Part 2

IN PREVIOUS tracts of this series it has been shown that there can be but one true religion, because there is but one supreme God, that it must be revealed from him instead of being made by man, and that the first principle of that religion is faith, which can be made manifest only by works. Let us now see what those works are which are essential to salvation. The first fruit of faith in God and in Jesus Christ is repentance of sin. Sin against God is the transgression of his law. Conviction of sin comes through faith in God and his law. Conviction leads to humility and repentance and obedience. Sorrow for sin is not of itself true repentance, which comprehends not only regret for the past, but reformation for the future. It includes determination to forsake and refrain from sin. As the Apostle Paul expressed it, "For godly sorrow worketh repentance to salvation not to be repented of" (II Corinthians 7:10). When the sinner is sorry because he has been found out, that is not true repentance. Grief is an element of repentance, because when a believer perceives that he has broken a law of God, he feels remorse. But unless he resolves to turn away from that transgression, and not repeat it, he does not reach full repentance.

"Cease to do evil, learn to do well," has been the word of God and his inspired servants through all the ages. It is a step forward in practical religion. It is absolutely necessary to salvation. Without it belief in Christ is vain. He said himself, "Except ye repent, ye shall all likewise perish" (Luke 13:3). "God commandeth all men everywhere to repent" (Acts 17:30). Jesus instructed that "repentance and remission of sins should be preached in his name among all nations" (Luke 24:47). The idea that people may sin against God and against humanity, and by mere belief in the merits of the Savior, be absolved from all the consequences of their guilt, is one of the greatest of the many absurdities which have been grafted by the hand of man upon the tree of religion.

Christ gave himself a sacrifice to save mankind from their sins, not in their sins. His work is to redeem humanity by lifting it up to Deity. His gospel teaches purification from sin and exaltation into the righteousness of God. The atonement wrought out on Calvary is as much misunderstood by modern divines who preach it as were the teachings of Moses and the prophets by the sectaries who rejected the Nazarene. That atonement was for a dual purpose. First, to redeem mankind from the consequences of the original sin committed in the Garden of Eden, and second, to open the way to salvation from the actual sins committed by the posterity of Adam.

As to the first, redemption will come to all the race without effort on their part. Death came into the world in the beginning because the divine law was broken. It passed upon all the descendants of the transgressor. Christ gave himself a sacrifice for that sin. As by one came death, so by one will come life. "As in Adam all die, even so in Christ shall all be made alive" (I Corinthians 15:22). As the sons and daughters of Adam were not personally engaged in or responsible for the transgression which brought death, so they are not required to do anything in the work which shall restore them to life. The resurrection will be as broad as the death. The raising up will be coextensive with the effects of the fall. But when through Christ the resurrection is accomplished, the dead, small and great, who are thus brought up and redeemed from the grave, will be judged according to their works (Revelation 20).

As to the second, the actual sins of each individual, salvation will come through faith in Christ and obedience to his gospel. Each intelligent person is accountable for his own acts. He must do what is required in order that he may be saved from his sins. The power is inherent in man to do right or to do wrong. In this he is a free agent. He can resist evil and do good, or resist good and do evil, as he elects. No matter how great may be the force of circumstances and environments, and the pressure of hereditary influences, the volition of the creature remains. The doctrine of rewards and punishments is predicated upon individual freedom of the will and personal responsibility for its exercise. Christ has done for mankind that and that alone which they were not able to do for themselves. That which they can perform is required of every one. They can believe, they can repent, and they can receive and obey the commandments of Christ given as conditions to salvation. Unless they do this, although they will be raised from the dead and appear before the Eternal Judge, they cannot be exalted to dwell in his presence.

Thus it will be seen that while Christ died, unconditionally, for the original sin by which death came into the world, he died as a propitiation for the actual sins of the world, conditionally. And it was to proclaim these conditions and offer them to every creature that he sent his apostles forth as ministers of salvation. There is no other way to eternal life. The plan of salvation is not changed to suit the notions and opinions of man. It does not vary in different ages, nor among different nations. It is the "everlasting gospel." The law of Moses was a temporary and imperfect law of carnal commandments, given because the gospel had been rejected by the Israelites. It answered its purpose and passed away when the one eternal gospel plan was restored by Jesus Christ, through whom alone mankind can be saved, and that salvation cannot be obtained except by faith in him which comprehends obedience to his requirements.

It has been shown that faith is the first principle of the gospel, and repentance--the forsaking of sin, is the second, and it is now necessary to present the third principle, which is remission of sins. The popular idea of modern Christendom is that repentance of itself brings remission of sins. That is another serious mistake. Payment of debts is not brought about by simply ceasing to get credit; determination to sin no more does not wipe out sins already committed. God is a being of order and of law. He has instituted the means whereby each sinner may receive a cleansing from the past. His laws are as uniform in the spiritual world as in the natural world; obedience to those laws is as necessary in one sphere as in the other. Remission of sins comes to the repentant believer through baptism, when it is properly performed under divine authority.

Baptism for the remission of sins was preached and practiced by John, the forerunner of Jesus. "John did baptize in the wilderness, and preach the baptism of repentance for the remission for sins" (Mark 1:4). Jesus Christ honored that baptism in person and by his teachings. He also sent his apostles to preach it to every creature (Matthew 28:19-20; also Mark 16:15-16). Previous to preaching that baptism, he instructed his apostles to "tarry at Jerusalem until they were endowed with power from on high" (Luke 24:47, 49). That power was bestowed upon them on the day of Pentecost, when they were assembled in one place with one accord, and the Holy Ghost was manifested to them in visible form. To the people who gathered to hear the apostles, forming a great multitude, Peter preached the first gospel sermon after the resurrection of Christ, as is recorded in the 2nd chapter of the Acts of the Apostles. After testifying of the mission and resurrection of Jesus the Christ, in response to their inquiry, "Men and brethren, what shall we do?" "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts 2:37, 38 and 39). Three thousand people on that day received the gospel of Jesus Christ, and were baptized for the remission of their sins.

The remission of sins is given in baptism to those who believe and repent, but comes through the atonement wrought out by Jesus Christ. "Without shedding of blood is no remission" (Hebrews 9:22). The blood of Christ answers for the blood of the sinner who complies with the conditions required in Christ's gospel. The benefits of that atonement are offered to all whom the gospel is preached, but are obtained only by those who render obedience to it. The scripture is often quoted which says, "The blood of Jesus Christ his Son cleanseth us from all sin." But this is only part of the text, and is therefore misleading. Here is the scripture as it stands: "This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (I John 1:5-7).

Baptism was instituted for the remission of sins by divine command. It is therefore essential. It is a sign of cleansing, purification, death to sin, burial from the world and resurrection to a new life in Christ Jesus. For, baptism means immersion. The sprinkling or pouring of water on the body is not baptism. The ordinance of baptism preached by John, the forerunner, by Christ himself, and by the apostles whom he sent as his messengers, was both a burial and a birth. When Jesus was baptized by John it was in the river Jordan: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water; and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased" (Matthew 3:13-17). Jesus said to Nicodemus, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). Jesus himself set the example, and was born of water and of the Spirit, and though he knew no sin, had to be baptized in order to "fulfill all righteousness." When Philip baptized the great man of Ethiopia, "They went down both into the water . . . and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip" (Acts 8:35-39). John baptized "in Aenon, near to Salim, because there was much water there" (John 3:23). Paul likened baptism to a burial and a resurrection (See Romans 6:4, 5; Colossians 2:12). Peter cited the flood as a figure of baptism (I Peter 3:20-21).

The order of the gospel as taught by Christ and his apostles is first faith, second repentance, and third baptism by immersion for the remission of sins, with the promise of the Holy Ghost to all who complied therewith. Infant baptism is a palpable heresy. Sin is the transgression of the law. Infants cannot commit sins. Baptism must follow faith and repentance. Infants cannot exercise faith, and they have nothing to repent of even if they were capable of repentance. God never authorized any one to baptize an infant. Jesus blessed little children and said, "of such is the kingdom of heaven." Baptism to be acceptable to God must be performed by one having actual divine authority. It must be administered in the name of the Father, and of the Son, and of the Holy Ghost. No man has the right to assume that authority. It must come from God or the baptism will be void and of no effect. When properly administered it brings remission of sins, and the baptized believer becomes a new creature, stands clean before God, and is prepared to receive the gift of the Holy Ghost. Further explanations on this all-important subject will be given in succeeding chapters. Let the reader ponder, investigate, and enter upon the path of eternal life and salvation.

RAY NO. 4.

The gift of the Holy Ghost is the greatest boon conferred by God upon man in the flesh. It is "the anointing from above which teacheth all things." It is the "abiding witness" of the Father and the Son. It is the spirit of revelation. It guides into all truth, brings things past to remembrance, makes manifest present light, and shows things to come. Without it no man can know God and Jesus Christ whom he has sent, nor can he say truly and without doubt that Jesus is the Lord. Its reception is the fourth step or principle in the gospel of Christ. The preceding principles, namely, faith, repentance, and baptism for the remission of sins, have been explained briefly in the foregoing tracts of this series. After the baptism or birth of water comes the baptism or birth of the Spirit.

This gift from God is conferred by the laying on of the hands of men called of God and endowed with authority to perform this sacred ordinance. No man of himself and in his own name, however learned, experienced, or wise, can bestow this great gift upon others. He might lay his hands upon them, but they would not receive that Spirit. It proceeds from God alone. He will honor that which is performed according to his directions by his authorized servants. The reception of the Holy Ghost as an endowment or gift from God is essential to salvation. The natural light of inspiration given at birth to all humanity is not equal to it. That is the common heritage of humanity, but the gift of the Holy Ghost is a far higher and greater bequest from Deity, and is given only to those who obey the gospel, and in the way that God himself has appointed.

That the gift of the Holy Ghost is conferred by the laying on of hands, and that this is the gospel method, is clearly established by the New Testament. In the 8th chapter of the Acts of the Apostles an account is given of the ministry of Philip, in which the following occurs: "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." "Now when the apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money" (Verses 12-20). In the 19th chapter of the Acts of the Apostles it is related that Paul found some disciples in Ephesus who had not been properly baptized. He gave them necessary instructions, and we read: "When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve." The ordinance of the laying on of hands is enumerated among the "first principles of the oracles of God," and one of the foundation "doctrines of Christ," in Hebrews 5:12, and 6:2. Paul exhorted Timothy, "Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands" (II Timothy 1:6).

These quotations are sufficient to show the order of the gospel as taught by the apostles of Jesus Christ, who received their instructions and authority from him, and who all preached the same doctrines and administered the same ordinances, wherever they went. The departures therefrom that are witnessed in modern times are the work of uninspired ministers, unauthorized of God, and should be rejected by the honest seeker after religious truth.

The Holy Ghost is the same in all ages and among all people. Its effects are also the same. In the days of the early Christian Church the fruits of that Spirit were enjoyed by the members. They are thus described by the Apostle Paul: "But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law" (Galatians 5:22, 23). "But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophesy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will" (I Corinthians 12:7-11). Paul exhorted the saints to "Follow after charity and desire spiritual gifts, but rather that ye may prophesy," and after explaining his reasons for this instruction he concluded, "Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues" (I Corinthians 14:39).

The absence of these gifts and manifestations of the Spirit in the various religious sects at the present day is attempted to be accounted for by the airy excuse, "They are all done away, and are no longer needed." Yet they were part and parcel of the gospel of Jesus Christ, and incorporated in the Church--the body of Christ--as some of its members. "Every tree is known by its fruits." If the Spirit that animated the Church of Christ in the apostolic age inspired the churches of the 20th century, would not the same fruits be brought forth by it, and enjoyed today? Has the Spirit of God changed? Or have not men changed the ordinances and institutions of heaven, and built up churches and promulgated doctrines of their own? But the advocates and apologists of sectarian theology will quote. "Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away" (I Corinthians 13:8). Why do they not continue the quotation and give the succeeding verses which form an integral part of the scriptural argument? Is it because that would sweep away the crutches of their lame and halting pretense and cast their false theory prone in the dust? This is what follows. "For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away." Will it be claimed that this promised perfection has come? Do latter-day sectaries know more, understand better, and see clearer in divine things than did the Apostle Paul? Has anything "perfect" come upon modern Christendom except "perfect" confusion? That Paul had reference to a condition yet in the future in making his prediction is evident from his further remark: "For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (Verse 12).

The gifts of the Spirit enumerated above are the evidences of its possession by the disciples of Jesus Christ. They are the signs of true faith. They accompany the reception of the gospel and obedience to its requirements. When the resurrected Christ gave the eleven apostles their great commission, he said unto them, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe. In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover" (Mark 16:15-18). These gifts were not merely for those Apostles, but were to "follow them that believe." Christ gave them as the sign of true belief in him and his sayings. They belong to his Church. They are not to be done away until that which is perfect is come, and the sons and daughters of God behold their Redeemer face to face, and see as they are seen and know as they are known. Whatever necessity existed for their possession and exercise in the first century of the Christian era, exists in the 20th century, not only for the blessing and comfort of the disciples of the Savior, but for the promulgation of his gospel among nations that yet sit in darkness and are numbered among heathens and idolaters.

One of the potent proofs of the possession of the Holy Ghost in the early Christian Church was the unity it established. No matter what were the conflicting faiths and opposing creeds entertained by the people of that day previous to receiving the spirit of the everlasting gospel, after baptism and the laying on of hands for the gift of the Holy Ghost, they all became one in Christ Jesus. As Paul wrote to the Ephesians: "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all" (Ephesians 4:4-6). "For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Galatians 3:27-28). "And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful" (Colossians 3:15). "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit" (I Corinthians 12:12, 13). In his prayer to the Father that all who believed in him might be one, Jesus spoke of this unity as proof to the world that God had sent him (John 17:21). The great purpose of the gift of the Holy Ghost was to guide into all truth, and bring its possessors to "the unity of the faith and the knowledge of the Son of God." Strife, contention, division, are not the fruits of the Holy Spirit, but come from beneath. "For where envying and strife is, there is confusion and every evil work" (James 3:16).

The presence and inspiration of the Holy Ghost, with its gifts, manifestations and divine light are the signs of spiritual life and divine acceptance. Without the Holy Ghost there is no true, living Church of Christ on earth. It can be obtained in no other way than that which God has appointed. Following the birth of water, the birth of the Holy Spirit makes man a new creature, and initiates him into the Church or kingdom of God. Its various gifts are within his reach according to his faith and diligence in seeking after them. They are as obtainable in this age as at any former period. By the Holy Ghost mankind may come to the knowledge of God. In its light the sayings and writings of inspired men may be clearly understood. The Bible is no longer a sealed book. The heavens are not closed against mortals. Darkness flees before it and mysteries vanish. It brings peace and comfort to the soul. It awakens and thrills the spiritual sense. It unfolds the things of eternity and the glories of immortality. It links earth and heaven. It fills the soul with joy unspeakable, and he who gains and keeps it has boundless wealth and everlasting life.

RAY NO. 5.