The way of salvation. Being a series of short articles on subjects pertaining to salvation as revealed in the word of God.

Front matter

LIBRARY UF CONGRESS,

Shelf^VO.

UNITED STATES OF AMERICA.

Chapter I

god's revealed will to man.

WE presume it will be conceded by all who believe the Bible to be God's revealed will to man, that a knowledge of the way of salvation is of the highest importance to mankind. It is essential to the happiness of all human beings in this life and in the life to come. The enjoyment of life in any age depends upon the state of civilization. The highest state of civilization that can be reached by man, is based upon the directions of the divine standard. But this divine standard cannot be used as a basis for civilization without a knowledge of its teachings. It w T ill add nothing to our happiness simply to claim to believe in its teachings, without a knowledge of them. Hence the importance of studying the word of God is readily seen. But in considering the above facts, we are led to the thought, that it is surpassingly strange, so many persons living under the light of the gospel of Christ, neglect one of the most important duties devolving upon them in this life. Every person should study the revealed will of God, with a view to knowing just what it contains. They should study it in order to learn just what God requires of them, what he has promised them, and the conditions upon which the promises are made. The} 7 should study it for themselves, and not depend altogether upon others, as many do, to teach them their duty to God. A failure to study the word of God with a proper motive creates division ; division creates parties, and parties create confusion and strife. Hence, we find the civilized world teeming- with religious creeds and parties warring* one ag'ainst the other, each claiming to be right, and claiming to be guided by the same book. Such work is detrimental to the cause of Christianity, and is daily food for skeptics. How can such confusion be avoided? We answer, it cannot be avoided so long as men differ so widely with reference to what it takes to constitute acceptable service to God. But if all will measure their claims by the divine standard, study it with the same confidence in what it teaches that they have in man}' other histories, man}' conflicting theories of worship will cease to exist, and the church of God will be exalted rather than debased.

We understand the Bible to contain all that is revealed to man with reference to salvation. This being true, all the instructions necessary to a knowledge of the way of salvation may be obtained from the holy scriptures. They were commended by Paul in his epistle to Timothy as follows : ' 'But continue thou in the thing's which thou hast learned and hast been assured of, knowing - of whom thou hast learned them; and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation throug-h faith which is in Christ

Jesus." 2 Tim. iii: 14, 15.

From the above we learn that a knowledge of the holy scriptures is wisdom unto salvation. But we understand that there is but one way of salvation revealed to man ; hence any wisdom not derived from a knowledg-e of the holy scriptures will not lead unto salvation.

Paul further states, that "All scripture is g-iven by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness : that the man of God may be perfect, thoroug-hly furnished unto all g-ood works." 16th and 17th verses.

In view of the- above facts, it is quite evident that salvation from sin is procured only throug-h a knowledg-e of, and in obedience to, God's existing" law of inspiration revealed to man, which is the g-ospel of Christ. True faith in Christ comes only throug-h a knowledg-e of his g-ospel. A faith predicated upon a false theory may be imbibed by persons who refuse to study the word of God. It is, therefore, the duty of all who claim to be worshipers of God to examine themselves whether they be in the faith. They should measure their faith by the divine standard. This is the only gfuide by which to be directed into everlasting - life.

The holy scriptures are divided into what are known as the Old and New Testaments. The Old Testament is composed of history, law and prophecy, including* instructions in righteousness, admonitions, etc. In this Testament we have the history of creation, of the g*arden of Eden, of the fall of man, of the flood, of the Tower of Babel, of Abraham's call, of his journey into a strangle land, of the life of Joseph, of the bondag-e of the children of Israel in Eg-ypt, of their deliverance through Moses, who was appointed and directed by the power of God, and of their travels in the wilderness unto the land of promise. We find the law of God, as revealed unto them, by which they were to be governed, and many instructions by which they were led to obey God. In this Testament we find many prophecies concerning- the great blessing's that were to be revealed and enjoyed in the future.

The New Testament is also composed of history, law and prophecy, including* many admonitions and instructions in rigfhteousness to all who are required to worship God under the gx>spel dispensation. In the books of Matthew, Mark, Luke, and John, we have the history of

John the Baptist, who was a prophet sent from God, and whose mission was to prepare the way of the Lord by making* ready a people to receive the glad tiding-s of salvation which was at hand and ready to be revealed to the world according - to the promise of God. "In those days came John the Baptist, preaching- in the wilderness of Judea, and saying - , Repent ye : for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying - , The voice of one crying- in the wilderness, Prepare ye the way of the Lord, make his paths straig-ht." .... " Then went out to him Jerusalem, and all Judea, and all the reg-ion round about Jordan, and were baptized of him in Jordan, confessing- their sins." Matt, iii: 1-6. Hence, John's mission was not to establish the king-dom which he preached, but it was to make ready a people prepared to receive it, when it should be established throug-h the true Ivig-ht. John was not that Light, but was sent to bear witness of that Lig-ht. See John i: 6-9. In these books we have the history of the birth of Christ, the only beg-otten Son of God, who is that Lig"ht which was to come, of his life and ministry, of his death, burial and resurrection, and of his directions to his followers. In the book of the Acts of the Apostles, we have a history of the establishment of his church after his ascension to the Father. We have his law of induction into his church, and the law by which the members are to be governed. Then follow the letters of advice and encouragement to the various congregations composing the body of Christ on earth. After which we have "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass ; and he sent and signified it by his angel unto his servant John ; who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein : for the time is at

hand." Rev. i: 1-3.

By reading the words of this prophecy we learn that it is necessary to overcome evil in order to receive everlasting life. See 2d and 3d chapters. We learn that it is necessary to do the commandments of God in order to have right to the tree of life and enter in through the gates into the city. See 22d chapter, 14th verse. And in the 7th verse we have the following : "Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. ' ' But as the sayings of the prophecy of this book require obedience to God's law, and as his law is the gospel of Christ, it is evident that those who refuse to obey the gospel of Christ fail to keep the sayings of the prophecy of this book. If any man teach that salvation from sin is obtained without obeying- the law of God ordained to this purpose, he takes away from the words of the book of this prophecy. "And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and /row the thing's which are written in this book." 19th verse.

Now, in view of the above facts, it is quite evident that all responsible being's to God should carefully study his revealed will to them, and confine themselves to its requirements. They have no promise of a blessing* for any worship that is contrary to the teaching's of the gx>spel of Christ. There are various classes of worshipers who are devoted to the cause they advocate, and earnestly strive to exalt their theory of worship. Many kind and benevolent persons may be found among - all these classes. They perform many deeds of kindness in their liberality toward those who stand in need of assistance, which is God's order when performed as he has directed. His blessing's will surely rest upon them in their work, when performed in this manner. But in view of the fact that many persons perform many deeds of kindness while in a state of rebellion against God, it is quite evident that a person may perform many g-ood deeds in this life in a manner that they will fail to receive the blessing- promised, because they fail to perform the work as God has directed.

When Moses brought forth the water of Meribah from the rock in Kadesh, he performed an act which God required of him, and in this act his people received a blessing* ; yet Moses did not perform -this act in the manner in which God had directed, and for this act of rebellion he was not permitted to enter the land given unto the children of Israel. "And the Lord said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it thou shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Z'm, in the strife of the congregation, to sanctif} r me at the water before their eyes : that is the water of Meribah in Kadesh in the wilderness of Zin." Num. xxvii: 12-14. See 20th chapter.

In view of the above fact, we conclude that it is necessary to obey God as he directs in order to secure his blessings. Then how important to study the word of God in order to know what he requires us to do and how it is to be done.

In the following work we desire to impress upon the mind of the reader the importance of searching the scriptures in order to know the will of God with reference to salvation. Jesus said upon one occasion to the unbelieving Jews : "Search the scriptures; for in them ye think ye have eternal life : and they are they which testify of me." John v: 39.

GOD'S REVEALED WIIvIv to man. 17

In our investigations we also desire to place before the mind of the reader, the place where God has recorded his name and blessing's, and the way to reach them. And in order to accomplish our task, it is necessary that we confine ourselves to reason and the revelation of God 3 regardless of any theory to the contrary, although it may be earnestly advocated by many kind friends. A knowledge of the way of salvation, as revealed in the holy scriptures, must be received into honest and good hearts, that they may be purified by faith. By this we understand that the mind must be fully prepared to receive the teachings of God's word, although they may condemn some cherished theory that may have been imbibed through the influence of man.

We understand that the leading, or primary object of God's dealings with man, is to bring him to perfect obedience to his divine law. Man was created for the purpose of honoring his creator by rendering implicit obedience to his will, and not for the purpose of sinning against him, and then obeying law simply to receive a blessing. When he was created, he received the law of God, and implicit obedience to this law was required, and there was no law of pardon connected with it ; for he violated the law and was expelled from his first estate. We therefore con- 2 elude that the nature of obedience to this law given to man in his primitive state, was similar to that of angels.

After man fell from his primitive state of purity, God devised a means for his redemption, that he mig-ht be restored to the privilege of serving him, but not to the privilege of dishonoring him by refusing to obey his laws with impunity. But, as perfect obedience is the primary object of God's dealings with man, and, as man became a sinful being*, wholly incompetent to render such obedience, a mediator became necessary between God and man, which was given in Christ, and a law of pardon was instituted to meet the requirements of the weakness or inabilities of man. Had it not been for this merciful act, all humanity would have been forever banished from the presence of God and his holy angels, because of the offense of Adam. Hence we find the promise of salvation throug'h Christ made prominent in connection with the law of God, as revealed to man.

Faith in God and his promises, is the legitimate source of encouragement that prompts mankind to obey him. While persons should endeavor to obey the law of God, and should do so with a desire to honor him as their creator and preserver, yet it is quite evident that his promises are valid inducements to acceptable obedience to his law, and that faith in his promises is made necessary to such obedience.

It is his promise with reference to the salvation of poor fallen man, that testifies to his love for them, and it is his love that constrains us to honor him. "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." 2 Cor. v: 14,15. "Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." 20, 21. Hence Christ became mediator between God and man, by which man's obedience is made acceptable and counted unto him for righteousness. "Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." vi. 1. We therefore conclude that it is necessary to obey the laws of God with a desire to honor him, and with full faith in his promises.

Viewing the subject of salvation in this light, we are unable to decide that a person may acceptably obey any requirement of God's law as revealed in the gospel of Christ, in the absence of either of the above purposes. Both are explicit requirements of God, connected with acceptable obedience. Salvation from sin and salvation in heaven are promised in obedience to law through faith made acceptable by the blood of Christ. Hence, works without faith are dead; and as hope depends upon faith, obedience without faith is without a hope. But faith without works is dead also. Hence a hope of eternal salvation predicated upon faith without works is vain. It is evident, therefore, that true hope is predicated upon faith which worketh by love, and is made sure and steadfast by the promise of salvation through the blood of Christ

We now kindly invite the attention of the reader to the following investigations.

Chapter II. The Two Covenants

THERE are two fundamental doctrines taught in the world with reference to salvation from sin :

1. Salvation or justification from sin by faith made perfect by works, by which is meant that sinners are made free from sin by the intercession of Christ on the condition of obedience to law throug-h faith.

2. Salvation or justification from sin by faith without works, which is also called justification by faith only, by which is meant that sinners are made free from sin through faith independent of obedience to law or works.

Therefore the advocates of both doctrines agree with reference to salvation dependingupon the intercession of Christ, but differ respecting- the conditions upon which Christ saves.

Now it is evident that both of the above doctrines cannot be true. And in order to know T the truth with reference to this matter, it is necessary to study the revealed will of God and abide by its directions.

We learn that the nature of the Jewish covenant was such that implicit obedience to all the requirements of the law was necessary to the enjoyment of the blessing's promised. Moses, when exhorting- the Israelites respecting- their duties to God, said: "All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and g*o in and possess the land which the Lord sware unto your fathers." Deut. viii : 1. "Beware that thou forget not the Lord thy God in not keeping- his commandments, and his judg-ments, and his statutes, which I command thee this day." 11th verse. "And it shall be, if thou do at all forg-et the Lord thy God, and walk after other g-ods, and serve them, and worship them, I testify ag-ainst you this day that ye shall surely perish." 19th verse.

From the above it is readily seen that God required implicit obedience to his commands in order to the reception of his blessing-s under the Jewish covenant.

But it is equally as necessary to obey the laws of God under the new covenant as it was to obey the laws of the Jewish covenant. James said : ' ' But whoso looketh into the perfect law of liberty, and continueth therein, he being- not a forg-etful hearer, but a doer of the work, this man shall be blessed in his deed." James i: 25.

Hence the redemption that is in Christ does not release man from the necessity of obedience to law in order to salvation, but releases him from serving - under one covenant (Jewish), and binds him to the requirements of another, which is the perfect law of liberty (gospel).

But it may be asked, "If the Jewish covenant was God's law to man, why the necessity of a chang*e of the law?

"For the priesthood being* changed, there is made of necessity a change of the law." Heb. vii: 12. Jesus was ' ' made a high priest for ever after the order of Melchisedec. " See Heb. vi: 20. It appears that Christ, the great high priest, was represented in the time of Abraham in the person of Melchisedec. He was a king* and also a priest of God. His descent was not counted from the sons of Levi, who g*ave attendance at the altar of the Jewish tabernacle, for he is described as being ' ' without father, without mother, without descent, having neither beginning of days nor ending of life, but made like unto the Son of God, abideth a priest continually." Heb. vii: 3.

From this we conclude that Christ was represented in the person of Melchisedec all along the line, apart from the Jewish covenant, which "was added because of transgressions, till the seed (Christ) should come, to whom the promise was made," after which he became high priest after the order of Melchisedec, and not after the order of Aaron. But the Levitical priesthood, which was after the order of Aaron, was a type of Christ also ; for those priests offered sacrifices that set aside the sins of the people and their own sins until Christ, when he bore them away upon the cross. It is evident, therefore, that Christ was represented by two orders of priests, which typified the intercession of Christ for the sins of the whole world.

But why the necessity of a change of the priesthood ?

Because the law under the Levitical priesthood could not give life ; ' ' for, if there had been a law given which could have given life, verily righteousness should have been by the law." See Gal. iii: 21. "For the law [of Moses] having a shadow of good things to come, and not the very image of the things, can never, with those sacrifices which they offered year by year continually, make the comers thereunto perfect." Heb. x: 1. "And every priest standeth daily ministering and offering sacrifices, which can never take away sins. 11th verse.

Why could not the law of Moses give life? Paul said: " For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all thing's which are written in the book of the law to do them. But that no man is justified by the law in the. sight of God, it is evident; for the just shall live by faith." Gal. iii: 10, 11. By which is meant the faith of the g'ospel.

What was the nature of the law of Moses which deprived the sinner of being - justified by it?

In order to explain this it is necessary to note the condition of man after the fall. Paul said: "For I know that in me (that is, in my flesh) dwelleth no good thing*: for to will is present with me; but how to perform that which is good, I find not. For the good that I would, I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

"I find then a law, that when I would do good evil is present with me. For I delig*ht in the law of God, after the inward man, but I see another law in my members warring* against the law of my mind, and bringing - me into captivity to the law of sin which is in my members." Rom. vii: 18-23.

From this we learn that there are two controlling elements or principles in man, one warring against the other. One is inclined to evil, the other to that which is good. Paul describes the former as belonging to the flesh or members, and the latter as belonging* only to the mind. This principle of the flesh, or members, is alsocalled "the law of sin," the "carnal mind," etc. No person can serve God with the carnal mind, "Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." Rom. viii: 7. But Paul also said: "So, then, with the mind I myself serve the law of God." See Rom. vii: 25. We do not understand the above to teach that two distinct minds exist in man, but when the desire to do evil controls the mind it becomes the carnal mind, and when the desire to do good controls the mind it becomes the spiritual mind, which is clearty shown by the following - : "For to be carnally minded is death; but to be spiritually minded is life and peace." Rom. viii: 6.

Now, it is evident that the conclusion of this matter is, that the principles of good and evil exist in man; that they are warring" one against the other, each striving - to possess full control of the mind; and in order to be free from sin the mind must be controlled by the principle which tends to that which is good to the exclusion of that which is evil. Hence, when the sinner accepts that which is good and acceptable in the sight of the Lord, and serves him with the mind, he is made free from sin.

But we understand that the nature of the law of Moses was such that no person who possessed the sinful nature of carnality could be justified by it; and as this sinful flesh could not be made subject to the law of God, it was impossible for the Jews to bear the yoke that was put upon them. Hence the great necessity of the Son of God coming- in the likeness of sinful flesh, and condemning' this sin in the flesh. 4 'For what the law could not do, in that it was weak through the flesh, God sending - his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." Rom. viii: 3. Hence Christ condemned sin in the flesh, by which we understand that he fully satisfied the law for man with reference to the sin of the flesh, by which he made the way possible for man in sinful flesh to be justified in the sigmt of God in obedience to law.

Paul said: "O wretched man that I am! who shall deliver me from the body of this death? I thank God througm Jesus Christ our Lord. So then, with the mind I myself serve the law of God, but with the flesh the law of sin." Rom. vii: 24, 25.

Christ did for man that which man could not do for himself. He fully satisfied the demands of the law of God for man, and placed him under a law, in obedience to which the rig-hteousness of the law might be fulfilled in man. For he condemned sin in the flesh "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. viii: 4.

How is the righteousness of the law of God fulfilled in us?

Christ fulfilled the law for us, and his righteousness is counted unto us all who walk after the Spirit.

How do we walk after the Spirit?

By following the directions of the Spirit.

How does the Spirit direct?

By his law. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Rom. viii: 2.

If the law of Moses could not give life, why was it imposed upon his people?

' ' It was added because of transgressions till the seed should come to whom the pronfise was made. See Gal. iii: 19. "Moreover the law entered that the offense might abound." See Rom. v: 20. What offense? The offense of Adam. "Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. Therefore, as by the offense of one, judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life." Rom. v: 12, 18.

From this it is evident that the law of Moses was added in order to convince the world that they were under the condemnation of the offense of Adam, and that their eternal salvation depended upon obedience to law, made acceptable by the rig-hteousness of Christ being- imputed unto them. See Rom. iii: 19, 20.

Now it is evident that obedience to law is the only principle by which man can worship God and receive the promised reward. God is perfect in all his ways; hence all his laws are perfect. Man became corrupt by sin. God g*ave perfect law to imperfect man. This law, which was ordained to life, was made death to man; for it was ordained to lead him to Christ by convincing* him that he was dead in sin, and unable to acceptably obey God without the intercession of Christ.

This grand truth reveals to poor, fallen man the great love of God for him, when by faith he accepts the fact that God sent his only Son to do that for man which man could not do for himself because of the offense of Adam. "For God so loved the world that he g*ave his only begotten son, that whosoever believeth in him should not perish, but have everlasting- life." John iii: 16.

Now, in view of the foregoing* evidence on this subject, we are forced to conclude that Christ did not redeem man from the necessity of obedience to the law of God, but by his intercession man was redeemed from his fallen state, in which it was impossible for him to serve God acceptably, and restored to the favor of God, under which he can be saved in obedience to law.