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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 de