The Spirit of the Word

The Words that I speak unto you, they are spirit and they are life.—Jesus.
The letter killeth, but the Spirit giveth life.—Paul.
Vol. 1, No. 5 —July 15, 1885.

Paragraph Headings Of Vol.1, No 5

The Divinity Of Christ
Definition Of Bible Terms
Answers To Questions

THE DIVINITY OF CHRIST

In considering this subject the first thing to do is to define the term Divinity. If I err not, this word is misused by theologians. The orthodox idea is that Christ the Son is identical with God the Father,—Jesus is "the very unoriginated God," the creeds say; and this absurd and utterly incomprehensible dogma they call the doctrine of Christ's divinity. I think it should be called the doctrine of Christ's deity; the word divinity, as it seems to me, is misapplied in this connection. Divinity is Godlikeness; this was Christ's birthright; He is "the brightness of the Father's glory and the express image of his person;" this is the plain teaching of the word. But that Christ was absolutely the Deity himself—that the Son was his own Father, is not only senseless but altogether unscriptural. We proceed at once to consider the subject from a Bible standpoint.

The strongest passage urged to prove the absolute deity of Christ is undoubtedly the first two verses of the first chapter of John.* (*I say nothing about 1 John 5: 7, because it is not universally acknowledged that this passage is spurious). "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with "God." By the term Word, Jesus undoubtedly is meant, and the declaration that "the Word was God," is considered by the advocates of the orthodox view to settle the question as to Christ's deity; Jesus was God, here is the direct, positive statement; what appeal can there be from this? Let us see. If we take the view that this statement teaches the absolute identity of the Son and the Father, what shall we do with the other statement in this passage, equally positive, and twice repeated, that "the Word was with God"? If the Word and God are identical, one and the same being, then they could not be with each other, for one being cannot properly be said to be with himself. Thus the orthodox view makes this passage contradict itself. If you say you can prove by the clause, "the Word was God," that the Father and the Son are one, in the sense of being identical, I say I can prove by the other clause, "the Word was with God," that they are two; and I have the best of the argument, since the latter statement is twice repeated, to only once of the former. But a view that thus makes Scripture self-contradictory cannot be the correct one, so we must look for another interpretation of the passage.

Jesus said, "I and my Father are one." (John 10:30) Did he mean that they were one and the same person,—one in identity? Is there any need to take such an extreme and far-fetched view as this? Is it not more reasonable to understand the declaration to mean that they were one in spirit and purpose? that there was perfect harmony between them? Did Jesus ever claim to be God the Father? Look at the context of the passage we are considering. Said Jesus, "I and my Father are one." Then the Jews took up stones to stone him; Jesus asked them, why they stoned him; they answered, "because that thou being man makest thyself God." "Jesus answered them, is it not written in your law I said ye are gods; (see Psa.82:6) if he called them gods, say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemist because I said,"—said what? that he was God? This is what we should expect from the drift of Christ's words; as though he had said, if God called them gods, do you call me a blasphemer because I say that I am God? but Jesus does not say this; he makes no such claim, but finishes the sentence with the simple words,—"because I said I am the Son of God?" This is all Christ ever claimed; he never said one word that indicated that he considered himself the absolute Deity. He was one with the Father in spirit, in harmony, and this declaration, thus understood, is in perfect accord with another one he made,—"My Father is greater than I." (John 14:28). In harmony then with the foregoing I understand John's statement that "the Word was God;" not in the sense of identity of being, but of identity of purpose and spirit; there was such a "unity of spirit,'" that the Agent could be said to be the Principle. We know that in the beginning two were at work in the creation; "Let us make man," &c. Christ has his part of the work in the creation of every man, for "all judgment is committed to the Son"; hence "without him was not anything made [completely made,—finished] that was made."

Now all this is confirmed by John 17; if we should take the extreme view that Christ is one with God in the sense of being one and the same being, "the very unoriginated God," then we should have to conclude from passages in John 17 that those for whom Christ prays in that chapter were ultimately to be one with God in the same sense, literally and absolutely become God,—one and the same being; for Christ prays, "That they all may be one; as thou, Father, art in me and I in thee, that they also may be one in us;.... that they may be one even as we are one. I in them, and thou in me, that they may be made perfect in one." Now in whatever sense Christ is one with the Father, believers are to share in the same unity; is the Father and the Son one in the sense of being identical, so that the Son is "the very unoriginated God?" then believers are to be one in the same sense, for they are to be one in the Father and the Son even as they are one; But can this be true? Are the redeemed to become absolutely God? identical with the Deity? It must be so if Christ is one with God in that sense. Is it not rather true that Christ is one with the Father, as we have said, in the sense of being in perfect union and harmony with him? and He prays that "those whom the Father had given him" might be one with them in the same sense,—that they all may be one, even as we are one, that they may be made perfect in one; and the purpose of this unity is "that the world may believe," "that the world may know." No one would entertain so wild a notion as that those for whom Christ prayed would ultimately be incorporated into the Deity, so as to become literally and absolutely God; and yet they are to be one with God, as Christ is one with God. Is it not plain then that this unity is not identity of being, but identity of purpose and spirit? perfect harmony? which unity Christ has always possessed, and in which unity the believer shall ultimately share.

Thus we learn in what Christ's divinity consisted, viz., God-likeness; not that he was absolutely God himself, but that he was His "image" (Col. 1:15) or perfect likeness. He was the first man made in God's image and likeness, the pattern man of God's finished creation. This view agrees with reason and scripture. To say that Jesus Christ is the eternal Son of God is nonsense; the words convey no meaning to our minds, for we cannot conceive of a son being co-existent with his father, any more than we can conceive of a round square or a straight curve. But that Jesus is the son of the Eternal God we can readily accept. All scripture agrees with this view. So Christ spoke of himself, calling himself "the Son of God," as we have seen. So the apostles referred to Christ, as the Son of God, (e.g. see Acts 9:20) and none of them has left on record a hint that they considered Christ to be "the very unoriginated God." The Father himself bears the same testimony. At his baptism the voice from heaven proclaims, "this is my Son, the Beloved." Read the first chapter of Hebrews and notice how the divinity of Christ is set forth,—He is not the Deity, but is his likeness. "But," says one, "does not the Father call the Son, God?" (verse 8). Yes; and the Father called Moses, God, (Ex. 4:16; 7:1.) and he calls others gods, as we have seen; but it is the Son still that is thus styled God, and this is all Jesus himself claimed, as we have also seen; "Unto the Son [God the Father] saith, thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." Is this God talking to himself, in the person of his Son? what absurdity! It is the Father, and God of the Son, expressing his perfect satisfaction in His Son, and pronouncing blessing upon him. So Jesus speaks, "I ascend unto my Father and your Father, and to my God, and your God." (John xx. 17) Your Father no less than my Father; my God as much as your God.

Perhaps someone will ask if Paul does not say that Christ was "equal with God"? (Phil. 2:6), if he did, that would not be saying that he was absolutely identical with God. But Paul says nothing of the kind; on the contrary he says virtually just the opposite; the clause is a mistranslation; it should read, "He thought it not a thing to be grasped to be on an equality with God." (See New Version, and margin).

Now we ask in what sense and to what degree was Christ divine or godlike? "In him all fulness dwells," (Col. 1:19) "all the fulness of the Godhead bodily;" (Col. 2:9). "In him are hid all the treasures of wisdom and knowledge" (Col. 2:3) and in his face we be-hold "the light of the knowledge of the glory of God." (2 Cor. 4:6). "No man hath seen God at any time, the only begotten Son who is in the bosom of the Father He hath declared Him." (John 1:18). "No man knoweth the Son but the Father, and no man knoweth the Father but the Son, and ‘he to whom the Son shall reveal him" (Matt. 11:27). Thus Christ is the perfect image, likeness and revelation of God, and in this sense he is divine; so perfect is the harmony that we may say, "the Word was God;" and Jesus could say, "I and my Father are one;" so exact is the likeness that Jesus declares again, "If ye had known me, ye should have known my Father also," (John 8:19), "He that hath seen me hath seen the Father also." (John 14:9). Thus is it plain that the divinity of Christ consists in his perfect godlikeness.

We will notice one more point which still further confirms the foregoing, and sets forth the wonderful and blessed relation that subsists between Christ and his own. The relation of Christ to his followers is that of a sample to the whole; in the Bible this relation is represented under the most striking figures. For example, Christ is the vine, ye are the branches. Christ is the elder brother, ye are the members of the same household. He is "the first born among many brethren.' Christ "is the chief corner stone" in the "building of God," ye are "lively, or rather, living stones" in the same building, built up a "spiritual house" "for an habitation of God through the spirit." Christ is the heavenly Bridegroom, the church is the bride "espoused as a chaste virgin unto him," and they twain are one. "This is a great mystery, but I speak concerning Christ and the church;" (Eph. 5:32) and yet again Christ and believers are one body of which He is the Head, and they are the members; "Ye are the body of Christ and members in particular." (1 Cor. 12:27.) Now if we carry out this last figure we might reason that if Christ and believers constitute one body then every member must share in the same experience that every other member has, whether of sorrow or joy, pain or pleasure, humiliation or glory. This is of course the truth with reference to the members of the literal body, and according to the word it is also the truth with reference to Christ's mystical body; as it is written, "there should be no schism (or, margin, division) in the body; but the members should have the same care one for another; and whether one member suffer, all the members suffer with it; or one member be honoured all the members rejoice with it." Now the Head of this mystical body is Christ, and if it be true that every member shares in the experience of every other member, then the Head shares in the experience of all the members, and all the members share in the experience of the Head. And this indeed is the wonderful truth that runs all through the New Testament. Believers are represented as passing through the same experiences, enduring the same sufferings, having the same promises and encouragements, and finally sharing in the same exaltation and glory as their Lord and Saviour. Whatever promise or declaration is made of Christ, either of suffering, dishonour or humiliation, or of joy, honour, or glory, the same or a similar promise or declaration is made of his followers. To forestall misapprehension I will say at once thai the Bible teaches that there are certain particulars in which Christ differs from all other human beings, viz,: 1. Pre-existence; 2. The manner of his Birth; 3. "He knew no sin"; therefore, 4. He never was estranged from God through sin and guilt and ignorance; 5. He was perfectly Divine, i.e. Godlike. And yet it is true that he was "made in all points like unto his brethren," i.e., all points essential to his humanity; the above differences were in addition to his complete humanity; and those differences, let it be noticed, as I showed in the last paper, were "of God;" Jesus had no advantage over the weakest human being because of those differences. Of himself he could do nothing; (John 5:30) no one is any weaker than that. But Jesus being the "Beginning of the creation of God," must differ in some particulars from the unfinished race, but wherein he did differ it was God that made him to differ. (1 Cor. 4:7.)

Now we return again to our proposition; that as Christ was "made in all things like unto his brethren", so his brethren are to be made in all things like unto him. (1 John 3:2.) I have already given many proofs and illustrations of this truth in the article on the humanity of Christ; in that article I think I made it plain from Scripture that, in the fullest sense, Jesus was made a "partaker of flesh and blood," (Heb. 2:14) i.e. of human nature; in this article want to show how believers are made "partakers of the divine nature." (2 Pet. 1:4.) Every Christian understands that we must deny self, forsake all, and follow Jesus in his sufferings here, if we would share in his glory by and by. It is a precious thought that it is possible for unto know the fellowship of Christ's sufferings. (Phil. 3:10.) The period of "the sufferings of Christ" (1 Pet. 1:11) has not yet expired, for the believer "fills up that which is behind of the afflictions of Christ," (Col. 1:24) and "if one member suffers all the members [including the Head] suffer with it." As the members now suffer with the Head, so the Head still suffers with the members. When Jesus appeared to Saul of Tarsus, as the latter was on his way to persecute the Christians at Damascus, He said, "Saul, Saul, why persecutest thou me?" Saul had never persecuted Jesus personally, but he was doing despite to the members of his body, hence Jesus says, "Why persecutest thou me?" In this view we may be able with Paul to "glory in tribulation," "to take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake," because thereby we are "made partakers of Christ's sufferings," (1 Pet. 4:13) that we may ultimately be partakers of the glory that shall be revealed." Suffering with Christ is a part of our calling; "for even hereunto were ye called, because Christ also suffered for us, leaving us an example that we should follow in his steps;" and again Paul says, "Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." (Phil. 1:29). Thus it is our privilege, a gift of God, to share with Christ in his humiliation and afflictions, and if we thus share with him we shall also share in his honour and glory,—and to as full an extent as Christ himself; though this may seem almost too much to say, yet it is no more than is fully warranted by plain Scripture.

Christ and believers are perfected by suffering; see Heb. 2:10, with 1 Peter, 5:10. Both are appointed to the same destiny. Is Jesus "a Son of God?" Believers are also sons; Jesus is "the first born among many brethren,"—one among "many sons." Is Jesus an "heir of God?" Believers are "joint heirs with him." Does there dwell in Christ all the fulness of the God-head bodily? Believers are to be "filled with all the fulness of God." (Eph. 3:19). Is Christ a Prophet, Priest, King, Judge and Saviour? The saints share in all these offices; (see Rev. 1:6; 1 Cor. 6:2, 3,; Ob. 21.) Has Christ a throne and a kingdom? The saints share both; (see Rev. 3:21; Dan. 7:18.) Is Christ to rule and reign? the saints are to rule and reign with him; (Rev.2:26, 27; 20: 4.) Is Christ the brightness of the Father's glory and the express image of his person? believers are to be "like him," (1 John 3:2.) "We all with a open face (face unveiled) beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord." Is Christ divine? believers shall also be "partakers of the divine nature," (2 Pet. 1:4). "As we have borne the image of the earthy, we shall also bear the image of the heavenly." Is Christ holy, harmless, undefiled? We are to be made "partakers of his holiness" (Heb. 12:10.) "Ye shall be perfect even as your Father which is in heaven is perfect," (Matt. 5:48 N.V.) Is Christ called God? so God's people receive the same lofty title, as we have already noticed. Is Christ one with God? Believers are to share in the same unity, of the same kind, and to the same extent,—"that they all may be one even as we are one." Now all this is most wonderful and blessed, and plainly indicates how thoroughly believers are "made partakers of Christ." (Heb. 3:14). Whatever he has been, is, or may be, they must be, are, and shall be; and oh, how near this great truth brings Christ to the believer! He is our elder brother, sharing with us and we with him in all the experiences of fallen man; and still mutually sharing in all the exaltation and glory of "the perfect man" (Eph. 4:13). Thus the divine Jesus imparts his divinity to the elect,—the promised "Seed"—through whom the same divinity shall be transmitted unto "all the families of the earth," until there shall be a race divine,—Godlike,—"and there shall be no more anything accursed" (Rev. 22:3, N. V., margin).

DEFINITION OF BIBLE TERMS.

HEAVEN AND EARTH.

The Bible subjects that we have been considering,—the Worlds and Ages—will be still plainer if we comprehend how the apostle uses the terms, Heaven and Earth. In 2 Pet. 3 for instance, each of the three worlds are referred to as three distinct heavens and earths. There are the "Old World," (2 Pet.2:5) the Present World, and the New World, embracing respectively the heavens and earth which "were of old," "the heavens and earth which are now," and "the new heavens and new earth." Now what is meant by a Heavens and Earth? It appears very plain that these terms are used symbolically, in some spiritual sense, and not in a material; for no change in the material heavens and earth was affected by the flood. Furthermore Peter tells us in the last part of this chapter, that Paul, speaking on this subject, utters "things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures to their own destruction." We must have a care then that we do not stumble here over the letter, but that we find the true spirit of the Word. Looking through the Bible we find the terms heaven and earth used symbolically for Power, Authority, Rule, or to represent the Class that has the power or authority in their hands, the ruling class. Thus the word is used with reference to God; "Sing unto God ye kingdoms of the earth; to Him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice and that a mighty voice;" i.e. to Him who is high above all other authority,—who is supreme; as when we read of Christ, "He that descended is the same also that ascended far above all heavens, that he might fill all things;" i.e. far above all other power and authority; as again we read of "the exceeding greatness of God's power to us-ward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenlies, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in the coming one." Again God says, "The Heaven is my throne and the earth is my footstool;" i.e. heaven represents the ruling element, the throne; earth represents the element ruled over, under subjection, the footstool. As it is written again of Christ, that "after he had offered one enduring sacrifice for sins he sat down on the right hand of God [place of supreme power], from henceforth expecting till his enemies be made his footstool," (i.e. put in subjection under him). All this very clearly indicates the symbolical use of the words heaven and earth; to the same effect see Dan. 4:11, 22, 26, and Heb. 7:26; still further on earth see Mic. 1:2 and Psa. 95 and many other passages, showing that this term symbolizes the masses of the people ruled over and governed by the heavens,—the ruling class; or the word refers sometimes to the general condition of affairs pertaining to the masses under any particular rule, as for example see Isa.24:1-12; read this passage and see what a wretched condition the earth (the masses) may get into under misrule and bad government,—an evil heavens. From all the foregoing we readily gather the meaning of these two terms, heaven and earth; the former refers to the government, the latter to the governed.

Now with this meaning in mind we can understand why each World is spoken of as comprising a heavens and earth. Each Kosmos exhibits some particular form of rule (the heavens) and the effects of that rule on the masses (the earth). In the "Old World," before the flood, "the sons of God" were the ruling class, the heavens of that Kosmos, and under their sway, "the earth became corrupt before God; and the earth was filled with violence; for all flesh had corrupted his way upon the earth;" (Gen. 6:1-13) the earth and all flesh mean one and the same thing, the masses; that World being overflowed with water, perished." In the present World, from the flood to the second advent, we still have an evil heavens and earth; Satan is the Prince of this Kosmos," (John 14:30) under him are the "wicked spirits in the heavenlies (Eph. 6:12, margin) i.e. in the place of authority and power; (see also Eph. 2:2; 1 Pet. 5:8) under these "rulers of darkness" are the corrupt, wicked, and godless governments of the world; so oppressive, tyrannical and cruel that they are represented in the Bible by savage beasts. (Dan. 7:1-7.) This is the present heavens. What is the present earth? What else could it be under such a heavens but just what it is, a scene of discord, strife, misery, corruption and death?—a chaos of disorder and ruin? "The earth mourneth and fadeth away; the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is deified under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant; therefore hath the curse devoured the earth, and they that dwell therein are desolate." (Isa. 24:4-6.) How fitly does this language express the state of affairs in this earth! Now notice how Micah describes the present heavens,—the corrupt, godless, tyrannical governments of this world. "Woe is me! for I am as when they have gathered the summer fruits, as the grape gleaners of the vintage: there is no cluster to eat: my soul desired the first ripe fruit. The good man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net; [how true!] they do evil with both hands earnestly; the prince asketh, and the judge asketh for a reward; and the great man he uttereth his mischievous desire, so they wrap [hush] it up. The best of them is as a brier: the most upright is sharper than a thorn hedge. The DAY of thy watchman and thy visitation cometh; ‘now shall be their perplexity." Does not this language exactly describe the condition of things in this world? especially with reference to those in authority, the "prince," the "judge," and the "great man"? and is it not true that the day of God's watchman and his visitation cometh? and already the "perplexity" foretold is racking the brains of thoughtful men, especially of those who hold the reigns of government. Who cannot see that, looking at it from a human standpoint, the entire fabric of human society is wrong? a colossal blunder? already tottering to its fall, and destined soon to come tumbling about the ears of those who in their pride and variety have reared it;—a second Babel— with bricks [man made] for stone, and slime [a makeshift substitute] for mortar. (Gen. 11:3.) This "great Babylon" (Dan.4:30) must fall. The "City of Confusion" (Isa. 24:10; Babylon means confusion) shall be "thrown down and shall be found no more at all." (Rev. 18:21.) The trouble with the present heavens and earth is that it is all wrong. Many vainly think that society can be mended, reformed, patched up, and so cured; and they have remedies to this effect; co-operation, communism, international congresses, civil service reform, anti-monopoly movements, &c., &c. But every remedy will fail. "For thus saith the Lord, thy bruise is incurable; and thy wound is grievous. There is none to plead thy cause, that thou mayest be bound up, thou hast no healing medicines." (Jer.30:12, 13.) If things were tolerably correct generally, and wrong only in certain particulars, then there might be some hope of correcting those particular wrongs. But what will you do when,—"They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course"? "If the foundations be destroyed what can the righteous do?" (Psa. 82:5; 11:3.) Nothing, but to tear down, and build again. Hence it is written, "thou [the Son] shalt break them [the nations] with a rod of iron; thou shalt dash them in pieces like a potter's vessel." If a person is deceased in some particular member, but has vigor and vitality in other respects, the physician undertakes his case with a good hope that he can effect a cure. But what will he do if "the whole head is sick and the whole heart faint? if from the sole of the foot even unto the head there is no soundness in it, but wounds and bruises and putrifying sores"? Death in such a case would be a desirable and happy release, and every one would feel that the sooner the loathsome carcass was hid away under ground the better. Such is the condition of the body-politic to-day; "the heavens and the earth which are now" are corrupt and wicked, hence they "are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." Therefore the heavens and earth are being shaken. God is shaking them as it is written, "Speak to Zerubbabel, [those "scattered at Babylon"] governor of Judah, saying, I will shake the heavens and the earth, and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them, and the horses and their riders shall come down, every one by the sword of his brother." And this shaking and destruction is in connection with the coming of "the Desire of all nations." (Hag. 2 See also Heb. 12:25-29.) God's voice (compare Psa.29) shall "yet once more" shake, not the earth only as at Sinai, but also heaven; "and this word, Yet once more, signifyeth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain." I believe that we are living in God's great shaking time; I am sure that we are living in a shaking time, for certainly everything is being shaken, unsettled and stirred up in these days as never before; and I have no doubt but that this is the very time referred to in the above prophecies; and the result will be "the removing of those things that are shaken" that only the things that cannot be shaken may remain. We have seen and are seeing the "signs in the sun and in the moon and in the stars;" and there certainly is "upon the earth distress of nations with perplexity, the sea and the waves [the restless masses of the people] roaring;" and moreover "men's hearts are failing them for fear, and for looking after those things that are coming on the earth;" and "the powers of heaven," the governments, are being shaken. (Lu. 21:25, 26). And what is the remedy for all this trouble, and the hope of the world in the terrible pass to which things have come? I answer, nothing short of the advent of Christ to destroy the present evil heavens and earth, and to establish the "New heavens and new earth wherein dwelleth righteousness." Let no one deceive himself by supposing that something else will heal the festering sores of the body-politic. Read the fifth chapter of the epistle of James, and see the present times described, and the remedy indicated. Notice the various counts in that awful indictment against society in these "last days" The useless hoarding up of gold and silver; "and the rust of them shall be a witness against the rich, and shall eat their flesh as it were fire." It is not the gold and silver that shall be a witness against the rich, but the rust of them, i.e. the disuse of them; hoarding money simply for accumulation and not to use for God's glory and the good of others. Think of the millions of dollars that are lying idle in the banks to-day while millions of human being suffer for the necessaries of life. Another count is the keeping back of "the hire of the laborers by fraud;" labor troubles are among the most serious characteristics of these troublous times. Other counts are the wanton living in pleasure, excess in every direction, injustice and oppression; and now the apostle comes to the remedy. Thank God there is a remedy! What is it? "Be patient, therefore brethren unto,"—What? unto the time when education, art and science shall civilize and elevate the world, and cure these evils? is that what we are to wait for? Not so speaks the apostle Does he tell us to be patient unto the time when the nations shall reform themselves, when the relation between labor and capital shall be amicably and righteously settled by governments, legislatures, co-operative societies, or political parties?

Does he tell us to wait until the church wakes up from her sleep of religious ease and worldly comfort and in the strength of God puts down these crying evils, and establishes peace in the earth? Thank God! the apostle tells us to wait for none of these,—if he did we should wait forever, for all of these are but parts of the corrupt whole, and each of them just as corrupt as any other part. Once more we would ask (prompted by a desire to warn the "little flock" against the "lying wonders" of these degenerate times) does the apostle tell us to be patient unto the time when the world shall learn that matter is but a modification of mind, that sighs, and tears, and groans, are not the product of disease, and sin, and crime, but merely the indications of a distempered mind, a misdirected imagination? when the much vaunted "mental philosophy" shall impart to every one the power to will himself an archangel if he please, and "metaphysical healing shall drive sickness from the planet"? Have we found at last in the "Mind-Cure" system the philosopher's stone that is to transform all the dull dross of this sin-stricken world into the pure gold of the kingdom? Alas, alas, this boastful "science, falsely so called, is but another Babel tower, built with brick and slime, whereby to climb to heaven without the help of the ladder that Jacob saw, (Gen. 28:12) which is Jesus Christ (see John 1:51), and is destined to end like all such human schemes in confounding and scattering more and more. "Vain man would be wise, though he be born like a wild ass's colt." But the wisdom of such wise ones shall perish, and be brought to nothing. (1 Cor. 1:19.) "The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord, and what wisdom is in them." (Jer. 8:9.) How pitiful is the pride-puffed blustering of puny man during his little brief span of life, with schemes great and mighty wherewith to accomplish,—nothing. Loud is his bruit while he lives, but soon he "lieth down, and riseth not until the [present heavens be no more." (Job 14:12) "Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning." (Psa. 49:14) Thank God there is to be a MORNING. But again we ask, how shall it be ushered in? Surely not by the fitful, fleeting flashing up of man's rush-light luminaries; but by the rising of the "Sun of Righteousness." Hear the apostle,—"Be patient therefore, brethren, UNTO THE COMING OF THE LORD." This, is the great event that constitutes not only "The Blessed Hope" of those who "look for Him" (Heb. 9:28), but also the ONLY hope of the groaning creation. Therefore, brethren, "Be ye also patient; stablish your hearts; for the coming of the Lord draweth night. Grudge not one against another, brethren, lest ye be condemned; behold the judge standeth before the door."' God be praised for this bright promise, streaking the darkness of the eastern sky, blessed harbinger of the coming "perfect day." My soul goes out in most earnest longing as I pray, Come quickly, Lord Jesus, not only for the deliverance of thine elect, but also, and more if anything, for the deliverance of the "whole creation." "Every valley shall be exalted, and every mountain and hill shall be made low, [here's levelling by Christian communism] and the crooked shall be made straight, and the rough places plain, and the GLORY of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it." (Isa. 40: 4, 5) Let the present heavens and earth go then; the sooner the better. Let the Heavens (wicked governments) pass away with a great noise, and the Elements (Gal. 4:9) melt with fervent heat; and the earth, and the works that are therein be discovered, (2 Pet. 3:10, N. V., margin; compare Lu. 12:2) and burned up with the "fierce fire of God's jealousy." (Zeph. 1:14-18; 3:8, 9) —"Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness;' and here is the promise, "Behold I create new heavens and a new earth; and the former shall not be remembered nor come into mind." (Isa. 65:17). Let us notice some of the things that the Bible reveals about this new heavens and new earth. First, in regard to the new Heavens, i.e. the new government of this new world, the new ruling class. At the head of this government will be Christ, and associated with him as kings, priests, judges and saviours, are the Saints. Satan and his wicked crew are bound and shut up in the abyss, "that he should deceive the nations no more." (Rev. 20:1-3) Hence "the whole earth is at rest and is quiet; they break forth into singing." (Isa. 14:7) Under these chief rulers, Christ and the Saints, will be subordinate rulers of every grade, righteous, just and incorruptible. Read Isa. 11 and 12 for a description ‘of that new order of things. Of the King we read that, "the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked; and Righteousness shall be the girdle of his loins, and Faithfulness the girdle of his reins." Both Isaiah and John speak of the new heavens and new earth and give descriptions, the difference between them being that Isaiah describes the new earth and John describes the new heaven. That is, John describes the ruling element of the new order of things, while Isaiah describes the condition of the people under that rule.

In the last two chapters of the Revelation, John describes the new heavens under the symbol of a magnificent city, the New Jerusalem; this wonderful city we are told is "The Bride, the Lamb's Wife," (Rev. 21:2, 9-11) and the description that follows, sets forth to the utmost extent of human language the grandeur and beauty of the glorified Bride, represented by this great city. The Bride is made up of the Overcomers, who are also the kings and priests with Christ, the King of kings, and Great High Priest. (Heb. 8:1.) The glowing description of this city indicates the excellency and perfection of that new heavens. Its jasper walls, and pearly gates, its foundations of precious stones, and golden streets are only representations faintly symbolizing the transcendent majesty of that new and perfect government. Every blessing for mankind is represented as flowing out of this grand city. The Lord God Almighty and the Lamb are the Temple and the Light of it; "and the nations of them that are saved shall walk in the light of it; and the kings of the earth do bring their glory and honour into it; and the gates of it shall not be shut at all by day: for there shall be no night there." This is no selfish orthodox heaven, with narrow gates, all fast upon a handful of saved, and myriads of the lost eternally wailing round its outer walls; this is a great city with twelve gates, each one wide enough for a regiment to march in abreast, and never shut, thank God! The River of the Water of Life has its source in this city and flows through it, and out of it to give health and life wherever it flows, (compare Ezek. 47:1-12) and on either side of the River was there the Tree of Life, with its monthly fruitage for meat, and its abundant leafage for the "healing" of the "bruises and sores" of the nations. (Ezek. 47:12, margin.)

All this describes the goodness and benevolence of the new heavens, the government of the new Kosmos; and now what will be the condition of the people, the new earth under such a government? What else could it be but blessed and glorious? Just so sure as the present evil heavens produces a sin-and-sorrow cursed earth, so that future righteous heavens shall produce an earth filled with the "peaceable fruit of righteousness." (Heb. 12:11.)

Isaiah describes this new earth, (65:17-25) when there shall be no more sorrow, wrong, or injustice, but "all shall know the Lord," and "all shall be righteous." (Isa. 60:21). "The knowledge of the Lord shall cover the earth as the waters cover the sea;" war shall be no more; crime shall cease; "They shall not hurt nor destroy in all God's holy mountain (kingdom) . " Joy and beauty shall bud and blossom on every hand; "the wilderness and the solitary place shall be glad for them and the desert shall rejoice and blossom as the rose; it shall blossom abundantly and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God." "Instead of the thorn shall come up the fir tree; and instead of the brier shall come up the myrtle tree; and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off." The wolf also shall dwell with the lamb; and the leopard shall lie down with the kid, and the calf and the young lion, and the fatling together; and a little child shall lead them." Everything animate and inanimate is represented as being in harmony and rejoicing in this state of things. The Psalmist exclaims "0 worship the Lord in the beauty of holiness; fear before him all the earth. Say among the heathen that the Lord reigneth; the world [the new Kosmos] shall be established that it shall not be moved; he shall judge the people righteously. Let the Heavens rejoice, and let the Earth be glad; let the sea roar and the fulness thereof; Let the floods clap their hands; let the hills be joyful together. Let the field be joyful, and all that is therein; then shall all the trees of the wood rejoice before the Lord, for he cometh,—he cometh to judge the earth; He shall judge the world with righteousness, and the people with his truth." If you wish to read other descriptions of this new order of things see Psalms 67, 72, 97, 98, and many other passages. I do not mean to be understood as saying that this perfect condition of the earth will be effected instantaneously, but this will be the ultimate result under the sway of that godlike heavens,— Christ and his Saints. God speed the joyful day when "this present evil world" (Gal. 1:5) shall pass away, with all its sin, misery, corruption and death, and give place to that bright era of glory and blessedness; when,—"Mercy and Truth shall meet together, and righteousness and peace shall kiss each other;" when " Truth shall spring out of the Earth and righteousness shall look down from Heaven, and the Lord shall give that which is good, and our land shall yield her increase, and Righteousness shall go before Him, and shall set us in the way of His steps." (Psa. 85:9-13.)

I have thus endeavored to set forth the meaning of these terms Heaven and earth; I think I have given the Bible teachings on this subject, and with the foregoing explanation in mind we can readily understand the apostle when he speaks of "the heavens and the earth which are now," and the "new heavens and new earth." With the previous articles on Age and World in mind, we shall have the whole subject in hand. We can understand that a World (kosmos) is a system, arrangement, or order of things, embracing a distinct heavens and earth; i.e., having a particular form of rule, or government, and exhibiting a certain condition of the people under that rule. We can also understand how that each world includes several Ages, during which that particular heavens and earth holds sway, and God's plan as it pertains to his people is being developed "Wherefore, beloved, seeing that we look for such things, let us be diligent that we may be found of him in peace, without spot, and blameless."

ANSWERS TO QUESTIONS

A brother asks, "What do you think of the Salvation Army work? The most of our advent believers here are running after them; they have got it into their heads that it is the compelling message."

Any one who thinks that the Salvation Army is giving the compelling message is very much in the dark, it seems to me. The Army is doing some good, of course; and the members of it are for the most part, I suppose, honest, sincere, zealous Christians; and from their standpoint they are much more consistent than the majority of the churches; for surely if the impenitent are momentarily in danger of falling into an endless hell, then the apathy and indifference of the majority of Christians is criminal, and the extravagant and grotesque zeal of the Salvation Army is mild in comparison to the intense earnestness that ought to characterize Christians in their efforts to seek and save the lost. If this doctrine of endless torment is true, then any measure however extreme,—beating drums and tambourines, parading the streets with banners and songs, turning a prayer meeting into a circus, any thing and every thing that will attract the people and bring them under the influence of Christian teaching, might be justifiable and even commendable, and the churches instead of finding fault with this extravagant zeal ought to bid them God-speed, help them all they can and imitate them as far as possible.

To me however the Salvation Army appears to be in the same business as the rest of the Christian church, viz.: "beating the air;" they are beating the air a little harder than some other Christians, but it is only beating the air after all. They make converts, and these converts are reclaimed from bad habits for the time being, and lead better lives, etc., and so far they do good; but what are these converts converted to? and what are they fed on after conversion? They are converted, not to an intelligent understanding of God's truth, but to a notion, to a man-made system, to error; and they are fed on sensation, excitement, a vast amount of doing and very little knowledge. The life of a Christian is faith; (Gal. 3:11) the foundation of faith is knowledge; (Rom. 10:17). Knowledge of God, or the truth, is the only thing that will establish, and advance, and keep steady, a disciple of Christ. The Salvation Army, in common with the churches, does not possess this knowledge of God, hence the converts do not have it; hence though for the most part they are doubtless sincere, yet they are only pseudo-Christians after all, or at the best, mere "babes in Christ." One fact, if nothing else, would indicate their lack of true knowledge of God, viz, their invariable method of endeavoring to frighten the unconverted into a profession of religion; the false doctrine of endless hell-torment is constantly made to do duty as a lash whereby to whip in the careless and indifferent. God is thus misrepresented, the truth is obscured, error is made prominent, and where a few feeble minded, timorous people are influenced by this sort of harangue, the majority are hardened by it all the more, and thereby driven away from, rather than drawn toward, God. No one can know God truly while they believe in this unreasonable, unscriptural and utterly hideous dogma of endless torment; and yet this doctrine is the principle stock in trade of the Salvation Army. Their publications, their songs and prayer meeting talks have more in them about the devil than they do about Christ,—more about hell than heaven, more about the wrath than the love of God,—and so the various clans of the nominal church fare on; pounding away, beating the air, mere "bodily exercise," sweating and straining to do something great, and really doing nothing to any purpose, in ignorance and unbelief of the blessed truth of God, which did they but know it, would immediately give them rest and peace and quiet in Him. "For he that is entered into His rest, he also hath ceased from his own works, as God did from His."—God is indeed using the Salvation Army, to further his own plans, just as he "worketh all things after the counsel of his own will," Eph.1:11), and yet it is a part of "Great Babylon," that is waxing so mighty in these last days, and is destined soon to fall to be "found no more at all.

Several have asked questions concerning the Second Death. I have briefly considered this subject in the pamphlet, "Endless Torments not Scriptural," beginning on page 27. It is a question that cannot be turned off with a few words, so I will not attempt to answer it further now; an article will perhaps appear in the paper soon on this theme.

Some of the readers of this paper are Seventh Day Keepers, and two or three of these brethren have written to me, not exactly asking questions, but rather lecturing me on this point, and taking it for granted that I believe certain things in regard to this and other questions, which they have no means of knowing whether I believe or not, and which, as a matter of fact, I do not believe. I will simply state my position briefly, and thus answer these brethren. There are three principle views upon this question. Some designate a particular day of the week as the Sabbath, either the first or the seventh. Some say there is no Sabbath at all in this dispensation. Some take the view that all the time is a Sabbath of rest,—the rest of faith now,—until we experience the "rest that remaineth" by and by (Heb.4:3-10). The latter view is the one I sympathize with. I readily concede to our seventh-day brethren that there is not the slightest authority for calling the first day, the Sabbath, or keeping it as such, excepting that of the church of Rome. I think that if there is any particular day of the week that we should keep especially holy, that day is the seventh, and not the first but I recognize no such special obligation. What is wrong for me to do, or say, or think Saturday or Sunday, is wrong Monday, and what is right and proper Monday is equally right and proper any other day in the week. I would refrain from doing certain things on Sunday that I would do other days, simply out of consideration for the feelings of others; and if I was living in a community of seventh-day Adventist’s or Jews I would show the same respect for Saturday. I meet with those who love the truth for religious exercises on Sunday because that day is most convenient under existing circumstances; not because it has any claim to special sanctity; and so far as I am personally concerned I would just as leave it would be any other day in the week, as the first day. "One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind." (Rom. 14:5). I'm of the number who esteem every day alike, every one of them a day of rest (Psa. 37:7). The apostle says, "we are not under the law but under grace;" that he includes the ten commandments under the general term law as he uses it in his epistle to the Romans is positively evident from 7:7, where he quotes one of those commandments as a sample of the teachings of the law that he was talking about. The distinction that seventh-day believers make between the "Ceremonial," and the "Moral" law, is convenient enough for purposes of reference, etc., but the Bible makes no such distinction but includes the whole law, ceremonial and moral, under the one general name of law. Paul declares that that law which was "written and engraven in stones," i.e. the ten commandments, was the "Ministration of Death," and was to be "done away," to give place to the "Ministration of Righteousness," "which remaineth." (2 Cor. 3:7-11). What is the "ministration of righteousness"? Not the law, for if righteousness come by the law, then Christ is dead in vain." (Gal. 2:21). Righteousness comes by faith, and "the law is not of faith," (Gal. 3:12). "For Christ is the end of the law for righteousness to every one that believeth." (Rom. 10:3-13). But I will not pursue this subject further now. I intend to consider it more at length soon in an article on "the purpose of the law." Meantime let us endeavor to "fulfil all the law in this one word,"—Love. (Gal. 5:14; Rom. 13: 8, 10).

Some of the readers of the paper are very much exercised over the doctrine of endless torment, and Probation, after death. One person writes thus: "Why do you oppose endless punishment? if that goes, endless salvation of necessity goes with it. Why rob Christians of their hope for the sake of comforting and hardening sinners in their sins. The age is drifting away from all restraint and you will help it along. If endless punishment is not true, then 99/lOOths of all God's people have been mislead by Christ's own Words."

I do not believe that there is another reader of this paper who would endorse the above sentiments. The writer evidently is not at all familiar with the controversy waging over this doctrine of future retribution at the present time, and has considered the subject very superficially. My answer to these sentiments I have already published in the pamphlet, "Endless Torments not Scriptural." I insert the above not for the sake of arguing against it, but that our readers may see how utterly in the dark many sincere Christians are. It is indeed sad that this hideous and false dogma of an endless hell has so blinded the eyes and hardened the hearts of God’s dear children, that many of them have come to think that if there is no endless hell there can be no endless heaven, and in a spirit of utter selflshness,—as unlike Christ as it possibly could be,—they stoutly contend for the former doctrine for fear of weakening the evidences of the latter; they are sure to go to heaven, they think, and rather than have their pious complacency disturbed they are perfectly willing that, side by side with their heaven of eternal joy, there should be a hell of everlasting woe. May the time speedily come when this awful slander against God shall be obliterated from the hearts of all his "offspring"! (Acts 17:29). For my own part, I confess that I feel that even heaven purchased at such an appalling cost as the existence of an endless hell would be too dear; and I hesitate not to declare that it seems to me it would be better that there should be no future life at all, than that any soul should suffer eternally. I thank God that the Bible teaches no such doctrine! So far as "hardening sinners in their sins" and releasing them from "restraint" is concerned, I would ask what effect does the preaching of the doctrine of endless torment have? Does it soften the heart and restrain from sin? Does not everyone know that the preaching of this dogma hardens the heart, and makes the sinner reckless and defiant? Infidelity and godlessness would not be so rampant in these days as they are if it had not been for the preaching of this false doctrine; it is not too much to say that there would be no Col. Ingersoll to-day going about the country undermining the people's faith in the Bible, if this doctrine had never been promulgated; and I for one, feeling sure as I do that the dogma is false, contrary to scripture, and an outrage upon reason and common sense, am resolved to do all I can to disabuse the minds of the people of this awful misrepresentation of God and his Word. In regard to the statement that 99-lOOths of God,s people have been misled by Christ's own words, I would say that there is nothing new in that, for God's nominal people as a whole, in every age, have invariably erred from the truth. Those who have had the most advanced light, and the purest truth, have always been in the minority. So it was in Elijah's day (1 Ki. 19:14, 18), so it was in Jeremiah's (Jer. 1 & 2), so it was in the days of the first advent,— "He came to his own and his own received him not." So it was in the days of Martin Luther; and so also in this final, Laodicean phase of the gospel church (Rev.3:17, 18). If you follow the majority of the church in any age (except it be, perhaps, during the lives of the apostles) you will be led into many and serious errors; whereas if you would find the truth you must seek it, not among the most popular and numerous branches of the Christian Church, but among the little companies, the faithful few who have "gone forth unto Him without the camp bearing his reproach" (Heb. 13:13, compare Ex. 33:7) ,—the "Comeouters" as they have been called, and well called too, for though the name has been used as a term of reproach, yet those who have thus applied it have thereby unwittingly borne testimony to the scriptural character of these "little flocks," for even so hath the Lord commanded, "Come out from among them and be ye separate, and touch not the unclean thing." The fact that the majority of the nominal church have accepted any particular doctrine would, according to ecclesiastical history, be a stronger argument against that particular doctrine than for it. However this tremendous doctrine of everlasting woe is not one to be decided by a majority. Our appeal must be to the teachings of the Bible, and we must be content to abide by that, whatever others, either few or many, may think. I am perfectly satisfied with its teachings. I thank God that the Scripture is not burdened with any such monstrous doctrine, but that from beginning to end it is in perfect accord with that golden declaration of holy writ that—"God is love."

Another brother writes a lengthy and very decided letter against the doctrine of Probation after death. I will give a few extracts from his communication to show how carelessly and thoughtlessly men read the Bible, and what flimsy, shallow talk is advanced and accepted by many as sound reasoning. The brother seems to be quite satisfied that he has presented a very formidable argument against the "foolish doctrine" (as he calls it) of posthumous probation; he says, "the texts I have given you will find very troublesome for you to deal with; and I deny that you can make them agree with your theory without quibble." Now, although the brother seems to think that I shall be almost overwhelmed by the might of his logic, yet the fact is (and it is almost laughable) that many of the texts he quotes as against the truth he opposes, are the very ones that I have used again and again in my writings and preaching to prove that doctrine, and the brother misses the point because he has not studied close enough. Now for a few specimens of his reasoning.

At the beginning of his letter he says that although the word probation is not in the Bible yet its equivalent is there, viz.: trial. I accept this, and was intending that the next Supplement should be on this very subject; let the reader bear this statement in mind, that the word trial is equivalent to probation, as I shall have occasion to refer to it again.

The writer quotes from my article where I say that the sinner is already dead and lost, and then asks, "How dead and lost? not literally, surely, for Christ in addressing the same dead class says, ‘Ye shall seek me and shall die in your sins, and where I go ye cannot come;' to tell dead men that they should die is strange "logic." From this sentence it is very clear that the brother does not understand the Bible teachings on the great subject of life and death (1-3-54). I would ask him, what did Jesus mean when he said to a certain one, "Let the dead bury their dead," to tell dead men to bury dead men "is strange logic," is it not? But I will not stop to notice this point further now.

The writer continues thus, "You make the bold assertion that the entire teaching of the Bible, both in its general scope and in its special precepts and declarations is in full harmony with the doctrine of posthumous probation. I deny it." Yes, I do make this bold assertion (if it is bold) and I reiterate it, and, thank God! no amount of denial can change the truth. But assertions do not amount to much one way or the other. Let us notice some of this brother's proof against this doctrine. He says, "The doctrine that teaches that God will destroy people and then raise them from the dead and give them another chance to practice the same wickedness again, to my mind, is a very foolish doctrine; to punish men first and then raise them from the dead and make them holy and happy in his own image and likeness is to my mind monstrous in the extreme." Strange language this! To raise people from the dead simply that they may practice the same wickedness again would be foolish; I know of no one who entertains any such foolish idea; if the brother does I hope he will do all he can to enlighten them. But would it be foolish to raise people from the dead to deliver them from their wickedness, and to bring them to a knowledge of the truth, —would that be foolish? Whether such an idea were true or not, there certainly is nothing foolish about it. But the last part of the quotation is the most remarkable; to punish men first and then raise them from the dead and make them holy and happy in God's own image and likeness seems to this brother "monstrous in the extreme; now to me it seems blessed in the extreme. I hardly think the brother read this sentence over after he wrote it or he would not have allowed it to have gone so. Why, does not the brother claim to be a Christian? and has not the Lord punished him some time? (if he has not then is he a bastard and not a son; (Heb. 12:8) and if he dies before the Lord comes, does he not expect to be raised from the dead and made holy and happy in God's image and likeness? and is this monstrous? the brother says it is,—monstrous in the extreme. But see again, he quotes, "The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to, have Probation? no, no. My Bible does not read that way, it puts in the word punished and thereby spoils your theory." Nay, it thereby sustains my theory, and makes it fact. This text is one of the strong ones in favor of Probation after death. Who does the Lord punish? and what does he punish them for? He punishes those he loves, (Heb. 12:6; compare Amos 3:2) and he does it for their good,—that they may be "partakers of his holiness." (Heb. 12:10.) I do not suppose that this brother knows that the word here rendered "punished" really means corrected, but such is the fact; the passage then would read, "to reserve the unjust unto the day of judgment to be corrected;" compare Jude 14, 15. This passage properly understood is a positive proof of probation after death. The brother goes on to quote some passages that he thinks teaches that death fixes our eternal destiny. The first one he quotes thus, "Heb.9:27; and as it is appointed unto man once to die and after this, Probation? no in-deed." I say yes indeed, that is just what it says,—"after this probation." The original word means trial, as well as judgment; trial would be a perfectly correct rendering of the word. But according to this brother, as we have seen, trial is equivalent to probation, hence the correct rendering is as above. This passage is one of the strongest passages in the Bible for a probation after death, because it expresses that doctrine in the plainest language Possible. "It is appointed unto man once to die and after this PROBATION." Here is the doctrine in just so many words; without any inferences," or "twisting," or "quibble," or anything of the kind, but the exact words the apostle used. I shall try to consider this subject fully in the next supplement.

Again to prove that death fixes our eternal destiny, the brother quotes Heb. 10:27; but this passage says nothing about death whatever,—not a word. The question is this, is our eternal destiny irrevocably fixed at the moment of death? a passage that makes no reference to death at all, like the last one mentioned, surely can have no bearing upon this question, and to present such an utterly irrelevant passage shows the carelessness and superficiality of the writer. The next passage urged to prove the same point is Matt. 12:31, 32; of this we say the same as of the one just considered, it says nothing about death at all; whatever it proves, or however it is understood, it does not touch the question under consideration, and hence proves nothing one way or the other concerning it. It was to guard against such carelessness as this that I wrote the paragraph in the last paper on page 77, beginning, "I would call attention," etc. In that paragraph I say, "if you examine carefully, and adhere closely to the one point under consideration, you will see," etc., and yet this brother quotes texts that do not make any reference at all to the point under consideration. After quoting this last passage he adds, "If death does not fix the eternal destiny of the blasphemer, then words fail to convey ideas." But there are no words at all in this passage to convey any such idea; death is not referred to in the passage; again I say, the question is, does DEATH fix our eternal destiny? How can a passage that does not say anything about death at all have any bearing on this question? O how blind and befogged men must be thus to talk round and round a point and never come any where near it! The brother goes on to quote again, "The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust to be punished," and then he asks, "Does punishment mean probation?" I reply, punishment is a very important part of probation, as I have already noticed, and can this brother deny it? Does not God always punish to benefit the one punished? just as a good parent punishes his child. Is it possible that the brother is so ignorant of the Bible that he does not know that punishment is one of the most essential parts of our trial? "The Lord scourgeth EVERY son whom he receiveth.,, (Heb. 12:7). The statement that certain ones were to be punished would be a proof that their period of probation had not expired, rather than the contrary. (see also Psa. 119:65-72).

The brother goes on to refer to many other passages, every one of them as wide of the mark as those we have noticed; and then he undertakes to explain away the force of Ezek. 16:44-63. This part of his letter I will consider in the next number.