERNATIONALBIBLE STUDENTS ASSOCIATIONLDPTWPT, M~BOUPNE. BAPYBI--WELD,OUEBXO, uznxsrrrnra +!%~OOXLXN,
--4?* *Nevertheless, bat few even of the be& intamed mld aphbcitha the fidk a the philosophy of the At-One-Matbetween God nnd mna* *& ALL SHOULD KNOW *-What the Scriphues declare rcqdbg the great Author of*<strong>The</strong> Atsne-ment, Jehovah GodAnd amcaning the great Mediator of the At-e-merit, our6* *Lord JesusChristthe necessity for the At-oae-mat- the necessity that the 'LOnly Begotten" must be #'made flesh," and thm die, and then rise born the dead in udu to 6# efT& the At-one-mint.-Rqelkg the othce and work of the holy Spirit in amn&cm5% with the At-one-ment*@*around which and into hich all Bible doCtrines fit-How this d&ne '5 the test of the truth or falsity of all doctrines;so that once clearly it is a guard against~ i , e v , f o ~ rg&se ~esfiisg mrd very inrportant themes are CMy dir- n*rud in simple language, and ro@.orakd by fourteenbdred ScnjWur: c&twm, in+ *<strong>The</strong> PiLane-yegl %tweeg agd yaq" *(In IbgIth, G-, Drrclr)~ -.40-- 4+*AD- OaDXRS TUINTERNATIONAL &BIBLE STUDENTS ASSOCIATIONhoon~m, mNmN. xELnomRg. BAPxPN-=Lmm- +&*OPEBPO. CHRISTrANlA-Respe&ng man, the mbj& of the great At-one-ment, his +nature ; his sin ; his penalty ; his deliverance through Christ ;his future possibilities thrcmgh acceptance of the At-cme-ment ** R(I*P f f i . s - - C ~ W U H D ~ J S ~ P O S R A I D ~ D ~ B T c o w O . -
&901**~09.~99psGes~t, **9PP9PP9099FP**%* *MANY CHRISTIANS 4-ARR*m m T*WENTITLEDPXR?LlKITY ON TOPICS 'IWnD*Y* *##THE NEW CREATION."* *esis.*IN A VOLW +&* +%*-It thrum new and helpful light on the hatkc WeekdGen- @++9, -~eqpiziq the trne am& of christ, begottenof ths spitit*as the <strong>New</strong> <strong>Creation</strong>, it proceeds to explain Scripbdy thesteps of Gran Divine-Justification, !bcti6atkm, and Deliv-.z$ama in the First Resumction,++-It 42takes np in da thc duties and obiiptims of the <strong>New</strong> Cre-* 42.ti-toward the Lord, t o 4 each other, towd earthlyfriends and neighbors, toward parents, children, husbands, 43wives, etc. 45he M& suppa or ~oaament is dimwmi and *explained: what it is and what it is not shorrld be ckub dir- cerned by dl of God's people.+is the topic of an entire cbapta. <strong>The</strong> many misg-zzf*nearly d denominations are pointed out in kindly spirit, and then the true Baptism is set fasth in convincing &style-indisputable,inambovertible 42**-<strong>The</strong> foes and besetments of the <strong>New</strong> Cdm are carefull,$ considered, and the Scriptural method of ovumming them ;also the present and the future inheritance of the saints.(English, Cvmnn and Swedish.)%%t ~ ~ r ~ I m . c r o r a a o m m . ~ ~ c n m ,@kr o m ~ :nr, BY cowonmuns. +J C ~ T SQt* ADD==%*& *+ *b6*+*- @kORDERS TO WBWUPU ***INTERNATIONALBIBLE STUDENTS ASSOCIATION %*-ru.ya, W~DON. ~s~aoonas, aanmxp-BrssaxmLqOXBBPO, CEPIBTIANZA
mremDms." IthL~a.th,rbpap,.toneQlkr(9) 4-Tbt~ofthefnterdadm~b~~it,the~tLthst thoso who nod oy b.vm It on mdit an rppliutioa, whila&on too poor to pay may receive it rqnhrly free by stating tb.1.ebml~requeetwchY.J. AllnewtractsurmmTsr W A Towu;lht, ~ which it ia deslreU ahall nprawnt J1 frcWmbd in pxaait truth, the ubrv&"m -e-Qenaaa,B~D.no-Notmgiur,.nd~.Mard~UIFQ~ Teru m.Lopablished~y.INTERNATIONAX,Bf BLE STUDENTS ASSOCIATIONSPOOKLYN.LWDON. MELBOURNE. BARMEN-ELERRPEL4OREBRO. CHRISTIANIAThi. Society never mlidta donations, but it usas voltmtuy cobMbotianr M windy and d u l l y u podble in the propqatlasot CWItkn Lnowl.dZs along the linee preeented ia "STWDIBS mntr hurmsa" It purty drctlttar tons of tracts Md papomlnq through tha d r and through voluntary .gentkIt j d e e that portion of ita name which relatu to the Bible-(not by pabllrhing Bibleq nor bycircuh~ting them gratuitotlsly, but)-by mppl$ng Biblea .nd Bibleatad7 help9 at wholeula priw;.nd often below the Pmrl .rhokde rates We mention fer oftheam onsaamdng w#,of confsexxIlkhg " ~ I I I ~8cllmnraW u the mmt impartant help8 or "Bible Keys," andW A Towq ~ remimonthly, their sfacisnt mpplemsntRedm who ddm to -ta in the drdation of 8rm,m m~m8am~~PwillbemppLlodatcortpober,a~dcaahvotaet.d libitum. Writa us m spedq tbialBlBUt SfIbEHlS MOrnY~OmTOPIOamPLIP)t8P.8.mpbr will be #at fmo to any one requesting thsm, md qrrPctitiam for free dmdation will be mpplied free to .1l subscriberr 00Tnr W~rcll Tms, tbay baing coddored working mbszr 9t l r o m , ~ h e wpp~~~yomttmu~ to im hrndr 0s not.kodforfl'oo~
THE EMPHATIC DIAGLOTT.This work widely and favorabl kawn is a Greek <strong>New</strong> Te~tammtwith a 'literal word-for-worz En lish translatiop. upder thetext It dso~gives an srrosked Ifnglish translation m a sldecolumn. ~urthermore, it indicate? the grammatid emphasis of theGreek text, so important yet so l~ttlc apprcc~ated. and mot shown atdl in the common version.valuabh work pu lisbed under the author's copyright bythe E l e x Wells Co & k ork City mtil now (the year 1902).has been sold b theni di $4.00 in cloth and $5.00 in half-leather binding.For severaf years a fnend, an earnest Bible student, desirocls of u-dsting the readers of our Society's public at*^, has supplied themthrough us at a greatly reduced price. now he has purchased thecopyright and plates from the Fowler &'wells Co.. and presented thesame to our Society as a gift under our assurance that the gift willbe used for the furthering of 'the Truth to the extent of our ability.by such a reducfion of the rice as will emit the poor of the Lordsflock to have this help in t8e study of tRe Word.REDUCED Pmcrs.-<strong>The</strong>se will be sold with TEE WATCH TOWXIonly. In doth binding $1.M (6s. M.)-includescar'. subscription new or renewal to W T Oyzmorocco leathe;, didnity cjrpit. ;ed under *old edges, sirk se&edleatherlined. $2..W (10s. 6d.)-mcludes post* and one year's subreriptionto W. T.YOUNG'S ANALYTICAL CONCORDANCE--GREEK. HEBREW AND EWCLISH-This work in at once a Grcek and Hebrew Laicoa ddng themeaning of the original terms in English. also a onc cord an&, iring allthe words of Scripture. and the words which they translate. 'he valueof the work is becoming more apparent daily. is theorids attemp! topalm ofi private interprrt.tions under the pruse of a better definitiond the onnid."In tk:s superb duma every word fs a- under its ownHebrew and Greek orienal exhabiting 311,000 regnces and 3O,ol?Ovad- rsedin Its are $ large quarto: 1- ages. Our price rsp.w.deliverxb ma11 or express, and the pu~efaacr may order d~.our volynes of dmrnv=s,,Sruo~=s cloth beund or o )mrmiun. Thisir the Author'a Edition and the latest tevbion. For prices irGreat Britain, apply to thh British Branch.STRONG'S EXHAUSTIVE CONCORDANCE.--GREEK. HEBREW AND ENGLISH.-An udent work 6dn to yet dlfferins from "Young's." Notmany win have use for both. Some prefer one, some the ot er. Inclothl $3.00; half leather,. v.00; postape, 66 cents. For prices & GreatBrim, wply to the Bntld Branch.INTERNATIONALBlBLE STUDENTS ASSOCtATIONBSOOKLYN, LONDON, Y.LBOUnRB, BARMBN-BLmXFBLI)OU.14 CPPIIIZANZA
WHAT SAY. ..THE SCRIPTURESABOUT.. . .Spiritism?PROOFS ?EAT IT IS DEMONISM.-A-*TEE S- IN PRISON" AND WHY APB T= THBI?THE necessity for this little brochure lies in the factthat Spiritism is showing an increased activity of late,and meeting whh considerable success in entrappingChristians who are feeling dissatisfied with their presentattainments and crahng spiritual food and betterfoundation for faith.<strong>The</strong> aim is to Show the unscripturalness of Spiritism,and to point those who hunger and thirst fortruth in the direction of God's Word-the counsel of.the Most High. "Thou shalt guide me with thycounsel, and afterward receive me to glory."-Pa. 73 :24.3 ->*, ' .119'pages; in paper cbvers, 10 cents (6d.)---INTERNATIONALBIBLE STUDENTS ASSOCIATION-rr. LOIPoR, wu=lm OIUI4 cp.u~
WHAT SAY THE SCRIPTURESABOUT HELL?AN EXAMINATION OF EVERY TEXT OF SCRIPTURS IN WHICH THEWORD " EEL& IS POUND.CORRECT under-d!ng of the subject of this booklet is almostA a necessrty to Chrrst~an sfesfastness. For centuries it has banthe teaching of " orthodo d all shades. that God. before ereat..ing man had created a great 3 ss of fire and terrors, upable of contaminghl the billions of the %uman family which he purposed tobring into bein$ that this abyss he had named "hell." and thatall of the prornlks and threatznin s of the Bible were 'designed todeter as many as possible (a lit& dock ") fr such wrong-doingas would make this awful place -them flerpetual Erne.While glad to see superstitions fall. and truer idus of the great.and wise and just and loving Creator prevail we are alarmed tonotice tdat the t&cj with $1 who abanddn this long revereddoctrine is toward doubt, .scepticrsm, xufidelitp. Wh should this bethe case when the mmd IS merely being delrvrred &om an error?-do you 'ask? Because Christian people have so Ion been taughtthat the foundation for this awful b1.s my against 8od's characterrgt pvcrnment is deeplaid and firmly%xed in the Word ofpd;:~blc-and eonsequentl to whatever de ree their hdid in hellis shaken to that extent t&ir faith in the Bible, as the revelation ofthe true k*,, IS :)aka alsos-so that those Who have drop ed theirhelid in a hell of some knd of endless torment, are ogen openinfidels, and scoffers at God's Word.Guided by the Lord*. providence to a realization that &e .Biblehas been slandered as we l as its divme Author, and that, n htlyanderstood, it teaches nothing on this subject derogatory to 8od;scharacter nor to an intelli ent reason we have attempted in thtsbooklet to lay bare the lcri tore &aching- on >his subject thatthereby faith in God. and his dord Fay be r.+abllshed. on a bettera reasonable foundation. Indeed, rt IS our oprnron that whoever shadhereby find that his false view rested upon human misconceptions andmisinterpretations will. at the same time, learn to trust hereafter leuto his own and other men's imaginin s, and, by faith, to grpap morefirmly the Word of God. which rs abye to make wise unto salvation;and on this mission, under God's providence, it is rent forth.Special wholesale rates to eolporteura and chose who desire to dd 'in circulating these booklet. widely.sINTERNATIONAL.,BIBLE STUDENTS ASSOCIATION.xoom.~x, mnwn. ~ ~~nonnn~, ~~narsti-s~~snrrs~a~0%-0, CEPISTIANIA
MO~THLY. '~%TSLVX Cmms A YauCLUB RATBS:~ COPIM TU 8NB ADDR- % CTE '12 Comn tL#). m COPRW, am 60 COP& $2.60.'I#) COPIXS,'W.#);'W COPIES, $lo.Ob. SAXPL& FASome of the interesting topics published in previousissues of BIBLE STUDENTS MONTHLY are:-Where Are the Dd?Cllnmitk-Why Psrmitted?When God Waq AlonaCrwd smuhiqp Necemary for F-<strong>The</strong> kmmtdity of the Sad.<strong>The</strong> Rich Man in Hell.' What Is the Soul?Copies will be mppllcd free on ,a lbtioa. Tlaru many are cctrmtm with ru and with Qod in *aatteg the Troth->'the hail " (I=.B: 17.) Hundnd. of thollufids arc being d-lted thly the fund. bdtiupplied by voltant. contribution. from th- who&? bnrt. and h 2hare been refra&d% them "glad Uingm of great joy which beamto all people."BOOKLETSJEWISH HOPE^-Rwtoration Prospect.. 78 . English nnly.WHAT BAY THE SCRIPTURES ABOUT HELL$M pagei. English.German, Swedish, Duo-Norwegian, French, Greekand Syriac.WHAT BAY THE (ICRIFTURES ABOUT BPIRXTISY ? 128 pages.English, German, Swedish, Dano-Norwegian, French andGmk.TABERNACLE IHADOWS OP BEmR SACRIUIC~. IllUStmted-180 pp. English, German, Swedish, Dmo-Norwegianand GreetTHY WORD IS TRUTH. A -PLY TO INGER.OLL. 48 pp. Englishonly.THE BIBLE vs. THE EVOWTIUN THEORY. 48 pp. English,German, Swedish, French and Finni.sh.THE PARousrn ou OUR LORD. 78 pp English, Swedish,French, Spanish and Italian.IrprsrLr TO THE nxnnrws. Illustrated4 pp. Yiddish only.<strong>The</strong> above booklets w supplied at 5c (2xd.) each, M)c,(H) per dozen.ADDRESS ORDERS TOmAnoNw BIBLE S~VDENM ASSOcIAnON' BEOOKLm.WLonwlr, -URN% BARMEN, CD~%IWIO~&.ORXBRO, CHIUbrZANXA, OENEVA
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