Part 26

There is nothing in the Bible about the _resurrection of souls or spirits_. The resurrection has to do with _bodies_, not _souls_ nor _spirits_. It was the body of Jesus that rose from the dead. It was bodies that came forth after Jesus rose and were seen of many. Mortal bodies shall be quickened. The resurrection has nothing to do with the spirit in the way of _raising_ it or making it _alive_. If man becomes extinct at death there is nothing to raise from the dead. Other beings might be created, but the words _resurrection_ and _creation_ are not of the same meaning. The _creation_ of Adam was not the same as _raising_ Lazarus from the dead. We use the two words, or find them used in the Bible, _create_ and _resurrection_, to express two distinct ideas. If man becomes extinct at death there remains no man to raise from the dead. Other persons might be created, and there would be no identity to lose, for they would not be _identical_, but _others_. We need plain Bible truth; the matters of the Bible, and not theories about the _pre-existence_ of spirits or the transmigration of _souls_. The plain truth of the Bible will _save us_; idle speculations will ruin us for this world and the world to come. Let us study and preach the clear truth of divine revelation and enforce it on our race. It is the only hope for all nations, kindreds, tongues and peoples of the earth.

ANOINTING WITH OIL.

Touching the “anointing with oil in the name of the Lord,” we think no _literal_ “anointing with oil” is enjoined. The _praying for him_, in the Christian dispensation, answers to the “anointing with oil,” in the old institution. It is simply a figurative allusion to the anointing, and not the actual use of oil. The praying for the sick, in the name of the Lord, _is the anointing_.

The Lord raises sick people up, in numerous instances, without any miracle. He may do this now, in answer to prayer, when consistent with his will. It matters nothing that we can not tell _how_ he does it. He _can do it_. This is enough.

GIVING UP PRINCIPLES.

There is nothing more important for individuals or bodies of people than clearly defined and well settled principles. To stand the test, and be of any importance to the world, the principles of an individual or a body of people, must be correct, and of vital importance. They should also be clearly defined, well understood, and constantly kept in view. It is then not only safe, but of the highest importance to adhere to them with the most determined pertinacity, fixed purpose and inflexible firmness. When principles are of the character we have described, it is dangerous to swerve, shrink or depart from them, in the least degree. Adherence—the most strict, rigid and determined adherence—to correct, clearly defined and settled principles, of a vital character, is indispensable to permanence, stability and happiness. If the principles thus defined are divine, departure from them is _apostasy_.

We are not speaking of _subtle principles_, requiring the utmost stretch of intelligence or learning to understand, or even to perceive them, when clearly set forth. There may he principles of this kind, correct ones, too, but we think, _never practical_. That which is practical and vital, is never so subtle as to require the utmost stretch of intelligence, either to set it forth or understand it. The Bible has its deep things, profound and wonderful, requiring the utmost stretch of human intelligence to set them forth, or understand them; or, it may be, deeper than human intelligence can fully fathom, but they are not the practical, and if vital in any sense, it is not vital that we should understand them. If we could not be Christians, serve, or please our heavenly Father, without understanding all such, it would certainly put it out of the power of the masses, to be acceptable at all. We know this is not so.

In precisely the same way, in nature, there are certain things that we must know, or we can not enjoy the blessings God has in nature for us. There are certain principles in nature that are _practical_ and _vital_, and we must know them and act in continual reference to them, or we will come to inevitable ruin. But they are not subtle, deep and profound principles, requiring the utmost stretch of intelligence to set them forth or understand them. These lie upon the surface, are the first things we come to, and may be easily learned, and understood sufficiently for all practical purposes. God has wisely arranged, in both nature and grace, or in the temporal and spiritual kingdoms, so that what we _must know_ may be easily learned, thus showing his benevolence in both, and that both have marks of the same Authorship. In these matters there is no excuse for being misled. In other words, if any one is misled, he must be an _easy dupe_, a _willing victim_.

In religion, on the part of the man of faith, certain principles are settled, and not to be opened anew, and investigated from the foundation, every time any new phase may appear. Certain other matters are so self-evident, that they need only to be well stated to satisfy any ordinary mind. These are the matters that move the world, and not the abstruse and subtle things. They are the matters that carry conviction to the mind, settle the understanding, and leave it in a state of satisfaction and rest. They call out the response, almost involuntarily, _that is so_. It does not have to be proved again.

As an illustration:—In a union meeting in which we participated, many years ago, and after the discussions had continued eight days and nights, in which some ten parties participated, on the last evening of the meeting, a gentleman rose and inquired if he might speak, at the same time explaining that he was a sceptic. The chairman said that it was no church meeting, and if he intended speaking to the point before the meeting, he should be heard. Several expressed a desire to hear him, and no one objected. He said he only intended to say a few words. Pointing to those of us who contended for union on the Bible, he said: “If the Bible is true, these men are right, for they insist on your taking _the Bible and going by it_. If the Bible is not true, _I am right_, and there is no show at all for the balance of you.” That is a case that needs no argument.

Before we belonged to the church, we spent a few days in a worthy family. The head of the family was a class leader in the M. E. Church, a kind-hearted and good man. He was zealous, and desired to benefit us religiously, and made sundry attempts to talk to us. We knew but little about the matters of which he talked, and really did not desire to say enough to discover to him how little we did know. But after further acquaintance we inquired of him as follows: “If a man will take the Scriptures, read them, believe them, and do what they require, will he not be a Christian?” With somewhat of an air of surprise, he replied: “No; he must have something more than that.” This “something more than that” was the perplexing part. What more could there be than the Scriptures require? _Then, if there is something more than the Scriptures require, how did any man find it out?_ And, still further, what is it? _If it is not required in Scripture, how does any man know that it is required at all?_ Of course we mean on the human part, or that which is required _of man_. When we inquire how a man is to obtain a crop of corn, we do not mean how he is to _make soil_, how he is to get atmosphere, sunshine, rain, etc., but how he is to perform _his part_. If the soil has not in it the qualities to produce corn; if the right state of atmosphere is not given, the sun does not shine, and the rain does not come, he is not to blame. It is useless to preach about the properties of the soil, the atmosphere, the warm sunshine, the rain, etc., in showing a man how to grow corn. On all these matters a man might preach philosophically, learnedly and correctly, but not another grain of corn would grow, for all his fine talk. This is not the _practical_ nor the _human part_. But the man must be instructed how to put the ground in order, how to plant and cultivate, in showing him _how_ to obtain a crop of corn, _with_ the divine blessing, but certainly not _without it_.

_First._ We have long since settled the question about the authority of the Bible. That is no more an open question, unless we please, for the sake of argument, to look at it as an open question. We receive what the Bible says _implicitly_, or because _the Bible says it_.

_Second._ Then it is _the rule_, and there is not a reason in this world for not taking it and _going by it_. It is the rule, the final, the absolute authority. It must be received in all things.

_Third._ Then the gospel preached by the apostles—precisely, no more, no less, no other—must be preached by us. What they preached then or in their time must be preached now or in our time.

_Fourth._ The gospel preached by the apostles was precisely what the people were required to believe, in their time, and what they did believe to the salvation of their souls. This same gospel precisely is what the people in our time are required to believe, and what they must believe to the salvation of their souls, or not be saved at all.

_Fifth._ The things commanded to be done in the preaching of the gospel by the apostles were the things which they did that they might be saved. The same things precisely which they were commanded to do, and which they did to be saved, are the things now commanded to be done by those who believe the gospel, that they may be saved. These things must be done now for precisely the same purpose as they were then.

_Sixth._ If, with precisely the same faith, the same things are done, for the same purpose, the same result will follow. No man can give a reason against this conclusion.

_Seventh._ When persons are turned to the Lord now or have become christians, the same instructions imparted to the first Christians should be imparted to them, to show them how to serve God and be finally saved. If this is not so, then no man can show how we are to be guided to the everlasting city.

We give these as a few of the clear principles from which we can not turn away without apostasy and utter ruin. These are vital and fundamental matters, and no man can infringe on them or treat them with indifference without being held in distrust. No man will turn round and repudiate all of them at once, but those who turn away will depart little by little, introducing a little _new_, leaving a little out, and encroaching on these principles, first in this and then in that. Such men will flounder and think themselves abused if we do not think they are perfectly _sound_. But there are some things we _can not think_. We can not think white is black, or that black is white. We can not believe without evidence. If men desire us to think they are sound they must give us the evidence to prove it and we will rejoice to believe it. They can easily do this if they are sound.

MY CHURCH.

We never say _my church_. There is no being on earth who has a right to say _my church_. The Lord says, Matt. xvi. 18: “On this rock will I build my church.” He has a right to say “my church.” He gave himself for the church. The church belongs to him. He sanctified and cleansed it. This church, in Scripture, is frequently styled simply “the church,” and in our conversation about it, in nine cases out of ten, we can be understood sufficiently explicitly, if we say “the church.” We read of “the church in Jerusalem,” “the church in Corinth,” “the church in Rome,” “the church in Ephesus,” etc. We may say “the church in Cincinnati,” “the church in Covington,” “the church in Louisville,” “the church in Indianapolis,” etc. It is called in Scripture “the body,” “the body of Christ,” “the church of God,” “the church of the living God,” “the kingdom of God,” “the kingdom of heaven,” “the kingdom of God’s dear Son,” etc. These latter designations refer to “the whole family” in the aggregate. This body, or building, or temple, is the one of which Solomon’s temple was only a type. According to Scripture, _there is no other church but this_. The Spirit of God is in this. The life of Christ is in it. God dwells in it. In it is life. Out of it there is no life. It does not belong to the members, but they _belong to it_. It does not _belong to the preachers_, but _the preachers belong to it_.

We repeat, there is no other church but this according to Scripture. This church originated in Jerusalem more than eighteen hundred years ago. It was established in about one week after our Lord ascended into heaven. The King was coronated and crowned Lord of all. The great High Priest had entered the true holy place, not with the blood of slain beasts, but with his own blood, to make one offering in the end of the ages to purge us forever from our sins. The Spirit of God descended, inspired the apostles, and the church was established. That is the true church, according to Scripture, and there is no other church that has one particle of divine authority in it. The Romish Church was born hundreds of years too late. There is not a trace of a Pope in Scripture, except in prophecy, referring to him as the man of sin and son of perdition, nor in any other writing for centuries after the founding of the true church. Nor is there a reference to a Roman Catholic. There really was not one in the world, much less a Romish Church. For the first three centuries there was no church but one, “the church of the living God,” in existence. All others have come into existence since then, and have not one spark of authority.

Does the reader say, “You are not in that church yourself?” We are not discussing that question; but if we are not in it the loss will be as great to us as to any one else not in it.

Speaking of this church, or building, Paul says: “I, as a wise master-builder, have laid the foundation, and other foundation can no man lay than that which is laid, which is Jesus Christ.” No man of any intelligence thinks there is but one kingdom of God, or but one body of Christ. If we are in that we are in Christ, in the Father and in the Son. To be out of the one body, or one kingdom, is to be out of Christ, out of the Father and of the Son. There is no union with the Father and with the Son, only in the body or in the kingdom.

We have no time to pursue this matter at present, but can easily, when we have time, amplify and explain to any extent, showing that the principles now only briefly sketched, pervade the Scriptures throughout. It means something to be in the kingdom of God, as it does to be “in the name of the Father, and of the Son, and of the Holy Spirit,” “in Christ,” “in the Father and the Son.” It is to be in a state of justification, or acceptance with God.

THE BIBLE AND BIBLE MEN.

We have identified our fortune—_our all_—for this world and that which is to come, for time and eternity, with the Bible. It is the only revelation from God, the only guide for a sinful world. Christ, who is the only Light of the world, is seen and apprehended through the Bible, and in no other way. All claims to revelation, separate from the Bible, are mere empty pretences, idle and unfounded delusions and impostures, deserving to be exposed and banished from the earth. They, as a general thing, are wicked and malicious inventions, aimed to subvert and thwart the merciful and benevolent purposes of the Bible. The Bible is the only book from God; the only book that can be defended; the only book upon which all the pure and holy can unite. Those who adhere to the Bible, are happy while they live, and happy in death. It is emphatically _the book_ for man. We are for it, now and forever, and against all that is against it, or subversive of it, either directly or indirectly. We are for no half way work, no compromise nor equivocal ground. Let every man be for the Bible, or against it; on the Lord’s side, or against him; for christianity, or nothing; for heaven, or hell. We want no man who stands in doubt. If a man can not define his position, so that all can tell which side he is on, we have no use for him. We count no man whose position is doubtful. All men whose position is doubtful, are really on the enemy’s side, and would surrender any post we have, if the opportunity would offer. We are not to be gulled by these, nor induced to depend on them. We would greatly prefer that they would stand where they belong, so that all would know where to find them.

We have identified ourself with Bible men. Their cause is our cause, and their God is our God. Their work is our work. With them we are enlisted in a mighty effort to circulate the Bible as far among the nations of the earth as possible. We are proud to stand among the men of the Bible, to be enrolled with them, and in the enjoyment of their fellowship. The prospect before these is brighter now than ever before; their work is going on more triumphantly, and success is more certain, than at any former time.

BAPTISM OF THE HOLY SPIRIT.

Since this practice of praying for the baptism of the Spirit is continued with such pertinacity, we have concluded to make a few remarks upon it. For the sake of making our remarks the more easily apprehended, we will arrange them numerically, as follows:

_First._ The baptism of the Holy Spirit was a miracle. It does not exist in our day, for miracles are not done now, not designed to be, nor of any use if done. Miracles can not be done but by the will of God, nor can they be suspended, but by his will. He did them when they were needed, and suspended them when they were not needed. No man can allege that miracles ought to have been continued in the church, without alleging that the all-wise God ought to have done what he has not done. This is absurd.

_Second._ The baptism of the Spirit was _seen_. Nothing of the kind occurs now that is _seen_. Therefore, there is now no baptism of the Spirit.

_Third._ The baptism of the Spirit was _heard_. Nothing of this kind is heard now. Therefore, there is no baptism of the Holy Spirit now.

_Fourth._ Cloven, or divided tongues, like as of fire, sat upon those baptized with the Spirit. Nothing of this kind sat upon those claiming to have been baptized with the Holy Spirit now. Therefore, none have been baptized with the Holy Spirit in our day.

_Fifth._ Those baptized with the Holy Spirit, spoke with tongues. None claiming to be baptized with the Holy Spirit now, speak with tongues. Therefore, none now are baptized with the Holy Spirit.

_Sixth._ Those baptized with the Holy Spirit prophesied. None claiming to be baptized with the Holy Spirit now prophesy. Therefore, none are baptized with the Holy Spirit, now.

_Seventh._ It is wrong to pray for the baptism of the Holy Spirit, because it is a gift that does not belong to us. Simon, the sorcerer, asked for a gift that did not belong to him, on account of which the Apostle said, “Thou art in the gall of bitterness and bond of iniquity,” and instructed him to “pray God, if perhaps the thought of his heart might be forgiven him.”

_Eighth._ It is wrong to claim to have the baptism of the Spirit, because the claim is as false and delusive, as to claim to be an Apostle. It is as shallow, empty and unfounded as the claims of Mormons.

SMALL IMPROPRIETIES AND ANNOYANCES.

To pour the wine, or divide it into several cups, before thanks, at the Lord’s table. We thank the Lord for the _cup_, and not _cups_. Thanks should invariably be given for the _one cup_, while the wine is in the one cup.

For some one to start and push his way out through the assembly while an invitation is pending. This is a most manifest impoliteness and disorder.

For some one that has eat about three dinners at once, to doze and nod in time of preaching, and in the midst of the exhortation, just when the preacher is trying to make an impression, to stretch his limbs, gape and crowd up to the pulpit, and get a drink to extinguish the fires burning within him. This is ridiculous.

To see some great strapping saphead get up in the middle of a discourse, and go stamping out, thus interrupting the whole audience. If these could _see themselves as others see them_, they would be very clear of showing themselves, as they frequently do.

To see a beautiful young lady sit in time of preaching, and then stand in time of an invitation, with her mouth spread and a broad and supercilious grin upon her face.

To see some fellow draw his watch and snap it at the preacher, as he shuts down the case, as much as to say, “I consider it is time you would stop.”

To see a lady sit and play with her infant, in time of preaching, laugh at its little pranks, and try to induce others around her also to laugh at them.

To see a lady get into a quarrel with her babe, in time of preaching; slap it, jerk it, hold it, and thus keep it squalling for about half an hour. If the preacher can keep the thread of his discourse, in a case of that kind, he is a pretty good preacher.

To have some man standing near the preacher, in time of prayer, chewing an enormous quid of tobacco, and about once in half a minute, hear a large spoonful of the filthy spittle splash upon the floor.

ONE IMMERSION.

Certainly not, but one immersion “into the name of the Father, and of the Son, and of the Holy Spirit.” There is but one immersion commanded in Scripture; that one is _in water_, and “into the name of the Father, and of the Son, and of the Holy Spirit.” Peter said, “Can any man forbid water that these should not be baptized, who have received the Holy Spirit as well as we?” Here the _water_ is mentioned as the element in which they were to be immersed, and they had already been immersed in the Holy Spirit; and in the next verse we are informed that “he _commanded them_ to be immersed in the name of the Lord.” The immersion _in water_, then, is the one commanded, and the only one.

The immersion in Spirit is not commanded; and the command, if it existed, to be immersed in Spirit could not _be obeyed_. Suppose the Lord would command any one to be immersed in the Spirit, how would he obey? No man ever was commanded to be immersed in the Spirit, nor was any man ever commanded to immerse any one in the Spirit. Man can not immerse in the Spirit. The immersion in water is commanded, and is the immersion “into the name of the Father, and of the Son, and of the Holy Spirit,” “into Christ,” “into one body,” the initiatory rite into the New Institution. Immersion in the Holy Spirit never initiated any one into any institution or anything. It was never commanded. No man ever administered it. The Lord was the only administrator of the baptism of the Spirit. It was a _promise_. It was a miracle. It imparted miraculous power. It never occurred except on Pentecost, and at the house of Cornelius. On Pentecost the subjects of it were in Christ before it occurred, and at the house of Cornelius they were not in Christ after it occurred till they were immersed in water. In both instances they spake with tongues and prophesied.