| Summary: | Gospel Trumpet 1881-June 3, 1962, Vital Christianity June 10, 1962-Sept. 1996, One Voice June/July 2004-Apr/May 2007 0ENESS IN And he shall send his angels with a great sound of a Trumpet, and they shall gather to-gether his elect from the four winds, from one end of heaven to the other. Hat. 24: 31. Anyclir pfetk So will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. Ea. 34: 12. Jen 32: 39. VOLUME XVIII. GRAND JUNCTION, MICH., U. S. A., THURSDAY, APRIL 14, ' 1898. • NUMBER 15. Dr. Dowie Against The Bible. T ill following article appeared in Dr. Dowie's paper, leaves of _ Healing, Vol. 3, No. 36, dated July 3, 1897. IS A FOLLOWER OF CHRIST ALLOWED 10 WEAR GOLD? Dr. Dowie: Yes. I will answer that. Now, you please turn to your Bible, in the first epistle of Peter, the 3d chapter. Now I want to read the whole passage. This is the passage which is rested upon by friends who say that a Christian must not wear gold. Will you please to read the whole passage now with me? Please read it in Deutsch after I read it in English. " Likewise, ye wives, be in subjection to your own husbands." You please to notice that all this is about women. You see it is not about men at all; it is about women. " That, if any obey not the word, they may also without the word be won by the conversation cf the wives; while they be-hold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, of wearing of gold, or of putting on of ap-parel.' ( The brother read the foregoing, clause by clause, in German after Dr. Do wie. ) Now, if that passage means you are never to wear any gold, it also means you are never to wear any clothes. Do you see it? That is the first thing 1 ask your attention to. If that passage- says you are never to wear any gold, it also says that no woman is ever to tie up her hair, and she is never to wear auy clothes. Read it again: " Whose adorning let it not be that out-ward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel." Are you not to wear any clothes? You would die if you did not wear clothes. You would be very disgusting, and im-moral, and very improper. It would be a shameful thing for a woman to go about naked. Even savages do not go about wholly naked. It means that you are not to spend your time as the anCients used to do. Why they used to spend hours and hours getting their hair plaited in various forms, and all kinds of ornaments put into it. Sometimes it took a whole day to get a woman's hair ready. Sometimes it does now. Some-timeh it takes three or four hours to get a fashionable woman's hair ready. I said to you last night- that I wear these gold sleeve links. Where did I get them?- I got them, the first set— this is only a duplica-tion of them— from the children whom I was the means of healing, whom God healed. I never healed anybody. I laid my hands in 1876 on three dying children, and they were all healed. That was the beginning of my ministry of healing. I have told the story fully in my tract entit-led, " He is just the same to- day." I knew nothing about their thank- offering, but a few weeks afterward they came to my house with a beautifully written note. I was about to leave my home in Newtown, Syd-ney, New South Wales, to go and marry my wife, in Adelaide, South Australia, a thousand miles away. I was not then mar-ried. They were healed through my agency. They were dying, and were in-stantly healed. They brought me a pair of gold studs with a letter in words something like these : I remember it as if it were to-day. " Dear Pastor: God has used your hands in praying with us when we were dying. We want to put something in your hands that will always remind you: of your dear little children whom yon prayed for. And we want you to please take these studs which we have purchased with our savings, and. put them in your sleeves on your mar-riage day, and remember us always when you look at them." I put them there, and God has used these hands in being laid. on thousands and tens of thousands of people, and I never think of my studs until somebody calls attention to them, because I never see them, for one thing. They are on the other side of my sleeve, and I have not an atom of pride or vanity concerning them. I do not care a pin abothuetm '- so far as appearances go; but I wear them because they remind me of the children who were first healed, and when I put them on in the morning I still pray for these children and for the children who appreciate them. They have grown up now, and one of them, the one that was healed first, Mary, the one that I told the story of in " He is just the same to- day," she is a wife, and she is a mother, and she has got noble sons and daughters away off in the great Australian land. Without the mercy and healing power of God she would have been dead, and when I take up these studs in the morning and put them into my sleeves I always pray for them, I always say, " God bless Mary Ray;" she is Mary Hardie now; God. bless her husband, God bless her children, God. bless my o w u son and daughter, who gave me this second set. And do you know that these studs have reminded me, as nothing else in the world could, of the first healing and of my own dear ones. And when I take out my watch, that is gold too. I suppose that cost some hun-dreds of dollars. I never paid a cent for gold ornaments or articles of use in my life. That watch was given to me the other day, as a token of gratitude, by two ladies of Cincinnati, for the blessing which God had me to their dying aunt. 6She was carried to my house dying. She was brought into our home a dying wreck and the Lord used me to her, and the, other day, without my knowing anything at all about it, they sent this watch, and they asked me to accept it as a token of love. The fact was my other watch was not keeping time and was always getting me into trouble— but they made me a present of this watch. Do you think that does me any harm to wear that watch? I take it and as I use it I thank God. It will las- Vme all my life-time, unless somebody steals it, and then may the Lord have mercy on the thief. ( Laughter.) : But it will last me longer than a common watch would. Now let me say a word more about this wearing of gold. Friends, if yon are going to spend all your money in wearing gold, and if you are going to spend all your money and vex your husband in wearing clothes, and not dress in a seemly fashion, the Lord have mercy upon you. I do not object to any of you wearing any attire you please. You are at liberty to wear a bonnet such as many of you are wearing. I do not think it quite- becomes you. I would like to see more of your faces. Some of you have got very sweet faces, but I cannot half see * hem. I think some of you have got very nicely shaped heads, but I really cannot tell what the shape of your head is. I love to see a nicely shaped head; it seems to me a very pleasant sight; but you ' mow if you choose to wear a hat that does not show how very nice your face is, all right, I will not object to it; you have a right to wear that hat. But you have got no right to say my wife shall wear that hat. She has got a right to wear what she likes, and there is no pas-sage in the word of God that says she shall not. I think that sometimes you do a great deal of injury to the cause of God. when you say that the plainer your attire, the holier you are. I know a great many people who are very plainly attired, and have very proud hearts. I know a great many people who have very beautiful attire, and very humble hearts; and I venture to say of my wife— I would not say it if she were here; I would ' not praise her to her face— there is no purer woman on God's earth; there is no humbler woman upon God's earth; there is no wo-, man that will do more for the sick and. sor-rowing than my wife will do, and she is always nicely attired. She always wears colors. She has done so from her youth, and I love to see her do it. I must confess that I love to see a rain-bow with all the colors. I must confess that I love to see your beautiful flower gar-dens with all their colors, and I should very much object to somebody taking a tar brush, and going through the garden and painting them all black. ( Laughter.) Let me tell you another thing, heaven is full of color. Let me tell you that the foundations are of precious stones, the walls of jasper, the streets are gold; but God forbid that I should have any of you go away, and spend all your money upon adornment. There is an excess of it, and one reason why plainness of dress was adopted by the beloved sisters whom I see before me and their mothers, was a protest against the shameful waste of money upon attire. I can only say this of my wife who wears colors, and wears bonnets of a different_ kind to some that you are wearing here, that she does not spend as much money as persons that wear the plainest of attire; for this reason, that she takes care of what God gives her. Makes it over and over again, and there is not a single thing that ever my wife wears that is not worn out to the last thread by somebody; for it goes at last to the poor. I do thank God for the rainbow with all its colors, and for heaven with all its beauties. To tell the la uth, I would like to see some of you here, very nice look-ing ladies, I would like to see a little more the shape of your head, and see a little more the shape of your body. Why shouldn't I? I like to see beautiful forms. God does; and that is why he made them comely. I eau admire- a lovely form and face without sin, and those who cannot have polluted hearts. Brother Rapp this morning showed me his elks and his deer. They were beautiful to look at, and as I looked at them I thanked God he had made such beautiful creatures. I love to see beauty. I would like to see a beautifully formed angel. I like to see a beautifully formed man. I admire a beau-tiful baby. I admire a beautiful lady. I can do it with a pure heart, and those who are talking otherwise oftentimes have got very unclean hearts. But I say these things lovingly to you. If any man think otherwise— if any of you think otherwise, it does not matter, go on, beloved sister, , be humble in heart, wear whatever attire you please. I would not object to it; I have no right to object to it. But on the other hand, don't you criticise ' your sisters who choose to wear a little green in their bonnets, a little flower on their jackets like that young sister there. She has got some nice blossoms , there, and she has got a nice face, and the blossoms look very nice alongside of her pleasant and pretty face. I love to see it. I love to see children playing in the fields, and putting a garland upon each other's brow, don't you? I love to see children; I love to see grown up people fond of beauty. Oh, I love beauty! I love beauty; I love color; I love God; I love the thoughts of heaven, I love everything that has color to it. I revel in the description of the city of God, and I stand entranced before the glories and beauties of earth, and. sky, and sea. Why do you not wear much color your-self, some may say! No, I am black and white, like most of yon. Butstill I love to see colors, and let those wear them who choose. Now, friends, do not be misunderstood. I would not say one word to grieve anybody in the world unnecessarily, and upon this matter of clothes I simply say to you, Give to others the liberty that you claim for yourselves." NOTE. The Bible is truly a dead letter unto those who are determined to do as they please. The foregoing article will startle everybody whose conscience is not so seared that he is no longer grieved at hearing the precious word of God wrested. Dr. Dowie says the passage he read from Peter applies exclusively to women. I wonder if he would thus adhere so closely to the genders throughout the New Testament. If so,- he would exclude the women from. nine- tenths of the. New Testament, for at least that percentage of it is addressed to the male part of humanity, but we know that sen-sible people all believe that it refers to both sexes throughout, Dr. Dowie not excepted. But let us look at his exposition of the apostle's words. He says, " If that pas-sage means you are never to wear any gold, it also means you are never to wear any clothes." Well, it seems to me that no rational mind who is aquainted with English phraseology would deny that it forbids the wearing of gold, therefore, according to Dr. Dowie's logic, the Bible teaches that women are not to wear any clothes. Such an idea deserves ridicule from all. The only meaning Mr. Dowie can see in this text is confined to the ancient methods of adorning the hair, but he is overlooking a part of the text. He has doubtless given us a good interpretation of that part of the text which relates to the plaiting of the hair, but he should have explained the other two parts, ' wearing of gold," and ' putting on of apparel." " Why he refers to the Ger-man version I am unable to see; for it reads exactly like the English. But what did the apostle mean in the text quoted by Mr. Dowie? Simply what he said, " Whose adorning let it not be that outward. adorning of plaiting the hair, and of wearing of gold, or of putting on of apiirel." But as he con-tinues to say in the rest of the text, which is not quoted by Dowie, " Let it be the hidden man of the =, heart, in that which is not corruptible, even the orna-ment of a meek and quiet: spirit, which in the sight of God is of great price." It seems to me that there is nothing difficult of comprehension in the lan-guage of this text. It simply shows the - true adornment of the Christian. Chris-tians are to be adorned by a meek and quiet spirit, and not by plaited hair, gold, or apparel; hence we see the apostle only cuts off that which is worn for adornment. Therefore if the plaiting of the hair is for comfort or decency and not for adornment, it is allowable, but if it be of that nature that would make it simply an adornment, it is here forbid-den. The wearing of gold also, if it be an actual necessity, is net forbidden, but if merely worn for an adornment, is cut off by the apostle's teaching. But the ques- The Seeker's Petition to God. BY GREEN A. SETTLE. Lord Jesus, wilt thou come to me While sorely I'm distressed, And see me bending on my knee, And hear my sins confessed? Oh, see me grieved because of sin Committed in thy sight! Oh, hear me calling on thy name, To put my sins to flight! Help me this very night to turn From all my wicked ways. I now exchange this life of sin For thy eternal praise. Oh, teach this heart to know thy will, To answer to thy call; To pay the vows I could not fill When Satan caused my fall. Come, precious Lord, and hear me now, While I attempt to pray; And make me free from Satan's power, And wash my sins away. Teach me, dear Lord, to watch and pray, And walk within thy ground, Where righteousness doth rule the day— Where thy sweet Spirit's found. Help me discard the pride of self, Relinguish hopes of gain; And let thy promise be my wealth, My tongue to praise thy name. Give me a heart that's free from sin, Both pure and meek like thine; A crown in heaven let me win, And in thy glory shine. anything about spending all your money or half of it for your worldly adorn-ments, but as we have already seen, it forbids the wearing of them. Dowie thinks there is no humbler wo-man upon earth than. his wife, yet she wears colors, etc. He says, " She does not spend as much money as persons that wear the plainest of attire." It seems that he was about to cabala himself there, then he adds, " She takes care of what God gives her, makes it over and over again, and there is not a single thing that ever my wife wears that is not worn out to the last thread by somebody; for it goes at last to the poor." We do not wish to speak anything disrespectful of Mrs. Dowie, but he rather gives her the wrong pedigree For a humble woman. Why should a humble Christian woman have to make her clothes over and over every time the foolish fashion of the world changes? This should be regarded as the fruits . of the proudest woman. Why should sho impart those old dresses to the poor? Why not give them some of the new ones? It appears to me that Mr. Dowie should advise her to do that. He certainly does not believe that his wife is better in God's sight than any other Christian woman, and why not teach her to practice equality? It is not a great act of generosity to give old clothes away; true generosity will give new ones as well. Mr. Dowie likes to see " very nice looking ladies;" yes, he says, " I would like to see a little more the shape of , your head, and to see a little more the shape of your body. Why shouldn't I? Llike to see beautiful forms. I admire a beautiful lady." Further, he points out a young sister in his audience, saying, " She has got some nice blossoms there, and she has got a nice face, and the blossoms look very nice_ , alongside her pleasant and pretty face. I love to see it." All this the doctor says he does with a pure heart. Let the reader judge for himself whether such words and such conduct are the productions of a truly sanctified heart or a heart inclined to sensual thoughts. " But you have got no right to say that my wife shall wear that hat. She has got a right to wear what she likes, and there is no passage in the word of God that says she shall not." The passage he has so shamefully twisted, refutes the statement. But there is an-other very plain text. in. the New Testa-ment that forbids the wearing of unne-cessary apparel. " In like miner also, that women adorn themselves in modest apparel, with shamefacedness and so-briety; not with broided hair, or gold, or pearls, or costly array; but ( which becometh women professing godliness), with good works."- 1 Tim. 2: 9, 10. Here we have exactly the same senti-ments as those in the text quoted from Peter. As adornments are forbidden, our apparel is to be modest and sober. Such adornments as the broided hair, gold, pearls, and costly array are forbid-den. We need not comment, extensively on this; all who love the truth can readily comprehend it, and true Chris-tians will obey it. May God have mercy on him who in the face of these plain scriptures will say there is not a passage in the Word of God that says his wife has no right to wear what she likes. Win. G. Schell. tion is, Can God's - people wear gold as an actual necessity? Are Mr. Dowie's gold sleeve buttons an actual necessity? Wo' not:. cheap ones do just as well? ut he says he wears them to remind hily the children for whom he prayed in 1876, who were healed, because they were: given him by these children. But he wears them on the wrong side of his sleeves, and never sees them exce when he puts them into his sleeve and yet these are not the ones they gave him but duplicates given him by other parties. This is truly a Rims excuse for disobedinece to God's word I suppose as long as he lives he will keep h duplicating those buttons in memory o the three children. But whatever reasons for wea r ing them, he has - n right for doing it except be can prov that they are actual necessities; for, bea r in mind, adornments are forbidden the text under consideration. He says, " I have not an atom of prid or vanity concerning them," but such testimony is not to be believed, for what men do not carry within, they do no advertise on the outside. If Mr. Dowi has the humble heart he feigns to have he should take down the signs and n longer deceive the public. His gold watch he thinks cost hun dreds of dollars, yet he feels safe to wea it because it was a present to him and h has never paid a cent for gold orna meats. But it makeas no difference how he came by his: gold; Peter is not talkin about spending money for gold, but it i the wearing of gold he prohibits. I matters not how we come by our gold or what excuse we may offer for wearin it, we cannot sustain our position ac cording to the text Dowie quotes excep we prove it an actual necessity. Al men know the wearing of gold is never a necessity, it is always a mere orna-ment. But Dowie argues ' that his watch will wear much longer than a cheap one. This is doubtless true of the movement, but not of the case, for a gold case will not wear as long as a cheap one. Dowie asks, " Do you think that does me any harm to wear that watch?" I would answer, No, Mr. Dowie; I do not hinls that it makes your spiritual con-lition any worse; if you have gold watches and gold sleeve buttons in your ieart, to remove them from your person will not take them out of your heart; ence the wearing of them does not make the condition of your heart any vorse. It is an application of the blood f Christ that is needed in all such cases. Now further, concerning the wearing f apparel forbidden by Peter, no fair an would say as Mr. Dowie has said, hat " if this text forbids the wearing of old, it also forbids the wearing of ap-arel." This is to be explained just as is reference to the plaiting of hair and he wearing of gold. As adornment is s subject, only such clothing as is hec-ssary to comfort and decency is allow-ble, but that which is worn for adorn-nent is forbidden. How can anybody fail to see that this ext places a limit upon the wearing of pparel, yet Mr. Dowie says, " I do not bject to any of you wearing any attire v on please." And again, " Wear what-er attire you please." How wicked o stand as a watchman for the people rid be guilty of so shamefully ignoring he precious teachings of the Holy Bible. Iow can such a man escape the damna-on of the word of God? Dowie further says, " If you are go-g to spend all your money in wearing old, and if you are going to spend all our money and vex your husband in earing clothes, and not dress in a seem-fashion, the Lord have mercy upon ou." So Mr. Dowie thinks after all hat God's people have no right to wear hat they please if it is taking an their oney to purchase their unnecessary ornments,:. This is another strange gic of his. God's word does not say prayers or preaching. Our efforts with-out the holy zeal are simply mechanical, gust. and noone is s helped; wbituht dthise people Yaorue worried, may' know enough, and have it well said; and yet no one is benefited or edified. No one can pray the prayer of faith until he has sufficient sympathy and compassion for the afflicted.! A good way to cultivate this is by vis-iting from house to house, praying and talking with the people about their souls. Secret prayer is also another means of increasing the burden for souls. Those who have any other object than the sal-vation of souls, pierce themselves through with many: sorrows. Those who have their eyes on filthy lucre never prosper where the whole truth is preached; and as the work advances it will become more and more disgusting to pure minds. " And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are set-tled on their lees: that say in their heart, The Lord will not do good, neither will he do evil."— Zeph. 1: 12. " Woe to them that are at ease in Zion. . . Ye that put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and stretch them-selves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall."— Amos 6: 1, 3, 4. " Whose end is destruction, and whose god is their belly, and whose glory is their shame, who mind earthly A true minister feels his responsibility as though he were paying for the privi-lege of speaking; for he realizes that " a brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle."— Prov. 18: 19. " When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wick-edness, nor from his wicked way, he shall die in his iniquity; but thou hast deliv-ered thy , soul. Again, when a right-eous man doth turn from his righteous-ness, and commit iniquity, and I lay a stumbling block before him, he shall die: because thou hast not given him warn-ing, he shall die in his sin, and his right-eousness which he hath done shall not be remembered; but his blood will I re-quire at thine hand."— Ezek. 3: 18- 20. A FEW EXAMPLES. 1. Jesus. " And being in agony, he prayed more earnestly: and his sweat was as it were great drops of blood fall-ing down to the ground."— Luke 22: 44. 2. Jeremiah. " Oh, that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my peo-ple."—, Ter. 9: 1. This is not fretting and worrying because we cannot have our own way, but a holy God- given compas-sion. 3. David feels the same when he breaks out: " Horror hath taken. hold upon me because of the wicked that forsake thy law." " Rivers of waters run down mine eyes because they keep not thy law."— Ps. 119: 53, 136. Real soul- agony is what gives inspira-tion for' work. We should appreciate the opportunity of winning souls above the joys of heaven for the time being. " Not forsaking the assembling of our-selves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approach-ing.''— neb. 10: 25. Do we appreciate the present glorious truth? Then let us agcett octohnesriss ttoen atclyce, pbty i td. oing something to This responsibility should be mutual. Jesus said, " Could you not watch with nmoe socnhei shmo uirn? " th " eT hat there should be body; but that the members should have the same care one for another."- 1 Cor. 12: 25. liana many of the dear brethren are beaain . - too much responsibility— more than t soitchalerscarecictoyr: piallra mental anw dity up under ly free! The Devil always finds pleas ifnorspidirliewhandsotuobldeo. HSousdu- cavhdvo- artrkoei n aggl areAusss nu anllleyd strong. responsibility does not d spiritual things. Jonah h 1 - inevah, not a substitute. " The-. tr Ghost hath made you overseers." less the Lord lays it upon you, you not have the God- given responsibility: TO THE CHURCH. The more feeble are necessary. The fore no one is relieved from his respo ble position in the body of Christ. building of the teomaplehamwmenetr; tog et] without the sound of every piece fit. It can be so now in last great reformation. There are to. no lords domineering and telling one his duty, but " the love of God strains us." Oh, what harmony and strength from a people that have a " mind work"! W e are only beginning to el away the rubbish of many centuries, we are very few. " 0 our God, thou not judge them? for we have might against this great company t cometh against us; neither know what to do: but our eyes are u thee."- 2 Chron. 20: 12. The Lord wants all his children quick perception. Jesus commends unjust steward, not in his dishonesty but. in his shrewdness under the circumstance, and says go and do likewise. We asa'as apt to adopt some rule that has hies successful, and not look to the Spirit fr• direction under every circumstance. Oh, that we all could feel that the eternal destiny of souls is hinging on our deci-sion in so many instances. It is the Devil's business to stupefy us until the opportunity of doing good has pass-and then accuse us for not doing it. The Lord wants his children ready frrc the battle front—" instant in season, OM of season."- 2 Tim. 4: 2. " Instant in prayer."— Rom. 12: 12. Do we all make it a business to read the requests for prayer, and proceed to take them- to the Lord; or do we always wait for a convenient season, which may never come? " Awake, awake; put on t w strength, 0 Zion; put on ' thy beautiful. garments, 0 Jerusalem, the holy city: for henceforth there shall no more chase unto thee the uncircumcised and the 4• clean."— Isa. 52: 1. Let there be a gezi t eral advance on this line. Growing in Grace. RESPONSIBILITY. BY G. T. CLAYTON. W the body of Christ, and we will E are accountable for our place in have to answer for ourselves how our time is spent, whether in luxury and idleness or in sacrifice and service to God. TO THE MINISTaRS. Unless we feel the solemn, awful re-sponsibility of the worth of precious souls, and have a real burden for souls, we cannot manifest the interest in our pt s, f is 0 e in ea t e 0 r e g t t1 BY G. A. THOMAS. " BuT grow in grace and in the know-ledge of our Lord and Savior k sus Christ."- 2 Pet. 3: 18. One great objection made against those who advo-cate the life of faith, is , that they do not believe in growth in grace. They are supposed to hold that the soul arrives at a state of perfection beyond which there is no advance, but this is an entirely wrong supposition. I have thought it important to consider the subject very carefully, that I may if possible fully answer such objection, and may also show what is the scriptural place to grow in, and how the soul is to advance • Now this text, so frequently used against God's people, expresses just what we believe to be God's will for us. also believe he has made it for us to ex-perience. We accept in their fullest mean commandments and promise'- ing al the concerning our being no more children, and our growing up in Christ in. all things, until we come unto a Perfect man; " unto the measure of the stature of the fullness of Christ."— Eph. 4: 13. We rejoice that we need not alwaYs continue to be babes, but that we D11! 1Y by reason of use and development be word of righteous-- come skilful in the What Think Ye of Christ? BY W. A. HAYNES. DIVIDED OPINIONS. HEN the Pharisees were gathered to-gether, Jesus asked them, saying, " What think ye of Christ?" The contro-versy over the character of Christ, and the proper way of doing him service, is no new thing. It has extended through each age since the fall of man, and engaged the minds of each succeeding generation.' Cain and Abel were divided in reference to this question. " By faith Abel offered unto God ness, and able to discern both good and evil. We believe in a growing that really produces maturity, and in a de-velopment that does bring forth ripe fruit. No parent would be satisfied with the growth of his child, if it remained day after day and. year after year the same helpless babe it was the first month of its life. No fanner would feel com-fortable under such growing of his grain as should stop short with the blade, and never produce the ear, nor the full corn in the ear. Therefore we can here grasp the sublime truths of God: that growth to be real must be progressive; and the days and weeks must bring a develop-ment and increase of the thing growing. The great trouble with so many people is this: they are trying to grow into grace instead of in it. Suppose that the gardener should plant a rosebud in a hard, stony path, and expect it to grow into the flower bed, what would be the result ? It would of course dwindle and wither, instead of flourishing and ma-turing. So we can plainly see that in order to grow in grace we nlust first be planted in grace; and when once planted in grace, the growth of the soul is very rapid, if cultivated, and in one month's time will exceed that of years in. any other soil— because they are tended by a divine power. They are warmed by the Sun of righteousness, and watered by the dew from. heaven. Surely it is no wonder they bring forth fruit, some an hundred fold, some sixty, some thirty. Mark 4: 20. But the question may be asked: What is meant by growing in grace? To say it is free, unmerited favor of God, only expresses a little of its meaning. It is the wondrous, boundless love of God poured out upon us without stint or measure; not according to our deserving, but according to his infinite heart of love. Put together all the tenderest love you know of, the deepest you have ever felt, and the strongest that has ever been poured out upon you, and heap upon it all the love of all the loving human hearts in the world, and then multiply it by infinity, then perhaps you can get some faint glimpse of what the love of God in Christ Jesus is, and this is the grace of God. To be planted in grace is to be planted in the very heart of this love, to know nothing else but love only, to grow day by day in the knowledge of it, and in. faith to entrust everything to it without the shadow of a doubt but that it will surely order all things well. To grow in grace is opposed to self- de-pendence. It is to put our growing as well as everything in the hands of the Lord, and leave the results with him, to be so satisfied with his skill and wisdom, that not a question will cross our minds as to his modes of treatment or his plan of cultivation. It is to grow as the lilies of the forest or as the babe grows with-out care or anxiety; to grow because of the inward life principle that cannot help but grow; to grow because he who planned us has planted a gro wing thing and has made us to grow. Therefore I beseech all of our heaven-ly Father's children to grow, but in his precious way, which is the only effectual way. See to it that you are planted in this grace which bringeth salvation and fruits unto holiness. Tit. 2: 11; Rom. fi : 22. Only see that you oppose not Father's own good will and pleasure with you. See that every hindering cause is removed, all weights laid aside. The thinnest veil would Serve to bring a shadow of darkness, and thus keep out the Sun of righteousness, and cause you to wither and die. Oh, keep yourselves in the love of God. Ever keep the sky clear, drink of that river of pleasure; look, and your soul shall live. We all know that growing is not a thing of effort, but is the result of an in-ward life, principle of growth. All efforts • in. . the world could not make a dead. tree grow, but a live tree will grow, just because it has life in it; and it can-not help but grow. The essential thing is for the people to get within the pie vine ( Christ). Then they cannot help but grow, and this life is hid with Christ in God. The wonderful life of the Holy Ghost, and the blessed results of this will be a literal fulfillment of the promise, " The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall bring forth fruit in old age; they shall be fat and flourishing." Winning Souls. aaT_ TE that winneth souls is wise."— " Prov. 11: 30. God has directed my mind to give a few thoughts on this subject. Winning souls, immortal souls. How much it means! Our mission is not only to present the truth, to the people, but to win them to the truth. The accepting of the truth on. the part of the people depends largely on the man-ner in which it is presented. Some may say, " God did not call me to save souls; my mission is to preach the Word whether they accept or reject it." But look here ! the manner in which you present the truth, the spirit and concern you manifest towards and in the hearers, has a great deal to do with their accept-ing or rejecting it. Oh, may God help us all to see the value of immortal souls, and have a care for the same. Let us briefly notice a few ' things essential to soul- winning. 1. A good character and unblamable life. We must be where we can live the experience we preach. Where the peo-ple can see the beauties of salvation in our life. " Blameless, vigilant, sober, of good behavior." " In all things show-ing thyself a pattern of good works; in doctrine, showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned." This does away with all shortness, gruffness, sending " heated flings" at another, getting all " out of patience" , when things go wrong, etc. 2. Meekness. – The servant of the Lord must not strive; but be gentle unto all men." This means, the worst op-poser, the most abominable hypocrite. While God may hold us to execute judg-ment upon such, it must be done in the meekness and gentleness of Christ, with concern in their eternal welfare. We must manifest the most amiable sweet-ness, most tender affection in our actions, expression of face, and tone of voice, towards those who " oppose themselves," and knowingly injure us. " Apt to teach, patient, in. meekness instructing those that oppose themselves." Breth-ren, it takes real meekness to do this, but it will win. Oh, for more like Paul, who will " beseech" the people by the " meekness and gentleness of Christ." 2 Cor. 10: 1. 3. Love. Real melting, conquering love. That which will enable the speak-er to present the strongest, most radical truths, in real sweetness; yea, with tears. Paul says for the space of three years he ceased not to warn the Ephesian church " in tears." This melting love will enable us to prevail, and have " power with God, and with man." All else will fail to penetrate the pride and formality of this nineteenth century. " Charity never foileth." It " suffers long and is kind." Some can suffer long, but are not always kind_ " Vaunteth not itself, is not puffed up." It will enable us to take sinners and cold professors by the hand, and with. tears trinkling down our cheeks, invite them to Jesus. " They that sow in tears shall reap in joy." And again, " He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with re-joicing, bringing his sheaves with him.' 4. The anointing. This will do away with dry and lifeless sermons, and will enable you to speak with such wis-dom and power that the congregation will not feel like going to sleep. People will be interested. 5. Courtesy. Dear brethren, there has surely been a great lack on this line. When ministers, or people seeking light come into our meetings, instead of leaf-ing through our reference book and hunt-ing a subject on " False Prophets," or " Babylon Fallen," just for them, and then drive the Word right at them in a harsh spirit, we will treat them with kindness and warmness, and seek to win them to the truth. Many a minister has been driven against the truth by such lack of courtesy. We can be courteous without compromising. Read carefully 1 Cor. 19- 22. 6. Patience with those who are slow to comprehend the truth. 7. Short sermons. I have ofttimes observed in general revival meetings, that after probably an hour's sermon, there would begin to be a lack in the in-terest, and after another hour people would be restless, and want to go home. Maybe then an invitation would be giv- ' en, and no one come to the altar. Brethren, I believe in general revival meetings we should shorten our sermons, preach to the point, and in the Spirit, and more souls will ' flock to the mercy-seat. God give wisdom on all lines. Amen. Dead to Sin. BY W. H. CHEATI: AM. 44rOR ye are dead, and your life is hid with Christ in God."— Col. 3: 3. Paul was dead to the world and the world was dead to Paul. Gal. 6: 14. Also he says again : " I am crucified [ made dead] with Christ: neverthele, I live; yet not I, but Christ liveth in me: I and the life which I now live in the flesh Ior body] I live by the faith of the Son of God, who loved me, and gave himself for me."— Gal. 2: 20. The apostle tells us in another epistle what was crucified ( or made dead)—' ' Knowing this: that our old man is crucified with him, that the body of sin [ pride, covetousness, an-ger, selfishness, jealousy, lust, unbelief, man- fearing spirit, etc.] might be de-stroyed [ killed], that henceforth we should not serve sin." Now then, if we have desires to follow after the styles and fashions, or if any of the body of sin is manifested in our life, let us not stop, nor try to rest in ( profess) this experi-ence till we are really dead to all the bOdy. of When do we receive the experience taught in Col. 3: 3? " For ye are dead, and your life is hid with Christ in God." This is the sanctified experience. Rea-son, because when we are sanctified wholly ( through and through: entirely) all the self- life, body of sin, is destroyed out of the soul, spirit, and body. For proof we will read 1 Thess. 5: 23—" And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved [ save or kept] blameless [ spotless or pure] unto the coining of our Lord JesusChrist." Sanctification includes everything to-day that it did in. the apostolic age. It includes a complete consecration of all on the altar Christ Jesus, a perfect faith in his promises, a complete crucifixion and death to the " old man," and eanptying out of all self and sin, a complete Cleansing and, baptism of the Holy Ghost and fire. ► 0 a more excellent sacrifice than Cain." In the time of Moses the contest was great. " By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than - to enjoy the pleasures of sin for a sea-son; esteeming the reproaches of Christ greater riches than the treasures of Egypt." The reproaches of Christ are too humiliat-ing for the proud and worldly heart;; but, blessed thought, there ever have been a few obedient souls who, comparing the treasures of earth with " the glory to be revealed in us," esteem the reproaches of Christ as a sweet inheritance compared to all earthly glory, gilded by all the fascinating influ-ences of carnal hopes. Earth's brightest charms will fade before the pure conscience and trusting soul. When Christ was born, the strife waxed exceedingly warm. The angel of the Lord appeared unto the shepherds who were " keeping watch," saying, " Behold, I bring you good tidings of great joy, which shall be to all people." " And suddenly there was with the angel a multitude of ' the heavenly host praising God." The shep-herds went to see what had come to pass, and returned glorifying God. The wise men brought their richest gifts in honor of the Son of God; thus they answered. the question: " What think ye of Christ?" But Herod trembled upon his throne, and all Jerusalem was troubled because of the heavenly proclamation. While some glori-fied Christ, and shouted for joy, others de-famed his name and cursed - with rage. When he became a teacher some sat at his feet, learning the sweet story of redeeming love, while others, mocking, derided his mission. Some lovingly worshiped before him at the shrine of humility. Others cru-cified him upon the cruel cross of Calvary. The witnesses around the cross were di-vided. The luring tear was watering the sorrowing cheek of those who shared. his • gonies, while the wagging heads of his ad-versaries showed their utter contempt. On the day of Pentecost the division was made greater than ever before; the friends on one side, and the enemies on the other. If not openly, they were secretly; if not by profession, they were by practice: and thus it has been kept up ever since. Infidelity manifests its bitterest hatred against Christ, while the spirit of fidelity feeds anxiously upon the truth that was sealed by his death. While many mock and more reject, it is a . happy intelligence to know that some' believe and adore. As the nineteenth century dies and passes away with the space that fills - up past eternity, it closes an age that still reveals greater malice against , the sweet influences of Christian unity. No age has recorded upon eternity's slabs a spirit more enven-omed than the spirit of strife that divides the professed Christian world of to- day. This fact reveals another fact, though awful it may seem, that the minds of men were never any more ignorant of the real character of Christ than at the present time. The reason of this ignorance is because man has not submitted himself to the righteousness of Christ, in which is found the wisdom of God. Going about to estab-lish his own righteousness, man may boast of himself, sin, and perish, being able only to fill the Pharisees' place in the eternal world. Christ may be rejected, but if not appre-ciated in this world, repentance that avails aught, is not found, even though the foun-tain of tears be dried up. Legality must vanish at the approaching of the " better hope." We must be joyful when the intel-ligence is received that Sinai is many leagues from the site of Jerusalem: but let none forget that Calvary stands hard by Jerusalem's walls. The law as a shadow, vanishes before the Sim of righteousness. In Christ are hid all the treasures of wisdom, grace, truth, and glory. It has been said by one, " I would rather be a prisoner for him than a prince without him." In knowledge there is no division; what we all know, we know just alike. There-fore among all who have received a knowl-edge of the character of Christ there is perfect unity. All opposition to Christ and_ unity proceeds from a lack of under-standing, relative to Christ and his mission. Christ well knew this when he said, " Learn of me." Let us leave all and search for the wisdom of God, which when found ie life eternal. THE GOSPEL TRUMPET. Please explain Matt. 10: 15. In what way will it be more tolerable in the day of judgment, for Sodom and Gomorrah, than for the cities of the Jews? J. A. B. The words " more tolerable"— oynekto-teran— mean more endurable. A man is judged according to the highest degree of knowledge he has. If he knows the written law, or word of God, and sins, by the word of God he will be judged. If he hear not the gospel, he is found guilty, or acquitted, in proportion to his willful neglect of, or obedience to the call and reasoning of conscience, his highest law. Rom. 2: 12- 15. The people of Sodom and Gomorrah will not have to be judged and condemned for crucifying Christ and rejecting the Holy Ghost teachers sent out by him; but: for this very thing the Jews of Christ's clay were condemned; therefore their judgment will be more severe, or harder to endure, than the judgment to: those who never heard the gospel. Men are judged ac-cording to their deserts, or as their works have been. Rev. 20: 12. Sodom and Gomorrah were lost, and must suffer the vengeance of God, but it will not be so severe for them as for those who reject the gospel now. Let all beware of dis-obedience. TO have Christ enthroned within the soul is to have the great fountain of life; for his " gospel is the power of God unto salvation to every one that be-lieveth; for therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." When the love of God reigns supreme the soul is filled with all the fullness of God, and the ever- flowing fountain is a well of living water, springing up into everlasting life; for, " behold, God is my salvation; I will trust, and not be afraid, for the Lord Jehovah is my strength, and my song; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted.— Isa. 12: 2- 4. And ye' " rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls." — 1 Pet. 1: 8, 9. This is the salvation of which " the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you." It was the mission of Christ into this world to save his people from their sins, and that they may have life, and have it abundantly. He did not mean that his people should go about lean in their souls, but that they should be fat and flourishing and enjoy the blessings which he has in store for them. From " Secret of Salvation." Questions Answered. What it Is. THE GOSPEL TRUMPET — bolt, bar. Bottomless pit— abussos— an abyss, a pit of unfathomable depth. " And he laid hold on the dragon; that old serpent, which is the Devil, Satan, and bound him a thousand yearrs." Dragon cbrakcm— a large serpent. Serpent— ophi. s— a snake. Devil— diabolos culminator, accuser. Satan— satanas — an adversary, opposing spirit. Christ was the messenger, agent, or person in authority, that came from heaven, with the bolt, or bar of power to close the abyss infernal against the egress of this serpentine influence, against - this culminating, accusing adversary or opposing spirit. Many are deceived in believing that the terms Devil and Satan refer always to the personal Devil, or Beelzebub the chief of devils. But this is a grave error. In Matt. 16: 21- 23, when Peter began to rebuke Christ and. was told, " Get thee behind me, Satan," Christ did not mean that Peter was Beel-zebub, but the term Satan signifies an op-posing spirit, and Peter here just filled the bill, because he was in direct opposi-tion to what the Savior was saying should be When the Lord told the con-gregation at Smyrna ( Rev. 2: 10), " Be-hold, the Devil shall cast some of you in-to prison," he did not intend for them to expect the personal Devil to come forth and lay hold of them, dragging them to jail. But devil signifying an accuser, they certainly understood that the chief accusing instrument was what would drag them to prison. Now for the purpose of an honest in-vestigation, let us ask and answer the question, What accusing power was great in persecuting the church? Was it not the heathen spirit of pagan Rome? It was. Let us follow this accuser now to Rev. 12: 3; we find " a great dragon, having seven heads and ten horns." This is pagan Rome again with his different powers and forms of gov-ernment. " The dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born."— Yer. 4. Paganism stood ever ready to devour every individual who was born into God's family, through the instrumentality of the woman, or church. " And there was war in heaven: : Mi-chael and his angels fought against the dragon; and the dragon fought and his angels."— Ver. 7. This heaven was the ecclesiastical atmosphere, which is many times used to represent the state of the church, as above all earthly powers. Michael, meaning one like God, rep-resents Christ, who is the " express im-age of the Father." Therefore Christ and his agents fought against paganism and his angels. Paganism was to cease holding the highest positions on earth; he must be cast out of such position. This Christ came to do. " And the great dragon [ paganism] was cast out, that old serpent [ paganism] called the Devil and Satan."— Ver. 9. Now turn again to Rev. 20: 2, and you will find the same dragon; here the old accuser is, as mentioned in Rev. 12: 9, called the Devil. Christ descends from heaven, casts pa-ganism into the bottomless pit, or by his doctrine forces paganism to retreat from his desired high position to his acknowl-edged abode. Christ so exposed the great accusing dragon, that Heaven's truth bolted or blocked the way of this great power. A seal was set upon him, by which he was known. Remember, it was not either of the two beasts, Roman-ism or Protestantism, or even the person-al Devil, that was bound, but it was pa-ganism. And for a thousand years pagan Rome's power was paralyzed, the earth was controlled by other powers than paganism. This has been in the past. And while paganism was bound, " the souls of them that were beheaded [ by this power] for the witness of Jesus ylievaerds. and reigned with Christ a tho: suan 1c. e only "-- ones Ver. that the 4. Ob sserevkeenthel fact that p ng with Christ, are the souls of them- We cannot see anything else in Rev. 20: 14 but that Christ will live and reign a thousand years here on earth. Will you please explain it, if this is not true? Mrs. B. M. C., A. D. M., L D. P. Having communications from All the above parties, in reference to these same scriptures, we will answer the questions once for all. First. It is very mysterious how our dear friendsssee nothing in said scriptures except Christ reigning on earth a thou-sand years: for such an idea cannot be found in the texts; they see something that does not exist. Read again, and mark the clause that says anything about Christ reigning on earth or any-where else. Second. Now read again and mark the verse that says any one shall reign with Christ a thousand years on ecwth, Have you found it yet? Well, let us see where the difficulty lies. " And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand." Angel — anggelos — messenger, agent, herald, person in authority. Key— lcZei8 Grand. Junction, Mich., Apri'l 14, 1898. A WEEKLY HOLINESS JOURNAL. lasted at th. Post- otate at Grand Joaction, Mob., ea Setond- date Mattes. E E BYRUM, Editor. E. E. BYRUM and N. H. BYRUM, Publishers. DEFINITE, RADICAL, and ANTI- SECTARIAN, sent forth in the name of the Lord Jesus Christ, for the publication of full Salvation, Divine Healing of the body, and the Unity of all true'Christians in " the faith once delivered to the saints." Subscription price, postage paid, United States, Canada, and Mexico, - - $ 1.00. England, - 6s. 2d. Germany, 6 marks 18 pf. Swim= Communications, moneys, etc., must be addressed to GOSPEL TRUMPET PUB. CO., GRAND JuNcnou, to insure credit otherwise we will not be responsible. Editorial. The Grand Junction, Mich. camp meeting will be June 10- 19. This will be a general meeting and gathering to-gether of the saints of God from all parts of the country. The camp meeting at Moundsville, West Virginia, will be held July 28— Aug. 7. A large Prohibition hall, seat-ing about four thousand people, and lighted by electric lights, has been pro-cured. Bro. A. L. Byers, who has been absent from the office for almost a year, has now returned to renew his work prepar-ing manuscript for publication, and will also for a while attend to a portion of the correspondence of the editorial de-partment, thereby rendering us a much needect relief. After April 26, we will begin the work of preparing our office building at Moundsville, and erecting a large board-ing house and suitable buildings for the TRUMPET Family, so as to be as nearly ready as possible for their arrival the last of June. Those writing personal letters to the editor after that date for three or four weeks can send the same to Mounds-ville, W. Va. We have just received a letter from a missionary in Alaska, near the regions of " Elondike," who makes an earnest appeal for good tracts and books for dis-tribution among the people. He also states that they are in great need of Bibles and Testaments to give away to the needy. The same kind. of . ' call has recently come from India, Africa, and other countries. We believe the Lord will move many hearts to help supply these demands and thereby gladden the hearts of the people in every land. SHOULD WE GO TO WAR ? We have recently received a number of letters concerning going to war, one of which we here insert. ' Please answer through the GOSPEL TRUMPET: Pro-viding there would be war in the United States, would it be right for a holy man of God to go as a soldier?" Francis Brown. We answer no. Emphatically no. There is no place in the New Testament wherein Christ gave instruction to his fol-lowers to take the life of a fellow- man. In olden times it was " an eye for an eye and a tooth for a tooth." " Love your neighbor and hate your enemy." In this gospel dispensation it is quite different. Jesus says: " But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you," etc.— Matt. 5: 44. " Avenge not yourselves." " If thine enemy hun.- ger, feed him if he thirst, give him drink"— not shoot him Same one may ask: What if we are drafted? The first amendment of the constitution of the United States makes provision for religious scruples, or belief. that were beheaded by paganism paganism was bound to the pit, the so of the martyrs were enjoying the pr ence of Christ in glory. The thousand years are finished, paganism. has been loose for some t. This dreadful accusing spirit is wor greatly all over the world. His s snake- like influence is being felt as nev before, since a thousand years ago. Re gone out to deceive the nations; eatho icism and Protestantism are being gat ered by his evil spirit. The battle Almighty God is waging fiercer. " little season" is upon us; prepare h for the millennium, but for the judgmeu Please explain Math 19: 24—" It is easier for a to go through the eye of a needle, than for a rich to enter into the kingdom of God." What kind needle has it reference to? J. C. F Easier — eukopoteros— less weariso Eye-- trupema— a hole bored. Needl rhaphis— a needle, an awl. Enter eiserchomai— come to or into, engage in, Christ told his disciples that it was 1 wearisome for a camel to pass through hole bored in a needle or awl than for wealthy man to come into and en himself in the kingdom of God. See them become exceedingly amazed at sn words, he said, " With men this is im sible;" no rich man can naturally div himself of his care and love for riches higher power must assist him. " B with God all things are possible." can so transform. a man that he will that there is naught that he has that b right belongs to him. Such a man can en-gage in the work of the kingdom and trust God for all financial results. This no rich man of himself can do, any more than a camel can get through the eye of a needle or awl. This has no reference to a hole in the wall of Jerusalem, as some do teach. Please explain Gal. 6: 8—" He that soweth to his fief shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." H. W. K., Soweth— speiro— to scatter, plant, cul-tivate, engender. Flesh— sarx--- body,_ man's body, proneness to evil. Corrup-tion— phthora — destruction, ruin, loss, decay, death. The man who plants and cultivates according to the dictates of the human flesh, or follows that inclinatiole that is prone to evil, will surely harvest nothing but what he has cultivated and worked : for, even ruin, loss, decay, ands. destruction. But the man who oulti; vates the seeds or fruits of the Spirit; must kill or crucify the flesh with the lusts thereof, and his harvest will be of the Spirit, gathered unto life eternal. Please explain 1 Cor. 11: 30—" For this cause many are weak and sickly among you, and many sleep." Does it mean spiritual sleep, or literally dead? J. C. F. For this cause— dia- touto on account of this. Many— hikanos— suitable, quisite, sufficient. Weak— asthenes— W firm, sick, afflicted. Sickly— arrostos--; without strength. Many— pokus— mneh, numerous, extensive, plentiful. Sleep-- kaimaomai,-- to lie down to sleep, to die. The above language was used in ad-dressing the Corinthians, for the purpose of pointing their minds to the deadly effect produced on themselves by their own heresies, divisions, and confusion. The subject of special consideration was the Lord's supper. " Let a man examine himself [ not some one else], and so let him eat [ under the strictest self- examin a - tion] of that bread, andrink cup. For he that eateth and drinketh un-worthily, eateth and drinketh damnation [ krima— decision, punishment, sentence, vengeance] to himself, not discerning [ diakriao— judge thoroughly, distinguish, determine] the Lord's body." Verses 28) 29. On account of this there was a suit-able or sufficient, in other words there was a convincing number infirm and sick and without strength, and numerous ones had lain down to sleep, or died. That this was physical death referred" is evident. Because it was the direct re-suit of not distinguishing the Lord's body. Being so confused and divide THE GOSPEL TRUMPET the Corinthians were not in a position to realize the benefits of a full atonement fdr soul and body, purchased by the offering of the Lord's body. Second. This sleep, or death, was the result of eating and drinking damnation to the soul. Third. No one can eat the Lord's supper unworthily without first being in spiritual sleep, or death. Considering these facts, we learn that the Corinth-ians who were unworthy of the Lord's table, were spiritually dead, and it would be hypocrisy for such to eat of the bread and drink of the cup, and such hy-pocrisy and self- condemnation kept them from determining the glorious efficacy of Christ's offered body, and, because of this many died sooner than they otherwise would have done, had they discerned Christ's power for both soul and body. Please explain Math 11: 11. In what sense are the least in the kingdom greater than John? Mrs. A. E. P. While it is true, the kingdom of God existed in John's day, yet men were un-able to press into its fullness as taught in the comprehensive view of the New Tes-tament scriptures. The word greater- Ineizon— means, more ability, older. Considering this we have Christ's mean-ing. John was as great, if not greater, than all prophets born before him; that is, he had. privileges or experience ahead of them all. He prepared the way for Christ, baptized him, and witnessed his anointing of the Father by the Holy Spirit, which none others were privileged to do. Yet with all this, the very least one after Pentecost who had on that day and afterward been endued with power from on high, received the promise of the Father and entered into the fullness of the kingdom that then came " with pow-er," bound in the unity of the sanctify-ing influence of the Holy Spirit, enjoyed greater privileges, were older; that is, had a greater experience than John had in love and unity. Please explain Neb. 7: 1. Who was Melchisedec? F. M. S. Melehisedee was king of Salem, and priest of the Most liigh God, at the time Abraham returned from the slaughter of the confederate Assyrian kings. He went as far as the valley of Shaveh to meet Abraham, and offer him refresh-ments. And Abraham, to acknowledge Melchisedec priest of God, offered him tithes of all he had taken from the enemy. This individual was a type of Christ. His name Melchisedec signify-ing ' king of righteousness, " and his city, Salem, a city of peace. His father and mother held none of these official rights, and therefore could not grant him a ped-igree. He was not priest and king by the way of genealogy, or succession; hence the language, " without father, without mother." lie was raised up and without the order of Aaron, was called of God, hence no beginning of days," or no ancestors. He had no successor; for there was no law to constitute a succes-sion, therefore his official right was not conferred upon another, hence the no " end of life." In this respect he is a type of Christ, whose priesthood is wholly within him-self, who has no successor, but who abid-eth continually. Some say Melchisedec is Christ; but to say that Christ shall be raised up after the order of himself, bears its absurdity on its own. face. Mel-chisedec is literally Melchisedec,. who dwelt in flesh, lived in Canaan, was a king and priest of God, and a type of Christ. Please explain John 10: 16. What was the fold, and who are the other sheep? Mrs. W. A. S. The word fold in the first part of the text is from mule, meani g a courtyard, porch, or stall. The word fold in the lat-ter part of the same verse is frompoimow, meaning, a flock, a : herd. Isa. 56: 8 prophesies of this, same work of Christ, and Isaac Reeser gives it as follows: " Thus saith the Lord Eternal, who gath-ereth the outcast of Israel, I will gather ( others) to him, besides his own gathered ( outcasts)." The Jews were reckoned as being the only people in the court-yard of the Almighty, and to them, and from them the law went forth. But when Christ came he gathered first the outcast Jews who were willing; then he brought the others besides his o wn na-tion's outcasts, these were the Gentiles ( Read Eph. 2: 10- 20.), and there is but one flock now since the Gentiles were intro-duced into - the courtyard of their Crea-tor, and made partakers of all heaven's benefits. This last fold mentioned is the church. 1st. Should any brother or sister, or any number of them, be justified in setting aside any other brother or sister from any work of the Master, unless he or she be a heretic, or guilty of sin either by omission or commission, for which the church may prefer charges? 2d. Is it reasonable and does it agree with the divine word, that any one in the ONE BODY, can be so deceived by the evil one, that when complying with the Word in Jas. 5: 13, 14, in case of sickness, the enemy answers instantly and heals the sick? 3d: Can a brother or sister be justified in condemn-ing any one in the church, when the fruit they bear is acknowledged, and set them aside because of the pe-culiar way they may sit or stand, or the position they may have, when not in any way out of the line of decency? J. B. 1st. It is not the business of any per-son or persons to set any one aside from any work they may be called to. As God sets the members every one in the body as it pleases him, he can well at-tend to the disobedient and set them out when they displease him. Yet if God's people see an individual professing to
|
|---|