The perfect gospel

Preface

THE PERFECT GOSPEL (Rom. 1: 16)

Nature is studied by the use of telescopes that make things afar off appear near; also with microscopes that make small things appear large, and also by X-ray that brings hidden things to light. This suggests some like process in the study of the Bible, especially the Gospel, which has its distant, small and hidden truths for our research. Christ invited the highest criticism when He said, "SEARCH THE SCRIPTURES." So Paul when he said, "PROVE ALL THINGS, AND HOLD FAST TO THAT WHICH IS GOOD." "Higher criticism" m the right spirit should bring only right results. What has been more perverted than "the glorious Gospel of the Son of God"? The many varying translations, and the many more conflicting interpretations point to present conditions. The author has labored to throw light on these perversions of "the way of truth." Not along the line of simple doctrines and plain, practical duties, but to explain some difficult doctrines and their adjustment to other doctrines, and to practical duties growing out of them; and to help the student over some hard places. The Perfect Gospel rightly interpreted should bring all "to see eye to eye and to speak the same things" — both unity and union which is required. The spirit of truth would overcome denominational bias and would "make us free.

Introduction

For more than a half century the author of this remarkable volume has been recognized as one of our ablest speakers and writers. Through the many years of his ministry he has pursued his studies with "eternal vigilance," and now, ripe in years, grace and scholarship, he gives to the world his greatest book.

It would have, perhaps, been impossible to have chosen one, in every way, better qualified for writing a book of this character. Endowed with an exceptionally clear and discriminating mind, and years of ceaseless study, he is preeminently qualified to interpret the "Perfect Gospel."

Our people, generally, will welcome with delight and gratitude the appearance of this, his latest and greatest contribution to our denominational life and welfare.

Of many a book it may be said, "When you have read it, you are done with it"; but when you have read this volume, you have only begun with it. It richly deserves a wide reading and a careful study.

Blessings upon the book and its gifted author!

J. W. Porter, D.D., LL.D.

Index

The Gospel, like Nature, "includes too much for one view. The Index has seventeen general divisions, but these include some fifty constituent items, and these are examined in detail, to ascertain if there is any imperfection in any one ; for if one is defective then the whole is.

Chapter Page

I. I Am Not Ashamed of the Benevolence of the

II. I Am Not Ashamed of the Invitations of the

III. I Am Not Ashamed of the Means of the

IV. I Am Not Ashamed of the Demands of the

V. I Am Not Ashamed of the Power of the

VI. I Am Not Ashamed, of the Effect of the

VII. I Am Not Ashamed of the Extent of the

VIII. I Am ' Not Ashamed of the Order of the

IX. I Am Not Ashamed of the Antiquity of the

X. I Am Not Ashamed of the Emphasis of the

XI. I Am Not Ashamed of the Logic of the

XII. I Am Not Ashamed of the Assurance of the

6 INDEX

Chapter Page

XIII. I Am Not Ashamed of the Providence of the

XIV. I Am Not Ashamed of the Provisions of the

XV. I Am Not Ashamed of the Principle of the

XVI. I Am Not Ashamed of the Author of the

XVII. I Am Not Ashamed of the Definition of the

With Some Thirty-five Other Items of the Gospel Included in the Above.

16 For I am not ashamed of the gospel : for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

18 For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men. who hold the truth in unrighteousness ;

19 Because that which may be known of God, is manifest in them; for God hath shewed it unto them.

20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even Ins eternal power and Godhead; so that they are without excuse:

Shame is a sense of mortification arising from a conscious and recognizable imperfection or shortcoming, as compared to any established standard. A deficit in character or dress produces shame when the standard prevails, — the first from experience, the second from recognition. Also imperfections in education, etiquette, finance, etc., produce shame. But in the place of shame those who can meet the requirements are proud and inclined to boast, as Paul often did. Paul had both an experimental and rational view of the gospel. Both his heart and 'head testified in his boastful utterances. In addition to these, the Holy Spirit indited the text, and that puts the gospel standard to the uttermost limits.

In the following discussion I will try to subject the tests to the divine standard. When Christ said: "Search the Scriptures," he invited criticism as he usually did about everything. Not only criticism, but high, higher, and the highest. 'Trove all things and hold fast to that which is good," is another challenge, and there are many, others. But the' present gospel has been so lowered and corrupted that it may appear to us imperfect, but as it was at first, inbreathed by God, it was perfect — every word of it with every jot and tittle. Manuscripts are copies made by men, and translations are of men, hence their imperfections. Interpretations also require cautious reception. Now, we can know only in part. What is called Higher Criticism, if made in the right spirit, would never have found any imperfection in the Word of God, including Moses, Prophets, Psalms, Christ, and Apostles. The textual order would be, first, Personal Testimony: "I," for my roaring-lion disposition was instantly changed into the neekness of a lamb. My nature was not only changed, but it gave me a new heart, and I was ready and eager if need be, to lay down my life for Him, whom I, in all good conscience bitterly persecuted. The Power of the Gospel did a radical work in me at first, and it will be perfected unto the end. This Power of God, so manifest in me, was more gloriously exhibited in giving up His only begotten Son. This Power of God was so severely taxed that God had to withdraw from the agonies of the Cross.

This power will continue to be exerted until the whole curse shall be removed by Redemption, "bought with a price — even the precious blood of Christ." Second, THE EFFECT of the gospel is "UNTO SALVATION," to which nothing can be added, even by God Himself. No imperfection in this salvation as we will see. Third, THE EXTENT of this blessing is to all hearers WHO BELIEVE. The subjects of address are the responsible ones, yet an overflow to all who are not responsible. I would be ashamed of a Gospel with any other extent. On this item the devil has done his worst. Fourth, THE GOSPEL ORDER is righteous, as we will see — "first to the Jew, and also to the Greek." Fifth, The Gospel Revelation is also Perfect, revealing the Righteousness of God, from faith to faith. Sixth, The Gospel Program is also without fault, in that those who were justified by faith, must also live and serve by faith. The only possible way. Seventh, Righteous judgment also reveals the wrath of God against all antigodliness and antirighteousness of men who hold down the truth in antirighteousness; for which there is no excuse, not even by the heathen, who know not God. But instead of following the textual order, or the Theological order, we will pursue the Instructive order, which begins with the first and simplest lessons and principles, and proceed to the more difficult. So you will find the "Author of the Gospel" and the "Definition of the Gospel" at the end, because they involve so much to try the intellect and the faith of gospel subjects and students. I fear these will be taxed all the way through the book. So we begin with the simplest: I AM NOT ASHAMED OF THE BENEVOLENCE OF THE GOSPEL. Then come the Invitations; the Means; the Demands, etc. — harder and harder, and deeper and deeper. This allows of ways and means for growth. This course is adopted by all schools and colleges. BENEVOLENCE is held in high esteem among even natural men and they have many Benevolent organizations and they often boast of their superior benevolence. And it may be superior to Individual, and Ecclesiastical, and Christian benevolence, but it can't be compared to the Benevolence taught in the

Gospel, which is the Benevolence of God. Benevolence is very meager where the Gospel has not been preached, and they have poor benevolent institutions, if any. Hospitals for the sick may grow out of a sense of danger rather than from a sense of sympathy. The Benevolence of the Gospel has no restrictions, and is sufficient for all needs. Not so with Benevolent Institutions of men.

Take Masonry, of which I happen to know something, and which perhaps stands at the head of benevolent fraternities. I have heard unwise Masons boast of the superiority of Masonic Benevolence, from which I would not detract ought, but rejoice rather in all they have, or all that others may have. But I am here to boidly affirm, that I AM NOT ASHAMED OF THE BENEVO- LENCE OF THE GOSPEL, AS COMPARED TO MASONIC BENEVOLENCE. They provide a fund of benevolence, and they have a perfect right to dispense it as they will, because it is necessarily very limited, and cannot go far in supplying the demand. They have a right to limit to themselves, and their wives, their sons and their wives, etc., or to restrict it to those of a certain age, color, faith and sex, as when I was made a Maso,n; and to require a man to be sound in mind, morals and members, etc. Their limited fund for benevolence is a great defect, and this requires limits to its distribution. But the gospel would require the distribution to go to the most NEEDY, instead of the most deserving. There are millions of bony hands of want extended for Masonic Benevolence, and no provision made to supply them, for there is not enough to go around. If the fund MIGHT be larger, then it OUGHT, and there is one defect ; and if the most NEEDY are the proper beneficiaries then there is another defect. There are no such limitations and wrong distributions in the benevolence of the gospel. The supply is ample, the invitations are universal, and whosoever will, let him come and partake freely. CHRISTIAN benevolence and CHURCH benevolence, like MASONIC benevolence may be defective, but the Benevolence of the Gospel is without fault, hence nothing to be ashamed of.

Try it another way. DEFINITIONS, like reputations and tombstones are often highly colored or exaggerated, but I am bold to say again, that I AM NOT ASHAMED OF THE BENEVOLENCE OF THE GOSPEL, WHEN COMPARED TO THE DEFINITIONS OF BENEVO- LENCE. It was first defined as "wishing the greatest HAPPINESS of the greatest number," which was improved to "wishing the greatest GOOD to the greatest number." Put both together, and make it, wishing the greatest good and the greatest happiness to the greatest number^ yea the whole number, and I am not ashamed of the Benevolence of the Gospel as compared to that definition. Let it include physical, personal, social, civil and religious good and happiness of all men, beasts and birds, and creeping things, and the Benevolence of the gospel will stand the test. Let us look at the defects in the practical operations of HUMAN benevolence of the highest order. Leprosy, small-pox, yellow fever, and other contagions require quarantine and segregation. The greatest good and the greatest happiness of the. greatest number require it, but it is poor leper, and poor patient. Some must sacrifice and be sacrificed for others. I knew a town at the mercy of a conflagration. An arrest of the flames was thought probable by the destruction and removal of a certain house on the corner, with a vacancy on either side. It proved successful, but the house was the only support of a widow. As the house was doomed she could not object, but it was poor widow. The greatest good and the greatest happiness of the greatest number required it, but compensation could not justly be demanded. So the PRACTICAL operation of the rule proves defective, because some must sacrifice and be sacrificed for the good and happiness of the others, and that without compensation.

Now, I do not deny that the gospel requires the sacrifice of self and substance for the greatest good and the greatest happiness of the greatest number; but I do affirm THAT PROVISION IS MADE FOR ALL SUCH SACRIFICES. Yea, the greatest good and the greatest happiness come to all who make the greatest sacrifices for the greatest good and the greatest happiness of the greatest number. Instead of loss, as in human affairs, the gospel provides the greatest gain. "There is no one who has forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for the gospel's sake, but shall receive a hundred fold more, and shall inherif everlasting life." According to the gospel in Matt. 16:25, etc., the greatest loss is in the greatest gain, and according to Matt. 19:29, the greatest gain is in the greatest loss. This is a part of the answer given to Peter, who said to Him: "We have left all and followed thee. What shall we have therefor?" The reward was millennial kingship — sitting on thrones for 1,000 years, judging Israel, and judging the world, and judging angels.

Joseph went through suffering and sacrifice to the throne of Egypt. And "Moses, when he had come to years, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt, for he had respect to the recompense of reward." "These light afflictions which are but for a moment, work out for us a far more exceeding and eternal weight of glory." Here we have affliction and glory set over against each other, but we could not choose unless we had the amount and duration of each. An eternal weight of affliction for a light momentary glory is what the world gives, but light affliction for a moment, set over against an eternal weight of glory, with "far more, exceeding" added to it, is God's rule of giving "good measure, heaped up, shaken together, pressed down, and running over." And all of this is compensation for our sacrifices for the greatest good and the greatest happiness of the greatest number. This is the Benevolence of the gospel of which Paul was not ashamed. Does it come up to the standard? Is there any defect in it? The gospel, to be perfect as a whole, must be perfect in all of its parts.

But let us test Benevolence another way. Let us try it by the LAW, which is "good," "pure," "perfect," "just," and "holy." The Law magnifies righteousness and justice; the Gospel magnifies mercy and Benevolence. The law says "an eye for an eye, and a tooth for a tooth, and life for life," which is just and right. The lesson must be learned by once-born men, but second-born men advance to a higher and holier lesson. The Gospel says, "love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you." "If one smite thee on one cheek, turn the other also; and if they compel you to go a mile, go two; and if by law they take thy coat, give them your cloak also." How is that for Benevolence? Can you think or imagine any improvement? This Benevolence is not to be held as a SENTIMENT, but is to be PRAC- TICED in all our intercourse with men. Christ practiced it. After those woes in Matt., 23d chapter, he closes thus: "0 Jerusalem, Jerusalem! thou that killest the prophets, and stonest them which are sent unto thee, how often WOULD I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not." While on the cross, and while they were reviling, and deriding, and mocking him, he prayed thus: "Father forgive them, for they know not what they do." "Being reviled he reviled not again, and when he suffered he threatened not," although he could have called all the legions of angels to his help. How is that for an EXAMPLE of practical Benevolence? Do you say that he was DIVINE, and we cannot come up to such a requirement of Gospel Benevolence? See Stephen, the first Martyr after Christ. He had preached about such a sermon as Christ preached in Matt. 23. After telling them the truth about themselves "they were cut to the heart, and gnashed on him with their teeth," and stoned him to death. But when the Martyr saw his end at hand, he commended his spirit to the Lord, and after this, he got on his knees, and "cried with a loud voice, LAY NOT THIS SIN TO THEIR CHARGE." "And when he had said this he fell asleep." Do these last words of the first Christian Martyr come up to the standard of Gospel Benevolence? What more could he have done or said to improve it?

Put Paul on the witness stand. In II Tim. 4, lie mentions those who forsook him, and those who resisted him. At his first answer none stood with him, but all forsook him. How did he treat them? "I pray God that it may not be laid to their charge."

For the right rule of Christian living, read Luke 6:27-38. Can you find any fault in such Benevolence and Beneficence? We close the consideration of this, one of the first principles of the gospel, by repeating: "I AM NOT ASHAMED OF THE BENEVOLENCE OF THE GOSPEL." There is no imperfection in it.

Chapter II

I AM NOT ASHAMED OF THE INVITATIONS OF THE GOSPEL. Here is not only an exhaustless fund of benevolence, sufficient for all, but so hedged about that only a few can get at it; no, the door is wide open, and the invitations are UNIVERSAL and IN- TENSIVE. How are these: "Look unto me all ye ends of the earth, and be ye saved, for I am God, and beside me there is no other." Isa. 45:22. "Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come buy wine and milk and honey without money and without price. * * * Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." Isa. 55.

Coming from the Old to the New, all disciples have positive orders to make disciples of ALL NATIONS, and to preach the gospel to ALL CREATION. Christ said: "If any one thirst, let him come to me and drink." He urged it upon the vilest of the vile, and never denied one who came. He closes Revelation by saying, "I, the root of David and the bright and morning star, say come; and the Spirit and the Bride say come, and let him that heareth say come, and let him that is athirst come, and whosoever will, let him come and take the water of life freely." Could he make the invitations more EXTENSIVE? Did he leave anyone out?

Now try their INTENSIVENESS. He told us not only to INVITE all; but to PERSUADE, EXHORT, BID, BRING, COMPEL, and PLUCK as brands from the burning. The language in II Cor. 5:19-20 is astounding. "God was in Christ reconciling the world to himself, and this word of reconciliation he committed to us. We are therefore ambassadors on behalf of Christ, as though God were entreating them by us ; . we pray them on behalf of Christ to be reconciled to God." Thus, God in Christ, and Christ in us, "beseeching" and "entreating" the world to be reconciled to God. These words are often translated "pray." Think of God praying sinners to be reconciled to him. Is not that the limit of INTENSIVENESS? Did not Lydia CONSTRAIN Paul and Silas to abide at her house? Not only are all sent to invite all, but they must do it with all their might. We must improve every opportunity, and then "buy up opportunities," and if we can't do that, then beseech "with and without opportunities." Christ did not excuse himself at the well. Circumstances were very forbidding. It was not customary for Jew and Samaritan to talk thus, nor for man and woman, and especially a woman of bad character. But she had a soul to save, and as he came to seek and to save that which was lost, he threw his gospel hook at her, and caught her. Paul before Festus and Felix and Agrippa, being tried for his life, had a poor opportunity to preach the gospel, as he was being tried for that, but he fished for these kings, to whom he was sent, and one was "almost persuaded," and the other trembled and begged for further time. He appealed to Csesar, and he fished and got some of his household. A runaway slave came to his jail, and he caught him for the Lord, and sent him home rejoicing. He said "he could wish himself accursed from Christ for his kinsmen, the Jews"; and "that his heart's desire and prayer to God for Israel was that they might be saved." Paul was willing to become all things to all men, that by all means he might save some. The invitations being all God could make them, both Extensively and Intensively, I conclude "I AM NOT ASHAMED OF THE INVITATIONS OF THE GOSPEL." There is no fault in either the Benevolence or the Invitations of the gospel. I have learned by divine grace not only to boast of th€ UNIVERSALITY of Gospel Benevolence and Invitations, but also to glory in the SPECIAL APPLICATION of these benefits. The universal Invitations leave results with men, and the results are OF men; but SPECIAL, SOVEREIGN, APPLICATION, secures results that are of God, and more glorifying to God, and profitable to men than could have resulted from the other.

Chapter III MEANS

Let us now pass from Benevolence and Invitations to a third item of the Gospel. Loudly would I affirm: I AM NOT ASHAMED OF THE GOSPEL MEANS. Lest the Invitations and Exhortations and Persuasions etc., should fail, grace has ordained additional help to induce acceptance of the Benevolence. Not conditions of salvation — God forbid, as that would insure universal and inevitable failure. No fallen man could comply with any condition that infinite justice could make, and note, conditions are of law and not of grace, and the law has proven a perfect failure to save, by reason of the weakness of the flesh. The natural man of himself can't "be," and "see," and "hear," and "feel," and "understand," and "discern"; and of himself can't "repent," and can't "pray," and can't "come," and can't "believe," and can't "hope," and can't "love." All of these are necessary prerequisites, and can be effected by Means, but not one could be complied with as a Condition to be met and performed by a lost, undone sinner. Thanks be unto God for Means instead of Conditions. There is a "WAY," and only one way of Salvation. There are Means and Instrumentalities to be used ON sinners, and FOR sinners, rather than Conditions to be performed BY sinners. Quinine is a means to an end that God may or may not bless, but it if were a conditional remedy, then none could get well without it, and none could die with it. Just take the medicine and leave God and prayer and human helps out. This would be an ice-cold, selfish, Godless, friendless process, leaving neither room for thanksgivings nor supplications.

Perish the thought ! If salvation were Conditional, then every sinner would have to go up to heaven and bring Christ down, and crucify him and bury him, and then go down into the abyss and bring him up from the dead. These were the conditions of salvation. The Gospel is defined as the death, burial and resurrection of Christ. Redemption, regeneration, forgiveness, justification, etc., are necessary but not conditions to be performed by us, thank God. These are affected by divine power through Means, including men and instrumentalities. But the devil, who invented the so-called conditions, has also perverted the Means. I am inexpressibly ashamed of the means that are being used by the so-called Christian world. What has the devil and his agencies used as Means of salvation? Sword, axe, thumb-screw, gibbet, fire, water, prisons, conscriptions, pilgrimages, penances, immolations, stratagems, frauds, fables, blind credulities, superstitions, lying relics, fruit of the body for sin of the soul, priestly absolutions, masses, sacraments, works, ad libitum ad nausium, all of which and many more like them I denounce as devices of the devil and are all means of damnation, and never resulted in the salvation of a soul. I do not say that none such are saved, but not saved by those means, but in spite of them. Conditions and false means never saved any one, nor are they saved by them or through them. Salvation is through ordained Means. God made everything good, but left them all to be perfected by instrumentalities and Means. Vegetables in their natural state are good, but see what improvement has come by the use of Means. Compare the strawberry in its wild state to its developed state. Compare the apple in its wild state to those best developed. And so of animals. Compare the wild horse to the thousand, or ten thousand dollar horse. So of the cow, the sheep, the hog, the dog, the chicken, turkey, duck, goose, guinea and all the rest. Why the difference? The answer can not be gainsaid. God saw he would be more glorified in making these things good, and then call in man as a partner, or instrumentality, and put Means in man's hands to be used for their improvement. Thus God began the work and carried it on by the help of man and Means. This is better for man and more glorifying to God. Yea, man himself in his natural state must be thus improved.

If this improvement in man does not hold good in the physical it is because man has abused the means of his physical development. But it is the mental, moral and spiritual that characterize man. God gave man a mind suspectible of improvement by ordained means. How does a wild man compare mentally with the best educated? How was he educated? By men and means and money. God could have given men perfect knowledge, so means would not be necessary, but his wisdom devised the other as the best way. So God gave man a moral nature, and moral perceptions, and desires, but left this also to be developed by means. The wild man, in morals, is no better than a monkey. The difference between a "good man" and a "bad man" is the result of the use of men and moral means. The man who would deny all of this must be a natural lunatic. In hating means, he hates the God of means and loves death and destruction. The same is tremendously true in" spiritual things. The beginning of our new nature and spiritual life is the gift of God, and is good and very good. But God saw that in this also the use of men and means would redound to his glory and man's good. The new-born babe must be fed on milk and then on meat, and must be' developed as in the natural man. These new-born babes must grow to the full statue of men and women in Christ Jesus. They must "become strong in the Lord and in the power of his might." How? By the use of means that God ordained to that end. God made them perfect in some things but left them to BECOME perfect in other things, because he saw he could use men and means for the good of all and for his glory. Compare the wild ass of a preacher to Moses and Paul and Spurgeon, and the glorious difference is to the credit of human and Divine cooperation. Who can deny it but a spiritual lunatic? A nation or denomination that did not believe in, and use means and instrumentalities, would not advance in either natural or spiritual things, and wherein they have partaken of the benefits of improvement unconsciously by their surroundings, if they had their own way, they would relapse into barbarism. They claim to be taught of God. But wherein they have been taught of God, so with all saints. Then why should they as men try to teach others? What God teaches, he alone can teach, but he ordained human teachers whom he has taught the first lessons, and they must study and learn out of his word and providence, by the help of those who have learned, and then to go and teach others. But N how can they teach others what they have not learned themselves? In condemning human agency and means and teaching, they condemn themselves, for their harangues are efforts at teaching, and very feeble efforts at that.