CHRIST CHURCH.

The church of Christ is a body of baptized persons who have believed and obeyed the gospel of Christ from their hearts, and follow him (Christ), taking the Bible as their only rule of faith and practice.

The church of Christ can not be more than this. Whenever this body of people fails to act and be governed by the teaching of God's words they cannot rightfully claim to be the church of Christ, or claim Christ for its author.

John came to prepare a people for Christ, but he was not to build the church. See Matt. xvi: 18. We see here that Christ said he would build the church. Therefore the church in its organized form was a future matter. John the Baptist prepared a people for the Lord, but the church was not yet built.

How then, and in what sense is John the author of the church? It is believed by some people, that John set up a Baptist church; but such a thing is never spoken of by John or Christ. No man was ever called a Baptist by Christ, except John, and this was on the account of the occupation followed by him and not a name given to any of his disciples or the body of persons baptized by John. John gave to baptism a greater prominence than any teacher before him, and also baptized his thousands who came to him; from this we see he is called the Baptist, just as if he would 00034be called a tanner or blacksmith if he followed either one of these trades. But where is the Baptist church herein to be found?

The name Baptist as now applied to the Baptist church, is a nickname given to this church by its enemies, on account of the mode of baptism practiced by it.

The followers of Christ are called disciples or Christians. See Acts xi: 26. The Baptist church has a creed and a name not found in the Bible. It also teaches doctrine not found anywhere on top of God's earth but in the Baptist church. It teaches, that men in seeking the forgiveness of past sins may go to a mourner's bench and pray for faith and for the forgiveness of sins. Such never was taught by Christ or his apostles. They taught men to hear God's word and get faith. Romans x: 17. It teaches that men who desire to join the church, should tell an experience before becoming a member. It teaches that those who have once been pardoned can never fall away, but they will finally be saved regardless of what they may do. But Paul says of those seeking to be justified by the law of Moses, "they are fallen from grace." Gal.

We see then that this church lacks in part, if not wholly so, of following Christ by taking God's word for its rule of faith and practice. Read Acts ii: 42, we find that the church of Christ continued steadfastly in the apostles' teaching and we are informed that the apostles were guided by the Spirit of truth. John xvi: 13. We see here that the church was governed by the Holy Spirit. Any church, we care not by what name it may be called, if it is not governed by the teaching 00045of the Holy Spirit, now found in the New Testament, it cannot rightfully be called the church of Christ. A body of people which claims to be the church of Christ, yet fails to teach as Christ and his apostles taught, is certainly deluded or must have but little regard for the teaching of God's word. What would be said of a citizen who claimed to be a Prohibitionist, yet he failed to teach and act as a Prohibitionist? Can a Republican believe and teach as a Democrat and still be a good Republican? No one can see any consistency in such nonsense. But the good Methodist brethren will teach that the Bible is the only rule of faith and practice which God has given to govern his people: yet they, in the face of this statement are largely controlled by a Discipline which teaches more than the Bible. Mr. Wesley, the founder of this church, said that whatever is not found in the word of God, ought not to be required of any one as acts of obedience.

We are often told that there are good and bad in all churches. Yes, we believe this to be true but this does not prove the doctrine taught by all churches, true. We believe that there are good men in both the Democratic and Republican parties, but this does not prove the doctrine of either party, right. There were good men in the rebellion that went off from the Union with Mr. Davis, in 1861, but does this prove the doctrine, as taught by Mr. Davis, true? If so, then slavery was right, and Mr. A. Lincoln and the Republican party committed a crime by freeing the negro. No, we believe that the good men in Mr. Davis' party, ought to have resigned the party, since 00056the true principles of citizenship was not to be found in the party.

Read Matt., Mark, Luke, and John, and we find all of the things which Christ commanded his disciples to do--relative to their duty to God and to each other. We then read the many letters written to the churches by the apostles, and we will here find the general duties of all Christians. Christ prayed that all his people should be united in one fold. John xvi: II. Those not then in his fold he promises to bring, when they hear his voice; they will be brought, and there shall be one shepherd and one fold. He (Jesus) did not say that any fold would do, just so they were sheep, but he requires them to be in one fold. John x: 16. Cornelius was in another fold, and a very good man too, but he had to hear words of Peter and believe the gospel as others and become a member of the one fold. If he had died before Peter preached to him, we believe that he would have been saved, but should he have refused to believe after hearing Peter, he would have been lost. This is our view relative to the salvation of those who may be good, though they be not in the same fold with us.

In Acts ii: 32, we see how men became members of the church. Then we read in the same chapter, verse 42, as to how they acted to live in the church according to the Lord's teaching. We see just how the church of Christ acted both before and after it received members. Also we see here what the sinner was commanded to do before being baptized. We cannot go wrong if we start here and go down the gospel line. Micah iv: 2. The Lord's house is to be established 00067in the top of the mountains; this house is the church or Kingdom of God. The apostles were commanded to tarry at Jerusalem and begin their work there. They were to receive the power of the Holy Spirit at this city and then they were in a qualified condition to preach to all nations, not before.

Thus it behooved Christ to suffer and die, that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Luke xxiv: 46. We see here that repentance and remission of sins in the name of Jesus, was first preached at the city of Jerusalem. The apostles had preached repentance before this, but not in the name of Christ, for this could not be done until Christ became a king on the throne, and as a king he now has a kingdom with a law, and to qualify subjects who are to begin the work of preaching as directed by the King through the Holy Spirit. We clearly see here that the church was organized at Jerusalem on the day of Pentecost about the third hour of the day. Read Acts, the first chapter, and we see a church called out from the world; a body of baptized followers of Christ, namely, men and women-not an infant named. In first covenant, when infants were subjects, they were named. See Gen. xvii: 10-12. But as this is a new and better covenant, all who are members must be such as can have the law of God written upon their hearts. Jer. xxxi: 33; Heb. viii: II. Infants are saved without obeying God's law or becoming members of this covenant; they need no faith or baptism. This church, after being called out from the world, was without qualified subjects or law until it was 00078baptized with the Holy Spirit. Acts i: 8. Therefore it could not be a church fully set up until then. After the baptism of the Spirit we have a church not in preparation as was prepared by John the Baptist before the death of Christ. I will build my church, said Christ, before this, but who ever heard of Christ or his apostles teaching such doctrine after the setting up of the church on the day of Pentecost. The disciples were taught to pray for the kingdom to come, until Christ rose from the dead, but not so after his death. Luke xi: 2. A great many people pray yet for the kingdom to come, but we find not a prayer of this nature, after the death of Christ, recorded in God's word. We are now citizens of the kingdom. Why should we then pray for a kingdom to come? In Acts ii: 41, we have men who are being added to the church, but under the preaching of John the Baptist they were being prepared for the Lord. Luke iii: 4. John preached the baptism which followed repentance for the remission of sins, and all who repented of their sins which they had committed against God, and believed in John's preaching of a coming Christ, were baptized and were thus prepared for the setting up of Christ's kingdom: In this sense we had a kingdom before the death of Christ; but no man then living understood that the church or kingdom was fully in existence. A kingdom can not exist in its organized form without a king reigning over it. The king also must have qualified subjects, and laws, before it is fully set up. Such, the must have qualified subjects, and laws, before it is fully set up. Such, the kingdom of Christ did not have before the day of Pentecost.

PART II.

Who organized the church?

We teach, and so believe that the church was set up by Christ and the Holy Ghost through the apostles. In Acts, 1st chapter, the promise of Christ to his apostles, is, they should receive power after the Holy Spirit came upon them. We must not look for a kingdom set up until Christ gives his agents power to act. No agent has a right to act until dictated to by a higher power; this higher power now dictating to these agents in this case, is the Holy Spirit. This Holy Spirit is in the church, first guiding the apostles and giving them power to do what Christ himself would have done.

Now we have a church complete in all its forms.Ist. We have a kingdom.2nd. We have a king on his throne.3rd. We have the Holy Ghost giving power to the apostles.4th. We have the apostles and others as qualified subjects.5th. We have the law of the kingdom, given by the Holy Spirit.

Now the kingdom is ready for the reception of new converts or new members.

Since we now have a kingdom complete, what are the conditions of membership or entrance? Christ promised to give Peter the keys of the kingdom, and this promise is now fulfilled. Read Matt. xvi: 18. We see the nations must be taught and then baptized. Matt. xxviii: 19. Read Mark xvi: 15-17. We see 000910the gospel is to be preached to all nations and the nations are to believe and be baptized; the promise is, they shall be pardoned or saved. Read Luke xxiv: 47. We see that repentance is to be preached among all nations. Now let us hear the testimony of the three witnesses, as to what they say the conditions of entrance into the kingdom of God are. Mark says, men must believe the gospel. Luke says, men must repent. See Luke xviii, also xxiv: 47, Acts xvii: 30. Matthew commands them to be baptized into the name of Father, Son, and Holy Spirit. Mark says, those who are thus taught, to believe, repent, and be baptized, shall be saved or pardoned. Therefore we see that the conditions of entrance into the church are faith in Christ, repentance, and baptism.

This is why Paul says that it is by grace we are saved through faith. The conditions of salvation are very simple, and nothing meritorious in them, so as to cause man to boast. The grace of favor of God led him to appoint these conditions in order that men might enjoy salvation from sin. Eph.ii: 8.

We see from the above that men were not taught by the apostle, that they should pray for faith and religion, and thereby enter into the church or kingdom of Christ. Prayer is all right when accompanied by obedience; otherwise God has not promised one blessing by prayer to the alien or Christian. The apostles required all men to believe the gospel; and it pleases God to save those who believe and obey him. We believe, and so teach, that Peter had the keys of the church. If so, we must hear him. On the first Pentecost after Christ rose from the dead, about the second 001011hour of the day, we see a large assembly of people in an upper room in the city of Jerusalem, where the apostles were waiting for the descent of Holy Spirit. Here we see the apostle Peter rise up with the eleven and call the attention of that vast assembly, and make the request that they should hear his words. Act ii: 14. His first object seemed to be to convince his hearers that they were not drunk. Then he proceeds to prove from the prophet Joel that this occurrence is only a fulfillment of prophecy. He next proceeds to show, in verse 22 that Jesus is certainly Christ, and that he was raised from the dead. He proves by David that Christ's soul was not left in hell, nor did his flesh see corruption. The death and resurrection of Jesus is proven beyond doubt, and his being exalted at the right hand of God shows to all the Jews that he was not an impostor, and that he was more than mortal man. Now, three thousand of these Jews, who heard the words of the Spirit through Peter, are cut to the heart, and ask what to do. Peter told them to repent and be baptized, every one of them, in the name of Jesus Christ for the remission of sins, and they should receive the gift of the Holy Spirit. Acts ii: 37. Those who gladly received his word were baptized, and the same day added to the church. The Jews were the first seekers and mourners after the descent of the Holy Ghost upon the church. They are now convicted of sins and feel the need of a saviour; therefore they cried out to Peter and the rest of the apostles saying, Men and brethren, what shall we do? Peter does not tell them to seek by praying, but he commands them to turn, or repent, and be baptized, in 001112order to enjoy the forgiveness of sins and the gift of the Holy Spirit. They are now citizens of the kingdom of Christ, and must continue in the apostles' teaching and fellowship with the church if they wish to gain an eternal salvation at the right hand of God. They can now seek this eternal life by prayer and good works. The apostles, after the death and resurrection of Christ, did not command one alien sinner to pray or get religion at the mourner's bench, or anywhere else, before they had believed and obeyed the gospel. They met with sinners who did pray before obeying the gospel, but they did not advise them to so continue. Saul prayed after seeing Jesus on the way as he went to the city of Damascus, but when Ananias came to him and found him praying; he told him to arise and be baptized and wash away his sins, calling on the name of the Lord. Acts xxii: 16. Saul was praying to know what to do before Ananias came to him. Acts ix:6. Christ told Paul to go into the city, for there it should be told him what he must do, and as a penitent believer he naturally desired and prayed for the information brought to him through Ananias. It is thought by some people that Saul was praying for the forgiveness of sins. If so, he failed to receive the forgiveness, for Ananias finds him in a penitent condition, refusing to eat, or enjoy this forgiveness. We would hardly find a forgiven man in this condition. "O, but," say the objectors, "Ananias called him Brother Saul!" Yes this is true. But does this prove Saul to be a forgiven man? Let us see. Peter-called the Jews on Pentecost men and brethren before they had faith in Christ. Were 001213they pardoned? In Acts iii., he calls the Jews brethren again, and then he tells them in the next breath to repent and turn, that their sins may be blotted out. Verse 19. Were these Jews pardoned because they are called brethren? If so, then these men were pardoned before they repented. All Jews were brethren in the sense of being Abraham's seed; and this is what both Peter and Ananias allued to--nothing more. The Lord appeared to Saul to make him a witness and an apostle. This could not have been done otherwise. Acts xxvi: 16. Here we see why Christ appeared to Saul, but the conditions of pardon are not found here, for the Lord had called and sent men to tell men what to do to be saved; therefore he declines to tell Saul; although he heard his prayers and saw his grief on account of his many sins, still he must wait for the coming of Ananias, who would tell him what he must do. Acts ix: 6, II.

We read in Acts xxii: 10, the Lord told Saul that he must go into the city of Damascus and there the appointed things would be told him. These appointed things were not prayers, for he prayed before any one came to him, and the Lord heard his prayer, but still Saul is not relieved of the guilt and burden of sins before Ananias came to him and commanded him to arise and be baptized and wash away his sins calling on the name of the Lord. It is not here taught that simply water washes away sins, but that in the act of baptism we meet with the blood of Jesus, which cleanses us from all sin, while our bodies are baptized or washed in water. Heb. x:22.

Paul, speaking of his own conversion, with others, 001314says: "The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." Rom. viii. If the Romans were made free from sin by obeying from the heart that form of doctrine delivered them, then Paul, who was saved like them, must have obeyed the law of the Spirit, and we are informed that the Spirit, through Peter, on Pentecost, said to three thousand Jews who had believed and asked what to do, "Repent and be baptized for the remission of sin." So much for the men who prayed before being baptized. We are glad always to meet with men who will pray and then go right along and do what God says. Cornelius also prayed before obeying the gospel, but from what we read of him he was not the kind of seeker we have now-a-days, for he was a good man and did many good things for the poor, and was of good report by all who knew him. He seems to have had knowledge of the law of Moses, as he was praying according to the custom of that law. Act iii:9 Here we learn that the ninth hour of the day was an hour of prayer with the Jews, and this is the hour that Cornelius was praying in his house when the angel came to him from the Lord to tell him to send for Peter, who would tell him what to do. We see from what little is said of him before Peter went to him, that he must have been a proselyte to the Jewish religion, as he was of good report of all the nation of the Jews. Acts x: 22. Although the Jews had no general dealing with the Gentiles, they admitted them into some parts of the holy temple at Jerusalem. Thus we see the relation which Cornelius held to the Jewish covenant. As such, he was keeping the law and 001415custom of the Jews, but he did not know that Christ was the end of the law for righteousness to every one that believeth. To say that he was a penitent seeker, who was not in favor with God, is wholly without truth and a leap into the dark pit of falsehood. The angel finds him doing the best he could under the circumstances, but knowing that he (Cornelius) was then in ignorance as to the new covenant and the gospel of Christ as set forth by Peter on the day of Pentecost, he tells him to send for Peter, who is at the house of one Simon, a tanner, whose house is by the seaside at Joppa. He (Peter) would tell him words whereby he could be be saved. Acts xi:14. Here we are informed that Cornelius, although a good man, was not in a saved state. After Cornelius is in conversation with the angel, he calls three men and sends them down to Joppa for Peter, but in the meantime we don't hear of him continuing to pray, but he waits for the coming of Peter. There were about three miracles connected with the conversion of Cornelius. The first was the visit of the angel to his house. The second was the vision of the sheet let down from heaven, with four-footed beasts, reptiles, etc. The third was the baptism of the Holy Spirit which fell on the household of Cornelius as Peter began to speak. Acts xi: 15, Each one of these miracles was designed for a purpose. The first was to tell Cornelius, through the angel, where he could find a man who would tell him what to do to be saved. The second was to convince Peter that God was no respecter of persons (Acts xi: 9, 10; x: 34), and that he ought to go and preach the gospel to the Gentile nations. The third was to show or bear 001516witness to both Jew and Gentile that the Gentile had a right to the new covenant, etc. Acts xv:7. These miracles were not to save or pardon Cornelius within themselves, for the angel told Cornelius that Peter would tell him words whereby he and his house should be saved, and Peter says that their hearts were purified by faith, not by either of the three miracles. Miracles are not to save men, but they serve to bring about or bear witness to salvation, etc.

Having seen what the three miracles were for, we will now look after the conversion of Cornelius as brought about through the preaching of Peter. The sermon delivered on this occasion is simple and plain. Peter first speaks of the word sent unto the children of Israel and the baptism of John. Then he speaks of Christ as the anointed of God by the Holy Spirit, who went about doing good, and healing all who were oppressed, etc. He speaks to them of the death and resurrection of Christ, and his identity after his resurrection, as he was seen of them as witnesses, and how Jesus commanded them to preach, and how all of the prophets give witness that through the name of Jesus whosoever believeth in him should have the forgiveness of sins. Thus we see that Cornelius was a believer in God before Peter preached to him, but not a believer in Christ. This he could not be until he heard Peter, for God made choice of Peter that the Gentiles by his mouth might hear the word and believe. Acts xv:7. Faith comes by hearing, and hearing by the word of God. Rom.x:17. How, then, could the Gentiles have faith in what they had not heard of? and how could they have heard without Peter? We see here that the Gentiles 001617heard the gospel, which was to be preached to all nations, and those who would believe and were baptized in his name were saved through his name, as witnessed by the prophets in the olden times. The Gentiles believed and obeyed the same teaching as the Jews on Pentecost, for Luke says that repentance and remission of sins is to be preached at Jerusalem and go among all nations. The Gentiles are one of the all nations; they must hear, believe, repent, confess, and be baptized in the name of Jesus.

Such is the teaching of Peter, for he commanded them to be baptized in the name of Christ; and this agrees with the commission of Christ, for in the name of Christ; and this agrees with the commission of Christ, for he said unto his apostles, go teach all nations and baptize them. Matt. xxviii: 19. How were the Gentiles saved? By words spoken by Peter. What were those words? They were the death and resurrection of Christ, faith and baptism in the name of Christ. We are quite certain Peter preached the above named things, for men are not promised salvation without them.

Christ commanded the apostles to preach the gospel to all nations, and baptize those who would believe. Cornelius believed and turned to the Lord and was baptized.

PART III.

ARE WE TO TEACH OR COMMAND ALIEN SINNERS TOPRAY BEFORE BAPTISM?

Any man or woman may pray whenever they feel like doing so, but we have no command or example where Christ or his apostles ever commanded one sinner 001718to pray before baptism under the new covenant, since the death and resurrection of Christ.

Prayer is natural with any man convicted of sins, but God does not promise to accept of prayer that is not accompanied with faithful obedience. John ix: 31. Prov. xxviii: 9. In the latter chapter and verse Solomon says, whoso turneth away his ear from hearing the law, his prayer is an abomination. The Lord says, why call ye me Lord, Lord, and do not the things which I say? Matt. vii: 21. Men must obey the laws of health if they pray to God to give them health. Men who wish a bountiful harvest of the earth, must obey the law of God which brings this harvest or they will be without food it matters not how much they may pray. The farmer who cultivates, sows, reaps, and gathers, may pray for a good and bountiful crop; but he who would pray, yet fails to cultivate the soil, may expect starvation and rags. The same principle is true in spiritual matters. Man must obey God or he will never be blessed. God has sent his Son into this world, and through grace we have his blessings given unto us. We cannot buy them, yet if we will make an effort to obtain them we may have them. Man is everywhere described in the Bible as wandering away from God. Now since this is true, God wants man to return to him, and when this is done, God is ever willing to forgive and pardon every wrong which man may have done. Isaiah says, let the wicked forsake his way, the unrighteous man his thoughts, and let him return unto the Lord who will have mercy and will abundantly pardon. Man does not have to call on the Lord weeks and months 001819in order to get him willing to forgive him. God is always willing, and as a faithful father would welcome the return of the lost son home again. Our friends and brethren who teach the prayer system in converting sinners, fall into error when they require penitent believers to call on the name of the Lord and expect pardon without having obeyed the commandments of God. The thief on the cross is often referred to, by them, as an example; but they should remember that the thief was a member of the Jewish covenant and was a fallen child of God, then in custody under the law of Moses; his case furnishes no example to alien sinners who live under the new law of our Lord and Saviour Jesus Christ. If Christ saved him that day, it was no more than he did for many others within his life-time while on earth, but to say that the thief was not baptized or that he had never been a member of any covenant, is a leap in the dark. All Jews became members of the Jewish covenant at their birth, and were circumcised at the age of eight days old, to keep from being cut off from the covenant. Gen. xvii: 10, 12.

The publican who went up into the temple to pray was also a member and had a right to pray for forgiveness of his sins in the house of prayer. Solomon says, if the Lord's people who are called by his name should humble themselves and pray, God would hear and forgive their sins. Such is the case with the publican in Luke xviii: 13. This furnishes no example as to how alien sinners shall become Christians under a new and better covenant. These men lived before the law of the Lord went into effect on the day of 001920Pentecost. We had as well refer to Enoch who never died, for an example of salvation of, as to either of these men above named. We must come this side of the death and resurrection of Christ to find an example by which the alien sinner may be saved. We believe that men may mourn, seek, ask, and pray, but the examples furnished us for such cases are not found in Matthew v:4, or in any other book than the Acts of the Apostles. Christ said, "Blessed are they that mourn for they shall be comforted;" but this is not an example for the alien sinner, in this particular case. The persons here addressed are disciples or followers of Christ, and cannot be taken to illustrate as to how sinners may act in coming to Christ. Let us now open the Bible and read from Acts ii: 37. We find here three thousand convicted men who are seekers, mourners, and asking the apostles what to do. If the apostles are guided by the Spirit of truth, they certainly will give the right answer; and the answer there given is an example to all mourners and seekers who may want to come to Christ and obtain the forgiveness of sins. Peter commanded them to repent or return and be baptized in the name of Jesus Christ for the remission of sins, and they should receive the gift of the Holy Spirit; the same day those who gladly received his word were baptized and added to the church. We should rightly divide the word of God, then there will be no difficulty as to examples to go by in conversion. We have many examples furnished us in the Acts of the Apostles, but none of these examples teach us that God accepts of the prayers of alien sinners unaccompanied by faith, repentance, confession, 002021and baptism; prayer is all right when accompanied by these conditions of pardon.

These persons, after hearing the gospel, believed it with all their heart and this made them cry out and seek by asking the apostles what to do. Peter seeing that they have faith in Christ, does not command them to believe, but commands them to repent and be baptized, in order to enjoy the forgiveness of past sins and the gift of the Holy Spirit; after which, they continued steadfast in the teaching of the apostles. This now includes prayer to God, and other good works.

PART IV.

CONVERSION OF THE PHILIPPIAN JAILER AT NIGHT.

The next example we notice is the conversion of the jailer. We refer our readers to this case because it is the second case in the history of the preaching of the apostles where we have the same question asked as in Acts ii: 37. As the same answer is not given, it is sometimes thought by some persons that the apostles taught different doctrine. We must examine the nature of the case before forming any conclusion in regard to the matter. It is true, the same question has a different answer, but we account for this, in this way: The condition of the parties is different. The Jews on Pentecost, already had faith when they asked what to do, and had advanced one step toward God, while the jailer has no faith and has not taken one step toward God. Hence the apostle Paul begins with him just where he found him. The first thing for the jailer to do is believe, and the promise is to him 002122that he and family shall be saved. Not that they are saved by faith only, but they are saved by it in connection with the other conditions of pardon. If we conclude that he is saved by faith only, then we have him saved without repentance. We had as well take the position, that the Jews on Pentecost were saved without faith, since faith is not mentioned in the answer at all.

Peter commanded them to repent and be baptized, because they had already believed. Paul commanded the jailer to believe, because he had not believed. He was to believe the word of the Lord, for that is what was preached to him. Now if we can find out what the word of the Lord is, then we have found out what the jailer believed and whether the word of the Lord requires of penitents more than faith, or not.

Isaiah and Micah say that the word of the Lord is to go forth from the city of Jerusalem. Now let us look and see when the word of the Lord went forth from this city, and who preached it, and what it was; but before we do this, we will refer our readers to the word of the Lord as found in the commission of Christ. Here the Lord says, "He that believeth and is baptized shall be saved." Mark xvi: 15. Matthew says, teach and baptize them. Now we see that the word of the Lord to all nations, is the gospel preached to them, and faith, repentance, and baptism, as the conditions of pardon. As the jailer is one man of the "all nations," this is the word of the Lord to him also. This is what the old prophets referred to when they said that the word of the Lord should go forth from Jerusalem, and this is what Peter preached on Pentecost. The 002223jailer heard this and believed just what all others did, and was baptized the same hour of the night. Acts xvi: 33. Therefore we see that the word of the Lord includes baptism as well as faith, for Jesus says, he that believes and is baptized, shall be saved. Then we are not to understand that Paul meant that the jailer was saved by faith, without baptism, for he (the jailer) did not rejoice in his and his family's salvation until after they were baptized. Acts xvi: 34. Here in the case of the jailer and family we have no long seeking, mourning, nor praying, before baptism. He was not told to pray for faith, but commanded to have faith, and we know that faith does not come by the prayer of an alien sinner, for without faith it is impossible to please God. Heb. xi: 6. How then can the sinner who prays for faith expect any blessing of forgiveness? Faith comes by hearing, and hearing, by the word of God. Romans x: 17. If faith comes this way, we need not look for it another way, for this is the way all who received pardon got faith under the preaching of the apostles. The jailer on being awakened out of his sleep, saw the prison doors open and every man's bands loosed; he naturally thought all the prisoners would escape. This would leave him in great danger before the law, therefore he purposes to make a short work of the matter by taking his own life with the sword, but Paul speaks to him kindly telling him not to do himself any harm, as they were all there. Then the jailer "called for a light and sprang in and came trembling and fell down before Paul and Silas and brought them out and said, Sirs, what must I do to be saved?"

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It is thought by good thinkers, that he meant a salvation from the hands of the law; we will not say here which he meant. But however, man's extremity is sometimes God's opportunity, and Paul commanded him to believe on the Lord and he and his house should be saved. Let us now look at the conversion of this man from another standpoint. Suppose B sends his son to school to A; the boy has never been to school before, and does not know his letters. He comes to Mr. A, his teacher, and asks what to do to become educated? A commands him to buy a spelling-book and learn his letters. Are we to understand that A meant for the boy to get his entire education out of the spelling-book? We think no sensible man would send his son to a teacher of this kind. Now will we credit the apostle with as much respectability as we do a common school teacher? If so, we will be aided a great deal in understanding the conversion of the jailer. A commanded the boy to buy the speller, and learn his letters because that was the first thing to be done in getting an education; not that he expected for the boy to get his entire learning out of the speller. The readers--1st, 2nd, and 3rd, must be learned; arithmetic, grammar, etc., must be studied, but not at the first entrance into the school.

We must use some common sense in our study of the Bible, as well as other books. Peter commanded the Jews, on Pentecost, to turn and be baptized in the name of Jesus Christ, for the remission of sins. He He does not say a word about faith, because the boy is now out of his letters and must take up other books, viz., repentance and baptism.

PART V.CONVERSION.

We will now examine the cases of conversion found in Acts iii: 19. It is often thought, even by teachers, and not like that found in Acts iii: 19, is quite another teaching, and not like that found in Acts ii: 37, for the objector to water baptism being one of the conditions of pardon often refers his hearers to this scripture to prove that the apostles did not teach baptism in this case for the remission of sins. Let us read from the revised version, and we have the apostle saying: "Repent ye therefore and turn again that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord." Acts iii: 19. There is a turning spoken of in the Bible after repentance, and this is in baptism. The blotting out of sins is equal to the remission of sins, and we know that this takes place in the act of baptism. The blotting out of sins is the same as the washing away of sins, and we are informed that the washing takes place in the act of baptism. Acts xxii: 16. We must keep the grand commission before us, since by it all nations are to be saved. What Christ said in the commission once is a general rule by which all men of every age and clime must be saved. If we arrive at the conclusion that the persons in Acts iii. were pardoned without or before baptism, because baptism is not mentioned in the chapter, then under the same head and by the same reasoning we have them saved without faith or the blood of Christ, for neither one is spoken of in this case.

We are not to believe that any one of the conditions 002526or means of pardon is to be excluded because it is not named. They are all general terms and always accompany each other, and no man is promised salvation in the word of God who fails to comply with them all. When Jesus rose from the grave, and said unto his apostle, "Go ye therefore, teach all nations, baptizing them in the name of the Father, Son and Holy Spirit," he meant all nations. He did not mean baptize them in Acts ii: 37, and not baptize them in Acts iii: 19. When Jesus said, "Preach the gospel to every creature, and he that believes and is baptized shall be saved," he meant it--not that some might be saved by faith only, without repentance or baptism.

The seasons of refreshing spoken of as following the blotting out of sins, are equal to the gift of the Holy Spirit spoken of in Acts ii: 37; and we are quite certain that the gift of the Holy Spirit which dwells in the hearts of believers, always follows baptism. Peter says in Acts v: 32, "We are his witnesses and so also is the Holy Spirit which God giveth to them who obey him." Paul says that because we are sons, God has sent the Spirit of his Son into our hearts, crying, Abba, Father. Gal. iv: 6. The law of the Lord is perfect, converting the soul. Psalms xix: 7. Therefore no soul can expect conversion, who fails or refuses to obey God's law. Conversion is a change in one's belief from one theory to another quite different. It is sometimes called a change of will, or mind, as regards doctrine. This must take place in the heart and mind of the alien sinner before becoming a child of God. Man must hear with his ears, see with his eyes, and understand with his heart, or he will never 002627be converted. Conversion takes place in man. Healing, or pardon, takes place in the mind of God. Jesus says of the Jews, "This people's heart is waxed gross, and their ears are dull of hearing, and their eyes have they closed lest at any time they should see with their eyes, hear with their ears, and should understand with their hearts, and should be converted and I should heal them." Matt. xiii: 15.

Here we are to understand that the things for the sinner to first do, are to hear, see, and understand, and that with his heart. When this is done and the sinner falls in line with the teaching of God, his heart is changed and he is converted to God. He is a believer, but not born of water and Spirit. He is begotten of the teaching of the Spirit, and therefore converted so far as faith is concerned. Men are not required to go to a mourner's bench or any other place for prayer or be prayed for, but be quiet and hear as did the Jews on Pentecost, also the jailer, King Agrippa, and many others, of which we have an account given in the Acts of the Apostles. By doing this, they will become willing to serve God without any great excitement at the mourner's bench. By hearing, understanding, and seeing, men have been able to move into disaster and bloodshed. Moses led the whole Jewish nation from the land of bondage, after they heard, understood, and believed him. Therefore Christ is able to lead us from sin if we will hear, understand, and believe him with the whole heart. Gen. Sherman led his army on his famous march to the sea, and set the country all in a flame of fire, because his men heard, understood, and believed, and obeyed his orders.

PART VI.

CONVERSION OF THE FIRST AFRICAN.

We will now examine the account we have on record of the supposed conversion of the colored man in the New Testament.

After Philip had preached in the city of the Samaritans and was on his way back to the city of Jerusalem, he was spoken to by an angel of God, who instructed him to "go toward the south into the way which goeth down from Jerusalem unto Gaza, which is a desert." Philip, like a man without questioning the statements of the angel, arose and went the way he was directed by the Spirit or angel; and on arriving at the place where the angel directed him, he met with the "Eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had been to Jerusalem for to worship," and was then on his way back home. He, being very religious, was reading from the book of Isaiah about a man whom Isaiah said, was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so he opened not his mouth. Philip, on hearing the Eunuch read this scripture, asked him if he understood what he read? The Eunuch's reply was, "How can I, except some man should guide me?" Then the Eunuch asked Philip to have a seat in the chariot with him. The Eunuch then asked Philip, who this man Esaias was talking about, himself or some other man that was being or had been led to the slaughter, etc., and was dumb as a lamb and refused to speak. Philip now takes this for an occasion to preach the 002829gospel to this man who had never heard it; and beginning at this scripture, he preaches to him and tells him about Jesus Christ who was condemned before Pilate, and let out from the judgment hall bearing his own cross and many other shameful insults, and did not resist or open his mouth. He tells the Eunuch of Christ as a bleeding lamb, and then he speaks of him as a risen Savior, and a king over his own kingdom, and how he had commanded the apostles to go and preach the gospel and he that believes and is baptized shall be saved. The Eunuch, on hearing this, changes his heart or mind and concludes that he will not any longer go up to Jerusalem to worship, but that he would accept of salvation, there and then offered upon very simple terms.

He now has full understanding as to who it was that suffered, and how men must look to Jesus for salvation, instead of going to Jerusalem as he had been. And seeing the water, he asked Philip what hindered him from being baptized? and "Philip said, If thou believest with all thine heart, thou mayest; and he answered and said, I believe that Jesus Christ is the Son of God; and he commanded the chariot to stand still, and they went down, both into the water, both Philip and the Eunuch, and he baptized him." In this case we see the part which the Spirit and the angel did. They directed a preacher where to go to find the Eunuch, after which, we hear no more of them until the Eunuch is baptized. Next we see the part that the preacher did in the conversion of the man; he preached to him Jesus, and told him what he must do in order to be saved. Next we see the part which the 002930Eunuch did in obtaining his salvation; he heard and understood, believed, turned to the Lord, confessed his name, and was baptized. Acts viii: 36. After these things had been done by him, he went on his way rejoicing, for he had evidence that he was pardoned of all his past sins, and this evidence is found in the promise of Jesus, for Jesus said, "He that believeth and is baptized, shall be saved" or pardoned. Mark xvi: 15. Nothing is said about the Eunuch having prayed or got religion as a quality to make him fit to be baptized. He believed and trusted Jesus as the Son of God, and is therefore willing to obey him. This is all that any man is required to do in becoming a Christian. A man may pray if he desire, but such is not commanded of any man until he has been baptized. The Eunuch now goes on his way rejoicing, and he can tell thousands in his far home, (Africa) what a dear Saviour he has found; also, he can point them to the Lamb of God which taketh away the sins of the world; therefore others through him must have heard the gospel, for the Eunuch was a man of considerable ability, and fully understood the first principles of Christianity; no doubt he was the cause of many souls being converted to Christ, for this was the way that the gospel was carried to many parts of the world. Acts viii: 4. This seems to have been the duty of every disciple of Christ, for they went everywhere preaching the word, and thousands believed, repented, turned to the Lord, and were baptized, and kept the ordinances of the Lord by meeting together, praying, exhorting one another and taking of the Lord's table on the first day of the week. Acts 003031xx: 7, also Acts xx: 28. These scriptures here in Acts show us how the new converts continued in the teaching of the apostles and in fellowship with each other.

PART VII.

NEW BIRTH.

The new birth has always been a subject of great weight, and has been often discussed by the noble and ignoble, the wise and the ignorant. Much has been said that might have been let alone or otherwise said. That there is such a thing as a new birth, or being born again, is as true as God lives. But how it takes place, and what it really is, few men living or dead, have ever told. They have made others believe that they told, but in reality they simply hinted at it. They said many things that might have otherwise been said.

The new birth was not fully understood by any man before the death of Christ, although it was being taught, and men were begotten and born under the preaching of John the Baptist, as well as under the new law of Christ. The word was sowed into the hearts of men and women, though they did not understand all about it. There was such a thing then existing as the sowing of the word of God, which is called the good seed of the kingdom. There were sowers then, sowing the seed, and it was then upon the hearts of the people. But did any one at that time understand all about it, and what Jesus meant before he explained it to his disciples? Such is the case with the parable of the new birth.

003132

There was such a thing as the new birth then in existence, or there was nothing in the parable. But there was something in the parable, as certain as God lives, and just that sure the new birth was then in existence. Christ did not only mean to teach Nicodemus something that would be, but something that then existed as well as it would exist in the future, though he did not understand it. It is true, that men were not being born into a kingdom, fully organized or set up, but they were being born into it just like they pressed into it.

It was a thing in preparation and not fully prepared; but does this prevent the idea of a new birth being in existence at the time our Savior spoke to Nicodemus? Certainly not. If so, then upon the same ground, why not say that there was not any such a thing as the sowing of the gospel seed, etc. The sowing of the gospel seed in some way existed then; so did the new birth. If it is necessary that the sinner be born again to enter the kingdom after it is fully set up, then it would also be very necessary that the sinner be born again to enter into the preparatory state of the kingdom. Certainly so; for Jesus would not have a man who was not thus qualified before nor after the kingdom was set up. The very teaching of John shows that he required of the Jews a deep repentance and a change of life before baptism.

All Christian writers admit and agree that the new birth is simply a grand change wrought in the heart and life of a sinner. They may not agree as to when, how, and the means or conditions leading one into the new birth, but they do agree that there is a great 003233change brought about or there is no birth. Were men changed before the kingdom was set up? If so, why not have a new birth in this change then, as afterwards? If the persons who came into the kingdom in its preparatory state, enter without a birth of water and Spirit, why require a birth of those who enter after it was fully organized? Are they to be in another relation to Jesus and the kingdom, other than those who came in before the building of the church? Did Jesus intend to have a portion of his disciples undergo the change of the new birth, and others not have this great change? We think such reasoning is worse than fallacy, and without any degree of logic. To say that the new birth did not exist under the preaching of John is equal to the overturning and setting aside his entire ministry. Why did John require the fruits of repentance at the hands of the people before he would baptize them, if there was no change necessary before being baptized? We believe that there was a change in the disciples of John, and one equal to that of those who entered the kingdom on Pentecost. They believed the teaching of the spirit, through John, just as the Jews believed the teaching of the Holy Spirit on the day of Pentecost. They repented of their sins just as others did on Pentecost. They were baptized for the remission of sins, just like others. Why then withhold the new birth from them, seeing that they undergo the same change and comply with the same conditions? We believe that if such a work was not the new birth before the completion of the kingdom, that it would hardly be after the completion of the kingdom. We believe 003334that this is what Christ meant for Nicodemus to do when he said unto him, that "except a man be born again, he cannot see the Kingdom of God." John iii:5. Nicodemus did not understand the nature of the birth, but Christ tells him that it is of water and Spirit, not flesh; that is, a man is begotten of the Spirit through the preaching of the word, and is brought through the water of baptism in order to enter the Kingdom in its preparatory state, as well as in the state of completion. Thus we are begotten by the teaching of the Spirit, who is our father, and brought through the water of baptism, which constitutes a birth of water and Spirit.

John i:13. Here we learn that those who accepted of Christ were begotten of God, and this was before the death of Christ. If we have a begetting before the death of Christ, why not have a birth? Must the begotten wait until after the death of Christ before they are born? We think this would be an untimely birth and wholly out of order.

Christ seemed to be astonished at Nicodemus not knowing that such things existed-as he was a teacher and a master of Israel. John iii:10. Nicodemus, like many of the Jews, thought his fleshly relation to Abraham was all that was wanting in his case, and as he obtained this relation by a birth of woman, he naturally thought Christ meant for him to undergo such a birth again, and this is what he could not see how such a thing could take place with a man when he was old.

Having examined the new birth theory before the death of Christ, we now will examine the theory after the death of the Redeemer. We learn by reading 003435I John v: 1, that whosoever believeth that Jesus is the Christ, is begotten of God. Now if we can learn how God begets us when we believe, we will know, when we are begotten of God. James says: "Of his own will, begat he us by the word of truth." i:18. Therefore when we hear the word of truth and believe it with the whole heart, we are then begotten of God. Peter, in writing to those who had believed, repented, and were baptized, says, "They were begotten again not of corruptible seed, but by the word of God which liveth and abideth for ever. i: 23. Here we see plainly that it is by the word of God that alien sinners are begotten. They hear and believe the word of God as the gospel is preached unto them, and are begotten through the preaching of the gospel just as Paul says, that he had begotten a whole church of Corinth. i Cor. iv: 15. Hence we are begotten of the Spirit when we believe the words of the Spirit as preached through the apostles. Now, since we are begotten of the Spirit, how are we to be born of water? We are buried in baptism and raised out of the waters of baptism to walk a new life and enjoy a new state; and as Jesus was raised out of the grave and was born from the dead, so we are raised out of the water, after we are dead to sin; and we are thus born of water and Spirit.

If we have not been born of water by this action, then we had as well say, that Jesus was not born from the dead when raised out of the grave. Col. i: 18. If we set aside a birth of water because we don't understand all about it, then upon the same ground we may set aside a birth from the dead, for we 003536certainly do not understand the whole matter. Christ simply used very strong parables to illustrate his teaching, and this is one of the most powerful used by him. We are taught in this case, that man must undergo a radical change before he can enter the Kingdom of Christ. Those persons who heard, believed, and obeyed the teaching of John, were changed and prepared for the Kingdom. Therefore we naturally conclude that after the death and resurrection of Christ, all who heard, believed, and obeyed the teaching of Christ through the apostles, were made citizens of the Kingdom or born again of water and Spirit. If they were not born again when they believed and obeyed the gospel, we are at a loss to know just when one is born of water and Spirit. Titus says we are saved by the washing of regeneration and the renewing of the Holy Spirit. iii: 4, 5.

Mark calls, or locates this salvation and washing in, baptism. Therefore when one is saved in the washing of regeneration, he is at the same time saved by baptism, for this washing is done in baptism. Eph. v: 25. Here Paul says that we are saved by being sanctified and cleansed by the washing of water, by the word. We know of no other washing of water by the word, other than baptism. Therefore the logical and scriptural conclusion is, that those who hear, believe, repent, confess Christ and are baptized, are born again, or born of water and Spirit. Paul says, "If any man be in Christ, he is a new creature;" and we are also informed by him that we are "baptized unto Christ." Gal. iii: 27.

If a man is a new creature when he gets into Christ, 003637then we may not expect the new birth to take place before or outside of Christ, and if a man enters Christ by baptism, he need not expect either the new birth or to be a new creature without baptism, for Paul says, "As many as have been baptized have put him on." No man enters Christ without baptism. Baptism does not save, within itself, but it is a stepping stone into the ark Christ Jesus, as the waters of the flood were the means by which Noah's ark was carried over to the new world; and by this water, Peter says, there were "eight souls saved. The like figure whereunto baptism does also now save us." I Peter iii: 19, 21. As eight souls came through water into the new world, so we come through the water of baptism into Christ, where we find redemption through his blood, even the forgiveness of sins. The eight souls were not saved by water only, but they were saved by faith, the ark, and water. So we are not saved by baptism, at the exclusion of faith and repentance, but by them all we are carried over from the old world into the new one, which is Christ Jesus, or the Kingdom of Christ.

PART VIII.

LAW OF PARDON.

God, in ages past, has ruled the sons and daughters of men, but he always had a rule by which to govern them. He generally has left the matter to man's choice, as to whether he would be ruled or not. If man saw cause to obey the law of God, he always received a blessing; otherwise, a cursing. God's law is always very short and plain. It may be written or 003738verbal. In the beginning God gave to our fathers verbal laws. When he created Adam and made him a living soul, he put him in a garden and gave him a law by which he might live and be happy. As long as man obeyed this law he was very happy. God gave Abraham a law by which to live and control himself and family, and we are informed that Abraham was very faithful toward God. God gave Moses a law by which to govern and lead the Jews to the promised land, and so long as the Jews obeyed this law they were God's blessed and favorite children.

God does not now in the new covenant promise to save one who refuses to obey his laws. We may, as erring children, sometimes fall short of obeying his laws, but if we repent and call upon him he will forgive and set us right again.

We believe and so teach that God has a law by which a sinner is pardoned, and a law by which the erring Christian is pardoned. The word law means a rule by which to act, or in other words, it is the rule of action. Without God's law we would not know how to act toward him. God, in olden times, had a law governing families. Gen. xvii. Here we find a law by which Abraham's family is controlled. This law continued for about 2,500 years. Then after the call of the Jews from the land of bondage, we have the law of Moses given and written upon the mountain. Exodus xxxiv. This law was in active existence until the death of Christ, at which time it was abrogated and taken out of the way. Eph. ii: 14-18, Col. ii: 14-16. Here we find that the law given by Moses was certainly made void so far as its legal 003839force or binding powers. Christ is the end of the law for righteousness to every one who believeth. Romans x: 4. The law was only a schoolmaster to the Jews until Christ should come; then they were saved by the gospel, or faith. There are many things taught in the law which serve as examples to us, and may be regarded as such. Also there were some things required under the law which are still binding on us as Christians under the law of Christ; but they are not binding as a part of the old, but because they are such parts of the old law brought over and become a part of the new law. If A makes a will before he dies, leaving his son John $5,000 and 50 acres of land, the boy expects it. But should the father change the will and only leave his son 50 acres of land, the boy would naturally regard the will as being changed, and a new one, although he is heir to the 50 acres of land. But he doesn't understand that he is such because the old will contained this proposition, but because it is found in the new will. In this light we must look at the laws of God given at different times and under different circumstances. We must be careful and rightly divide the word of truth, or we will lose sight of all truth and fail to be blessed.

Now since we have found that Christ has given a new law of pardon by which man is saved; it is our duty to find out when and where this law begins. As we believe that the Old Testament is the pointing star to the New. We will first look to it and see what it says. Isaiah says that "the law of the Lord shall go forth out of Zion, and the word of the Lord from Jerusalem." Isa. ii: 3. Micah says about the same, for 003940he says, "the law shall go forth of Zion, and the word of the Lord from Jerusalem." Micah iv: 2. We are quite certain that we have located the time and place as to the enactment of the law of God, for we have two witnesses who testify to both time and place. Therefore our position is established beyond a possible doubt. Luke says that "repentance and remission of sins is to be preached in his name, among all nations, beginning at Jerusalem. Luke xxiv. Christ gave his law to his apostles but in the meantime commands them to tarry at Jerusalem until they received power. By reading Acts 1st chapter, we find that they did wait there as commanded.

The law had been given by Christ just before he ascended to heaven, but it had to be given through the Holy Spirit. Acts i: 2. He requires all nations to believe in Christ, repent of their sins, and be baptized into his name. These injunctions of Christ to his apostles, are to be preached to all nations, and those persons who refuse to accept of either one of these commandments has no promise under the heavens of a salvation from sin and a home beyond the skies. Now as the law is to go out of Zion and the word of the Lord from Jerusalem, we must look here for its first existence. On the day of Pentecost, about fifty days after the day of the death of Christ, the Holy Spirit came from heaven, on the apostles and gave them power to reveal the law of pardon to about 3,000 persons who are convicted of sin and asked what to do to be saved. Peter tells them to repent and be baptized in the name of Jesus for the remission of sins, and they should receive the gift of the Holy 004041Spirit. Here we find that the commands of the Spirit through Peter, about the same as the commands of Christ after he rose from the dead. These Jews had been the murderers of Jesus Christ before they believed in him, but now having heard the sermon of Peter they are cut to their heart and cry out for a salvation from sin and guilt. Peter seeing that they had faith in Christ, as well as they had faith in God, he does not command them to repent and believe in Christ, but he commands them to repent and be baptized in order to enjoy the forgiveness of sins, etc. Here we see that the law of God to the alien sinner is faith, repentance, and baptism. He who obeys this law is born again and a new creature in Christ and must live by the laws of the Kingdom, such as prayer, taking of the Lord's table, repent of his daily sins, and pray to God for the forgiveness of sins, etc., Read Acts viii: 22. We find the law by which the erring Christian is saved, or pardoned, after being baptized, also all of the letters to Christians, tell us how to act as children of God. We must look to these letters for our Christian advice, and he who would pray to God without obeying the law given to either saint or sinner, God will not save or pardon him. There can be no salvation for him who fails to obey God's law, let him be saint or sinner.

We have spoken of the church in a general sense, but it is our purpose now to talk of it in a local sense. There is such a thing spoken of in the Bible as the church at Jerusalem, the church at Rome, and the church at Antioch. Paul left Titus in Crete for the purpose of setting in order the things that were wanting, 004142and ordain elders in every city. We infer from this that there was at least a church or congregation in each one of these cities. If so, these were all local churches, but all belonged to this general organization set up on earth by Jesus Christ. Each one of these churches is called the church of Christ, and may do, whatever they do, according to God's word, without the consent of the other.

These churches each generally had a board of officers who were over each church as teachers and rulers. Paul speaks of the elders as being the overseers of the flock of God, etc. Here we have a local church--a church with elders whose duty it is to feed or teach the church its several duties to God and to each other. See Acts xx: 17-28. Paul said to Timothy that a bishop or an elder must be blameless, the husband of one wife, etc. Also he speaks of deacons and tells us what kind of men they should be, etc. See I Tim. 3rd and 5th chapters. Here we have the church in a local form, with elders and deacons who are to look after the general welfare of the church. If we can find a local Baptist or Methodist church any where in the world, which has a form of church government like these local churches here spoken of, then we are willing to favor the idea of a Methodist or a Baptist church being the church of God. But who ever heard of either a Methodist or Baptist church having such a form of government? The Baptist church has generally deacons, but not elders in the plural number. How then can we identify the Baptist church as being the church of God? The Baptist church has one elder who may rule a number of local churches 004243and have full control of them so long as he and the deacons can agree. It is the duty of said preacher or elder, to preach and act as general overseer of the entire church. Such is not the case in the church of Christ, for in the church of Christ the elders are the general overseers and have the right to do the preaching or teaching, or call in some evangelist who may teach the congregation. The deacons may preach or teach, but it seems from what we read in Acts vi, the deacons' general duty was to look after tables or collect money for the good of the church. The apostles seem to have are willing to favor the idea of a Methodist or a Baptist church being the church of God. But who ever heard of either a Methodist or Baptist church having such a form of government? The Baptist church has generally deacons, but not elders in the plural number. How then can we identify the Baptist church as being the church of God? The Baptist church has one elder who may rule a number of local churches and have full control of them so long as he and the deacons can agree. It is the duty of said preacher or elder, to preach and act as general overseer of the entire church. Such is not the case in the church of Christ, for in the church of Christ the elders are the general overseers and have the right to do the preaching or teaching, or call in some evangelist who may teach the congregation. The deacons may preach or teach, but it seems from what we read in Acts vi, the deacons' general duty was to look after tables or collect money for the good of the church. The apostles seem to have looked over the whole church at the city of Jerusalem, at the early existence of the church, but this matter proved too much of a task for them, therefore they advised the church to look out among themselves, seven men full of the Holy Ghost, whose duty it was to look after the poor widows. See Acts vi. These local churches, when organized, must act through their agents, the elders and deacons. It cannot act independently of the elders who have the oversight of it, unless these elders are found disorderly and unqualified to fill positions as elders. Any minister of the gospel who is in good standing, may proceed to act and restore peace and good order in any church where confusions arise.

The church, anciently, met on the first day of the week, or Lord's day, for the purpose of breaking bread. See Acts xx: 7. The disciples usually met on this day, but such is not the case in any of the Baptist churches. From what we have found recorded in God's word, we are to infer that the Baptist church is not the church of Christ as it once existed and now 004344set forth in the teaching of the word of God. The Baptist church believes and teaches the doctrine of close communion, yet it will admit, and believes others to be Christians whom they refuse to take the Lord's Supper with. This being true, they thereby exclude the children of God from the table of the Lord. Such never was the case in the church of Christ. The Baptist church believes that Christian fellowship and church fellowship differ from each other. All Christians of any church can enjoy Christian fellowship; but not so in church fellowship. Therefore Christian fellowship is inferior to church fellowship with the Baptist church. Church fellowship is communion, and no one but Baptists can enjoy this at at a Baptist table. Such is not the case at the Lord's table, for all Christians can commune there.

There are quite a number of things held to by the Baptists with less scriptural teaching than the above, but we cannot here speak of them. We must now speak of the Baptist church as to its first existence in America. History tells us that Roger Williams was a minister of the church of England, and that he came to the shores of America in the year 1631, and sought a home in the Puritan colony of Massachusetts; but he found the Puritan church at Boston, still holding communion with the church of England, therefore he refused to unite with it and went to Salem. His sentiments were quite in advance of the Puritans, for he boldly preached religious liberty of conscience, liberty of worship, etc. In January 1636, he was banished, and on being welcomed to Narragansett bay, he founded the city of Providence. In March 1639, 004445he became a Baptist and was baptized by one of his own members, and then he in turn baptized others. Thus we have the first Baptist church organized in America. Since then, Roger Williams is generally thought to be the father of the Baptist church. We are sure that Mr. Williams established the first Baptist church in this country, about the time named above. The church of Christ was established about the year A. D. 33, at the city of Jerusalem. We have seen in our examination, that the doctrine of the Baptist church is not strictly scriptural, neither is there a great similarity between the doctrine of the two churches. The Baptist church is right on the teaching of the mode of baptism, but wrong as to the design of baptism. The church of Christ teaches that baptism is for the remission of sins in the name of Jesus Christ. Acts ii: 37. The Baptist church says, not so; and teaches that men may be saved before baptism, and that baptism is because of remission of sins.

The Baptist church generally receives members by a vote, after hearing a Christian experience from the applicant. If the experience is favorable to the body of old members the applicant is received into full fellowship after being baptized. If the story of experience is not favorable, then the applicant must go and seek again in the wilderness. The church of Christ never taught this doctrine. "The disciples were called Christians first at Antioch." Acts xi: 26. Agrippa was almost persuaded to be a Christian after hearing the gospel preached by Paul. Acts xxvi: 28. "If any man suffer, let him suffer as a Christian." I Peter iv: 16. Here we find that we are to suffer 004546as a Christian--not as a Baptist, or Methodist. Jesus has never required any man to suffer as a Baptist. Jesus has never commanded any man to be a Baptist or a Methodist.

The Baptist church requires alien seekers to pray and get religion before baptism. The church of Christ requires men to believe and repent of their sins, and confess Christ before baptism. Acts ii: 37; Acts xvi. The Baptist church baptizes Christians. The church of Christ baptizes penitent believers who are seeking a good conscience and want to be pardoned of sins so as to rise to walk a new life in Christ Jesus. Romans vi. The name Baptist Christian is nowhere taught in God's word, and never was applied to any child of God by Christ or his followers. We can serve God, be Christians, and go to heaven and not know the Baptist teaching.

PART IX.

THE OPERATION OF THE SPIRIT.

God said to Noah when speaking of the sins and disobedience of the antediluvian world, he said that his Spirit should not always strive with man, "but seeing that he is flesh, yet his days shall be one hundred and twenty years." It is not stated here how the Spirit of God strove with men, but as Paul tells us that "God spake to men through the prophets (Neh. ix: 30) and spoke to the people through them. Peter tells us that holy men of God spake as they were moved by the Spirit. 2 Peter i:21.

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Noah was a holy man of God, and it was by or through him that Christ went and preached unto the spirits in prison. These spirits were disobedient when Noah preached, and while God suffered long with them, even 120 years. David says that the Spirit of the Lord spake by him, and the word of the Lord was in his tongue. 2 Samuel xxiii; 2. Now we see how God speaks to us. Not in a direct way, but an indirect, and that through his teachers. The Spirit speaks expressly, and said through Paul to Timothy, that the time would come when men would depart from the faith, etc. I Tim. iv: 1. Here we have the words of the Spirit as it spake expressly, and so that men could understand what came to pass in after days. Those who hear the words of the Spirit as now recorded in Paul's letter to Timothy, may believe these words and thus be made to see how men have gone back on the faith once delivered to the saints. Peter said to the Jews, before the day of Pentecost, that the Holy Ghost, by the mouth of David, spake certain things concerning Judas, etc. Acts i: 16. John said: "Hear what the Spirit says to the churches." Also John says that when the Spirit should come, it should reprove the world of sin and of righteousness, etc. Therefore we are led to believe that the Spirit operates upon the hearts of men, by words spoken or written by other men of God. We should be very careful and not get the operation of the Spirit mixed with the extra gifts and baptisms of the Spirit. These extra gifts and baptisms of the Spirit have nothing to do with the operations of the Spirit upon the hearts of men and women. The extra gifts were all miracles and had 004748nothing to do with the operation of the Holy Spirit in the conversion of sinners. We have only two cases of the baptism of the Spirit, on record in God's word. Both of these are in the Acts of the Apostles. Neither one of these cases had any thing to do with the work of the Spirit in leading men from sins, so far as the parties were concerned who received these baptisms. The disciples, on the day of Pentecost, were baptized with the Holy Spirit, but not to convert them, for they had been converted before being baptized. Cornelius and his household were baptized with the Holy Spirit when Peter went to preach to them, but this was not to convert them, but it was for the purpose of bearing them witness that they had a right to the rich provisions of Christ, found in the gospel. This baptism was also a witness to the Jews, that the Gentiles should not be debarred from the salvation offered in the gospel. Acts xv: 7, 8; Acts xi: 15-19. Here Peter names the baptism of the Holy Spirit along with other miracles, when he showed his other Jewish brethren that he had a right to go among the Gentiles. We must bear in mind that the angel said to Cornelius, "send for Peter" who should "tell him words whereby he should be saved." There was such a thing as the gift of the Spirit, by laying on of the apostles' hands, but even this was a miracle and does not now exist. Acts viii: 16, 17. In this case, the parties who had hands laid on them, had already been operated upon by the Holy spirit, and were children of God without this extra gift. If men could be the children of God then, before or without the reception of the Holy Spirit in this form, can they not be so now? 004849Does this show us plainly that these extra gifts had nothing to do with making men and women Christians? Does not Paul say that all these miracles were given for a purpose and would fail or pass away? Why then mix these extra gifts with the operation of the Spirit upon the heart of the sinner? Even the beasts have been overshadowed with the powers of the Holy Spirit and made to talk, but will any one say that the beasts have been converted to God? A man may have all of these extra gifts and baptism of the Holy Ghost, but these will not make him a child of God. 1 Cor. xiii: 8, ii: 3. These things were in the early days of the church before it was thoroughly fixed in the hearts of men; but as it became an established fact, these miracles naturally passed away.

A man must have the gift of the Spirit, promised in Acts ii: 38, 39. This measure of the Spirit naturally follows obedience and must exist in the heart of every child of God, "For if any man have not the spirit of Christ, he is none of his." Rom. viii: 9. This measure of the Spirit does not qualify a man to perform a miracle. Paul says: Because ye are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba Father. Gal. iv: 6. We see here that the early Christians had the Spirit of God dwelling in them after they had obeyed the gospel. But this has nothing to do with the operation of the Holy Spirit in the conversion of sinners. Christ said, that the Spirit would reprove the world of sin and of righteousness and of judgment. John xvi: 8. This Spirit was promised to the apostles. Acts i: 5. This promise of the baptism of the Holy Ghost was fulfilled 004950after Christ had ascended to heaven. The followers of Christ assembled in the city of Jerusalem, in an upper room where they continued in prayer and supplication until the day of Pentecost. On that day the disciples received the baptism of the Holy Spirit, and on that day the Spirit began to operate upon the hearts of sinners through them. On that day the Spirit began to reprove the world of sin, for we learn that the multitude came together after the disciples had received this baptism, and accused them of being full of new wine. Acts ii: 13 "But Peter being filled with the Holy Spirit, stood up with the eleven and said unto them, Ye men of Judea and all ye that dwell at Jerusalem, be this known unto you and hearken to my words, for these are not drunken as you suppose, seeking it is but the third hour of the day." We see here that the Spirit is in Peter, reproving the world by words adapted to their understanding. He tells them of Jesus and him crucified. He tells them of his resurrection, and ascension to heaven. He lets them know that all the prophets bear witness that he is the Son of God. He tells them how shamefully they had killed the Prince of Life, the Saviour of the world, the only friend of sinners, and the Lamb of God which taketh away the sins of the world. He lets them know his soul is not left in hell, neither his body in the grave, but that he is at the right hand of his Father, and had shed forth what they were seeing and hearing.

They are now reproved of their sins by the Holy Spirit, and are made sensible of their crimes, and are sorry for having committed such unworthy deeds. They are cut to their hearts by the words of the Holy 005051Spirit, and ask what to do. The Spirit, through Peter, commands them to repent and be baptized in the name of Christ for the remission of sins, and they should receive the gift of the Holy Spirit. The conversion of the Jews on Pentecost is an example to all men who may have lived since that time; and if we learn how the Holy Spirit operated in this case, we have the information as to how it operated in all other cases since that time. We are not left in the dark as to a clear understanding of this matter. He who waits for and expects the extra operation without the use of words, will certainly wait in vain and die in the dark.

PART X.

THREE GRAND CHANGES.

It is a well understood fact by all Bible readers, that there are three grand changes which every man and woman must undergo before becoming a Christian. These three changes are brought about by compliance with three grand commands, without which these grand changes cannot take place in man or woman.

There is a change of heart, a change of life, and a change of state or relationship. When man has obeyed God, he stands in full relationship with God, and may regard himself as being in a new state, quite different from the relationship which he held with the devil and wicked people. The change of heart is the first of the changes which must take place in man. This is brought about by faith, for Peter says, that "God put no difference between the Jews and Gentiles, purifying their hearts by faith." Acts xv: 9. When 005152a man's heart is made pure, his heart is changed. Faith works by love, and the moment that man believes God with all his heart, he begins to love God. Hence we see a grand change in man just at this point; but this change is not the forgiveness of sins. Many of our religious friends make a mistake right here, for they believe the change of heart to be the new birth or the forgiveness of sin. Such is not the case, for we cannot have a birth by faith alone. Neither is a man born again when he believes, for John says, "Whosoever believeth that Jesus is the Christ, is begotten of God." I John v: I. We see here that we are begotten when we believe, but not born again. If we are saved, or pardoned when we believe the gospel, then we are pardoned before the new birth. If we are pardoned, then why not enter the kingdom?

Without faith man cannot please God, and he who cometh to God, must believe that God is. Heb. xi. King Agrippa believed Paul's preaching, but the change in the heart was not sufficient to lead him to God. Acts xxvi: 27. Many of the chief rulers believed on Christ, but their faith was not sufficient to lead them to love God more than the devil. John xii: 42. These men had faith in God, but the faith which makes a change in the heart and does not lead to a change in one's life, is not a perfect faith, for man cannot show that he has faith unless it is followed by works. James ii 18. The man that believes God, as did Noah, Abraham, and Lot, is changed and will be certain to follow in all of God's appointments. Many of the Corinthians hearing, believed and were 005253baptized. Acts xv111: 8. Here we see that the Corinthians after hearing, believed and were changed in heart; first then, this change of heart led to repentance and baptism. The man who believes God is made alive, or quickened; before this he was dead in trespasses and sins. Eph. 11: 1 They heard the gospel which quickened them, and made them alive to the services of God. He who fails to see a change in man when he believes God's word, cannot see a change in a man who may be made alive from the dead.

After man has a change in heart he must have a change in character or life. This is brought about by repentance, without which man can not have a change of life. When the change of life takes place, man has repented; not before. For godly sorrow worketh repentance to salvation, that need not be repented of. 2 Cor. v11: 10. Isaiah, in speaking of change in repentance, says, "Let the wicked forsake his ways and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy, and to our God for he will abundantly pardon him." Isa. 1v: 7. The parties referred to here, by Isaiah, were wicked Jews who had gone away from God, and now they must repent, or return to God from whence they had gone. When they return, then God promises pardon to them; not before. If they never return, then they never can be pardoned. If they had not faith in in God, they would have not returned to God, for man cannot return unto God and be pardoned without faith. Here we have three changes before man stands justified before God. 1st. A change of heart by faith. 2nd. A change of life by repentance. 3rd. A change 005354of state, or relationship with God. When the latter takes place, God pardons sins. After a man's life is changed by repentance, he is still in the kingdom of Satan, although not alive to sin; he has not been translated out of the relationship which he has to the sinful world. This cannot be done outside of Christ. We get into Christ by baptism. Gal. iii: 27. By baptism we are brought out of the kingdom of Satan, after we believe and repent of sins held against us. When we get into the kingdom of God, we are changed as to our state of existence, and have redemption even the forgiveness of sins through his blood, not through the water. But we could not come to the blood without having come through the water, for by the water of baptism we get into Christ; and by getting into Christ we have redemption even the forgiveness of sins. Eph. i: 7.

By this means of being baptized after having faith and having repented toward God, we are brought into near relationship with God, and he, as a kind Father, for Christ's sake, forgives us all sins which we have committed against him.

Now we are born of water and Spirit, and as new creatures, must rise to walk a new life.