{"1": {"fulltext": "Pi\\nm\\n/f4\\nm\\ni\\n8\\n1\\nIi\\nllplf\\n\u00c2\u00bbWf\\ni^wHj^^^W\\n^\\\\jf^\\nV\\n.liMlk. J0^^\\ni^ltOi\\nir", "height": "4503", "width": "2881", "jp2-path": "bettertestament00sche_0001.jp2"}, "2": {"fulltext": "vl **l?^ ^z^", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0002.jp2"}, "3": {"fulltext": "", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0003.jp2"}, "4": {"fulltext": "", "height": "4354", "width": "2740", "jp2-path": "bettertestament00sche_0004.jp2"}, "5": {"fulltext": "i\u00c2\u00ab..", "height": "4354", "width": "2740", "jp2-path": "bettertestament00sche_0005.jp2"}, "6": {"fulltext": "", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0006.jp2"}, "7": {"fulltext": "The Better Testament;\\nor,\\nTHE TWO TESTAMENTS COMPARED.\\nDemonstrating the Superiority of The Gospel over Moses Law\\nAccording to\\nThe Epistles of Paul, Especially That Addressed to the\\nHEBREWS\\nBy WM. G. SCHELL.\\nBy so much was Jesm made a surety of a better testament. Heb. 7:23,\\n^^ggU\\nMOUNDSVILLE, W- VA., U. S. A.\\nGOSPEL TRUMPET PUBLISHING COMPANY.\\n1899.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0007.jp2"}, "8": {"fulltext": "TWO COPIES RLj_:ivc\\nlibrary of CcBgpet,^\\nOffice of tks\\nJAN 2 5 1900\\nRegUt.r cf Co;.yrlgfat*\\n51582\\nCopyrighted, 1899,\\nBy\\nWM. G. SCHELL.\\nStCOND COPY,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0008.jp2"}, "9": {"fulltext": "PREFACE.\\nIjiT the name of the holy trinity this volume has been\\nwritten and is now offered to the public with the prayer\\nthat our heavenly Parent will bless it to the enlighten-\\nment of many a soul, who may, by perusing its con-\\ntents be led to the all-cleansing fountain where free-\\ndom from sin may be obtained.\\nWe have adhered mainly to the intention expressed\\nin the Introduction to establish the glorious doctrine\\nof holiness in the mind of the reader and have there-\\nfore, after thoroughly discussing the validity of\\nMoses law in the first part of the book, only treated\\nsuch themes as may be considered kindred to the\\ndoctrine of holiness.\\nThroughout the book the author has indulged liber-\\nally in the use of premises that may at first glance be\\nviewed with suspicion by both teachers and opposers\\nof the doctrine of holiness; but believing that they\\nhave been given by the Spirit of God, he is inclined\\nto believe that their plausibility will be discernea by\\nevery careful reader.\\nThe author believes that this book is not unlike other\\nbooks, in that it will be found to contain some errors,\\nlie also believes that special reliance upon the guidance\\no\\\\ Ihe Holy Spirit li;?? prevented a great many mis-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0009.jp2"}, "10": {"fulltext": "vi PKEFACE.\\ntakes that otherwise would have crept into its contents.\\nLet the reader submit this volume to the same rules of\\ncriticism unto which he would submit other books,\\nand that which will not stand the test of the most\\nscrutinizing examination, in the light of God s word,\\nis hereby recalled and apologized for. But that the\\nincontrovertible arguments employed to substantiate\\nthe premises that are truly based upon the Holy Scrip-\\ntures, may, independent of preconceived ideas, be\\ndevoutly believed by the reader, is the sincere prayer\\nof the Author.\\nMoundsville^ W, Va.^ Nov. 8^ 1899.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0010.jp2"}, "11": {"fulltext": "CONTENTS.\\nIntroduction 9\\nThe Two Covenants 14\\nThe Old Covenant 20\\nThe New Covenant 27\\n1 he Fii*st Covenant Done Away 34\\nKeasons Why the Old Covenant Could Not Remain in Force\\nin the New Dispensation 37\\nTiie Two Laws -46\\nThe Law of Works and the Law of Faith 51\\nThe Yoke of Bondage and the Law of Liberty 57\\nThe Abolition of the Law^ of Moses OG\\nThe Relation of the Tw o Testaments 79\\nThe False Claim of Two Laws in the Old Testament 85\\nThe Shadow of Pleavenly Things and Heavenly Things\\nThemselves 93\\nThe Types of the Old Testament Ex[)lained 97\\nThe Better Testament 107\\nThe Better Promises 112\\nThe Better Sacrifice 129\\nThe Better Priesthood 137\\nSpiritual Sacrifices 146\\nThe Better Salvation 151\\nThe Better Salvation Explained 162\\nBearing the Cross 166\\nPresent and Future Salvation 175\\nA New Creation 181\\nTwofold Salvation 188\\nTwo Works of (J race Ixeceived by the Apostles and Their\\nConverts --*-__- 202\\nThe Two Works of (i race Typified by the Tabernacle of Moses\\nand Its Services 216\\nThe Forsaking of All and Consecration 221\\nThe Better Justification 232\\nSpiritual Birth 241\\nRepentance 245\\nAll Lived Under Sin Before the Coming of Christ 253\\nAll Children of God Live Without Committing Sin under\\nthe New Testament 260", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0011.jp2"}, "12": {"fulltext": "VIU COKTE^^TS\\nAVliat Is (Onniiiuiiig Sin? _ _ 266\\nlloliness-opjosers Driven from the New Testament 272\\nThe Better Saveii cation _ 281\\nHoly and Perfect :\\\\[en of the Old Dis[ ensation 289\\nHoliness Our Onlv Hope of Heaven 293\\nHoliness to Be Obtained in This Life 299\\nPerfect Holiness 30.\\nThe Fruits of Holiness 309\\niSanctiiication an Instantaneous Change of Nature 31o\\nSanctification a Second Work of Grace _ 320\\n(i rafting, Pruning, and Purging 32\\nThe i ithina- Systeai Abolished 329\\nThe Better Financial System 332\\nCay ital Punishment 341\\nMatrimonv Eestored to the Edenic Standard 349\\n\u00e2\u0080\u0094Concluded 357\\nA Higher Standard of Healing 368\\nA Better Access to God 371\\nK^st 376\\nThe Church of God under the Old Testament 385\\nThe Better Church of God under the New Testament 399\\nHuman Ecclesiastical Organizations Modeled after the Church\\nof the Old Testament 405\\nJerusalem Which Is Above, or the New Jerusalem 409", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0012.jp2"}, "13": {"fulltext": "The Better Testament.\\nINTRODUCTION.\\nm\\nNc^|;HIRTEE]Sr years of experience in the gos-\\n^t pel work has fully established in my mind\\nthe fact that the masses of to-day are not\\nin possession of a correct knowledge of the\\nprivileges afforded them in Christ. The real sublin^ity\\nof the promises of the gospel, and the superior! cy of\\nthe New Testament over the Mosaic system seems not\\nto have been fathomed by the church since the great\\napostasy. This solemn truth of which I have been so\\nfully convinced is my chief apology for the birth of this\\nvolume, which has been entitled, The Better Tes-\\ntament.\\nHaving been an advocate of the doctrine of holiness\\nfrom the time I preached my first sermon, I have had\\nthe sad opportunity of learning that the majority of\\nour fellow creatures are inclined to oppose this most\\nsacred of Bible doctrines; and being fully convinced\\nby a prayerful study of God s holy word that it is a\\nmisapprehension of the gospel itself that causes men to\\noppose the doctrine of holiness, I am forced into the\\n9", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0013.jp2"}, "14": {"fulltext": "lO THE BETTER TESTAMENT.\\nbelief that I can do nothing to more siiccossfully\\nadvance the cause of holiness than to set foitli u thor-\\nough delineation of the character of the Xew Testa-\\nment. Men will not oppose the doctrine of holiness\\nwhen they possess a correct understanding of the Xew\\nTestament. My experience with the op] osers of holi-\\nness has developed within me the con\\\\iction that they,\\nas a rule, are unable to draw the lines between the Old\\nand the New Testament, where they are drawn in the\\nword of God. While they profess to base their faith\\non the New Testament, the moral privileges held up\\nby them and the standard of righteous living they\\nadvocate are in reality the standard held up in the\\nOld Testament. In fact, the pulpits do not discrimi-\\nnate between the Old and the New Testament. The\\nlaw of Moses and the gospel of Christ are so conglom-\\nerated by those who profess to be the ministers of the\\ngospel, that the hearers are completely confused. Their\\nfaith is neither law nor gospel, but a mixture of the\\ntwo and as the two systems are so widely different, peo-\\nple with no correct knowledge of the true di\\\\ Idiug line\\nbetween the Old and the New Testament, are led into\\na state of instability, with respect to their standard of\\nbelieving; and by the very reading of the Bible itself,\\nwith such dark spectacles on, they are led to change-\\nableness.\\nI would exhort all true ministers of the gospel,\\nwho desire to propagate the doctrine of holiness, to\\ngive this subject special attention, and be sure that in", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0014.jp2"}, "15": {"fulltext": "INTRODLCTIOX. ll\\nall your gospel meetings people are enabled to soe the\\ndifference between the law of Moses and the perfect\\nlaw of liberty. If the people have never been in-\\nstructed with respect to the superiority of the new cov-\\nenant over the old, can we be surprised if they endeavor\\nto oppose the doctrine of holiness with the low stan-\\ndard advocated in the Old Testament? Explain to the\\npeople the New Testament, the mission of Christ, and\\nthe sublimity of the gospel, and do not fear to adm t\\nthat all the world was in sin up to the incarnation of\\nthe Savior, and you will hold before the masses incon-\\ntrovertible arguments.\\nIt has been some time since I first advanced the idea\\nthat all the opposers of holiness were void of an\\nunderstanding of the New Testament itself, and still\\nadhere to it. If we can succeed in making all men see\\nthe mission of Christ to this world and the superiority\\nof the New Testament over the Old Testament, we\\nshall have converted them to the doctrine of holiness.\\nMany holiness people seem to think that they can\\nnot properly defend the doctrine of holiness exce] t\\nthey try to prove that every pious man since the\\ncreation of Adam possessed it and lived it in this\\nworld. In this they make a great blunder, and not\\nonly do they lift up ideas that are script urally untrue,\\nbut they befog the mind of the hearer until he is ren-\\ndered incapable of learning the doctrine of holiness.\\nThe fact that all men were in sin and lived in i^ n^\\nwhose lives were passed before the birth of our Savior,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0015.jp2"}, "16": {"fulltext": "13 THE BETTER TESTA :MENT.\\nis too plainly set forth in the Bible to be controverted.\\nIf the poor sinner should hear us teach that Old Testa-\\nment patriarchs and prophets possessed the experience\\nof holiness the same as New Testament saints, and\\nthen should read in the Old Testament that there was\\nnot a just man upon earth in those days who dia good\\nnnd sinned not, he would generally find a hindrance to\\nhis faith in the genuineness of the doctrine of holiness.\\nWhat is still worse, to hold that men before the\\ncoming of Christ could be justified and sanctified and\\nlive just as pure and holy as they can since the coming\\nof the Savior is, in one sense, denying Christ; for if\\nthat be true, our Lord s incarnation is of no benefit to\\nthe world, and he had as well remained in heaven\\nwhere he was. The fact is, man did not gain complete\\nvictory over sin until the shedding of the precious blood\\nof our Lord. This point I shall specially argue in the\\nfollowing pages. There is no truth more prominent\\nin the w^ord of God than that the possession of the\\nexperience of holiness is a thing peculiar to the New\\ni estament dispensation.\\nIt might also be suggested to holiness-opposers that\\nthey are, every time they affirm that we can not gain\\nperfect victory over sin in this life, indulging in a\\ndenial of our Lord. If it were true, as they teach, that\\nwe can not in the New Testament dispensation obtain\\ngrace from God to live without committing sin, the New\\nTestament is in no way superior to the Old, and we can\\nnot since our Lord s coming live any better lives than", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0016.jp2"}, "17": {"fulltext": "INTRODUCTION. 13\\nmen lived before his coming; and therefore his coming\\nis of no value to the world. I pray God that all my\\nreaders may solemnly consider these sacred thoughts\\nupon which hangs the eternal destiny of the souls\\nof all men.\\nXot only with respect to our moral privileges are\\nmen unable to draw the lines between the Old and the\\nXew Testament, but they also commingle the ceremo-\\nnies and doctrines in general of the two systems. We\\nmean to charge this as a crime upon the pulpit agents.\\nThe masses, left as they are in a confused state, are in\\nmany cases constrained to take up one or more of the\\nprinciples of the Old Testament to adopt as a plank\\nin a professedly Xew Testament creed. This is entirely\\nthe result of an inability to draw the lines between the\\nOld and the Xew Testament. The people should be\\ninstructed to base their faith and confide their hopes\\nexclusively in the Xew Testament and to look upon\\nthe Old Testament as a merely temporary arrangement\\nthat ended with the death of our Savior.\\nWe are not discarding the inspiration of the Old\\nTestament by thus setting it aside in this sublime\\ngospel age, but contrariwise, we are establishing its\\ninspiration; for the Old Testament teaches that it\\nshould serve only a temporary purpose and should not\\nbe considered a standard of government for the people\\nof God, after the ushering in of the sublime system\\nwhich our Lord brought from heaven.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0017.jp2"}, "18": {"fulltext": "14 lilt: BETTER TESTAMENT.\\nTHE TWO covexa:nts.\\nThe word covenant is used in two senses in the\\nBible. In some instances it signifies a mere agree-\\nment, but the prevailing signification is that of a dis-\\npensation, or code of laws. It is translated fiom the\\nHebrew word btriyth in the Old Testament and the\\nGreek diathelce in the ISTew Testament. The Greek\\nword is defined by lexicographers as follows:\\nDiatliel e any disposition, arrangement, ijistitu-\\ntion, or dispensation; hence a testament, will. Heb.\\n9:1(), Yiy\u00e2\u0080\u0094GveehfieU,\\nDiaihelie a disposition, arrangement; a testament,\\na law: the Abrahamic covenant; the Mosaic covenant,\\nentered into at Sinai, with sacrifices, and the blood of\\nvictims (See Ex. 24:3-12; Dent. 5:2.); the ik\\\\v cove-\\nnant, the go^^pel dispensation. RoMnsons Lexicon,\\nThus the covenant of Sinai was conditioned by the\\nobservance of the ten commandments (Ex. 34:27, 28;\\nLev. 26:15), which are therefore called Jehovah s cove-\\nnant (Deut. 4:13), a name which was extended to all\\nthe books of Moses, if not to the whole body of Jewish\\ncanonical scriptures. 2 Cor. 3:13, 14. This last\\nmentioned covenant, which was renewed at different\\nperiods, is one of the two principal covenants between\\nGod and man. They are distinguished as old and new\\n(Jer. 31:31-34; Heb. 8:8-13; 10:16). /S/^?////, and\\nnnm^s Dictio-nary.\\nFrom these definitions we see that the orisrinal word", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0018.jp2"}, "19": {"fulltext": "THE TWO C0V::XA2^TS. 15\\nfor covenant^ which is frequently translrO-ted testanioit,\\nsignifies a dispensation, or code of laws. God has\\ndelivered unto man at different periods two such codes.\\nThey are distinguished in the word of God by the\\nterms old covenant, and *new covenant Old\\nTestnnient and i^ew Testament first testa-\\nment and second testament law and gospel\\netc. I shall proceed to show the dates and places\\nwhere each of these covenants was revealed, the blood\\nby which each was sealed, their mediators, etc.\\nTell me, ye that desire to be under the law, do ye\\nnot hear the law? For it is written, that Abraham\\nhad two sons, the one by a bondmaid, the other by a\\nfreewoman. But he who was of the bondwoman was\\nborn after the flesh; but he of the freewoman was by\\npromise. Which things are an allegory: for these are\\nthe two covenants; the one from the mount Sinai,\\nwhich gendereth to bondage, which is Agar. For this\\nx\\\\gar is mount Sinai in x\\\\rabia, and answereth to Jeru-\\nsalem which now is, and is in bondage with her chil-\\ndren. But Jerusalem which is above is free, which is;\\nthe mother of us all. Gal. 4:21-26.\\nThe apostle here denominates the account of Abra-\\nham s two wives in Genesis an allegory. \\\\Ye are not\\nto understand from this that it is not a historical fact,\\nbut as Abraham s wives perfectly typified the two\\ncovenants, the apostle took license to consider the\\naccount an allegorical description of the two great\\ndivine codes of law in the Bible. Agar, who was", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0019.jp2"}, "20": {"fulltext": "16 THE IJKTTEK TESTAMENT.\\nAbraham s bondwife, he tells us, signifies the covenant\\nwhich came from mount Sinai. The freewoman he\\nseems to associate with Jerusalem which is above,\\nthat is above the hills (Isa. 2:2-4), which is the\\nXew Testament church; therefore the covenant signi-\\nfied by the freewoman must be the new covenant.\\nThe place where the new covenant was revealed is\\nnot stated in this text, but if we turn to the prophecies\\nby Isaiah, we find it predicted concerning the new^\\ncovenant: Out of Zion shall go forth the law, and\\nthe word of the Lord from Jerusalem. Isa. 2:3.\\nMicah also predicted concerning the new covenant:\\nfor the law shall go forth of Zion, and the word of\\nthe Lord from Jerusalem. Mic. 4:2. From these\\nprophecies we see that the second, or new, covenant was\\nto be revealed in Zion. Sinai, as stated by Paul, is in\\nArabia, but mount Zion is Bethlehem near Jerusalem.\\nThe commission of Christ unto his apostles, recorded\\nin Luke 24:46, 47, shows that these prophecies were\\nfulfilled in the giving of the Xew Testament. Thus\\nit is written, and thus it behooved Christ to suffer, and\\nto rise from the dead the third day: and that repen-\\ntance and remission of sins should be preached in his\\nname among all nations, beginning at Jerusalem.\\nThe gospel was to go forth into all the world, but\\nshould begin at Jerusalem; and we are told in the\\nhistorical part of the Xew Testament that the apostles\\ndid first thoroughly indoctrinate Jerusalem, after which\\nthey went forth into all the world. In this the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0020.jp2"}, "21": {"fulltext": "THE TWO COVENANTS. 17\\nreader may see the fulfillment of the prophecy that\\n)iit of Zion should go forth the law, and the word of\\nLlie Lord from Jerusalem.\\nThe two mountains upon which the two covenants\\nwere revealed are very plainly set forth in the twelfth\\nchapter of Hebrews. Tor ye are not come unto\\nthe mount that might be touched, and that burned\\nwith fire, nor unto blackness, and darkness, and tem-\\npest, and the sound of a trumpet, and the voice of\\nwords; which voice they that heard entreated that the\\nword should not be spoken any more (for they could\\nnot endure that which was commanded, and if so much\\nas a beast touch the mountain, it ishall be stoned, or\\nthrust through with a dart: and so terrible was the\\nsight, that Moses said, I exceedingly fear and quake):\\nbut ye are come unto mount Zion, and unto the city of\\nthe living God, the heavenly Jerusalem, and to an\\ninnumerable company of angels, to the general assem-\\nbly and church of the first-born, which are written in\\nheaven, and to God the judge of all, and to the spirits\\nof just men made perfect, and to Josus the mediator\\nof the new covenant, and to the blood of sprinkling,\\nthat speaketh better things than that of Abel.\\nVerses 18-24.\\nThe mount that might be touched, mentioned above,\\nthat burned with fire, surrounded with blackness and\\ndarkness and tempest, is mount Sinai, where the first\\ncovenant was revealed. Mount Sion is an ancient\\nname of the city of Bethlehem, a suburb of ancient\\n2", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0021.jp2"}, "22": {"fulltext": "18 THE BETTER TESTAME:N^T.\\nJerusalem, which was the biith place of Christ.\\n2 Sam. 5:7-9; Luke 2:4. The expression, Ye are not\\ncome unto the mount that might be touched, bat\\nye are come unto m^ Unt Sion, signifies that we arc\\nnot now governed by that code of laws given on mount\\nSinai, but by the glorious gospel of Jesus Christ, re-\\nvealed at mount Sion by the bii th of Christ.\\nBoth these covenants have been dedicated by blood.\\nThe blood of the old covenant is described by Paul in\\nHib. 9:18-20 Yvliereupon neither the first Testa-\\nment was dedicated without blood. For when Moses\\nhad spoken every precept to all the people, according\\nto the law, he took the blood of calves and of goat?\\nwith water, and scarlet wool, and hyssop, and sprinkled\\nboth the book, and all the people, saying. This is the\\nblood of the testament which God hath enjoined unto\\nyou. A record of the incident here referred toby\\nPaul is found in Ex. 24:6-8. The blood of animals\\nwhich Moses sprinkled upon the people, he also\\nsprinkled upon the book of the covenant; hence this\\nblood was properly called the blood of that covenant.\\nThe blood of the Xew Testament Paul shows to be the\\nblood of Christ, in Heb. 12:23, 24. Speaking there of\\nour coming unto mount Sion, he says we are come also\\nto the blood of sprinkling, that speaketh better\\nthings than that of Abel, which shows that this blood\\nof sprinkling is the blood of the new covenant that\\nwas given at mount Sion. It is the blood of Christ\\nthat h^ here refers to, which of a truth speaketh more", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0022.jp2"}, "23": {"fulltext": "THE TWO COVENANTS. 19\\nthan Abel s blood. It speaketh not only our sins for-\\ngiven (Kev. 1 :5), but we are also sanctified by the blood\\nof Christ. Heb. 13:12.\\nIt remaineth yet for us to show in this chapter the\\nmediators of each of the two covenants. Speaking of\\nthe Old Testament in Gal. 3 :19, which he there denom-\\ninates the law, Paul tells us, ^It was ordained by\\nangels, in the hand of a mediator. A mediator is one\\nwho stands between two parties when a covenant is\\nmade. In Deut. 5:5 we find Moses professes himself\\nto have occupied that position between God and the\\nIsraelites at the time the Sinai tic covenant was\\ngiven. His words are: I stood between the Lord and\\nyou at that time. The mediator of the new covenant\\nis mentioned in 1 Tim. 2:5 For there is one God,\\nand one mediator between God and men, the man Jesus\\nChrist. Law-teachers frequently use this text to pro e\\nthat Christ was also the mediator at the giving of the\\nfirst covenant, because it says there is one mediator\\nbetween God and man: but this is no fair argument;\\nbecause the first covenant being now abolished, its\\nmediator ceases to stand any longer between God and\\nman, and the mediator of the new covenant is our only\\nmediator. Hence the apostle says, There is one\\nmediator between God and men, the man Jesus Christ.\\nIn Heb. 12:24 it is plainly stated that Jesus is the\\nmediator of the new covenant. Verse 25 speaks of the\\nmediators of both covenants as follows: See that ye\\nrefuse not him that speaketh. For if they escaped not", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0023.jp2"}, "24": {"fulltext": "20 THE BETTER TESTAMENT.\\nwho refused him that spake on earth, much more shall\\nnot we escape, if we turn away from him that speaketh\\nfrom heaven. He who spoke on earth was Moses, the\\nmediator of the old covenant. He was said to have\\nspoken on earth because he was a mere man. But he\\nwho speaketh from heaven is the Lord Jesus Christ,\\nthe mediator of the Xew Testament. He is said to\\nspeak from heaven because he is divine and proceeded\\nfrom heaven. Surely these arguments are sufficient to\\nset forth to the mind of the reader the fact that there\\nhave been two distinct covenants made. I shall pro-\\nceed in the following chapters to show the embodiment\\nof each.\\nTHE OLD COVENANT.\\nWe have seen that God has made two cove-\\nnants, also where each was revealed, the blood by\\nwhich each was sanctified, and the mediators of each;\\nnow we shall proceed to give a full description of what\\nis contained in the old covenant.\\nLet us first see the date of the giving of the old cov-\\nenant. In Heb. 8:9 it is said to have been made with\\nthe fathers in the day that God took them by the hand\\nto lead them out of the land of Egypt. According to\\nthis, the old covenant was made at the time the Jewish\\nnation was led out of Egyptian bondage, through the\\nAvilderness, and into the promised land. In Gal. 3:17", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0024.jp2"}, "25": {"fulltext": "Me old covenant. 21\\nPaul says the law was given 430 years after God deliv-\\nered his promises to Abraham. That which he here\\ncalls the law is the same as the old covenant, and 430\\nyears from the time God delivered his promises to\\nAbraham would reach to the Exodus from Egypt.\\nThese are sufficient proofs to show us at what date the\\nold covenant was made.\\nBut just what is included in the old covenant is the\\nchief harden of this chapter. And Moses called all\\nIsrael, and said unto them. Hear, Israel, the statutes\\nand judgments which I speak in your ears this day, that\\nye may learn them, and keep, and do them. The Lord\\nour God made a covenant with us in Horeb. The\\nLord made not this covenant with our fathers, but\\nwith us, even us, who are all of us here alive this day.\\nThe Lord talked with you face to face in the mount out\\nof the midst of the fire (I stood between the Lord and\\nyou at that time, to show you the word of the Lord\\nfor ye were afraid by reason of the fire, and went not up\\ninto the monnt), saying.- Deut. 5:1-5. Here Moses\\nis calling the attention of the Jewish people to the\\ncovenant that God had made with them in Horeb, He\\nproceeds in verses -21 to quote the ten commandments.\\nIn verse 22 he says the Lord added no more, which\\nshows that the covenant here spoken of includes the\\nten commandments only.\\nSeventh-day Adventists try to dodge the fact so\\nplainly taught here, that the ten commandments con-\\nstitute the covenant God made on mount Sinai; be-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0025.jp2"}, "26": {"fulltext": "22 Till-: BETTER TESTAMENT.\\ncause the Xew Testament shows the old covenant to\\nhave been abolished by the Lord Jesus Christ. They\\nsay the ten commandments are eternal, and therefore\\ncan not be the covenant that God made on mount\\nSinai. The reader will please observe the following\\nideas clearly set foith in the chapter before us. First,\\nGod made a covenant in Horeb. Second, he spoke no\\nmore than the ten commandments; therefore, the ten\\ncommandments must be the covenant. Third, he made\\nthis covenant in Horeb; therefore, it never could have\\nexisted before for if it ever existed before, it could\\nnot have been made in Horeb. When God makes any-\\nthing, he brings it into existence; so he actually brought\\nthat covenant into existence in mount Horeb.\\nFor the sake of those who may have imbibed some\\nof the false doctrines of law-teachers, I shall quote a\\nnumber of texts to prove that the ten commandments\\nconstitute the old covenant. We first turn to Ex.\\n34:28 And he was there Avith the Lord forty days\\nand forty nights; he did neither eat bread nor drink\\nwater. And he wrote upon the tables the words of the\\ncovenant, the ten commandments. It seems that\\nsensible men would scarcely attempt to contradict such\\na plain declaration of inspiration.\\nW^e will proceed with another text. And he de-\\nclared unto you his covenant, which he commanded\\nyou to perform, even ten commandments; and he\\nwrote them upon two tables of stone. Deut. 4:13.\\nThis text, like the previous one, is so very plain that it", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0026.jp2"}, "27": {"fulltext": "teE OLD COVENANT. 23\\nseems almost unnecessary to produce furtfier proof that\\nthe ten commandments constitute the covenant. Nev-\\nertheless, we will proceed further, that the reader may\\nsee that throughout the Old Testament the decalogue\\nis denominated the covenant.\\nIn Deut. 4:23 we read: Take heed unto yourselves,\\nlest ye forget the covenant of the Lord your God,\\nwhich he made with you, and make you a graven image,\\nor the likeness of anything, which the Lord thy God\\nhath forbidden thee. The making of images is for-\\nbidden in the second commandm^ent. If, therefore,\\nthe making of images would be a breaking of the cove-\\nnant, the decalogue is the covenant.\\nEven all nations shall say, Wherefore hath the\\nLord done thus unto this land? What meaneth\\nthe heat of this great anger? Then men shall say.\\nBecause they have forsaken the covenant of the Lord\\nGod of their fathers, which he made with them when\\nhe brought them forth out of the land of Egypt for\\nthey went and served other gods, and worshiped them,\\ngods whom they knew not, and whom he had not given\\nunto them. Deut. 29:24-20. In this text disobedi-\\nence unto the first of the ten commandments is called\\na breaking of the covenant, which is another proof\\nthat the decalogue is the covenant.\\nAnd the Lord said unto Closes, Behold, thou shalt\\nsleep with thy fathers; and this people will rise up,\\nand go a whoring after the gods of the strangers of the\\nland, whither they go to be among them, and will for-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0027.jp2"}, "28": {"fulltext": "24 THE BETTER TESTAMENT.\\nsake me, andFbreak my covenant which I made with\\nthem. Deut. 31:16. Here again the breaking of\\nthe first commandment is styled a breaking of the cove-\\nnant. The same thing is also taught in Jiidg. 2:10,\\n20 and Josh. 23:1G.\\nKing Solomon is said to have broken the Lord s\\ncovenant (1 Kings 11:9-11) when he had broken the\\nfirst of the ten commandments by running after\\nstrange gods.\\nAchan s crime is styled a breaking of the covenant\\n(Josh. 7:10-12, 21), in that he had coveted the gold\\nand silver, and the Babylonish garment (that is, broken\\nthe tenth commandment), and had also stolen these\\narticles, by which he had broken the eighth command\\nment in the decalogue. This we must also add to our\\nlist of proofs that the decalogue is the covenant.\\nIsrael, by worshiping Baal, breaking the first com-\\nmandment, and murdering God s prophets, breaking\\nthe sixth commandment, is said to have broken God s\\ncovenant. 1 Kings 19:9, 10.\\nThe breaking of the second commandment is also\\nstyled a breaking of the covenant. 8ee 2 Kings\\n17:15, 16, 35.\\nJeremiah calls a breaking of the first commandment,\\na breaking of the Lord s covenant. Jer. 11:10; 22:9.\\nThese are surely sufficient proofs to convince any\\nteachable reader that the ten commandments constitute\\nthe old covenant. The term covenant, at a later\\nperiod than the giving of the ten commandments.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0028.jp2"}, "29": {"fulltext": "THE OLD COVENANT. 25\\n\u00e2\u0096\u00a0m\\nbecame applicable to more than the decalogue. For\\ninstance, in Ileb. 9:18-20 Paul says concerning the\\ndedication of the first covenant: Whereupon neither\\nthe first testament was dedicated without blood. For\\nwhen Moses had spoken every precept to all the people\\naccording to the law, he took the blood of calves and\\nof goats, with water, and scarlet wool, and hyssop, and\\nsprinkled both the book, and all the people, saying.\\nThis is the blood of the testament which God hath\\nenjoined unto you. From this text the old covenant\\nseems to have been a book. We have an account of\\nthe writing of this book of the covenant and its dedi-\\ncation in Ex. 24:3-8, which we might here insert.\\nAnd Moses came and told the people all the words\\nof the Lord, and all the judgments; and all the people\\nanswered with one voice, and said. All the words which\\nthe Lord hath said will we do. And Moses wrote all\\nthe words of the Lord, and rose up early in the morn-\\ning; and builded an altar under the hill, and twelve\\npillars, according to the twelve tribes of Israel. And\\nhe sent young men of the children of Israel, which\\noffered burnt offerings, and sacrificed peace-offerings\\nof oxen unto the Lord. And Moses took half of the\\nblood, and put it in basins; and half of the blood he\\nsprinkled on the altar. And he took the book of the\\ncovenant, and read in the audience of the people; and\\nthey said, iVll that the Lord hath said will we do, and\\nbe obedient. And Moses took the blood and sprinkled\\nit on the people, and said, l^iOiold the blood of the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0029.jp2"}, "30": {"fulltext": "26 THE BETTER TESTAMEX f.\\ncovenant, which the Lord hath made with you concern-\\ning all these words.\\nThe book of the covenant which Moses wrote, con-\\ntained all the words of the Lord; that is, all the words\\nthat the Lord had spoken on mount Sinai. This in-\\ncluded the ten commandments spoken by God in the\\nears of all the people, in the 20lh chapter of Exodus,\\nand the judgments, feasts, etc., recorded in the 21st,\\n22d, and 23d chapters. We have sometimes heard\\nlaw-teachers affirm that the ten commandments were\\nnot written in the book of the covenant. If this were\\ntrue, a parenthesis would be required as follows: And\\nMoses wrote all the words of the Lord (but the ten\\ncommandments). Xo such })arenthesis occurs in the\\nBible; therefore the ten commandments, being of the\\nwords of the Lord spoken on Sinai, were written in the\\nbook of the covenant. This book wuuld not be styled\\nthe book of the covenant had it not contained the ten\\ncommandments, which we have already shown to be\\nthe embodiment of the first covenant.\\nAt a later period Moses wrote the Pentateuch, in\\nwhich he copied this book of the covenant, which now\\nforms chapters 20-23 of Exodus. And as the decalogue\\nis the covenant proper, it having been recorded in the\\nPentateuch, caused it (the Pentateuch) afterwards to be-\\ncome known as the old covenant, or the Old Testament.\\nEzekiel called the bringing of strangers uncircum-\\ncised in heart and flesh into the Lord s sanctuary a\\nbreaking of the covenant. See Ezek. 44:7. This was", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0030.jp2"}, "31": {"fulltext": "THE OLD CdVEVANT. 27\\nforbidden in Lev. 22:25. We regard this as a clear\\nproof that Ezekiel understood that ic was proper to\\ncall th entire writings of Moses the covenant.\\nMalachi styled the breaking of the laws of Moses\\nrespecting matrimony, a breaking of the covenant.\\nMai. 2:9. The laws referred to regarding matrimony\\nare recorded in Deut 7:1-3. This shows that Malachi\\nalso denominated the entire Pentateuch the covenant.\\nIn Heb. 9:1 the apostle Paal says, Then verily the\\nfirst covenant had also ordinances of divine service,\\nand a worldly sanctuary. x\\\\ccording to this all the\\nceremonies of the tabernacle with its services pertained\\nto the old covenant. From this we are to conclude\\nthat Paul, like the prophets of the Old Testament,\\napplied the term covenant to the entire Pentateuch.\\nIn 2 Cor. 3:14, 15 the reading of the Old Testament\\nis styled by a Paul reading of Moses. This clearly\\nproves fhat the apostle commonly styled the P\u00c2\u00bb nta-\\nteuch, the old covenant. Xo broader application of\\nthe term old covenant is found in the scriptures.\\nTHE XEW COVEXAXT.\\nJeremiah is the first among the inspired writers to\\nmention the nev, covenant. Six hundred years before\\nthe birth of our Savior, he prophesied, snying, Behold,\\nthe days come, saith the Lord, that I will make a new\\ncovenant with the house of Israel, and with the house", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0031.jp2"}, "32": {"fulltext": "28 THE BETTER TESTAMENT.\\nof Judah: not according to the covenant that I made\\nwith their fathers in the day that I took them hy the\\nhand to bring them out of the land of Egypt; which\\nmy covenant they brake, although I was an husband\\nunto them, saith the Lord: but this shall be the cove-\\nnant that I will make with the house of Israel. After\\nthose days, saith the Lord, I will put my law into their\\niuAvard parts, and write them in their hearts; and will\\nbe their God, and they shall be my people. And they\\nshall teach no more every man his neighbor, and every\\nman his brother, saying. Know the Lord: for they shaU\\nall know me, from the least of them unto the greatest\\nof them, saith the Lord; for I will forgive their iniqui-\\nty, and I will remember their sin no more. Jer. 31:\\n31-34. This prophecy is quoted by Paul in Heb. 8:8-12\\nand 10:16-17, where he shows very clearly that it relates\\nto the testament of which Jesus is the mediator.\\nHeb. 8:6.\\nUnlike the old covenant which was written upon\\nstone, the new covenant was to be written in the inward\\nparts in the hearts and minds of the people. This\\nrefers to the experimental salvation to be wrought in\\nthe heart by the Spirit of God under the new covenant.\\nBut just what law is thus written in the heart is the\\nreal idea that I desire to establish in this chapter.\\nIt is affirmed by the law-teachers that the ten-com-\\nmandment code is the Jaw God promised through Jere-\\nmiah to write in the hearts of his people for the new\\ncovenant; but this is evidently a mistake, from the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0032.jp2"}, "33": {"fulltext": "THE NEW cove:n^ant. 29\\nfact that the law to be written in our hearts in the\\nChristian dispensation was to be a better covenant than\\nthat given at mount Sinai (Heb. 8:6), which covenant\\nwe have in a previous chapter shown to be constituted\\nby the ten commandments.\\nBut can it be possible that there is a more perfect\\nstandard taught in the Jfew Testament than that which\\nwas held up in the decalogue? We answer, Yes.\\nJesus, in his sermon on the mount, seems to have\\ntaken special pains to show that his law raised the\\nstandard of righteousness higher than the decalogue.\\nWe will notice some of his sayings. Ye have heard\\nthat it was said by them of old time, Thou shalt not\\nkill; and whosoever shall kill shall be in danger of the\\njudgment: but I say unto you, that whosoever is angry\\nwith his brother without a cause shall be in danger of\\nthe judgment: and whosoever shall say to his brother,\\nEaca, shall be in danger of the council: but whosoever\\nshall say. Thou fool, shall be in danger of hell fire.\\nMatt. 5:21, 22. Thou shalt not kill is the sixth\\ncommandment in the decalogue, and Jesus here raises\\na standard that is higher than* that lifted up in it. He\\nmakes anger without a cause as great a crime as was\\nactual murder under the decalogue. The decalogue\\ndid not condemn a man until he had actually shed\\nblood, but Jesus law, according to his teaching here,\\ncondemns a man as an offender if he allows even hatred\\nto form in his heart against his fellow man.\\nThe apostle John teaches the same thing in 1 Jno.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0033.jp2"}, "34": {"fulltext": "30 THE BETTER TESTAMENT.\\n3:15. His words are: Whosoever hateth his brother\\nis a murderer.\\nAgain, Jesus says, Ye have heard that it was said by\\nthem of old time. Thou shalt not commit adultery:\\nbut I say unto you, That whosoever looketh on a\\nwoman to lust after her, hath committed adultery with\\nher already in his heart. Matt. 5:27, 28. He here\\nquotes the seventh commandment in the decalogue,\\nwhich he also shows to be imperfect, and raises a higher\\nstandard than that contained in it. Xot only does\\nthe Kew Testament, like the decalogue, condemn and\\ncut off a man for the actual deed of adultery, but it\\ncondemns him as a sinner when even the desire is\\nallowed to find its way into the heart. Can you not,\\ndear reader, see very clearly that the law of the Xew\\nTestament is a higher standard than the decalogue?\\nTo more perfectly establish this thought in your\\nmind, I will call your attention to a higher stan-\\ndard in the Xew Testament than another command-\\nment in the decalogue. The third commandment for-\\nbade profane swearing by taking the name of God in\\nvain^ but the Xew Testament says, Swear not at all,\\nwhich cuts off all profane swearing. Even the speak-\\ning of a single idle word is cut off in the Xew Testa-\\nment. Matt. 12:30.\\nIt is surely unnecessary to proceed any further to\\nshow that the Xew Testami iit throughout lifts up a\\nhigher standard than was lit ted up in the decalogue.\\nAVe must therefore conclude that the ten-command-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0034.jp2"}, "35": {"fulltext": "THE NEW COVENANT. 31\\nment code was not a perfect code, and acknowledge\\nthe apostle right in his declaration that the New Testa-\\nment is a better covenant than the old.\\nIt would be well also to notice that the new covenant\\naccording to Jeremiah s prophecy was to be not\\naccording to the covenant that God made with the\\nIsraelites in the day that he took them by the hand to\\nbring them out of the land of Egypt. From this we\\nsee that the new covenant is to be different from the\\ndecalogue, or old covenant. In what sense was it to be\\ndifferent? In the sense that it was to be more complete\\nthan the decalogue.\\nTo understand just what law is written within us\\nunder the new covenant, we must consider a few texts\\nof scripture which describe this inward writing.\\nEzekiel predicted it in language somewhat different\\nfrom Jeremiah. And I will give them one heart, and\\nI will put a new spirit within you; and I will take the\\nstony heart out of their flesh, and will give them a\\nheart of flesh: that they may walk in my statutes, and\\nkeep mine ordinances, and do them: and they shall be\\nmy people, and I will be their God. Ezek. 11:19,,\\n20. A new heart also will I give you, and a new\\nspirit will I pub within you: and I will take away the\\nstony heart out of your flesh, and I will give you an\\nheart of flesh. And I will put my spirit within you,\\nand cause you to walk in my statutes, and ye shall keep\\nmy judgments, and do them. Ezek. 36:26, 2v.\\nAccording to these prophecies of Ezekiel the writing", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0035.jp2"}, "36": {"fulltext": "32 THE BETTER TESTAMENT.\\nGod was to do in oar inward parts, under the new cov-\\nenant, is an entire change in our nature, that we shonkl\\nbe caused thereby to walk in God s statutes, and his\\njudgments, and do them.\\nNot only are we, with God s law written in our\\nhearts, to live to the low standard lifted up in the deca-\\nlogue, but we are to have God s original law of right-\\neousness so perfectly restored in our natures that we\\nwill be enabled to practice every principle of righteous-\\nness. This we shall understand better after we have\\nread a few texts from the Xew Testament.\\nFor it is God which worketh in you, both to will\\nand to do of his good pleasure. Phil. 2:13. Accord-\\nins: to this text the writing of God s law in our\\nby his Spirit, under the new covenant, is so per\\nchange in our nature that we are no longer unwillinsr\\nbut actually inclined to do God s pleasure in everythiv\\nNow the God of peace, that brought again from\\ndead our Lord Jesus, that great shepherd of the shet-\\nthrough the blood of the everlasting covenant, ma^\\nyou perfect in every good work to do his will, workin\\nin you that which is well-pleasing in his sight, throu^\\nJesus Christ; to whom be glory forever and ca\\nAmen. Heb. 13:20, 21.\\nThis text shows very clearly the embodiment of Uic\\nlaw written in our hearts in the New Testament. I\\nis the making perfect of our nature to do God s wiii\\nand to perform that which is well-pleasing in his sight\\nin everything.", "height": "4369", "width": "2708", "jp2-path": "bettertestament00sche_0036.jp2"}, "37": {"fulltext": "THE KEW COVENANT. 33\\nIf it were the decalogue that God writes in our\\nhearts in the New Testament dispensation, the inward\\nwriting would not be the perfecting of our nature to\\ndo God s perfect law. The decalogue within us would\\nenable us to refrain from shedding blood, but not from\\nhating our brother. It would enable us to refrain from\\ncommitting adultery, but not from the lust of the heart.\\nIt would enable us to refrain from worshiping images,\\nbut would not cause us to worship the true God. It\\nwould enable us to abstain from swearing profanely by\\ntaking the name of God in vain, but would not enable\\nus to swear not at all. There are many evil things\\nihat axo not forbidden in the decalogue hence the fool-\\n?ft^J: 3jS^ of the teaching that the decalogue is the em-\\n^^lent of the Xew Testament.\\nX^he law of the New Testament is a perfect duplicate\\n4hose principles of righteousness that God wrote in\\nTi\\nI heart of man in his creation. Sin had eifaced these\\n^v^ft entirely from the human heart, but in the sav-\\n^y^ of our souls under the New Testament, these laws\\nij^L righteousness are perfectly restored in our hearts.\\n^j^is is the law of God that Jeremiah predicted should\\n^^\u00e2\u0080\u00a2Q,^written in our inward parts. The possession of\\nOod s nature, within us, so to speak, acquaints us with\\npjoxl to such a degree as man could not otherwise be\\njjquainted with him since the fall. Hence the predic-\\nfron by Jeremiah that all should know the Lord who\\nshould receive this writing within them, from the least\\nto the greatest.\\n3", "height": "4369", "width": "2708", "jp2-path": "bettertestament00sche_0037.jp2"}, "38": {"fulltext": "34 THE BETTER TESTAMENT.\\nThe perfect principles of righteousness which consti-\\ntute the New Testament, are on record in the last\\ntwenty-seven books of the Bible. This is why they\\nare called the New Testament.\\nTHE FIEST COVENANT DONE AWAY.\\nHe taketh away the first, that he may establish the\\nsecond, said Paul, when speaking of the mission of\\nChrist to this world. Heb. 10:9. His meaning is that\\nhe taketh away the first covenant, that he may estab-\\nlish the second. According to this declaration it was\\nimpossible that two covenants could stand at once,\\nand the taking away of the first was simply a making\\nroom for the second. The same thought is conveyed\\nin Heb. 8:13, where Paul is commenting upon the\\nprophecy quoted from Jeremiah. In verse 13 he says,\\nIn that he saith, a new covenant, he hath made the\\nfirst old. Now that which decayeth and waxeth old is\\nready to vanish away.\\nIt seems ridiculous to some people to teach that the\\nten commandments are done away; but what other\\nidea are we to gather from these texts? If the first\\ncovenant was the decalogue (which fact we have so\\nclearly proved before), and tffe first covenant was taken\\naway, then the ten commandments are taken away.\\nOf course, after the giving of the decalogue the term\\ncovenant was enlarged to include the entire Penta-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0038.jp2"}, "39": {"fulltext": "THE FIRST COVENANT DONE AWAY. 35\\nteuch, but this does not weaken the argument; for if\\nthe Pentateuch is taken away, the ten commandments\\nare taken away with it, because they are contained\\nin it.\\nAnd such trust have we through Christ to God-\\nward: not that we are sufficient of ourselves to think\\nanything as of ourselves; but our sufficiency is of God;\\nwho also hath made us able ministers of the New Testa-\\nment; not of the letter, but of the spirit: for the letter\\nkilleth, btit the spirit giveth life. But if the ministra-\\ntion of death, written and engraven in stones, was glo-\\nrious, so that the children of Israel could not stead-\\nfastly behold the face of Moses for the glory of his\\ncountenance, which glory was to be done away, how\\nshall not the ministration of the spirit be rather glori-\\nous? For if the ministration of condemnation be\\nglory, much more doth the ministration of righteous-\\nness exceed in glory. For even that which was made\\nglorious had no glory in this respect, by reason of the\\nglory that excelleth. For if that which is done away\\nwas glorious, much more that which remaineth is glori-\\nous. Seeing then that we have such hope, we use\\ngreat plainness of speech: and not as Moses, which j)ut\\na veil over his face, that the children of Israel could\\nnot steadfastly look to the end of that which is abol-\\nished: but their minds were blinded; for until this\\nday remaineth the same veil untaken away in the read-\\ning of the Old Testament; which veil is done away in\\nChrist. But even unto this day, when Moses is read,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0039.jp2"}, "40": {"fulltext": "36 THE BETTER TESTAMENT.\\nthe veil is upon their heart. K evertheless when it\\nshall tarn to the Lord, the veil shall be taken away.\\n\u00e2\u0080\u00942 Cor. 3:4-16.\\nIn the foregoing the two covenants are contrasted\\nas follows:\\nOld Covenant.\\n^^Letter.\\nLetter killeth.\\nMinistration of death, writ-\\nten and engraven in stones,\\nglorious.\\nThat which was maxie glo-\\nrious.\\nThat which was done away\\nwas glorious.\\nThat which is abolished.\\nNew Covenant.\\nSpirit.\\nSpirit giveth life.\\nMinistration of the spirit,\\nrather glorious.\\nThe glory that excelleth.*\\nThat which remaineth is\\nglorious.\\nSurely the word of God could not more plainly set\\nforth the abolition of the first covenant than in this\\ntext. Paul plainly calls the Old Testament that\\nwhich is abolished, that which is done away, etc.\\nLaw-teachers oftentimes affirm that the apostle is\\nnot speaking here of the abolition of the decalogue,\\nbut I affirm that he is speaking of it and nothing\\nelse because, as the reader will observe, he is speak-\\ning of that which was written and engraven in stones.\\nWhat was ever written and engraven in stones but the\\nten commandments? In Ex. 32:15, 16 we read con-\\ncerning the writing that was contained in the two\\ntables of testimony as follows: And Moses turned,\\nand went down from the mount, and the two tables of\\nthe testimony were in his hand: the tables were writ-\\nten on both their sides; on the one side and on the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0040.jp2"}, "41": {"fulltext": "THE FIKST COVENANT DONE AWAY. 37\\nother were they written. And the tables were the\\nwork of God, and the writing was the writing of God,\\ngraven upon the tables. In this text we see the ten\\ncommandments were graven upon the tables of stones,\\nand this is the only instance of engraving of law upon\\nstones found in the whole Bible. Therefore, the law\\nwritten and engraven upon stones, which Paul in the\\nt xt quoted shows to have been abolished, must be the\\nten commandments.\\nThere are other texts of scripture showing the aboli-\\ntion of the old covenant which speak more directly of\\nthe abolition of the ceremonies and ordinances of the\\nold covenant, but it is unnecessary to mention them\\nhere. If the covenant itself is abolished, all the minor\\nprinciples of the covenant must be abolished with it.\\nREASONS AVHY THE OLD COVENANT COULD\\nNOT EEMAIN IN FORCE IN THE\\nNEW DISPENSATION.\\nIt is the clamor of law-teachers that the decalogue has\\nbeen made the embodiment of the new covenant. This\\ncan not be true, for several reasons. First, because, as I\\nhave shown, the decalogue is a covenant within itself,\\ndistiuct from the new covenant, and two covenants\\ncan not be in force in the same dispensation. This is\\nwhy it is written in Heb. 10:9 that Cnrist took away the\\nfirst [covenant] that he might establish the second.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0041.jp2"}, "42": {"fulltext": "38 THE BETTER TESTAMENT.\\nAnother reason why the old covenant can not con-\\ntinue in force in the new dispensation is, that it was\\nbat a temporary institution designed only for a means\\nof governing the people till the coming of the Savior.\\nIn Gal. 3:19 we read: Wherefore then serveth the\\nlaw? It was added because of transgressions, till the\\nseed should come to whom the promise was made; and\\nit was ordained by angels in the hand of a mediator.\\nThe word law in this text has special reference to\\nthe decalogue; because it is here stated that the law\\nwas ordained by angels, in the hand of a mediator.\\nTo confirm this assertion we have but to turn to Moses\\nwritings and see what law was ordained in the hand of\\nMoses, the mediator. And Moses turned, and went\\ndown from the mount, and the two tables of the testi-\\nmony were in his hand: the tables were written on\\nboth their sides; on the one side and on the other\\nwere they written. And the tables were the work of\\nGod^nd the writing was the writing of God, graven\\nupon the tables. Ex. 32:15, 16. So I turned, and\\ncame down from the mount, and the mount burned\\nwith fire and the two tables of the covenant were in\\nmy two hands. Deut. 9:15. According to these\\ntexts it was two tables on which the ten command-\\nments were written that was ordained in the hands of\\nthe mediator of the old covenant. Therefore the\\ndecalogue is the law referred to in Gal. 3:19, that was\\nadded until the seed should come. Can anything be\\nmore clearly taught than the fact set forth in the scrip-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0042.jp2"}, "43": {"fulltext": "OLD COVEI^ANT COULD NOT REMAIN IN FORCE. 39\\ntures before us, that the decalogue was but a temporary\\ninstitution, to remain in force only until the promised\\nseed should come?\\nBut who is the promised seed referred to? This is\\nexplained in Gal. 3:16 Xow to Abraham and his\\nseed were the promises made. He saith not, and to\\nseeds, as of many: but as of one, and to thy seed,\\nwhich is Christ. This is very plain, the decalogue\\nwas to continue in force until Christ came.\\nJesus also taught that the old covenant was but a\\ntemporary institution. Think not that I am come to\\ndestroy the law, or the prophets: I am not come to\\ndestroy, but to fulfill. For verily I say unto you. Till\\nheaven and earth pass, one jot or one tittle shall in no\\nwise pass from the law, till all be fulfilled. Matt.\\n5 :17, 18. In this text some seem to see a proof that\\nthe law is not abolished, but to our mind it is a clear\\nproof that it is abolished. True, he said, I am not\\ncome to destroy the law, but he needed not to turn\\nhis hand to destroy the law, since it was but a tempo-\\nrary system to pass out of force with his coming. He\\nsaid the law was to continue until fulfilled, and that he\\ncame to fulfill it. Do not these declarations taken to-\\ngether prove the very doctrine taught by Paul in Gala-\\ntians, that the law should last only until the coming of\\nChrist?\\n^Ye might best convey our understanding of the\\ntext before us with an illustrauon. SClppose Congress\\nshould enact a law that no man should shoot, kill, or", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0043.jp2"}, "44": {"fulltext": "40 THE BETTER TESTAMEiq\\npursue with intent to kill any wild game for five years,\\nand said law should come into force Dec. 1, 1899.\\nDec. 1, 1904 that law would die of itself and sportsmen\\nwould not wait for Congress to pass an act to abolish\\nit; because the very construction of the act would\\nshow that it was to continue in force no later than\\nDec. 1, 1904. This beautifully illustrates the abolition\\nof the first covenant. It was enacted as a restraint\\nupon sin until Christ should come to destroy it out of\\nthe heart; and Christ needed not to do anything to\\ndestroy or abolish that system; his coming itself\\ndid that.\\nVerse 19 is also used by law-teachers against the idea\\nof the law being abolished by Christ; therefore, we\\nhad better consider it. Whosoever therefore shall\\nbreak one of these least commandments, and shall\\nteach men so, he shall be called the least in the king-\\ndom of heaven: but whosoever shall do and teach\\nthem, the same shall be called great in the kingdom of\\nheaven. These least commandments, the law-\\nteachers say refers to the ten commandments. But\\nhow contrary to the tenor of their teaching, which\\nexalts the ten commandments above all the command-\\nments of Moses. But Jesus is not speaking here of the\\nten commandments exclusively. He came to fulfill\\nthe law of which he speaks; therefore it contained\\nsome prophecies or types, otherwise he could not have\\nfulfilled it. The decalogue contained no such proph-\\necies, and apart from the fourth commandment it con-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0044.jp2"}, "45": {"fulltext": "OLD COVENANT COULD NOT REMAIN TN FORCE. 41\\ntained no types. At this point the law-teacher will\\ntake the turn that fulfill here means to obey. But\\nthis can not be true; because Jesus taught that the\\nlaw should pass away when fulfilled. Therefore the\\nfulfillment in question must be viewed in the light of\\nantityping, or bringing to pass. A mere command-\\nment can not be thus fulfilled. Therefore Christ is\\nspeaking of a law that contained types and prophecies\\nor types or prophecies as well as commandments.\\nWho is so dull of understanding as to be unable to see\\nthat he is speaking of the entire Mosaic system? The\\nexpression these least commandments we are to\\napply not to the ten only but to all the commandments\\nof Moses law. Therefore Christ is enjoining obedi-\\nence to all the law of Moses, as he did in Matt. 23 :l-3.\\nThe law was not fulfilled until the death of Christ, and\\nwas, therefore, in force during his lifetime: hence it\\nwas his duty to teach and practice the law. This is\\nthe reason why such sentiments as the foregoing are to\\nbe found in his sermons. I believe I have now fully\\noverthrown the lawist s claim that Jesus carried the\\nold covenant into the new-covenant dispensation.\\nThe prophets of the old dispensation also knew that\\nthe old covenant was only a temporary system, because\\nthey prophesied of a new covenant. Jeremiah verj\\nclearly predicted a new covenant in Jer. 31:31-33.\\nIsaiah predicted that a new law should be given at\\nmount Zion. Isa. 2:3. Micah predicted the same\\nthing. Micah. 4:2. All the prophets have been the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0045.jp2"}, "46": {"fulltext": "42 THE BETTER TESTAMENT.\\naiithe^rs of similar declarations, and if they knew that\\na new law was to be given at some future time, they\\ncertainly knew that the law by which they were gov-\\nerned was to fall into disuse when that new law should\\nbe given.\\nThe very mediator of the old covenant knew that his\\nsystem was but temporary. He prophesied that a new\\nlawgiver should be laised up who should give a new\\nlaw. The following are his words: The Lord thy\\nGod will raise up unto thee a prophet from the midst\\nof thee, of thy brethren, like unto me; unto him ye\\nshall harken. According to all that thou desiredst of\\nthe Lord thy God in Horeb in the day of the assembly,\\nsaying. Let me not hear again the voice of the Lord\\nmy God, neither let me see this great fire any more,\\nthat I die not. And the Lord said unto me. They\\nhave well spol^en that which they have spoken. I will\\nraise them up a prophet from among their brethren,\\nlike unto thee, and will put my words in his mouth;\\nand he shall speak unto them all that I shall commai.d\\nhim. And it shall come to pass, that whosoever shall\\nnot harken unto my words which he shall speak in\\nmy name, I will require it of him. Deut. 18:15 19.\\nIf Moses knew so perfectly that a new lawgiver should\\narise, could he also have failed to see that his svstem\\nwould cease to be a standard of government to the\\npeople when that new lawgiver should arise? Surely\\nnot. With these scriptural thoughts before us, must\\nwe not decide that to endeavor to bring the old cove-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0046.jp2"}, "47": {"fulltext": "OLD COVENANT COULD NOT BEMAIN IN FORCE. 43\\nnant this side of Christ is the height of foolishness?\\nAnother reason why the old covenant had to be abol-\\nished is given in Heb. 7:12 For the priesthood being\\nchanged, there is n?ade of necessity a change also of\\nthe law. The old covenant was not introduced under\\nthe right priesthood to continue in the new dispensa-\\ntion. The priesthood of the new testament is of the\\ntribe of Judah, while the priesthood of the old covenant\\nwas of the tribe of Levi. This fact alone necessitated a\\nchange of the law. What change does it suggest? Sim-\\nply the change that is left on record in Heb. 10: 9, the\\ntaking away of the first and the establishment of the\\nsecond.\\nAnother fact that might be offered as an apology for\\nthe abolition of the old covenant is the solemn truth\\nthat it was designed only for an age in which sin\\nabounded. In Rom. 5:20, 21 we read: Moreover the\\nlaw entered, that the offense might abound. But where\\nsin abounded, grace did much more abound that as sin\\nhath reigned unto death, even so might grace reign\\nthrough righteousness unto eternal life by Jesus\\nChrist. In this text we see the thought clearly set\\nforth that sin reigned and abounded under the law of\\nMoses right up to the coming of our Savior. It was\\nnot intended that the law should abolish sin, but that\\nit should restrain men in their wickedness, and hold\\nthem within certain bounds. The law nowhere de-\\nmanded the destruction of sin; hence such a system\\ncould not serve as a standard of government in an age", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0047.jp2"}, "48": {"fulltext": "44 THE BETTER TESTAMENT.\\nin which sin was to be completely rooted out of the\\nhearts of men.\\nIt is further taught in the word of God that the old\\nsystem was too weak to destroy sin; for there is\\nverily a disannulling of the commandment going\\nbefore for the weakness and unprofitableness thereof.\\nIleb. 7:18. The law was too weak with its inferior\\nsacrifices to destroy sin; hence the impossibility of\\nsaving a people from all sin while governed by it.\\nThis is another reason why the old covenant could not\\ncontinue in force in the victorious New Testament\\ndispensation.\\nThere is yet another reason why the old covenant\\ncould not govern New Testament people. It was a\\ncovenant of but one nation. Concerning the Gentile\\nnations of the old dispensation, Paul says, Wherefore\\nremember, that ye being in time past Gentiles in the\\nflesh, who are called Uncircumcision by that which\\nis called the Circumcision in the flesh made by\\nhands; that at that time ye were without Christ,\\nbeing aliens from the commonwealth of Israel, and\\nstrangers from the covenants of promise, having no\\nhope, and without God in the world: but now in\\nChrist Jesus ye who sometimes were far off are made\\nnigh by the blood of Christ. Eph. 2:11-13. Here it\\nis very plainly stated that under the old covenant the\\nGentile nations had no hope, and Avere without God in\\nthe world. Only the Jews and their proselytes had\\nhope in Moses law. Can there be a clearer proof", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0048.jp2"}, "49": {"fulltext": "OLD COVENA]SrT COULD NOT REMAIJ^ IN FOKCE. 45\\nthat the old covenant was a covenant of the Jewish\\nnation only? The obligations of the first covenant\\nprove the same thing. In Ex. 20:10 it is plainly stated\\nthat the decalogue and more especially the fourth\\ncommandment, was only enjoined upon the Jew and\\nhis children and the stranger within his gates.\\nThe new covenant reaches to all nations. Isaiah\\npredicted concerning it, And the Gentiles shall see\\nthy righteousness, ani all kings thy glory. Isa. 62:2.\\nAccording to this prophecy the new covenant is\\nto be enjoined upon the Gentiles as well as the Jews.\\nJesus taught the same thing in Jno. 10:16 Other\\nsheep I have, which are not of this fold: them also I\\nmust bring, and they shall hear my voice and there\\nshall be one fold, and one shepherd. The fold of\\nwhich Jesus speaks signifies the Jewish nation who\\nonly were included in the fold of the Lord in Old Tes-\\ntament times. The other sheep that he was going\\nto bring into his folii under the new covenant are the\\nGenlile nations. This is a positive proof that the new\\ncovenant is to extend its arms of mercy to all nations,\\nand since the old covenant enjoined only one nation,\\ncould it possibly continue in force with a covenant\\nthat enjoins all nations? The fact s it would hinder\\nthe very salvation of the new dispensation. This is\\nwhy Paul, speaking of the abolition of the Mosaic\\nsystem in Col. 2:14, says Christ took it out of the\\nway, nailing it to his cross. It was actually in\\nChrist s way. It hindered the propagation of his new", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0049.jp2"}, "50": {"fulltext": "46 THE BETTER TESTAMENT.\\ncovenant among all nations, and until the old covenant\\nhad been abolished by the death of Christ, the gospel\\ncould not have been preached outside the Jewish\\nnation. This thought is strikingly verified by the fact\\nthat neither Christ nor his disciples during his lifetime\\never preached outside the realms of the Jews. When\\nChrist commissioned the twelve to preach his gospel,\\nbefore his death, he forbade them to preach to the\\nGentiles. Matt. 10:5, 6. It was nol until after the\\ndeath of Christ had abolished the narrow-contracted\\nMosaic system that he gave Ihem the unbounded com-\\nmission Go ye into all the world, and preach the\\ngospel to every creature. Mark 16:15, 16; Matt.\\n28:19,20.\\nTHE TWO LAWS.\\nThe word of God speaks of two general law systems,\\nwhich it distinguishes as the law of Moses (Acts\\n13:39), and the law of Christ (Gal. 6:2). Much of\\nthe truth contained in the word of God on this subject\\nhas been set forth in the chapter entitled The Two\\nCovenants, but there are some thoughts that do not\\nproperly belong to the subject of the covenants, which,\\nwe wish to introduce here.\\nThe term law of Moses is used throughout the\\nBible to designate the Pentateuch. The term law\\nin the Old Testament generally signifies the Pentateuch", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0050.jp2"}, "51": {"fulltext": "THE TWO LAWS. 47\\nonly, but in the New Testament it has a much broader\\nsignification. In 1 Cor. 14:21 we read: In the law it\\nis written, With men of other tongues and other lips\\nwill I speak unto this people; and yet for all that will\\nthey not hear me, saith the Lord. This quotation is\\nfrom Isa. 28:11; hence the book of Isaiah is also\\ndenominated the law in the New Testament. We\\nread in Jno. 12:34: The people answered him, AVe\\nhave heard out of the law that Christ abideth forever:\\nand how sayest thou, The Son of man must be lifted up?\\nwho is this Son of man? The prophecy concerning\\nChrist which the Jews here declared they had read\\nin their law is found in Ps. 89:36, 37; Ezek. 37:25;\\nDan. 2:44; and Mic. 4:7. Thus you see the whole\\nOld Testament Prophets, Psalms, Pentateuch, and all\\nis called the law in Uie New Testament.\\nThe Psalms and the Prophets, however, are not\\nexclusively law. They clamor for obedience to the law\\nof Moses (which was indeed their duty, since they lived\\nin the law age), but at the same time they foretell\\nmuch of the New Testament. They, therefore, occupy\\na kind of middle position between the law and the\\ngospel, and their writings are law and gospel com-\\nmingled. Whatever is enjoined in the Prophets that\\nwas enjoined in the Pentateuch, and is not repeated\\nin the New Testament, we are not as Christians held to\\nobey. But whatever is enjoined in the Prophets,\\nwhether it was or was not formerly taught by Moses,\\nif it is repeated in the New Testament, we are under", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0051.jp2"}, "52": {"fulltext": "48 THE BETTER TESTAMENT.\\nobligations to obey: not because it was or was not con-\\ntained in the law, but because it is contained in the\\nXew Testament.\\nThe law of Christ is identical in every respect with\\nthe new coN^enant, which I have explained befort.\\nIt includes all the natural principles of righteousness\\nof which God is the originator, which, as I have\\nbefore shown, are all recorded in the twenty-seven\\nbooks which we call the New Testament. This *4aw\\nof Christ was revealed to the world by our Savior\\nhimself during his incarnation.\\nLaw- teachers, in their zeal to defend the law of\\nMoses, deny Christ the office of a lawgiver during his\\nincarnation. They quote such texts as 1 Cor. 10:1-4,\\nwhich speaks of Christ as having been with the Old\\nTestament people, upon which they base the theory\\nthat Christ was the lawgiver at the time the Old Tes-\\ntament system was revealed; but this is perfectly\\nabsurd. I do not deny that Christ has been with\\nthe people of God in some sense from the very creation\\nof the world; but that he ever acted as a lawgiver\\nbefore his birth into this world, I do deny. No writer\\nof the Bible, either in the Old or the New Testament,\\never spoke of Christ as the giver of the old law. Moses is\\nalways spoken of as the mediator of the Old Testament.\\nJesus himself says, Dii! not Moses give you the law?\\nJno. 7:19. The term law of Christ was never\\nused until after the incarnation of Christ. It is a\\nshame that it becomes our duty in this enlightened", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0052.jp2"}, "53": {"fulltext": "THE TWO LAWS. 49\\niigo to defend this truth so emphatically taught in\\nboth the Old and the New Testament.\\nMoses and all the prophets dwell largely upon the\\nfact that the Messiah who was to come should be the\\nauthor of a new law, and Christ himself professes to\\nhave come into the world as a lawgiver. A few of his\\n^sayings will set this matter straight in our minds.\\nJesus answered them, and said. My doctrine is not\\nmine, but his that sent me. If any man will do his\\nwill, he shall know of the doctrine, whether it be of\\nGod, or whether I speak of myself. Jno. 7:16, 17.\\nThen said Jesus unto them. When ye have lifted up\\nthe Son of man, then shall ye know that I am he, and\\nthat I do nothing of myself; but as my Father has\\ntaught me, I speak these things. Jno. 8:28. He\\nthat rejecteth me, and receive th not my words, hath\\none that judgeth him: the word that I have spoken,\\nthe same shall judge him ill the last day. For I\\nhave not spoken of myself; but the Father which sent\\nme, he gave me a commandment, what 1 should say,\\n2ind what I should speak. And I know that this com-\\nmandment is life everlasting: whatsoever I speak there-\\nfore, even as the Father said unto me, so I speak.\\nJno. 12:48-50. He that loveth me not keepeth not\\nmy sayings: and the word which ye hear is not mine,\\nibut the Father s which sent me. Jno. 14:24. For\\n1 have given unto them the words which thou gavest\\nme; and they have received them, and have known\\n;gurely that I caxae out from thee, and they have believed", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0053.jp2"}, "54": {"fulltext": "50 THE BETTER TESTAMENT.\\nthat thou didst send me. Jno. 1?:8. 1 have given\\nthem thy word; and the world hath hated them, be-\\nc:iuse they are not of the world, even as I am not of\\nthe world. Ver. 14. These texts surely overthrow\\nthe idea that Christ was not a lawgiver during his\\nincarnation.\\nSometimes law-teachers in their bewilderment actu-\\nally defy the world to produce a single new law in the\\nNew Testament. Oh, shame on their impudence!\\nThere are, no doubt, more than a hundred laws in the\\nNew Testament that Avere never known by those who\\nlived under the Sinai tic code. For the benefit of the\\npoor, blind law-teachers, I will mention a few of\\nthem. The commands to be baptized, to love our\\nenemies, to be born again, to greet with the holy kiss,\\nto observe the communion supper, to wash one\\nanother s feet, and among many others, the sublime\\ncommandment, Love obe another as I have loved\\nyou, were not knoAvn in the Old Testament times.\\nOh, how dare these revilers of God s truth affirm that\\nJesus Christ never introduced a new law during his\\nincarnation?\\nThe two laws are most beautifully set forth in\\nConnybeare and Howson s translation of 1 Cor. 9:20,\\n21 To the Jews I became as a Jew, that 1 might\\ngain the Jews: to those under the law as though I were\\nunder the law, that I might gain those under the law;\\nwith those who were free from the law, I lived as one\\nwho is free from the law (not that I was without law", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0054.jp2"}, "55": {"fulltext": "THE LAW OF WORKS AND TIIK L W OF FAITH, ol\\nbefore God, but under the law of Christ), that I might\\ngain those who were free from the law. This text is\\nsimilarly translated in the following translations:\\nBible Union, H. T. Anderson, Emphatic Diaglott,\\nXew Version, Eotherham, and A. Layman. The\\nDouay Bible, translated from the Latin Vulgate, ren-\\nders it as follow^s: To them that are under the law,\\nas if I were under the law (whereas myself was not\\nunder the law), that I might gain them that were\\nunder the law; to them that were without the law, as\\nif I were without the law (whereas I was not without\\nthe law of God, but under the law of Christ). We\\ncan not fail to see from this text that Paul had a per-\\nfect knowledge of the two general codes of laws, one of\\nwhich he ascribes unto Moses and the other unto\\nChrist.\\nTHE LAW OF WORKS AND THE LAW OF\\nFAITH.\\nWhere is boasting then? It is excluded. By\\nwhat law? of works? Nay: but by the law of faith.\\nRom. 3:27. Two laws are mentioned here, one\\nis called the law of works and the other the law of\\nfaith. A careful study of the third and fourth chap-\\nters of Romans enables us to see that these terms are\\npeculiar designations of the two covenants. The old\\ncovenant is the law of works and the new covenant,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0055.jp2"}, "56": {"fulltext": "52 THE BETTER TESTAMENT.\\ntlie law of faith. This interpretation is verined by\\nverse 28 Therefore we conclude that a man is justi-\\nfied by faith without the deeds of the law. Faith is\\nhere made the condition of justification under the new\\ncovenant, while deeds, or works, are set forth as con-\\nditions upon which justification was received under\\nthe law. If faith is the prevailing feature of the New\\nTestament, it has been very appropriately denominated\\nby the apostle, the law of faith. If deeds were the\\nprevailing feature of the Old Testament, we can see the\\nappropriateness of denominating it the law of works.\\nThe thoughts before us are more explicitly set forth\\nin Eom. 4:13-16 For the promise, that he should be\\nthe heir of the world, was not to Abraham, or to his\\nseed, through the law, but through the righteousness\\nof faith. For if they which are of the law be In irs,\\nfaith is made void, and the promise made uf none elfect\\nbecause the law worketh wrath for where no law is,\\nthere is no transgression. Therefore it is of faith,\\nthat it might be by grace; to the end the promise\\nmight be sure to all the seed: not to that only\\nwhich is of the law, but to that also which is of the\\nfaith of Abraham; who is the father of us all.\\nIt is here stated that the promise of Abraham was\\nnot fulfilled through the law; that is, through the\\nMosaic system: but through the righteousness of faith;\\nthat is, through the New Testament. Two reasons are\\nassigned why the Abrahamic promise was not fulfilled\\nunder the law. First, it is stated in verse 14 that if", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0056.jp2"}, "57": {"fulltext": "illE LAW OF WORKS AKD THE LAW OV FAITH. 53\\nt!iey which are of the law be heirs, faith is made void,\\nand the promise made of none effect that is, since\\nworks were the conditions upon which justification was\\nreceived under the Old Testament, to have fulfilled the\\nAbrahamic promise under the law would have been to\\nhave ignored faith, the condition for justification\\nunder the Xew Testament. Second, it is stated in\\nverse 16 that the Abrahamic covenant was not fulfilled\\nunder the law, to the end the promise might be\\nsure to all the seed. By faith, Abraham was to be a\\nfather of many nations, and as the law of Moses was a\\ncovenant of but one nation, to have fulfilled the Abra-\\nhcimic promise while it was in vogue would have been\\nto have excluded all the Gentile race from the bless-\\nings of Abraham.\\nWe will now turn to Paul s epistle to the Galatians.\\nTills only would I learn of you: Received ye the\\nSpirit by the works of the law, or by the hearing of\\nfaith? Gal. 3:2. He therefore that ministereth to\\nyou the Spirit, and worketh miracles among you, doeth\\nhe it by the works of the law, or by the hearing of\\nfuith? Ver. 5. The reader will observe that in both\\nthese texts works are set forth as the principal feature\\nand the condition of justification under the law of\\nMoses: and faith as the i)rincipal feature and condition\\nof justification under the Xew Testament. This surely\\nt^nds to confirm to our minds the fact that the apostle\\nwhen speaking of the law of works and the law of faith\\nv/as spLiil. iiig of the two covenants.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0057.jp2"}, "58": {"fulltext": "bi triE BKTTEU tESTAMENf.\\nFor as many as are of the works of the law are\\nunder the curse: for it is written, Cursed is every one\\nthat continueth not in all things which are written in\\nthe book of the law to do them. Ver. 10. Here\\nagain, the Mosaic code is set forth as a law of works.\\nThe curse of the law was upon him that did not per-\\nform the works of the law, while the curse of the Xew\\nTestament is upon him that believeth not. He that\\nbelieveth not shall be damned. Mark 16:16. The\\nblessing was likewise upon the doer in the Old Testa-\\nment (Deut. 11:26, 27), and upon the believer chiefly\\nin the Xew Testament. So then they which be of\\nfaith are blessed with faithful Abraham. Gal. 3:9.\\nBut that no man is justified by the law in the sight\\nof God, it is evident: for, The just shall live by faith.\\nGal. 3:11. We are not to understand by this text that\\njustification was not received by the law during the\\ntime it was in force, for men were at that time justified\\nby the works of the law. But since the Xew Testa-\\nment, or law^ of faith, is set up and the law of works\\nhas been abolished, men can be justified only by the\\nprinciples of faith laid down in the Xew Testament.\\nAnd the law is not of faith: but. The man that doeth\\nthem shall live in them. Ver. 12. Here it is plainly\\nstated that the law is not of faith. From this it is in-\\ntended that we should understand that the condition\\nfor obtaining favor under the law was not faith but\\nworks, as has already been set forth. The words\\nThe man that doeth them shall live in them are a", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0058.jp2"}, "59": {"fulltext": "THE LAW OF WORKS AND THE LAW OF FAITH. 55\\nquotation from Lev. 18:5, which is Moses own de-\\nscription of the conditions of justification under the\\nOld Testament. It is quoted by Paul to show that the\\nlaw of Moses was a law of works.\\nBut before faith came, we were kept under the\\nlaw, shut up unto the faith which should afterwards\\nbe revealed. Wherefore the law was our schoolmaster\\nto bring us unto Christ, that we might be Justi-\\nfied by faith. But after that faith is come, we are\\nno longer under a schoolmaster. For ye are all the\\nchildren of God by faith in Christ Jesus. Gal. 3:\\n23-26. In this text again the two covenants are con-\\ntrasted as a law of w^orks and a law of faith. It is\\nstated that before faith came, we were kept under\\nthe law, shut up unto the faith which should afterwards\\nby revealed. This language clearly shows that faith\\nis not of the old covenant; for it is stated that the\\nkeeping of God s people under the law before Christ\\nwas before faith came. Can anything be more clearly\\nset forth than the fact so plainly taught here that the\\nlaw of the Old Testament was not a law of faith? And\\nsince the law of faith has come, the apostle says, We\\nare no longer under a schoolmaster. This schoolmas-\\nter he shows to have been the Old Testament law of\\nworks.\\nBrethren, my heart s desire and prayer to God for\\nIsrael is, that they might be saved. For I bear them\\nrecord that they have a zeal of God, but not according\\nto knowledge. For they being ignorant of God s", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0059.jp2"}, "60": {"fulltext": "56 THE BETTER TESTAMENT.\\nrighteousness, and going about to establish their own\\nrighteousness, have not submitted themselves unto the\\nrigliteousness of God. For Christ is the end of the\\nlaw for righteousness to every one that believeth.\\nFor Moses describeth the righteousness which is of the\\nlaw. That the man which doeth those things shall live\\nby them. Rom. 10:1-5.\\nA careful study of the epistle to the Romans and\\nthat to the Galatians will enable the reader to see that\\nthat which Paul in this text (ialls Israel s own right-\\neousness was not, as many suppose, a righteousness of\\ntheir own invention, but the righteousness of the law,\\nwhich was in one sense their own righteousness b;.-\\ncause it had to be worked out by their own good deeds,\\nthe old covenant being the law of works. This inter-\\npretation is verified by the fact that Paul again refers\\nus to the justification by faith under the new covenant\\nin verse 4 Christ is the end of the law for righteous-\\nness to every one that believeth. He also associates\\nMoses description of the obtaining of righteousness\\nby works with what he calls Israel s own righteous-\\nness. See verse 5, where he again quotes Moses\\nwords in Lev. 18:5, which show that righteousness\\nunder the old covenant was obtained by the works of\\nthe law.\\nThere is yet one more text that we desire to intro-\\nduce upon this subject. It is Gal. 2:16 Knowing\\nthat a man is not justified by the works of the law, but\\nby the faith of Jesus Christ, even wb have believed in", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0060.jp2"}, "61": {"fulltext": "YOK:fi OF BONDAGE AND LAW OF LIBERTY. 57\\nJesus Christ, that we might be justified by the faith of\\nChrist, and not by the works of the law: for by the\\nworks of the law shall no man be justified. Com-\\nmentation can not render plainer the fact so clearly\\ns*^ated in this text that justification under the law of\\nMoses was predicated upon the condition of works, and\\nunder the Xew Testament upon the condition of faith.\\nThis adds a sublime proof to the argument held before\\nthe reader in this chapter, that the Mosaic system Wiis\\na law of works and the Christian system, a law of\\nf.ii h. The statement that by the works of the law no\\ntlesh shall be justified signifies, as has been previously\\nstated, that since the abolition of the law salvation can\\nnot be obtained upon such conditions. These are\\nsurely sufficient proofs that the law of works and the\\nlaw of faith mentioned so frequently throughout the\\nepistles of Paul are the two great law systems that\\ncame from Sinai and Zion.\\nTHE YOKE OF BOXDAGE AND THE LAW OF\\nLIBERTY.\\nWhoso looketh into the perfect law of liberty, and\\ncontinueth therein, he being not a forgetful hearer,\\nbat a doer of the work, this man shall be blessed in\\nhis deed. Jas. 1:25.\\nSo speak ye, and so do, as they that shall be judged\\nby the law of liberty. Jas 2:12.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0061.jp2"}, "62": {"fulltext": "o8 THE BETTER TESTAMENT.\\nWe have heard it affirmed that tlie law of liberfy\\nmentioned in these texts is the decal gue, but tliis can\\nnot be trae, for three reasons\\nFirst. Because the law mentioned here is a perfect\\nlaw, and the decalogue was imperfect. In Ileb 8:7, 8\\nwe read concerning the decalogue: For if that first\\ncovenant had been faultless, then should no plice\\nhave been sought for the second. For finding fault\\nwith them he saith, Behold, the days come, saith the\\nLord, when I will make a new covenant with the house\\nof Israel and with the house of Judah. Here it is\\nplainly stated that the first covenant was not faultless,\\nand that God found fault with it; therefore the first\\ncovenant was not perfect, and since the ten command-\\nments con^ititute the first covenant proper, the ten\\ncommandments are not perfect. Therefore they can\\nnot constitute the perfect law^ of liberty mentioned\\nby James.\\nSecond. The very fact that the law mentioned is to\\nbe the standard by which Xew Testament saints shall\\nbe judged, proves that it is not the decalogue; for\\nChrist says, He that rejecteth me, and receiveth not\\nmy words, hath one that judgeth him: the woids that\\nI have spoken, the same shall judge him in the last\\nday. Jno. 12:48. If, therefore, the law of Christ is\\nthe standard by which the New Testament saints are\\nto be judged, it is evidently the code Jiere denominated\\nthe perfect law of liberty.\\nThird, The fact that the law mentioned here is", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0062.jp2"}, "63": {"fulltext": "Yoke op bondage And law of tiBERTY. 59\\nstyled a law of liberty proves that it is not the old cov-\\nenant; for it is said that it gendereth to bondage.\\nGal. 4:24.\\nStand fast therefore in the liberty wherewith\\nChrist hath made us free, and be not entangled again\\nwith the yoke of bondage. Gal. 5:1. The tenor of\\nthe Galatian epistle shows that that church was in-\\nclined to accept the law of Moses, and the apostle\\nwrote his epistle to show them their error. The law\\nof Moses must therefore be the yoke of bondage that\\nhe cautions them against becoming entangled with by\\nexhorting them to stand fast in the liberty wherewith\\nChrist hath made them free. He was simply admon-\\nishing them to cling to the New Testament. This is a\\nclear explanation of the law of liberty.\\nWe might cite a few other texts as additional\\nproofs that the old covenant is a law of bondage. In\\nGal. 2:4 we read: And that because of false brethren\\nunawares brought in, who came in privily to spy out\\nour liberty which we have in Christ Jesus, that they\\nmight bring us into bondage. The general voice of\\nthe Galatian epistle shows that these false brethren\\nwere law-teachers who came to Galatia, and they were\\nsucceeding in persuading the Galatian brethren to\\naccept the law of Moses. Therefore the bringing into\\nbondage mentioned by Paul in this text, evidently\\nsignifies the leading of the Galatian church back to the\\nlaw of Moses. This is a clear proof that Moses\\nlaw was a law of bondage. Another proof of this", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0063.jp2"}, "64": {"fulltext": "bO THE BETTER TESTAMEXt.\\npoint is found in Gal. 4:9 But now, after that ye\\nhave known God, or rather are known of God, hew\\nturn ye again to the weak and beggarly elements\\nwhereunto ye desire again to be in bondage? It is\\nevident that the desire of the Galatian church was to\\naccept the law of Moses; therefore the bondage they\\ndesired to be in was a subjection to the law of Moses.\\nThis again proves the Old Testament to be a law of\\nbondage.\\nThe crowning proof that Moses law was a law of\\nbondage is found in Gal. 4:24 Which things are an\\nallegory; for these are the two covenants; the one\\nfrom mount JSinai, which gendereth to bondage, which\\nis Agar. Here it is plainly stated that the old cov-\\nenant that came from mount Sinai gendereth to bond-\\nage; therefore we must acknowledge that the law of\\nMoses the ten commandments and all the ceremonies\\nand ordinances pertaining to it constitutes the yoke\\nof bondage mentioned by Paul.\\nThe foregoing we regard as abundant proof that the\\nlaw of Moses is not the law of liberty mentioned by\\nJames. James was speaking of the law of Christ, which\\nlaw, as we have already seen, is styled by Paul, The\\nliberty wherewith Christ hath made us free.\\nIf we consider the nature of the law of Moses, we\\ncan see at once that it was a system of rigid bondage.\\nAll its ordinances and ceremonies are set forth in the\\nmost rigid manner. Take for instance the passover; it\\nconsisted of a lamb of the first year, taken on the even-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0064.jp2"}, "65": {"fulltext": "YOKE OF BONDAGE AJ^D LAW OF LIBERTY. 61\\ning of the tenth of the first month in every year, and\\noil the evening of the fourteenth of the same month\\nit was to be killed and to be eaten in haste with bitter\\nherbs and unleav^ened bread. ?^othing was allowed to\\nrjmain until the morning; that which was left was to\\nbe burned in the fire. For seven days after the eat-\\ning of this lamb they were not allowed to eat leavened\\nbread nor to bake it nor to have any leaven in their\\nhouses. See the twelfth chapter of Exodus. Could\\nthere be any more rigid injunctions than these? Xo\\nmatter how inclement the weather, the lamb must\\nbe taken on the tenth of the first month, and the curse\\nof God rested upon ihem if it was not done on that\\nday. ^0 day would do to kill and eat the lamb but\\nthe fourteenth, and they were under the curse of God\\nif they allowed so much as a bone to remain till morn-\\ning. If they should by any means forget to destroy all\\nthe leaven out of their houses, they were under the\\ncurse of God. AVhat rigid bondage They were also\\ncommanded in the law of Moses to pay their laborers\\ntheir wages every evening. They were not allowed to\\nkeep their money over night. Just think of the incon-\\nvenience of such a law. x\\\\nd thus we might continue\\nto point cut the rigidity of the bondage under the Mo-\\nsaic system. Take for example even the fourth com-\\nmandment, which is so highly prized by law-teachers of\\nto-day. Could anything exhibit a greater degree of rigi-\\ndity and bondage than it? On the seventh day they were\\nnot allowed to do any work, i ot so much as to prepare", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0065.jp2"}, "66": {"fulltext": "62 THE BETTER TESTAMENT.\\nfood for eating; they had to eat cold victuals which had\\nbeen prepared the day before. To build a fire or even\\nto pick up sticks was a crime that deserved capital\\npunishment. I should think myself guilty of a crime\\nbefore God if I should style such a system the law of\\nliberty.\\nXow let us consider the commandments of the Xew\\nTestament and obs* rve what a precious liberty accom-\\npanies them. For instance, we are commanded in the\\nXew Testament to be baptized, but it is not stated how\\nsoon after conversion we are to be baptized; hence\\nsome liberty may be used in that case when inclem-\\nency of the weather or other inconveniences might\\nhinder. We are also commanded to observe the com-\\nmunion supper, but it is no place stated how often\\nor upon what day of the month or week it is to be\\nobserved. This is left to our conscience, the dictates\\nof the Holy Spirit, the laws of propriety, etc. The\\nXew Testament simply says, As often as ye eat this\\nbread, and drink this cup, ye do show the Lord s\\ndeath till he come. According to the teachings of\\nthe law of Christ, if a local church should announce\\nan ordinance-meeting, and inclemency of the weather\\nshould render it inconvenient to have the ordinance-\\nmeeting, it could be deferred until a later date with-\\nout sin. Xo ordinance of the Old Testament could\\nhave been thus deferred without sinning and incur-\\nring the curse of Grd. We might thus continue to\\nreview all the laws of the Xew Testament, and it would", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0066.jp2"}, "67": {"fulltext": "YOKE OF BONDAGE AND LAW OF LIBERTY. 03\\nbe found that every one of them exhibits a great\\ndegree of liberty, and none of them shows forth such\\nrigid bondage as that which accompanied all the in-\\njunctions of the law of Moses. Thou shalt I will\\nstone you to death if you do not was the language of\\nthe law of Moses; while the language of the ?few\\nTestament is: Ye ought, Ye should, Ye shall\\nbe blessed if ye do, etc. Do you not see, dear reader,\\nthat the law of Moses can not properly be styled the\\nlaw of liberty? But the perfect system of which our\\nSavior is the author is such in very deed.\\nBesides the bondage and liberty contained in their\\nnatures, there is another reason why the law of Moses\\nis called a yoke of bondage and the law of Christ, the\\nlaw of liberty. In Gal. 4:1-5 Paul compares the\\nJewish people under the law to children under tutors\\nand governors until the time appointed of the father.\\nWhile they were thus disciplined under the law, Paul\\nsays they were in bondage under the elements of the\\nworld. Ver. 3. By this he means to teach that the\\nlaw did not save them from the elements of the world\\nand from sin. Bat the law of Christ makes us free in-\\ndeed from sin and from all the elements of the world.\\nFor the Galatians to have left the law of Christ, and\\nmigrated to the law of Moses, would have been leaving\\na law of liberty by nature, under which they had been\\nliberated from sin and the elements of the world, and\\nmigrating to a law rigid and slavish in its nature, and\\nthat would leave them bound under sin and the ele-\\nments of the world.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0067.jp2"}, "68": {"fulltext": "64 THE ni:TTEU TE.^TAMEN T.\\nThe chief arfrumeiit olt ered by the law-teachers to\\nsubstantiate the idea Ihat the decalogue is the law of\\nliberty is the mentioning of some of the ten command-\\nments in such cl se connection with the law of liberty,\\nin the second chapter of James. This is not an argu-\\nment in their favor, from the fact that some of the ten\\ncommandments are carried over into the Xew Testa-\\nment. A careful study of verses 8-11 will show that\\nChrist has carried over into the Xew^ Testament such\\nof the ten commandments as are included in what\\nJames calls the royal law Thou shalt love thy\\nneighbor as thyself. Are all the ten commandments\\ninclu ed in that saying? Xo. Jesus tells us that all\\ntlie law hangs on two commandments. Love God,\\nand, Love thy nei :hbor. Matt. 22:37-40. The ten\\ncommandments, as well as the rest of Moses law, hang\\non these two commandments. If the reader will turn to\\nthe twentieth chapter of Exodus and read carefully the\\nten commandments, he will observe that the first four\\nh:ing on love to God and the last six on love to man;\\ntherefore if only such of the ten commandments as\\nhang on love to man have been carried over into the\\nNew Testament, none but the last six have been\\ncarried over. This will be strikingly verified in the\\nmind of the reader when he has searched in vain for a\\nquotation of any of the first four of the ten command-\\nments in the Xew Testament.\\nThat such only of the ten commandments as are\\nincluded in love to man have been carried over into the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0068.jp2"}, "69": {"fulltext": "Yoke of bondage and law of liberty. 65\\nXew Testament is taught also in Rom. 13:9 and\\nGal. 5 :14. For the convenience of the reader who may\\ndesire to investigate this I will insert the references of\\nall the texts in which any of the ten commandments\\nare quoted in the Xew Testament. As stated before,\\nneither of the first four of the ten commandments in\\nthe decalogue are quoted in the Xew Testament.\\nTlie fifth commandment is quoted in Matt. 19;19\\nrark 10:19; Luke 18:20; Eph. G:2.\\nThe sixth commandment is quoted in Matt. 19:18\\nMcirk 10:19; Luke 18:20; Rom. 13:9; Jas. 2:11.\\nThe seventh commandment is quoted in Matt. 19:18\\nMark 10:19; Luke 18:20; Rom. 13:9; Jas. 2:11.\\nJ he eighth commandment is quoted in Matt. 19:18\\nMark 10:19; Luke 18:20; Rom. 13:9.\\nThe ninth commandment is quoted in Matt. 19:18\\nMark 13:19; Lnke 18:20; Rom. 13:9.\\nThe tenth commandment is quoted in Rom. 13:9.\\nAVe are not to understand that the moral principles\\ncontained in those of the ten commandments that are\\nnot quoted in the Xew Testament are abolished. All\\nthe natural principles of righteousness set forth in\\nthem have been carried over into the X^ew Testament\\nand are included in the commandments of the X^ew\\nTestament, that lift up a standard even higher than\\nthat lifted up in the decalogue, but only six of the\\noriginal ten, as I have now fully proved, have been\\nliterally carried over into the X^ ew Testament. Since,\\ntherefore, six of the ten commandments are adopted", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0069.jp2"}, "70": {"fulltext": "G6 THE BETTER TESTAMENT.\\ninto the New Testament, they are included in what\\nJames calls the perfect law of liberty. Is it there-\\nfore any wonder that he would associate them so\\nclosely with his mention of that perfect law?\\nThe reader will remember that we have previously\\nshown that Jesus enjoined all the law of Moses during\\nIiis lifetime. The fact, therefore, that (?he first four\\ncommandments of the decalogue are withheld from\\nliis quotations in the four Gospels seems to be a special\\nprecaution in the Spirit of divine inspiration to verify\\nthe idea we have just set forth.\\nTI[E ABOLITIOX OF THE LAW OF MOSES.\\nThat the law of Moses is abolished has been proved\\nin the former chapters. But there are a number of\\ntexts that nail this point down firmly, which it was not\\nproper to explain under any previous heading; hence,\\nwe insert this chapter. We are intending to make this\\nwork thorough, and more especially do we desire to\\nestablish the fact that the law of Moses is abolished,\\nsince the deception that it is not abolished is abroad\\nin the land.\\nThe proofs of this fact are so numerous in the\\nword of God that it is a marvel that any man who\\nwould deny it should feign himself a student of the\\nHible. What could be plainer than the fullowing?\\nTlie law and the prophets were until John: since that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0070.jp2"}, "71": {"fulltext": "THE ABOLITION OF THE LAW OF MOSES. 67\\ntime the kingdom of God is preached, and every man\\npresseth into it. Luke 16:16. We do not under-\\nstand from this text that the law was abolished at the\\nbeginning of John s ministry, but that it affirms the\\nlaw to have been preached until John; since that time\\nit has been in divine order to preach the kingdom of\\nGod. The law was preached of course by law-teacheis,\\nas it should have been, during the entire incarnation\\nof Christ, but the special inspiration of God was from\\nthe time of John placed upon the kingdom of God. And\\nwhy should inspiration be drawn from the teaching of\\nthe law to the preaching of the kingdom of God, if the\\nlaw w^as not at that time about to be abolished, and\\nGod s kingdom to be set up in its stead? The idea\\nthat the law of Moses is carried over into the kingdom\\nof God can not be sustained by this text.\\nAgain, we read: For sin shall not liave dominion\\nover you: for ye are not under the law, but under\\ngrace. What then? Shall we sin, because we are not\\nunder the law, but under grace? God forbid. Eom.\\n6:14, 15. But if ye be led of the Spirit, ye are not\\nunder the law. Gal. 5:18. Wherefore the law was\\nour schoolmaster to bring us unto Christ, that we\\nmight be justified by faith. But after that faith is\\ncome, we are no longer under a schoolmaster. Gal.\\n3:24, 25. The language of these texts is so very plain\\nthat we could hardly think of a man endeavoring to\\ndodge the sentiments so clearly set forth in them.\\nYet men will, even in the face of these plain declaru-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0071.jp2"}, "72": {"fulltext": "68 THE BETTER TESTAMENT.\\ntions, affirm that God s people are still to be governed\\nhy the law.\\nWe sometimes hear hiw-teacher^ argue as follows:\\nTo be under the law means to be under the condemna-\\nli.)n of the law; that is, to be living in disobedience to\\nthe law, and to be not under the law means to be living\\niii obe\u00c2\u00bblience to the law hence they argue that these\\ntexts do not teach the abolition of the law, but that\\n(Jod s people under the Xew Testament receive grace\\nin the atoning blood of Jesus to live in obedience to\\nI he law. This is truly a strange exposition of scripttire.\\nLet us test their exegesis by other texts. But\\nv/lien the fullness of time was come, God sent forth his\\nSon, made of a woman, made under the law, to redeem\\ntliem that were under the law, that we might receive\\ntiio adoption of sons. Gal. 4:4, 5. Paul here speaks\\nof those who lived under the law (the Jew^s), and\\naihrms that Christ, in order to be their Eedeemer, was\\nmade under the law; that is, was born, brought up,\\n:nid preached under the law. If the law-teacher s idea\\nof under the law be correct, we are to believe that\\nJesus was brought up and lived all his life in disobedi-\\nence to the Itiw. This surely reveals the ridiculousness\\nof their rule of interpreting scripture.\\nTo be not under the law means to be not governed by\\nit. God s pe M lo are not governed by the law of Moses;\\nbecause it is done away and superseded by a more per-\\nfect law, th tiw of Clirist.\\nFor as numv as are of the woiks of the law are", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0072.jp2"}, "73": {"fulltext": "THE ABOLITION OF THE LAW OF MOSES. G9\\nunder the curse: for it is written, Cursed is every one\\nthat continueth not in all things which are written in\\nthe book of the law, to do them. Christ hath\\nredeemed us from the curse of the law, being made a\\ncurse for us; for it is written, Cursed is every one that\\nhangeth on a tree. Gal. 3:10-13.\\nChrist is become of no effect unto you, whosoever\\nof you are justified by the law; ye are fallen from\\ngrace. Gal. 5:4.\\nIn these texts we have additional proofs that the law\\nof Moses is abolished. God s people were under a\\ncurse to do all things written in the Mosaic system as\\nlong as they were under that system, but Christ hath\\nredeemed us from that curse. What could this signify\\nbut a release from obedience to that rigid system?\\nObserve that Paul declares in substance, in the last\\ntext quoted above, that men can not be Christians and\\ncling to the law of Moses. He declares them to be\\nfallen from grace.\\nPaul understood clearly the abolition of the ilosaic\\nsystem. He says in another place, Know ye not,\\nbrethren, (for I speak to them that know the law) how\\nthat the law hath dominion over a man as long as he\\nliveth? For the woman which hath an husband is\\nbound by the law to her husband so long as he liveth;\\nbut if the husband be dead, she is loosed from the law\\nof her hu ban(l. So then if, while her husband liveth,\\nshe be married to anoih(\u00c2\u00bbr man, she shall be called an\\nadulteress: but if her husband be dead, she is free from", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0073.jp2"}, "74": {"fulltext": "70 THE BETTER TESTAMENT.\\nthat law; so that she is no adulteress, though she be\\nmarried to another man. Wherefore, my brethren, ye\\nalso are become dead to the law by the body of Christ;\\nthat ye should be married to another, even to him who\\nis raised from the dead, that we should bring forth\\nfruit unto God. Eom. 7:1-4.\\nBut now w^e are delivered from the law, that\\nbeing dead wherein we were held; that we should\\nserve in newness of spirit, and not in the oldness of\\nthe letter. \u00e2\u0080\u0094Verse 6.\\nThe letter mentioned above is the entire Mosaic\\nsystem.\\nTen-commandment-teachers frequently affirm that\\nthe decalogue is not included in this law, but their say-\\ning is refuted in verse 7, where Paul quotes from the law\\nunder consideration, saying, I had not known sin but\\nby the law; for I had not known lust, except the law\\nhad said. Thou shalt not covet. He quotes the tenth\\ncommandment in the decalogue. This shows that the\\nlaw in question included the ten commandments*; and\\nthe fact that we are not under the law could not be\\nmore plainly stated than in these verses. He uses the\\nmarriage relation as set forth under the law to illus-\\ntrate his idea. As in the law the wife is bound under\\nthe government of her husband as long as he lives, so\\nsays Paul were the people of God bound to be governed\\nby the law of Moses as long as it lived. He considers the\\nlaw as the first husband of God s people and Christ\\ntheir second husband. As, according to the law, the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0074.jp2"}, "75": {"fulltext": "THE ABOLITION OF THE LAW OF MOSES. 71\\nwife is loosed from the law of her first husband at his\\ndecease and is at libarty to be married to another, so tho\\nchurch was delivered from her obligations to the law\\nwhen it was abolished, and became married unto Christ.\\nThat Paul s idea in this text should be antagonized\\nby false teachers seems almost a miracle. But it is\\nsometimes asked by law-teachers why Paul uses the\\npeculiar expression that the church is dead to the law,\\nif it is the law that is dead. He means by this expres-\\nsion to signify her release from obligation to the law.\\nVerse 6, which we quoted above, shows that the law is\\ndead. Its w^ords are: We are delivered from the\\nlaw, that being dead wherein we were held. Accord-\\ning to this he sets forth the idea that the church is\\ndead to the law in the same sense that the wife is\\ndead to her husband w^hen he dies.\\nThe second marriage of the church is truly a happy\\none. Her first husband was rigid and cruel and stood\\nby her constantly with handfuls of stones to stone her\\nto death for the slightest digression from his rigid\\ndesires. But the second is kind, tender, and plenteous\\nin mercy, always ready to nourish and cherish his\\nwife.\\nThe law-teachers ignore the marriage of Christ to\\nthe church by declaring that the first husband is not\\ndeceased, and although he was buried nearly two thou-\\nsand years ago, they have digged up the skeleton and\\nare now exhibiting it to the world as the first and only\\nhusband of the church of God. This their folly is", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0075.jp2"}, "76": {"fulltext": "72 THE BETTER TKSTAMKXt.\\nunparMlleled in all the past ages, except when the\\nbrazen serpent, that had been used for a good purpose\\nin Moses day in the wilderness, was several hundred\\nyears afterward foolishly picked up by the children of\\nIsrael and worshiped. 2 Kings 18:4.\\nLet us now notice the date when the law was abolished.\\nIn Eph. 2: 13-16 we read: But now in Christ Jesus\\nye who sometimes were far off are made nigh by the\\nblood of Christ. For he is our peace, who hath made\\nboth one, and hath broken down the middle wall of\\npartition between us; having abolished in his flesh the\\nenmity, even the law of commandments contained in\\nordinances; for to make in himself of twain one new\\nman, so making peace; and that he might reconcile\\nboth unto God in one body by the cross, having slain\\nthe enmity thereby.\\nThe abolition of the old system is here plainly\\naffirmed. Christ abolished in his flesh, it is here\\nstated, the law of commandments contained in ordi-\\nnances. By this is doubtless meant the law of the\\nten commandments encircled by the many ordinances\\nand ceremonies of the Mosaic system.\\nAs we have partially considered these texts before, we\\ndo not desire to be tedious in this place. The date of\\nthe abolition is all we desire to bring out. In order to\\ndo this we might ask What is the reason assigned in\\nthis place for the abolition of the law? The answer\\nis: That he [Christ] might reconcile both [Jews and\\nGentiles] unto God in one body by the cross. Ac-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0076.jp2"}, "77": {"fulltext": "1:iiE ABOLITION 0^ THE LAW OF MOSES. 73\\ncording to this the law was abolished at the time the\\nreconciliation of the entire human family unto the\\nFather was made. What is the date of this reconcilia-\\ntion? Rom. 5:10 answers: We were reconciled to God\\nby the death of his Son. This locates the abolition\\nof the law unmistakably at the death of Christ.\\nBlotting out the handwriting of ordinances\\nthat was against us, which was contrary to us, and\\ntook it out of the way, nailing it to his cross; and\\nhaving spoiled principalities and powers, he made a\\nshow of them openly, triumphing over them in it.\\nCol. 2:14, 15. Here we have the statement that\\nChrist blotted out the handwriting of ordinances that\\nwas against us [which was unmistakably the Mosaic\\nsystem], nailing it to his cross. Observe that\\nhe points to the time when Christ hung on the cross as\\nthe date of the abolition of the law.\\nThe law-teachers say the law said to be abolished in\\nthis text does not include the decalogue But let us\\nsee. Paul continues in verses 16, 17, saying, Let no\\nman therefore judge you in meat, or in drink, or in\\nrespect of an holyday, or of the new moon, or of the\\nsabbath days: which are a shadow of things to come;\\nbut the body is of Christ. Among the things said to\\nbe abolished in the abolition of the law of command-\\nments is the sabbath day, which was enjoined in the\\nfourth commandment of the decalogue.\\nWe hear Seventh-day Adventists affirm that the term\\nsabbath days in this text, refers not to the weekly", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0077.jp2"}, "78": {"fulltext": "74 THE BETTER TESTAMENT.\\nsabbaths, but to the annual sabbaths. But in tl s\\nthey are mistaken; because the annual sabbaths are\\nincluded in this text under the appellation hol}\\ndays. Therefore the expression sabbath days can\\nnot possibly refer to anything else than the regular\\nround of weekly seventh-day observance. If the\\nseventh-day sabbath was included in the abolished law,\\nthe decalogue that enjoined it was also included in it.\\nSo beyond doubt this text fixes the abolition of the\\nentire law of Moses at the death of Christ. This\\naccounts for the teaching and practicing of the law of\\nMoses by Christ and his apostles during his lifetime.\\nIt is offered as an argument in favor of seventh-day-\\nkeeping that Christ kept the seventh day. But this\\nargument is of no weight because Christ kept all the\\nrest of Moses law, as it was his duty to do, because\\nthe law was not yet abolished. He also taught his\\ndisciples to practice the entire Mosaic system. He\\nsaid to them on one occasion, The scribes and the\\nPharisees sit in Moses seat: all therefore whatsoever\\nthey bid you observe, that observe and do; but do not\\nye after their works; for they say and do not. Matt.\\n23:2, 3. We have as much ground to argue the con-\\ntinuation of any other part of the Mosaic system in\\nthe gospel age, from the fact that Jesus and his apos-\\ntles practiced it, as the seventh-day-keepers have in\\nfavor of the seventh day.\\nWe will now search for the date when the New Testa-\\nment came into force. **And for this cause he is the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0078.jp2"}, "79": {"fulltext": "THE Ar OlJTl()N OK THE LAW OF MOSES. 75\\nmediator of the Xew Testament, that by means of\\ndeath, for the redemption of the transgressions tliat\\nwere under the first testament, they which are called\\nmight receive the promise of eternal inheritance. For\\nwhere a testament is, there mast also of necessity be\\nthe death of the testator. Heb. 9:15, 16. The\\napostle here considers tlie Xew Testament in the light\\nof the Avill of Christ, and shows that it came into fore e\\nat his death, just as the last will and testament of any\\nother man comes into force at the death of the testator.\\nThis accords with the date the Bible fixes for the\\nabolition of the Old J estament. Christ s death ended\\nthe law and brought the Xew Testament into force.\\nBut we hear the seventh-day teachers arguing that\\nthe seventh day was kept after the death of Christ.\\nYes, this is true of the Jewish people, but not of the\\nChristian church. The last account we have of the\\nobservance of the seventh day by Christians was in the\\ncase of the two Marys who rested according to the laAv,\\non the seventh day when Christ lay in the tomb. 1 e\\nChristians throughout the Acts of the Apostles ofun\\nwent into Jewish meetings on the Jewish Sabbath and\\npreached to them, but this is no proof that the Chris-\\ntian church observed that day. Their weekly meetin, s\\nwere held always on the first day of the week.\\nBut supposing they had kept the seventh day for soi e\\ntime after the death of Christ, that would be no unan-\\nswerable proof that it was not abolished at that time;\\nfor it was some time after the death of Christ before", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0079.jp2"}, "80": {"fulltext": "^6 THE BETTER TLSTA.MF.NT.\\nt le Christians learned tliat the law was abolisher\\\\\\nSome of them knew it very soon (I speak of the ministers\\nand apostles.), but the masses lingered long beneath\\nthe Sinaitic code.\\nJesus said to the apostles in Jno. 1(3:12, 13, I have\\nyet many things to say unto you, but ye can not bear\\nthem now. Howbeit when he, the Spirit of truth, is\\ncome, he will guide you into all, truth: for he shall not\\nspeak of himself; but whatsoever he shall hear, that\\nshall he speak; and he wnll show you things to come.\\nAccording to this text Jesus had some things to show\\nto his apostles that they were not, during his incarnt-\\ntion, prepared to receive. But he promised them that\\nthey should be revealed unto them by the Holy Ghost\\nthat should be given after his ascension to the Father.\\nThese promised revelations were surely given by the\\nHoly Ghost after he had been received on the day of\\nPentecost, and they have surely been placed on record\\nin the ISTew Testament, and w^hat ideas are on record\\nin the Xew Testamjent that the Holy Ghost revealed\\nafter Christ s ascension, except the many thoughts\\nconcerning the abolition of the Mosaic system? There\\nis no other idea revealed in the epistles, that Christ\\nleft for the Holy Ghost to explain to his church.\\nSo we see the things that the apostles were not able to\\nbear were not such as pertain in reality to the Chris-\\ntian system. In fact, nothing could have been added to\\nthe Christian system after the death of Christ for as we\\nhave seen before, the Xew Testament is Christ s will,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0080.jp2"}, "81": {"fulltext": "THE ABOLITIOX OF THE LAW OF MOSES. 77\\nand came into force at his death, and nothing can be\\nadded to a will after the death of the testator. The\\ndoctrines of the Xew Testament were all introduced\\nduring the lifetime of Christ, but it was unnecessary\\nthat he should spend time explaining the abolition of\\nLtie law, until after it had been abolished at his death.\\nChrist told the people on the mount that he had come\\nto fulfil] the law, and that the law ended when ful-\\nfilled; but he said nothing to them concerning the\\ntime when the law would be abolished, or when the\\nXew Testament Avould come into force, or when the\\nsa rifices would be antityped, etc. Such things he\\nI ft to be explained by the Holy Ghost.\\nFor a time after Christ s resurrection it a|)pcars that\\nthe observance of the principal part of the Mosaic law\\ncontinued uninterrupted among the Christians, but\\nwhen the Gentiles begaii to accept Christ, the law\\nquestion became an agitation among them, and in a\\nlittle consultation of the ministers held at Jerusalem,\\nocorded in the fifteenth chapter of Acts) the Holy\\n(ihost decided that they should not bind that system\\nu];)on the convei ts. They wrote a letter unto tl e\\nchurch at Aiiti(j(:h, which seemed to be the center f\\nthat agitation, as follows: The apostles and elders\\nand brethren send greeting unto the brethren which\\nare of the Gentiles in Antioc h and Syria and Cilicia\\nForasmuch as we have heard that certain which wei t\\nout from us have troubled you with words, subverting\\nyour souls, saying, Ye mi.st be circuincised, and ktip", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0081.jp2"}, "82": {"fulltext": "78 THE BETTER TESTAMENT.\\nthe law: to whom we gave no such commandment: it\\nseemed good unto us, being assembled with one accord,\\nto send chosen men unto you with our beloved Barna-\\nbas and Paul, men that have hazarded their lives for the\\nname of our Lord Jesus Christ. AVe have sent therefore\\nJudas and Silas, who shall also tell you the sar e\\nthings by mouth. For it seemed good to the H(.ly\\nGhost, and to us, to lay upon you no greater burden\\nthan these necessary things: that ye abstain from\\nmeats offered to idols, and from blood, and from\\nthings strangled, and from fornication: from which\\nif ye keep yourselves, ye shall do well. Fare ye\\nwell. Acts 15:23-29.\\nIt is argued that this epistle was intended to enjoin\\nonly the Gentile converts, and that the apostles\\nbelieved it necessary for the Jews to be circumcised\\nand to continue to keep the law as before. If this is\\ntrue (a thing hardly credible), it was because the Holy\\nGhost had not yet fully revealed to the apostles the\\nabolition of the Mosaic law; beeause later, in the epis-\\ntles, it is shown very clearly that those who had been\\nshut up under the law in the old dispensation (the\\nJews), after faith had been introduced to the world by\\nChrist, were no longer under the law. Gal. 3:23-25.\\nWe can not fail to see the abortion of the Mosaic laAv\\ntaught in the New Testament.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0082.jp2"}, "83": {"fulltext": "THE RELATION OF THE TWO TESTAMENTS. 79\\nTHE DELATION OF THE TWO TESTAMENTS.\\nThere are some ideas set forth in the scriptures\\nthat properly belong under this heading, without\\nwhich our volume would be incomplete. The first\\nthat shall claim our attention is that of the gospel in\\nthe Old Testament. This is a favorite argument of\\nthe law-teachers, and must not for their sake, be\\npassed unnoticed.\\nAnd the scripture foreseeing that God would justify\\nthe heathen through faith, preached before the gospel\\nunto Abraham, saying. In thee shall all nations be\\nblessed. Gal. 3:8.\\nLet us therefore fear, lest, a promise being left us\\nof entering into his rest, any of you should seem to\\ncome short of it. For unto us was the gospel preached,\\nas well as unto them: but the word preached did not\\nprofit them, not being mixed with faith in them that\\nheard it. Heb. 4:1, 2.\\nHere we have two plain proofs of the gospel having\\nbeen preached in the Old Testament dispenj^ation.\\nLaw-teachers generally afii]m that the ten command-\\nments constitute the gospel that was preached in those\\ndays. Hence they argue that the decalogue being a\\npart of the gospel, can not be abolished. But they\\nare mistaken in their conclusion that the ten com-\\nmf. mlments is the gospel that was preached unto Abra-\\nham and unto the Jews in the wiulerness. We can\\nplace a better interpretation upon these texts.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0083.jp2"}, "84": {"fulltext": "80 THE BETTER TESTAMENT.\\nThe gospel of Jesus Christ, as has been previously\\nhhown, contains every principle of righteousness. By\\nthis we mean that there can exist no principle of right-\\neousness that is not contained in the gospel of Jesus\\nChrist and that is not on record in the twenty-seven\\nbooks which we call the Xew Testament. Every prm-\\nciple of righteousness, therefore, that was contained in\\nthe la^v of Moses or was preached by any prophet or\\npatriarch of the old dispensation, is just that much of\\nthe gospel iu the Old Testament. And those principles\\nof righteousness are by no means abolished in the New\\nTestament dispensation.\\nIf every principle of righteousness contained in the\\nlaw were to be found in the ten commandments, and\\nnone but natural principles of righteousness were con-\\nt;iined in them, then it could truthfully be said that\\nthe ten commandments was the gospel that was\\npreached in the old dispensation. But, as we have\\npreviously sren, there are pjinciples of righteousness\\nin the law that are not contained in the decalogue.\\nThere is also at least one ceremony in the decalogue\\nthat contains no natural principle of righteousness;\\ntherefore the law-teachers fail in their attempt to\\nestablish the decalogue in the New Testament upon\\nthe scriptures quoted above.\\nNot only are there natural principles of righteousness\\nin the Mosaic code outside of the decalogue, but the\\nprophetic books also contain many New Testament\\nprinciples that are nowhere set forth in the Mosaic", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0084.jp2"}, "85": {"fulltext": "THE RELATION OF THE TWO TESTAMENTS. 81\\ncode. These are also to be placed under the heading\\nof the gospel in the Old Testament. Besides the dec-\\nlaration of the natural principles of righteousness the\\ngospel was preached also under the law in the types\\nand shadows. It is to the types and shadows that Heb.\\n4:1, 2 has special reference.\\nPaul is here writing upon the subject of rest. He\\nshows that the spiritual rest of soul enjoyed in this\\ngospel age was typified by the literal rest obtained\\nunder the law; and that the preaching of the true\\nspiritual rest under the gospel was typified by the\\npreaching unto the Israelites in the wilderness of the\\nrest awaiting them in literal Canaan. Ex. 33:14.\\nThe amount of gospel contained in the law and the\\nprophets is the percentage of law that is contained in\\nthe Xew Testament. The New Testament being, as\\naforesaid, a compendium of all the natural principles\\nof righteousness, of course it contains all the righteous\\nprinciples that were contciined in the law. Nothing else\\nthat pertained to the Old Testament has been carried\\nover into the New. The amount of law contained in the\\ngospel has been beautifully explained by Paiil in Rom.\\n8:3, 4 For what the law could not do, in that is was\\nweak through the flesh, God sending his own Son in the\\nlikeness of sinful flesh, and for sin, condemned sin in\\nthe flesh: that the righteousness of the law might be\\nfulfilled in us, who walk not after the flesh, but after the\\nSpirit/ Here it is plainly declared that the death of\\nChrist f ulfilLs the righteousness of the law in us that is,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0085.jp2"}, "86": {"fulltext": "82 THK BETTER TESTAMENT.\\nthe righteous principles that were contained in the law.\\nThis establishes the idea that we have just advanced,\\nand we need not look for further proof.\\nAVe will now strike another relationship between the\\nOld and the New Testament. Paul says in Rom.\\n3:31: Do we then make void the law through faith?\\nGod forbid: yea, we establish the law. This text is\\na great hobby to the law-teachers; but they misunder-\\nstand it. Paul did not mean to teach here the propa-\\ngation of the law of Moses in the gospel dispensation,\\nas they suppose.\\nThere are numerous internal proofs that the law of\\nMoses was not a perfect system, and that the giver of\\nthat system looked for a more perfect system to be\\nrevealed at some future time. He piophesied of that\\nperfect system. He also instituted many beautiful\\ntypes in the ceremonies of the old system that mark\\nout perfectly the character of that perfect law that\\nshould come. The Xew Testament being that perfect\\nsystem, and revealing to the world perfectly the anti-\\ntype of all those types and shadows, and a fulfillment\\nof every prophecy of Moses, is the best proof of the\\ngenuineness of the law of Moses. But this by no\\nmeans proves the continuation of Moses law this side\\nof the introduction of the gospel, but it contrariwise\\ndisproves it. The N ew Testament fulfills also the\\nhundreds of prophecies uttered by the inspired proph-\\nets of the Old Testament dispensation; hence it estab-\\nlishes also the prophets. On the other hand th^ law", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0086.jp2"}, "87": {"fulltext": "THE RELATION OF THE TWO TESTAMENTS. 83\\nand the prophets foreshow so exactly the character of\\nthe New Testament, hundreds of years before the\\nbirth of our Savior, that they constitute the best proof\\nof the genuineness of the gospel that can be resorted\\nto as a defense against infidelity. So we might say the\\nNew Testament establishes the Old Testament and the\\nOld Testament establislies the New Testament.\\nLaw-teachers sometimes affirm that if the law is\\nabolished, we had better discard entirely the Old\\nTestament. But against this idea we will raise rebell-\\nion. Viewing the subject in a certain light we might\\nconsent to set it aside entirely. Since the New Testa-\\nment sets forth every principle of righteousness, we\\ncan by its instruction alone get home to heaven. But\\nthe Old Testament is of much value to us, not only\\nbecause it establishes the inspiration of the New Testa-\\nm3nt, but because it also contains the history of mauy\\nincidents in the lives of holy men and women of old,\\nwhich reveal to us the nature of God s dealings with\\nman, and afford us excellent models of true integrity.\\nIt is intended by God that we consider the loyal\\ndeeds of the Old Testament saints as examples unto us,\\nas the following scriptures evidently show. For\\nwhatsoever things were written aforetime were written\\nfor our learning, that we through patience and comfort\\nof the scriptures might have hope. Rom. 15:4.\\nBut with many of them God was not well pleased: for\\nthey were overthrown in the wilderness. Now these\\nthings were our examples, to the intent we should not", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0087.jp2"}, "88": {"fulltext": "84 THE BETTER TESTAMENT.\\nlust after evil things, as they also lusted. Neither be\\nye idolaters, as were some of them; as it is written.\\nThe people sat down to eat and drink, and rose up to\\nplay. Neither let us commit fornication, as some of\\nthem committed, and fell in one day three and twenty\\nthousand. Neither let us tempt Christ, as some of\\nthem also tempted, and were destroyed of serpents.\\nNeither murmur ye, as some of them also murmured,\\nand were destroyed of the destroyer. Now all those\\nthings happened unto them for ensamples; and they\\nare written for our admonition, upon whom the ends\\nof the world are come. 1 Cor. 10:5-11.\\nThese scriptures show that all the records in the Old\\nTestament, both of the righteous and of the wicked\\ndeeds of the people, are intended for instruction unto\\nus. We are to imitate the taith, meekness, gentleness,\\npatience, trust, trueness, boldness, long-suffering, etc.,\\nof the characters on record in the Old Testament and\\nwe are to take warning from all the wicked deeds per\\nformed by those whose names appear in the Old Testa-\\nment and from the dealings of God with them, that\\nwe may not fall into similar sins.\\nOne of the most blessed thoughts conre3ted with\\nthis subject is that the New Testament affords grace\\nto imitate all the good examples of the saints in the\\nOld Testament, and to refrain from falling into errors\\ninto which they fell. This idea will be more fully\\nexplained in a later chapter.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0088.jp2"}, "89": {"fulltext": "ifi ALSJa CLAIM OF tWO LAWS IN OLD TESTAMENT. 85\\nTHE FALSE CLAIM OF TWO LAWS IN THE\\nOLD TESTAMENT.\\nLaw-teachers are often driven to their wits end\\nto find argument to sustain their theory. One of their\\npeculiar dodges of the many texts in the New Testa-\\nment declaring the law abolished, is that there are two\\nlaws in the Old Testament. They divide the law of\\nMoses into two parts. The ten commandments they\\nconsider one law, and the rest of Moses injunctions\\nthey style another law. Whenever they can wrest a\\ntext of scripture into a showing that the law is not\\nabolished, they say, That refers to the ten-co;iimand-\\nment law and when they find a text declaring the\\nabolition of the law, they say, That refers to the\\ninjunctions of Moses apart from the ten command-\\nments.\\nThese two laws which they claim to see in the Old\\nTestament they variously style the law of God and the\\nlaw of Moses, the moral law and the ceremonial law,\\nthe spiritual law and the carnal law. The ten com-\\nmandments they call the spiritual law, moral law, and\\nlaw of God; the remaining injunctions of Moses, the\\ncarnal law, the ceremonial law, and law of Moses.\\nThey make indeed a show of argument here to the\\nminds of those who have not given this matter an\\ninvestigation. But when we investigate their ideas\\nthoroughly in the scriptures they appear ridiculous\\nfrom the foundation up.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0089.jp2"}, "90": {"fulltext": "86 THE BETTER TESTAMENT.\\nWe will take up the expressions moral and ceremo-\\nnial law according to the application of the law-\\nteachers, and see how we can harmonize them with\\nthe scriptures. If it be proper to divide the ten com-\\nmandments from the rest of the law of Moses, styling\\nthem a moral law and the remainder a ceremonial law,\\nthen the ten commandments must contain all the\\nmoral part of the law and no ceremonial law; other-\\nwise the argument is unsound.\\nIf we examine carefully the Pentateuch, we find that\\nthere are some moral laws in it not contained in the\\nten commandments. For instance, in Ex. 21:18, 19\\nit is forbidden that men should strive. This is truly a\\nmoral law, but it is not contained in the ten com-\\nmandments, except in striving one should kill the\\nother. But if neither should be a murderer, and\\nthere had been no moral laws in the Old Testament\\nexcept what were contained in the ten commandments,\\ntheir pugilistic encounter would not have been a sin.\\nWe see here at least one moral law in the Pentateuch\\nnot contained in the ten comandments therefore, the\\nlaw-teachers division of Moses law into moral and\\nceremonial is incorrect.\\nNot only are there moral laws in the Pentateuch\\noutside of the decalogue, but there is also one ceremo-\\nnial law in the decalogue. I refer to the fourth com-\\nmandment, the favorite of all law-teachers. It is not\\nproperly a moral law. It forbids no evils, nor com-\\nmands any righteous deeds; it onlv enioins abstinen^^", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0090.jp2"}, "91": {"fulltext": "False claim of two laws ik old testament. 87\\nupon the seventh day from that which was lawful upon\\nany of the other six. It is properly to be classed with\\nthe ceremonial laws of the Old Testament; so we can\\nby no means acknowledge the law-teachers division of\\nthe Mosaic system into moral and ceremonial laws\\nwhere they make the division.\\nWe doubt if there is a single instance in the Bible\\nwhere the term law applies exclusively to the moral\\nlaws of Moses or to his ceremonial laws. We can\\nfind instances where Bible writers speak of the law,\\nwhen they dwell principally upon some ceremonies in\\nthe context; and we can also find texts which speak of\\nthe law, when the context dwells chiefly upon some of\\nMoses moral teachings, but this by no means proves\\nthat there are two laws in the Old Testament.\\nWe will now consider the terms law of God and\\nlaw of Moses as applied by law-teachers. They\\naffirm boldly that the ten commandments constitute\\nthe law of God, and are therefore unrepealable.\\nBut, say they, the ceremonies are styled the law\\nof Moses, and it is that law that the Xew Testament\\ndeclares to be abolished. Let us see how such an\\napplication of these terms will harmonize with the\\nteachings of the scriptures. In Xeh. 8:1 we read:\\nAnd all the people gathered themselves together as\\none man into the street that was before the water-gate;\\nand they spake unto Ezra the scribe to bring the book\\nof the law of Moses, which the Lord had commanded\\nto Israel. According to the law-teachers application", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0091.jp2"}, "92": {"fulltext": "iSS Irnte BETTER TESTAMEN*.\\nof the term law of Moses, Ezra must !have !had oil\\nthis occasion a book which contained all the command-\\nments which Moses had given but the ten command-\\nments. Let us read verse 8 So they read in the\\nbook in the law of God distinctly, and gave the sense,\\nand caused them to understand the reading. Here\\nthe same book which in verse 1 was styled the law of\\nMoses is called the law of God. Verse 14 calls it\\nthe law which the Lord had commanded by Moses.\\nThis gives us a sensible interpretation of the two\\nexpressions, law of God and law of Moses. It is\\nthe same law; called the law of God because he in-\\nspired it, and the law of Moses because he wrote it.\\nIt is very clearly seen that ]S^ehemiah knew no distinc-\\ntion betwe ^n the law of God and the law of Moses.\\nThat theory is very modern, it originated among mod-\\nern law-teachers and will die among them.\\nThe fact is, the book mentioned throughout the Old\\nTestament under the appellations law of God and\\nlaw of Moses, was simply the Pentateuch. For the\\nconvenience of the reader we will give some references\\nin which it is mentioned. It is called the law of\\nGod in Josh. 24:26 and ]S^eh. 8:18. It is called the\\nlaw of Moses in Josh. 1:7, 8; 8:31, 32; 22:5; 23:6;\\n1 Kings 2:3; 2 Kings 23:25; Ezra 3:2; 2 Chron.\\n23:18; 25:4; 30:16. It is called the law of the\\nLord in 2 Kings 10:31; 1 Ohron. 16:40; 22:12; 2\\nChron. 12:1; 31:3, 4; Ezra 7:10. And in Josh. 8:34;\\n2 Kings 22:8, 11; and Ezra 10:3 it is called simply", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0092.jp2"}, "93": {"fulltext": "FALSE CLAIM OF TWO LAWS IK OLD TESTAMENT. 89\\ntlie law. No man of candor can read these texts\\nand fail to see that the division of the old law into two\\nparts according to the modern law-teachers theory is\\nincorrect.\\nThe law-teachers will doubtless affirm that they base\\ntheir ideas upon Is ew Testament texts. We will there-\\nfore carry this point into the Xew Testament. If\\ntheir theory is correct and the decalogue is truly called\\nthe law of God in the Xew Testament while the re-\\nmainder of Moses law is called the law of Moses, then\\nthere must be no texts found that style the decalogue\\nthe law of Moses, nor must there be a text found that\\nstyles the ceremonies the law of God; otherwise their\\ntheory is refuted.\\nAVe will hear Jesus upon this subject. In Jno. 7:19\\nhe says, Did not Moses give you the law, and yet\\nnone of you keepeth the law? Why go ye about to\\nkill me? Here it is very clear that Jesus calls that law\\nwhich forbade murder the law of Moses. This is one\\nscriptural evidence against the theory in question. In\\nverse 22 he says, Moses then gave unto you circumci-\\nsion. In verse 28 he says, If a man on the sabbath\\nday receive circumcision, that the law of Moses should\\nnot be broken, etc. Here Christ tells us the law of cir-\\ncumcision is in the law of Moses, and behold it is in\\nthat part of the law which law-teachers call ceremo-\\nnial; so Jesus calls both the decalogue and the rest of\\nMoses commandments the law of Moses.\\nXow let us look at two of his sayings concerning the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0093.jp2"}, "94": {"fulltext": "!)0 THE BETTER TESTAMENT.\\nen commandments. For God commanded, saying,\\nHonor thy father and thy mother. Matt. 15:4.\\nFor Moses said, Honor thy father and thy mother.\\n^lark 7:10. In one of these texts Jesus makes the\\ndecalogue the law of God and in the other he makes it\\ntlie law of Moses. This shows unmistakably that\\nJesus knew no division of the law into the law of God\\nand the law of Moses.\\nAnd when the days of her purification according\\nto tlie law of Moses w^ere accomplished, they brought\\nliini to Jerusalem, to present him to the Lord (as it is\\nwritten in the law of the Lord, Every male that open-\\neth the womb shall be ca,lled holy to the Lord) and to\\noifir a sacrifice according to that which is said in the\\nliw of the Lord, a pair of turtle doves or two young\\npigeons. Luke 2:22-24. It is evident from this text\\nthat Luke knew nothing about a distinction between the\\nlaw of God and the law of Moses. He uses these terms\\ninterchangeably and applies them to that part of the\\nlaw which law-teachers would call ceremonial.\\nHe that despised Moses law died without mercy\\nunder two or three witnesses: of how much sorer pun-\\nishment, suppose ye, shall he be thought worthy, who\\nhath trodden under foot the Son of God, and hath\\ncounted the blood of the covenant, wherewith he was\\nsanctified, an unholy thing, and hath done despite\\nunto the Spirit of grace? Heb. 10:28, 29. Paul\\nhere speaks of two laws, but not as do the law-teachers.\\nHe seems to recognize one law in the Xew Testament", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0094.jp2"}, "95": {"fulltext": "FALSE CLAIM OF TWO LAWS IN OLD TESTAMENT. 91\\naud one law in the Old Testament. That in the Old\\nTestament he styles the law of Moses, and in contra-\\ndistinction to this law he places a covenant which his\\nlanguage shows clearly to have been given by the Son\\nof God. This covenant has been hitherto explained.\\nObserve the application he makes of the term law of\\nMoses. He says, He that despised Moses law, died\\nwithout mercy, under two or three witnesses. The\\nBible-reader will see at once that the ten command-\\nments are here, with the rest of the law, styled the\\nlaw of Moses because he knows that the death penalty\\nwas imposed chiefly upon those who broke one of the\\nten commandments. So we may boldly affirm that\\nthe Xew Testament does not divide the old system\\ninto the law of God and the law of Moses, as the law-\\ntoachers do.\\nWe will next consider their terms spiritual and\\ncarnal laws, which terms they apply as they do\\nlaw of God and law of Moses, and moral and\\nceremonial law. They read Rom. 7:14, where Paul\\nsays, The law is spiritual then they read Heb. 7 :16,\\nwhere he speaks of a carnal commandment, and\\nHeb. 9:10, where he speaks of carnal ordinances\\nthen they affirm that they have proved their two-law\\ntheory. The spiritual law, they say, is the ten com-\\nmandments, and the carnal law is the remainder of\\nMoses teachings. Then they affirm that every text in\\nthe New Testament teaching the abolition of the law\\nrefers to the carnal part of the law of Moses. A false", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0095.jp2"}, "96": {"fulltext": "92 TflE BETTER TESTAMENT.\\nteacher never advanced a theory more absolutely false\\nand ungrounded than this one.\\nIf the reader will turn to Heb. 7:16, he will see that\\nPaul makes no such application of the expression\\ncarna] commandment as the law-teachers affirm.\\nSpeaking of Christ, he says, Who is made, not after\\nthe law of a carnal commandment, but after the power\\nof an endless life. How can any sensible man say\\nthat Paul here shows that one part of the law of Moses\\nis carnal and the other part spiritual. Nothing of the\\nkind is hinted at; it is simply stated that Christ was\\nmade not after the law of a carnal commandment.\\nJf o reference is made to any part of the Mosaic system.\\nHeb. 9:10 speaks of the tabernacle, as verse 1 of the\\nsame chapter shows. This tabernacle, Paul tells us\\nin verses 9, 10, was a figure for the time then pres-\\nent, in which were offered both gifts and sacrifices,\\nthat could not make him that did the service perfect,\\nas pertaining to the conscience; which stood only in\\nmeats and drinks, and divers washings, and carnal\\nordinances, imposed on them until the time of the\\nreformation. Xo mention is made here of any ordi-\\nnances or commandments but those which pertain to\\nthe service of the tabernacle. The time of refor-\\nmation mentioned, till which this tabernacle was to\\nstand, is the coming of Christ. The word carnal in\\nverse 10 is from sarx^ in the Greek, which signifies\\nflesh. Tliprefore the ordinances of the tabernacle\\nwere only flesh-ordinaijces, or, in other words, like the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0096.jp2"}, "97": {"fulltext": "SHADOW OF THINGS AKD THINGS THEMSELVES. 93\\nentire Mosaic system, were only outward and pertained\\nto the flesh, and could not purge the heart from sin.\\nHow any man can see in this text a proof that the\\nceremonies of which Moses was the author, comprised\\na system separate from his moral commandments, and\\nstyled a carnal law, is a mystery to me.\\nThe entire Mosaic system, decalogue and all, might\\nproperly be styled a carnal law, in the same sense that\\nPaul styles the ordinances of the tabernacle carnal;\\nfor it only pertained to the flesh, and by it, as will be\\nproved in its proper place, no cleansing of the heart\\nfrom sin could be obtained. Also, we could properly\\nstyle the entire Mosaic system a spiritual law; because\\nit was a system of religion that emanated from God.\\nIt was good, holy, and valuable in its time.\\nTHE SHADOW OF HEAVEXLY THIXGS AND\\nHEAVENLY THINGS THEMSELVES.\\n1:^ the former chapters we have compared the\\nbondage and liberty, the conditions of works and\\nfaith, etc., in the two testaments; and now we shall\\nconsider them in the light of typical and antitypical\\nsystems. The two covenants are held up in this light\\nin Heb. 9:23, which I quote. It was therefore neces-\\nsary that the patterns of things in the heavens should\\nbe purified with these; but the heavenly things them-\\nselves with better sacrifices than these. In this", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0097.jp2"}, "98": {"fulltext": "94 THE BETTER TESTAMENT.\\ntext we have the expressions patterns of heavenly\\nthings and heavenly things themselves. These\\nare designations of the two covenants. The old\\ncovenant was the pattern of heavenly things, and the\\nnew covenant is constituted by the heavenly things\\nthemselves. In this the old covenant is clearly set\\nforth as typical of the sublime and glorious ncAV\\ncovenant.\\nSome law-teachers affirm that the expression heav-\\nenly things used here refers not to anything upon\\nearth, but to heaven itself. This they would doubtless\\ntry to prove by reading the text we have quoted in\\nconnection with the verse that follows it, where it is\\nstated, that Christ is not entered into the holy places\\nmade with hands, which are the figures of the true;\\nbut into heaven itself, now to appear in the presence\\nof God for us. They would argue that heaven\\nitself is here placed in contradistinction to the holy\\nplaces made with hands, but this is a mistake; the\\ntext simply states that Christ entered not into the holy\\nplaces made with hands, which are figures of the true,\\nbut into heaven itself. If the phrase which are the\\nfigures of the true were omitted, then heaven\\nitself would be placed in contradistinction to the\\ntabernacle made with hands and they would have a\\nstrong argument in favor of their idea that heaven\\nabove is the antitype of the Mosaic tabernacle but as\\nthe language stands, the tabernacle that is here called\\nthe true is shown to be the antitype of the taber-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0098.jp2"}, "99": {"fulltext": "SHADOW OF THIJS^GS AiYD TUIXGS TIIKMSELVES. 05\\nnacle made with hands. The true taheriiacle is the\\nchurch of the living God, which pertains to the new\\ncovenant.\\nBut we would not forget to notice that there is a\\nshade of difference between the patterns of things in\\nthe heavens and the holy places made with hands.\\nThe latter expression refers only to the tabernacle\\nMoses pitched in the wilderness, while the former\\nincludes not only the tabernacle but the entire Mosaic\\nsystem.\\nIn verse 9 Paul tells us the tabernacle was a figure\\nfor the time then present. This is another proof\\nthat the tabernacle was a figurative institution, and in\\nverse 11 he shows its antitype. But Christ being come\\nan high priest of good things to come, by a greater and\\nmore perfect tabernacle, not made with hands, that is\\nto say, not of this building. The greater and more\\nperfect tabernacle not made with hands is the church\\nof the living God, which is here clearly shown to be the\\nantitype of the tabernacle of Moses. The good\\nthings to come is the Xew Testament system.\\nIn Heb. 8:2-5 we read: A minister of the sanctu-\\nary, and of the true tabernacle, which the Lord pitched,\\nand not man. For every high priest is ordaiiied to offer\\ngifts and sacrifices: wherefore it is of necessity that\\nthis man have somewhat also to offer. For if he were\\non earth, he should not be a priest, seeing that there\\nare priests that offer gifts according to the law: who\\nserve unto the example and shadow of heavenly things,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0099.jp2"}, "100": {"fulltext": "96 THE jU :tteu testament.\\nas Moses was admonished of God when he was about to\\nmake the tabernacle: for, See, saith he, that thou\\nmake all things according to the pattern showed to\\nthee in the mount. We observe in this that Christ is\\nstyled a minister of the sanctuary and of the true\\ntabernacle which the Lord pitched and not man.\\nThis language again sets forth the idea that the taber-\\nnacle of Moses was typical of the tabernacle pitched by\\nthe Lord, which I have before shown to be the Isew\\nTestament church. Concerning the priests of the Old\\nTestament, it is here said that they serve unto the\\nexample and shadow of heavenly things. This shows\\nall the services of the tabernacle w^orship to be typical\\nof the system of heavenly things revealed in the com-\\ning of Christ.\\nIn Heb. 10:1 we read again concerning the law of\\nMoses as follows For the law having a shadow of good\\nthings to come, and not the very image of the things,\\ncan never with those sacrifices which they offered year\\nby year continually make the comers thereunto per-\\nfect. You will observe that the apostle here calls the\\nlaw (that is, the entire Mosaic system) a shadow of\\ngood things to come. This nails down the proposi-\\ntion I am endeavoring to prove, and shows beyond\\nthe possibility of a doubt that the New Testament is\\nscripturally antitypical of the Mosaic system. This is\\none reason why Moses law is abolished; for types\\nalways end with their antitypes.\\nI will introduce yet one text under the present", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0100.jp2"}, "101": {"fulltext": "TYPES OF OLD TESTAMEl^T EXPLAIKBD. 97\\nheading. **Let no man therefore judge you in meat,\\nor in drink, or in respect of an holyday, or of the new\\nmoon, or of the sabbath days: which are a shadow of\\nthings to come; but the body is of Christ. Col.\\n2 :1G, 17. The holydays, the new moons, the sabbaths,\\nand the laws respecting eating and drinking contained\\nin the Old Testament are here styled a shadow of\\nthings to come. This needs no comment to show\\nthat it is in harmony with the texts I have quoted\\nbefore, and I believe that I have abundantly proved that\\nit is scriptural to consider the entire old-law system a\\ntype of the perfect law of the Lord Jesus Christ.\\nTHE TYPES OF THE OLD TESTAMENT\\nEXPLAINED.\\nIn the last chapter I have shown that the Mosaic\\nsystem was typical of the New Testament; in this I\\ndesire to take up the institutions, ordinances, and cer-\\nemonies of the Old Testament one by one and show\\ntheir antitype in the gospel. I will begin with the\\ntabernacle. The plan of the tabernacle was delivered\\nunto Moses on mount Sinai, and God was very desirous\\nthat he should adhere perfectly to the plan he had\\nrevealed unto him; because he had planned it so as to\\ndraw a perfect type of the true tabernacle in the New\\nTestament dispensation. This is why he cautioned\\nMoses to see that he made all things according to the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0101.jp2"}, "102": {"fulltext": "08 THE BETTER TESTAMENT.\\npattern shown to him in the mount. Ex. 25:40;\\nHeb. 8:5.\\nThe plan of the tabernacle is shown in the diagram\\non the opposite page. The tabernacle proper con-\\ntained two apartments, the holy place and the most\\nholy place; while that inclosure surrounding it was\\ncalled the court of the tabernacle. From the court,\\nyou will observe, the holy place could be entered,\\nbut not the most holy place. It could be reached only\\nfrom the holy place. This all has its proper place\\nin the type.\\nBetween the door of the court and the door of the\\nholy place, or, in other words, just before the entrance\\ninto the holy place was the brazen altar. Between\\nthe brazen altar and the entrance into the holy place\\nwas the laver. The furniture in the holy place was a\\ngolden altar (which sat just before the entiance into the\\nmost holy place), a golden candlestick with seven\\nbranches, and the table for the showbread. The\\nfurniture of the most holy 7)lace was simply the ark of\\nthe covenant (containing the tables of the covenant,\\nthe golden pot with the manna in it, and Aaron s rod\\nthat budded), the mercy-seat over the ark, and two\\nangels upon the two ends of the mercy-seat, with their\\nwings overshadowing it. For a description of the\\ntabernacle and its furniture see the twenty-fifth to\\nthirtieth chapters of Exodus.\\nThis is one of the most beautiful types in all the\\nMosaic system. The tabernacle and all its furniture", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0102.jp2"}, "103": {"fulltext": "COURT.\\nHOLY OF HOLIES.\\nI\\nArk of the Covenant.\\n1 I\\nO\\nU\\nJ L\\nGolden Altar.\\nU\\nO\\na:\\nO\\nu\\n-I V\\nO Laver.\\nBrazen Altar.\\n\u00e2\u0096\u00a0i V\\nTABERNACLE.\\no\\niJ", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0103.jp2"}, "104": {"fulltext": "", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0104.jp2"}, "105": {"fulltext": "TYPES OF OLD TESTAMENT EXPLAINED. 101\\nand services typifies the New Testament church. You\\nwill observe the following couplets connected with the\\ntabernacle and its services. First, there were two\\naltars, a brazen and a golden altar. Second, there\\nwere two veils, first veil and second veil. Third, there\\nwere two orders of priests, priests and high priests.\\nThe priests were never allowed to enter the most holy\\nplace; the high priest alone was allowed to enter it\\nonce a year. All these couplets typify the two states\\nof grace in the Xew Testament cimrch.\\nThe priests never entered the holy place without\\nfirst offering a sacrifice upon the brazen altar, and\\nwashing their hands and feet in the laver. This was\\nto typify the presenting of ourselves to God polluted\\nwith sin and iniquity for justification, in the New\\nTestament dispensation, in which we receive a washing\\nof regeneration. Tit. 3:5. As the priest after sacri-\\nficing and washing himself was admissible into the\\nholy place, so we when justified freely by God s grace\\nare admitted into the church of God, which is typified\\nby the tabernacle proper.\\nThe high priest on atonement-day entered into the\\nholiest place to accomplish the services of God, but not\\nuntil after he had sprinkled blood upon the golden\\naltar. This was to typify our perfect consecration to\\nGod for entire sanctification, in which we enter the\\nstate of perfected holiness. xit the death of Christ,\\nwe are told, the veil of the temple was rent in twain\\nfrom the top to the bottom. Matt. 27:51. This was", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0105.jp2"}, "106": {"fulltext": "102 THE BETTER TESTAMENT.\\nto signify that the way was now opened for all to enter\\nthe true holiest place, which was the antitype of the\\nliteral holiest place in the tabernacle.\\nThe court surrounding the tabernacle proper typified\\nthe state of those who in this present dispensation\\nacknowledge the truth of the gospel of Christ and\\nthose who feel convicted of their sins, etc., who have\\nnot yet given their hearts to Jesus. There is a real line\\ndrawn between them and other sinners. They even have\\nto suffer persecution sometimes. But they are not in\\nthe church of God, and the reader will observe in the\\nRevelation when the prophet was commanded to mea-\\nsure the true tabernacle, the court was to be left out,\\nand was not to be measured. See Eev. 11:2.\\nThe two orders of priests, as we have stated before,\\nsignified the two classes of believers. The priests\\ntypified the justified; and the high priests, the sancti-\\nfied. The priests were ordained from among the\\nLevites, but the high priests were ordained only from\\namong the priests, never from among the unordained\\nLevites. This foreshadowed the regular order of sal-\\nvation in the Xew Testament, that men were first to\\nbe justified from all actual transgressions and then\\nenter the experience of entire sanctification.\\nThe golden candlestick in the holy place signified\\nthe light of regeneration. The showbread in the same\\napartment of the tabernacle typified the real spiritual\\nfood to be obtained under the gospel dispensation by\\nthose who are truly born of the Spirit.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0106.jp2"}, "107": {"fulltext": "TYPES OF OLD TESTAMENT EXPLAINED. 103\\nThe ark of the covenant in the most holy place was a\\ntype of the truly sanctified individual in the gospel\\ndispensation. It contained the tables of the covenant,\\nwhich typified the sublime fact of the writing of God s\\nlaw within the hearts and minds of those who are\\nsanctified in the gospel dispensation. See Heb. 8:10.\\nThe manna within the ark was a type of the perfect\\nfood upon which the sanctified are fed. Tne manna\\nfell from heaven even as our souls to-day in the sancti-\\nfied state are fed with the true spiritual food that\\ncomes from heaven. Aaron s rod that budded was\\nplaced in the ark of the covenant to typify the exceed-\\ning fruitfulness of the sanctified state, inasmuch as God\\ncaused the dead, dry staff to bring forth living fruit.\\nThe sacrifices and offerings will next claim our atten-\\ntion. This includes a part of the Levitical worship.\\nThey offered sacrifices to God continually. The blood\\nof animals was shed annually, monthly, weekly, and\\ndaily. All this typified the shedding of the precious\\nblood of Christ for the redemption of the world.\\nAmong the other ceremonies performed on the\\nannual day of atonement was that respecting the two\\ngoats, to which I will give special consideration. The\\nreader may find a full account of the same in Lev.\\n16:5-22. They prepared two young goats for a sin-\\noffering for the people. The priests cast lots upon tl e\\ntwo goats, one lot for the Lord and the other for the\\nscapegoat. The goat on which the Lord s lot fell was\\noffered unto the Lord for the pardoning of the sins of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0107.jp2"}, "108": {"fulltext": "104 The better testament.\\nthe people: the other goat was used for a scapegoat*\\nThe priest laid his hands upon his head and con-\\nfessed over him all the iniquities of the children of\\nIsrael, then the goat was sent away by a fit man into\\nthe wilderness to carry away the sins of the people into\\na land not inhabited. In this we have a beautiful type\\nof the twofoldness of New Testament justification,\\nthe pardoning of sins and the taking away of sins.\\nMany to-day see nothing in Xew Testament justifica-\\ntion but a mere forgiveness of sins, but such can not\\nunderstand the true antitype of the offering of the two\\ngoats. We will not enter into the full details of New\\nTestament justification now, but will explain it fully\\nin its proper place.\\nWe will next consider the wave-offering and the feast\\nof Pentecost. The wave-offering consisted of a sheaf\\nthat was harvested as soon as the grain was ripe, and\\nkept until the day after the first sabbath after they had\\nharvested the sheaf. On that day it was waved before\\nthe Lord for a wave-offering.^ It was to represent the\\nentire harvest of the children of Isreal. This sheaf\\nwas a type of the resurrection of our Lord Jesus\\nChrist. It was called the first-fruits of their harvest,\\neven as Jesus is called ^the first-fruits of them that\\nslept. 1 Cor. 15 :20, 23. In the year that Christ was\\ncrucified it was so ordered that the sheaf was waved on\\nthe very day that our Lord was raised from the dead\\nthus it happened that while the priest was waving the\\nsheaf before the Lord joy was brought into the world", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0108.jp2"}, "109": {"fulltext": "fYPES OF OLD l:ESTAMENf EXPLAlXED. 105\\nby the glories of its antitype. For an account of the\\nwave-offering see Lev. 23:10, 11.\\nSeven weeks from the day they wa^ed the sheaf they\\noffered a new meat-offering. The instructions in the\\nword of God concerning this feast are as follows:\\n**And ye shall count unto you from the morrow after\\nthe sabbath, from the day that ye brought the sheaf of\\nthe wave-offering; seven sabbaths shall be complete:\\neven unto the morrow after the seventh sabbath shall\\nye number fifty days; and ye shall offer a new meat-\\noffering unto the Lord. Lev. 23:15, 16. The fifty\\ndays mentioned here is obtained by counting the first\\nand last days of that period. It was literally seven\\nweeks. The day this new meat-offering was offered,\\nthey called the day of Pentecost. Pentecost is from\\nthe Greek word pentekonta^ which means fifty. This\\nfeast was called Pentecost because it was held just\\nfifty days after the waving of the sheaf. The feast of\\nPentecost was typical of the descension of the Holy\\nGhost in the new dispensation, which occurred on the\\nvery day the feast of Pentecost was held. See the\\nsecond chapter of Acts.\\nWe now come to the passover. This feast was\\ninstituted while the Jews were still in Egyptian bon-\\ndage, a full account of which is given in the twelfth\\nchapter of Exodus. God commanded the Jews that\\neach family should slay a lamb of the first year and\\nroast it in the fire and eat it with unleavened bread and\\nbitter herbs, and should place the blood of the lamb", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0109.jp2"}, "110": {"fulltext": "106 THE BETTER TESTAMENT.\\nupon the lintels of the door, that when the destroying\\nangel which he had decided to send through Egypt\\nshould see the blood upon the door, he would pass o\\\\ er\\nthat house and not slay the first-born there as in the\\nhouses of the Egyptians. The passover was eaten\\nevery year on the evening of the fourteenth day of the\\nfirst month, and was typical of the death of Christ.\\nThe bitter herbs that were eaten with the passover\\ndoubtless typified the bitter persecutions that must be\\nsuffered by those in the Christian dispensation who\\nbecome partakers of Christ. This feast was called the\\npassover because the angel passed over the house that\\nhad the blood of the lamb upon the lintels of the\\ndoors. This typified that the wrath of God in the\\nday of judgment, would pass over those whose hearts\\nwere found sprinkled with the blood of Christ.\\nThe weekly sabbath day was also a beautiful type.\\nA careful study of the third and fourth chapters of\\nHebrews reveals that the seventh-day sabbath was a\\ntype of the true sanctified rest of soul which we enjoy\\nin the new dispensation. The fourth and fifth verses\\nof the fourth chapter are especially clear on this point.\\nI quote them. For he spake in a certain place of\\nthe seventh day on this wise, And God did rest the\\nseventh day from all his works. And in this place\\nagain, If they shall enter into my rest. The reader\\nwill observe in what close connection the apostle men-\\ntions the rest of God upon the seventh day at crea-\\ntion, with the true spiritual rest. His language surely", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0110.jp2"}, "111": {"fulltext": "THE BETTER TESTA.MEJ^T. 107\\nshows that the spiritual rest is the antitype of God s\\nrest. A careful study of the entire chapter will sub-\\nstantiate this idea. The spiritual rest referred to is\\nthat blessed rest from all our works enjoyed by the\\nsanctified wholly. The rite of circumcision was also a\\nbeautiful type. It is antityped by the inward circum-\\ncision of our hearts in sanctification. Rom. 2:28, 29.\\nAs the literal circumcision was a restraint from evil in\\nthe flesh, so the spiritual circumcision is a spiritual\\nrestraint wrought in the heart by the actual removal\\nof the body of sin, or the old man. Col. 2:11.\\nMany other beautiful lessons might be drawn from the\\ntypes of the Old Testament, but I believe that jus-\\ntice to my readers would not allow a tedious considera-\\ntion of them in this volume.\\nTHE BETTER TESTAMENT.\\nBy so much was Jesus made a surety of a better\\ntestament. Heb. 7:22. The vast volume of truth\\ncontained in this little verse of scripture can not be\\nfathomed in a day. Words could scarcely be framed\\ninto a sentence that would contain greater volumes of\\nthought. It is to this text that this entire volume is\\nindebted. My finite mind has for years endeavored to\\ndescend into the depth of meaning this sentence\\nwould not have contained had the little word better\\nbeen omitted. While I have not been able to compre-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0111.jp2"}, "112": {"fulltext": "108 THE BETTER TESTAMENT.\\nhend the depth of the wisdom and love displayed by\\nthe infinite mind in the forming of the sublime princi-\\nples of the revelation which is called the gospel, I\\nhave, by the blessing of the Holy Spirit, been enabled\\nto penetrate deep enough into the sense of the blessed\\ntruths contained in this text, to cause my bosom to\\nswell with a Praise the Lord that it is mine to live\\nunder the Better Testament\\nBut hark! I hear a voice from the volume of inspira-\\ntion saying, The Sinaitic covenant was glorious.\\n2 Cor. 3 :7. True, and the light of its divine inspira-\\ntion dazzled the spiritual vision of the sin-polluted\\nHebrews of its day, but its glory is done away. It has\\nbeen outshined by the testament that exceeds it in\\nglory. Verses 8, 9. It has disappeared before the\\nbrightness of the gospel like the stars before the rays\\nof the sun at the dawning of the day. Even that\\nwhich was made glorious had no glory in this respect,\\nby reason of the glory that excelleth. Verse 10.\\nThat the New Testament is better than the Old\\nwould perhaps be acknowledged by every Bible-reader.\\nIt would therefore seem unnecessary to bring forth any\\nproofs on this point. But as there are some sublime\\ntruths that properly belong under this heading, I\\nshall bring them forth.\\nThe first thought that presents itself for considera-\\ntion is that the saints of the Old Testament were con-\\nstantly yearning for the ushering in of the l^ew Testa-\\nment dispensation; but the writers of the New", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0112.jp2"}, "113": {"fulltext": "THE BETTER TESTAMENT. 109\\nTestament never once expressed a yearning to have\\nlived under the Old Testament. This is inspired proof\\nthat the New Testament is better than the Old.\\nThe appellations employed by the prophets to desig-\\nnate the character of the Messiah for whom they looked,\\nshow the idea that they had grasped from the inspira-\\ntion of God s Spirit of the victories to be enjoyed in the\\nNew Testament age.\\nThe term Immaniiel^ employed by Isaiah when\\nspeaking of Christ, brings out a sublime truth peculiar\\nto the New Testament. Therefore the Lord himself\\nshall give you a sign; Behold, a virgin shall conceive,\\nand bear a son, and shall call his name Immanuel.\\nIsa. 7:14. And he shall pass through Judah he\\nshall overflow and go over, he shall reach even to the\\nneck; and the stretching out of his wings shall fill the\\nbreadth of thy land, Immanuel. Isa. 8:8. That\\nthese prophecies relate to Christ is evident from the\\nvery construction of their language. But we have a\\nstill stronger proof that this application is correct.\\nInspiration itself applies these prophecies to Christ.\\nMatthew when recording the angel s visit to Joseph to\\ninform him of the birth of Christ, says, Now all this\\nwas done, that it might be fulfilled which was spoken\\nof the Lord by the prophet, saying. Behold, a virgin\\nshall be with child, and shall bring forth a son, and\\nthey shall call his name Immanuel, which, being inter-\\npreted is, God with us. Matt. 1:22, 23.\\nThis text not only proves that Immanuel signifies", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0113.jp2"}, "114": {"fulltext": "110 THE BETTER TESTAMEJ^T.\\nChrist, but it tells us the meaning of that wonderful\\nword Immanuel God ivith us. An idea is conveyed\\nin this expression that was never fully realized by\\nGod s people in the Old Testament dispensation. It is\\ntrue that we can read of God dwelling in the congre-\\ngation of his people in Old Testament times, also of\\nprophets speaking as they were moved by the Holy\\nGhost; but they never entered into the sublime pres-\\nence of God in which the sanctified of the new dispen-\\nsation dwell.\\nJeremiah doubtless understood something of the\\nnature of the life in the presence of God to be enjoyed\\nin the New Testament dispensation, when he prophe-\\nsied that all should know the Lord, from the least of\\nthem unto the greatest of them. Jer. 31 :34. See also\\nHeb. 8:11.\\nPaul sets forth the same life in the presence of God\\nas superior to the life of Old Testament saints in\\nEom. 10:6-9, which I quote But the righteousness\\nwhich is of faith speaketh on this wise. Say not in\\nthine heart. Who shall ascend into heaven? (that is, to\\nbring Christ down from above) or. Who shall descend\\ninto the deep? (that is, to bring up Christ from the\\ndead). But what saith it? The word is nigh thee,\\neven in thy mouth, and in thy heart; that is, the word\\nof faith, which we preach that if thou shalt confess\\nwith thy mouth the Lord Jesus, and shalt believe in\\nthine heart that God raised him from the dead, thou\\nshalt be saved,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0114.jp2"}, "115": {"fulltext": "THE BETTER TESTAMENT. Ill\\nIt will be seen that Paul here speaks of three faiths.\\nA faith which says, Who shall ascend into heaven?\\n(that is, to bring Christ down from above). This was\\nthe faith of the Old Testament saints. From Adam to\\nChrist they believed in a Christ who was to come from\\nheaven. The next faith he mentions is that which\\nsaith, Who shall descend into the deep? (that is, to\\nbring up Christ again from the dead). This was\\nthe faith of the disciples of Christ while he lay in the\\ntomb. They had believed him to be the Messiah, but\\ntheir hopes were blighted by his having been cut off\\nsuddenly by the wrath of his enemies; and they were\\na deceived class of people, except that Christ could be\\nbrought up again from the dead. The third faith he\\ndescribes is that which saith, The word is nigh thee,\\neven in thy mouth, and in thy heart the faith of\\nthe New Testament, which teaches us that if we believe\\nin this Christ who is actually present with us, we shall\\nbe saved. Well might the yearning Isaiah have\\nexclaimed, 0 Immanuel! This expression was a\\nmere formal declaration when used by the prophet, but\\nwe can use it understandingly. Hallelujah!\\nI do not desire to lengthen this chapter into tedions-\\nness, so I shall conclude by saying that the New Testa-\\nment is better than the Old in the following respects.\\nFirst, it has a better law. The Old Testament had\\nbut a part of God s righteous law, while the New\\nTestament contains every righteous principle.\\nSecond, it has a better sacrifice. It not only has a", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0115.jp2"}, "116": {"fulltext": "112 THE BETTER TESTAMENT.\\nhigher standard of law, but better blood, which has\\npurchased a greater degree of grace, enabling us to live\\nto the better law.\\nThird, it has better promises. The law of Moses in\\nits weakness dared not to promise the Jews more than\\na mere pardoning of sins, but the promises of the N ew\\nTestament declare the complete abolition of all sin\\nout of the heart, by the blood of Christ.\\nFourth, as a natural consequence of these facts, we\\nhave a better salvation.\\nFifth, we have a better mediator. The Old Testa-\\nment had but a human being for its mediator, and he\\nwas unsanctified, since holiness of heart could not be\\nobtained in his day. But the New Testament has for\\nits mediator a divine being, the Lord from heaven.\\nSixth, it has a better priesthood than the Old Testa-\\nment, which had a changeable priesthood of carnal\\nmen; it has a divine priest, and an unchangeable\\npriesthood.\\nSeventh, as is seen from the foregoing statements,\\nthe Old Testament people possessed a shadow of\\nheavenly things, and we who are saved in the new\\ndispensation, the heavenly things themselves.\\nHeb. 9:23.\\nTHE BETTER PROMISES.\\nBut now hath he obtained a more excellent minis-\\ntry, by how much also lie is the ipediator of a better", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0116.jp2"}, "117": {"fulltext": "THE BETTER PROMISES. 113\\ncovenant, which was established upon better prom-\\nises. Heb. 8:6. This text tells us that the New\\nTestament is better than the Old because it was estab-\\nlished upon better promises. What are the better\\npromises upon which the New Testament is estab-\\nlished? And the scripture, foreseeing that God would\\njustify the heathen through faith, preached before the\\ngospel unto Abraham, saying. In thee shall all nations\\nbe blessed. Gal. 3:8. Christ hath redeemed us\\nfrom the curse of the law, being made a curse for us;\\nfor it is written, Cursed is every one that hangeth on\\na tree: that the blessing of Abraham might come on\\nthe Gentiles through Jesus Christ; that we might re-\\nceive the promise of the Spirit through faith. Verses\\n13, 14. These texts show that it is the burden of the\\ngospel to fulfill the promises contained in the covenant\\nthat God made with Abraham before the law of Moses\\nwas given. The Abrahamic covenant must therefore\\ncontain the better promises upon which the New Tes-\\ntament is founded. This idea is confirmed in verse 17,\\nwhere the apostle shows that the new covenant was\\nconfirmed in the Abrahamic covenant. I here quote\\nit as follows: And this I say, that the covenant, that\\nwas confirmed before of God in Christ, the law, which\\nwas four hundred and thirty years after, can not dis-\\nannul, that it should make the promise of none effect.\\nIn the Abrahamic covenant God gave three special\\npromises.\\nA numerous seed. I will make of thee a great", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0117.jp2"}, "118": {"fulltext": "114 THE BETTER TESTAMENT.\\nnation. Gen. 12:2. I will make my covenant be-\\ntween me and thee, and will multiply thee exceedingly,\\nand thou shall be a father of many nations.\\nThy name shall be called Abraham; for a father of\\nmany nations have I made thee. And I will make thee\\nexceeding fruitful, and I will make nations of thee.\\nGen. 17:2-6. I will make thy seed as the dust of\\nthe earth: so that if a man can number the dust of the\\nearth, then shall thy seed also be numbered. Gen.\\n13:16. Look now toward heaven, and tell the stars,\\nif thou be able to number them: and he said unto\\nhim, So shall thy seed be. Gen. 15:5. I will mul-\\ntiply thy seed as the stars of the heaven, and as the\\nsand which is upon the seashore. Gen. 22:17.\\n2. The land of Canaan for an inheritance. *I will\\ngive unto thee, and to thy seed after thee, the land\\nwherein thou art a stranger, all the land of Canaan,\\nfor an everlasting possession. Gen. 17:18. The\\nLord appeared unto Abram, and said. Unto thy seed\\nwill I give this land. Gen. 12:7. AH the land\\nwhich thou seest, to thee will I give it, and to thy seed\\nforever. Gen. 13:15. The Lord made a covenant\\nwith Abram, saying. Unto thy seed have I given this\\nland, from the river of Egypt unto the great river, the\\nriver Euphrates. Gen. 15:18.\\nS. A Messing in Abraham s seed to come upon all\\nnations. In thee shall all families of the earth be\\nblessed. Gen. 12:3. Abraham shall surely become\\na great and mighty nation, and all the natioiis of the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0118.jp2"}, "119": {"fulltext": "THE BETTER PROMISES. 115\\nearth shall be blessed hi him. Gen. 18:18. In thy\\nseed shall all nations of the earth be blessed. Gen.\\n22:18.\\nThe first two of these promises have a twofold ful-\\nfillment, a literal fulfillment under the Old Testament,\\nand a spiritual fulfillment under the New Testament.\\nGod raised up unto Abraham a numerous literal seed\\nunder the law, unto whom he gave the literal land of\\nCanaan for an inheritance; and under the gospel he\\nhas raised up unto him a more numerous seed, unto\\nwhom he has given the spiritual land of Canaan for an\\ninheritance.\\nThe blessing to come upon all nations, promised in\\nthe third promise, has an exclusively spiritual fulfill-\\nment under the gospel.\\nUpon the two significations of the promises in\\nthe Abrahamic covenant, the two testaments have been\\nfounded. Moses established his testament upon the lit-\\neral signification of these promises, and Jesus estab-\\nlished his testament upon their spiritual signification.\\nThe spiritual signification of these promises is better\\nthan the literal; hence Jesus testament, as Paul\\nhas affirmed, is established upon better promises than\\nMoses testament.\\nFor a literal fulfillment of the Abrahamic promises\\nsee Deut. 26:5; 1 Kings 3 :8 Josh. 21 :43. I shall not\\nenlarge upon the literal fulfillment of these promises,\\nbecause I am to write upon their spiritual fulfillment.\\nI shall take up the Abrahamic promises in the order I", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0119.jp2"}, "120": {"fulltext": "116 TUB BETTER TESTAMENT.\\nhave enumerated them above and show their true\\nspiritual fulfillment under the gospel.\\nThe numerous seed of Abraham comes first into\\nview. The Bible student, in his perusal of sacred\\nscripture, will see two Israels. The first mention of\\nthem in the New Testament is in the eighth chapter\\nof John.\\nThey answered him, We be Abraham s seed, and\\nwere never in bondage to any man: how sayest thou,\\nYe shall be made free. Ver. 33.\\nI know that ye are Abraham s seed; but ye seek to\\nkill me, because my word has no place in you.\\nVer. 37.\\nThey answered and said unto him, Abraham is our\\nfather. Jesus saith unto them. If ye were Abraham s\\nchildren, ye would do the works of Abraham.\\nVer. 39.\\nThe reader will observe that in the 37th verse Jesus\\nacknowledges the Jews to be the children of Abraham.\\nIn the 39th verse he disputes their claim to be the\\nchildren of Abraham. This would be a contradiction\\nbut for the fact that the Bible teaches two Israels the\\nnatural and the spiritual, the seed of flesh and blood\\nand the seed of righteousness and faith. A careful\\nstudy of the context will convince the reader that\\nJesLis here refers to the two Israels. When he acknowl-\\nedged the Jews to be Abraham s seed in verse 37, it\\nwas upon the ground of natural generation, and when\\nhe denied in verse 39 their claim to be the children of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0120.jp2"}, "121": {"fulltext": "THE BETTER PROMISES. M\\nAbraham it was upon the ground of their deficiency\\nin faith and righteousness. In this he evidently sets\\nforth the two Israels.\\nFor circumcicjion verily profiteth, if thou keep the\\nlaw: but if thou be a breaker of the law, thy circum-\\ncision is made uncircumcision. Therefore if uncircum-\\ncision keep the righteousness of the law, shall not his\\nuncircumcision be counted for circumcision? And\\nshall not uncircumcision which is by nature, if it fulfill\\nthe law, judge thee, w^ho by the letter and circumcision\\ndost transgress the law? For he is not a Jew, which is\\none outwardly; neither is that circumcision, which is\\noutward in the flesh but he is a Jew, which is one\\ninwardly; and circumcison is that of the heart, in the\\nspirit, and not in the letter; whose praise is not of\\nmen, but of God. Rom. 2:25-29.\\nHere two Israels are again manifestly set forth in the\\nfigure of the two classes of Jews; the outward Jew and\\nhe that is a Jew inwardly. The natural seed is signi-\\nfied by the outward Jew, and the spiritual seed by him\\nwho is a Jew inwardly. Also two circumcisions are\\nmentioned; the outward circumcision in the flesh, and\\nthe inward circumcision of the heart. Further com-\\nments are unnecessary to show two Israels here.\\n^And he received the sign of circumcision, a seal\\nof the righteousness of the faith which he had yet\\nbeing uncircumcised that he might be the father of all\\nthem that believe, though they be not circumcised;\\nthat righteousness might be imputed unto them also:", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0121.jp2"}, "122": {"fulltext": "118 tttE Better TEsTAMEi^^T.\\nand the father of circumcision to them who are not of\\nthe circumcision only, but who also walk in the steps\\nof that faith of otir father Abraham, which he had\\nbeing yet uncircumcised: for the promise, that he\\nshould be the heir of the world, wass not to Abraham,\\nor to his seed, through the law, but through the right-\\neousness of faith; for if they which are of the law be\\nheirs, faith is made void, and the promise of none\\neffect. Therefore it is of faith, that it might be\\nby grace; to the end the promise might be sure to all\\nthe seed; not to that only which is of the law, but to.\\nthat also which is of the faith of Abraham, who is the\\nfather of us all (as it is wriften, I have made thee a\\nfather of many nations), before him whom he believed,\\neven God, who quickeneth the dead, and calleth those\\nthings which be not as though they were. Kom.\\n4:11-17.\\nIn this text we have the true Israel plainly set forth.\\nIt is emphatically stated that God s promise to Abra-\\nham to make him a father of many nations meets its\\nfulfillment under the gospel. It is also stated that\\nthey who are of the law are not heirs, but that the\\npromise is of faith, ^Hhat it might be by grace; to the\\nend the promise might be sure to all the seed; not to\\nthat only which is of the law. This language shows\\nthat the true Israel includes more than God s people\\nunder the law. What other conclusion could we draw\\nfrom Paul s teaching here than that the true Israel,\\nunto whom the Abrahainic promises were made, is the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0122.jp2"}, "123": {"fulltext": "THE BETTER PROMISES. 119\\nhost of Christians called out from among the Jews and\\nGentiles in the gospel dispensation? Especially would\\nwe draw such a conclusion since he has said that the\\npromise, that he should be the heir of the world, was\\nnot to Abraham, or to his seed, through the law, but\\nthrough the righteousness of faith.\\nFor in Christ Jesus neither circumcision availeth\\nanything, nor uncircumcision, but a new creature.\\nAnd as many as walk according to this rule, peace be\\non them, and mercy, and upon the Israel of God.\\nGal. 6:15, 16.\\nIn this text again we have the true Israel set forth.\\nThe apostle states that neither circumcision availeth\\nanything, nor uncircumcision, but a new creature.\\nThis language shows the conditions for becoming one\\nof either of the Israels mentioned in the Bible.\\nThrough circumcision the Gentiles could become mem-\\nbers of the natural Israel in the Old Testament dispen-\\nsation; but to become one of the spiritual Israel in the\\npresent dispensation we must become a new creature.\\nThe- apostle s declaration that circumcision availeth\\nnothing any more proves that the natural Israel is\\nentircLy set aside and God knows now only the spiritual\\nIsrael composed of those who out of every nation\\nunder heaven accept Christ. This is the true signifi-\\ncation of the expression Israel of God in the above.\\nI have yet one text to bring to bear upon this sub-\\nject. It is Kom. 9:3-8, which reads: For I could\\nwish that myself were accursed from Christ for my", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0123.jp2"}, "124": {"fulltext": "120 THE BETTER TESTAMENT.\\nbrethren, my kinsmen according to the flesh who are\\nIsraelites; to whom pertaineth the adoption, and the\\nglory, and the covenants, and the giving of the law,\\nand the service of God, and the promises whose are\\nthe fathers, and of whom as concerning the flesh Christ\\ncame, who is over all, God blessed forever. Amen. !Not\\nas though the word of God hath taken none effect.\\nFor they are not all Israel which are of Israel neither\\nbecause they are the seed of Abraham are they all\\nchildren but in Isaac shall thy seed be called. That\\nis, they which are the children of the flesh, these are\\nnot the children of God: but the children of the\\npromise are counted for the seed.\\nIn this quotation, Paul is expressing his regret at\\nthe hardness of the natural Israel to reject the gospel;\\nafter which he introduces spiritual Israel with the\\nwords: Not as though the word of God hath taken\\nnone effect. For they are not all Israel which are of\\nIsrael. It would appear that after he had considered\\nhow the Jews had rejected the gospel, his faith struck\\na new ray of hope in the thought that God was raising\\nup a spiritual Israel, composed of both Jews and Gen-\\ntiles, in the gospel dispensation. It was to this spirit-\\nual Israel that he referred when he said, They are not\\nall Israel which are of Israel. To make it still clearer\\nhe said, JSTeither, because they are the seed of Abra-\\nham, are they all children. Again, They which are\\nthe children of the flesh, these are not tJie children of\\nGod: but the children of the promise are counted for", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0124.jp2"}, "125": {"fulltext": "THE BETTER PROMISES. 121\\nthe seed. Can we driiw any other reasonable conclu-\\nsion from these words than that the true Israel nnto\\nwhom the Abrahamic promises are fulfilled, are the\\nhost of New Testament saints? Additional light on\\nhow men become Israelites, or children of Abraham in\\nthe present dispensation, will add further evidences of\\nthe correctness of our position.\\nNow to Abraham and his seed were the promises\\nmade. He saith not, And to seeds, as of many;\\nbut as of one, And to thy seed, which is Christ.\\nGal. 3:16. Here it is unmistakably stated that Christ\\nis the seed referred t in the Abrahamic promises.\\nTherefore we might consistently argue that none are\\nincluded in tne true seed of Abraham but those who\\nare in Christ. This idea is established in verse 29,\\nwhich I quote And if ye be Christ s, then are ye\\nAbraham s seed, and heirs according to the promise.\\nKnow ye therefore that they which are of faith, the\\nsame are the children of Abraham. Ver. 7.\\nI believe that I have now abundantly established my\\nposition and have overthrown the foolish idea that is\\nstill propagated by some, that the natural seed of\\nAbraham have the special favor of God in the present\\ndispensation. They had in the old dispensation, but\\nJesus brought them down on a level with the rest of\\nhumanity, when he by his death abolished the middle\\nwall of partition between Jew and Gentile. From that\\ntime forth, God has dealt with Jews and Gentiles\\nalike. Some are so strong in the belief that the Jews", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0125.jp2"}, "126": {"fulltext": "122 THE BETTER TESTAMENT.\\nare a favored people to this day, that they expect God\\nto exalt them above other nations in the future as 1\\ndid in the past. Others are trying to claim special\\nfavor of God by trying to prove themselves of the\\nnatural seed ot Abraham, although they be Gentiles.\\nThis is perfect foolishness. I can not say that God will\\nnever allow the Jews to go back to their own country,\\nbut if they do go back they will only be Christians, and\\non an equality with other Christians.\\nHaving now set forth the true seed of Abraham, I\\nshall proceed to explain the second promise in the\\nAbrahamic covenant, in which the land of Canaan was\\npromised to A braliam and his seed.\\nThe first thought to be established is that this prom-\\nise had a fulfillment that was never realized by the\\npeople of God under the Old Testament. The promise\\nwas that the land of Canaan should be given to Abra-\\nham and his seed; but we are told in Acts 7:5 that\\nGod gave Abraham none inheritance in the land of\\nCanaan, ^*no, not so much as to set his foot on. In\\nHeb. 11 :39 Paul tells us that none of the Old Testa-\\nment saints received the fulfillment of this promise.\\nGod gave the Jews an inheritance in the literal land of\\nCanaan, but the fact that the New Testament declares\\nhe gave the Old Testament saints no inheritance in\\nCanaan, proves that the true Canaan referred to in the\\npromise is of a spiritual nature. If they had not received\\nan inheritance in the literal Canaan, those wh( fool-\\nishly teach that God will still give them a literal inher-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0126.jp2"}, "127": {"fulltext": "THfi Bt:TTl:ll PROMISES. 123\\nitance in a fancied Millennium would have an argu-\\nment. But as the facts stand their claim is un-\\ngrounded.\\nIn Rom. 4:13-16 Paul says concerning the fulfillment\\nof this promise: For the promise, that he should be\\nthe heir of the world, was not to Abraham, or to his\\nseed, through the law, but through the righteousness\\nof faith. For if they which be of the law be heirs,\\nfaith is made void, and the promise made of none\\neffect. Therefore it is of faith, that it might be\\nby grace.\\nWe can not misunderstand these words. We are\\nplainly told that the promise was not fulfilled under\\nthb law, but through the righteousness of faith; that\\nis, not to the literal seed under the old covenant, but\\nto the spiritual seed under the new covenant. Can\\nwe fail to see that when God promised the land of\\nCanaan to Abraham s seed, he did not refer to the\\nli* ral Canaan the Jews possessed, but to some spiritual\\nland to be inherited in the gospel dispensation.\\n1 additional light on this subject, the reader\\nmight see Heb. 6:12, where it is said that these prom-\\nises are inherited through faith and patience. Also\\nin Col. 1:12, the inheritance to be obtained under\\nthe gospel dispensation is called Hhe inheritance of the\\nsaints in light. In Eph. 1:11 Paul employs such\\nlanguage as would convey the idea that the Ephesians\\nhad obtained the inheritance. These are proofs that\\nthe promised inheritance is spiritual. If no one", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0127.jp2"}, "128": {"fulltext": "124 THE BETTER TESTAMENT.\\ninherited the true Canaan under the Old Testament\\nand some had already inherited it in Paul s time, and\\nknowing that no literal Canaan has been inherited in\\nthe gospel age, are we not driven to see a spiritual\\nCanaan?\\nLet us now seek a scriptural explanation of the spir-\\nitual promised land. And now, brethren, I com-\\nmend you to God, and to the word of his grace, which\\nis able to build you up, and to give you an inheritance\\namong all them which are sanctified. Acts 20:32.\\nTo open their eyes, and to turn them from darkness\\nto light, and from the power of Satan unto God, that\\nthey may receive fogiveness of sins, and inheritance\\namong them which are sanctified by faith that is in\\nme. Acts 26:18.\\nIn both these texts the reader will observe the plain\\nstatement that our inheritance is among them which\\nare sanctified. According to this the true promised\\nland of Canaan is sanctification. This was the land of\\nCanaan that could not be inherited in the old dispen-\\nsation.\\nIf the reader w^ill bear in mind the ideas advanced\\nhere, it will help him to interpret many prophecies\\nthat bewilder men s minds. For instance, in Ps. 37:29\\nwe read: The righteous shall inherit the land, and\\ndwell therein forever.\\nWait on the Lord, and keep his way, and he shall\\nexalt thee to inherit the land. Ver. 34.\\nWhen thou criest, let thv companies deliver thee;", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0128.jp2"}, "129": {"fulltext": "THE BETTER PROMISES. 125\\nbut the wind shall carry them all away; vanity shall\\ntake them: but he that putteth his trust in me shall\\npossess the land, and shall inherit my holy mountain.\\nIsa. 57:13.\\nThy people also shall be all righteous: they shall\\ninherit the land forever, the branch of my planting,\\nthe work of my hands, that I may be glorified. Isa.\\n60:21.\\nThose who have not seen the spiritual Canaan set\\nforth in the New Testament, hold that these prophe-\\ncies will meet a literal fulfillment in a fancied age to\\ncome; but the spiritual-minded can readily see that in\\nall these texts the land referred to is the spiritual land\\nof Canaan holiness.\\nAgain, in Ps. 37:9 we read: For evil-doers shall be\\ncut off: but those that wait upon the Lord, they shall\\ninherit the earth.\\nBut the meek shall inherit the earth; and shall\\ndelight themselves in the abundance of peace.\\nVer. 11.\\nFor such as be blessed of him shall inherit the\\nearth; and they that be cursed of him shall be cut\\noflE. Ver. 22.\\nThe word earth in these texts is from erets^ the\\nsame word from which land is translated in the\\ntexts previously cited. It should have been translated\\nland in these texts also; for it refers to the spiritual\\nland of Canaan, the same as the former texts.\\nIn Matt. 5:5 we read: Blessed are the meek; for", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0129.jp2"}, "130": {"fulltext": "126 THE BETTER TESTAMENT.\\nthey shall inherit the earth. This text does not refer\\nto a new earth in a future Millennium, as some affirm.\\nThe word earth here is from qe^ a Greek word which\\nis used for both land and earthy and should have been\\ntranslated land here to harmonize with the many other\\npromises of the same thing; for it refers also to the\\nspiritual land of Canaan.\\nIn Zech. 14:21 we have a mysterious prophecy that\\ncan be easily explained by the premises I am setting\\nforth in this chapter. It is this: In that day there\\nshall be no more the Canaanite in the house of the\\nLord of hosts. If we were to iiteralize this prophecy,\\nit would cut out of salvation every man who inhabits\\nthe land of Canaan in the Christian dispensation.\\nThis would be contrary to the principles of the gfospel;\\nfor it offers salvation freely to every creature. But if\\nwe spiritualize it, it has a beautiful signification. The\\nliteral land of Canaan was a type of the spiritual land,\\njust as the wandering of Israel in the wilderness was a\\ntype of justification; and their Egyptian bondage, the\\nsinful state. The conquering of the Canaanites by the\\nIsraelites when they took possession of that land must\\ntherefore typify the destruction of the carnal nature\\nout of our heart when we enter the state of sanctifica-\\ntion. The spiritual import, therefore, of the prophecy\\nthat no Canaanite should be found in the house of the\\nLord of hosts is that men in the Christian dispensation\\nshall receive a cleansing from all imbred depravity.\\nAYithout recognizing the true antitypical land of\\nCanaan this prophecy is meaningless.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0130.jp2"}, "131": {"fulltext": "THE BETTER PROMISES. 127\\nWe now come to the third promise in the Abrahamic\\ncovenant In thee shall all families of the earth be\\nblessed. It will not take long to explain this bless-\\ning, but we sliall first see the conditions upon which it\\nis predicated. So then they which be of faith are\\nblessed with faithful Abraham. \u00e2\u0080\u0094Gal. 3:9. Faith\\ncame by Christ (see verse 25) therefore the blessing\\npromised is obtained in Christ, by faith, as this text\\nstates.\\nI shall next show that the blessing of Abraham was\\nnot to be confined to the Jews. Christ hath re-\\ndeemed us from the curse of the law, being made a\\ncurse for us; for it is written, Cursed is every one that\\nhangeth on a tree: that the blessing of Abraham\\nmight come on the Gentiles through Jesus Christ; that\\nwe might receive the promise of the Spirit through\\nfaith. Gal. 3:13, 14. Here it is stated that Christ s\\ndeath occurred that the blessing of Abraham might\\ncome on the Gentiles. This proves my position.\\nObserve that the apostle here identifies the blessing\\nof Abraham with the promise of the Spirit. This\\nconveys the idea that the baptism of the Holy Ghost,\\npoured out upon whosoever will receive it, in the\\nChristian dispensation is also included in the Abra-\\nhamic promise. This thought is substantiated by the\\nfact that the baptism of the Holy Ghost is variously\\ndenominated the promise of the Father. See Luke\\n24:49; Acts 1:4, 5; Acts 2:33.\\nFor a plain definition of the blessing conferred upon", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0131.jp2"}, "132": {"fulltext": "128 THE BETTER TESTAMEXT.\\nUS in Christ we might turn to Acts 3:26 Unto you\\nfirst God, having raised up his Son Jesus, sent him to\\nbless you, in turning away every one of you from his\\niniquities. This is unmistakably plain; God blesses us\\nin Christ by turning us away from our iniquities.\\nThus we see that the blessing promised in Abraham\\nand bestowed in Christ is salvation from our sins a\\nbetter grace truly, than was ever promised to those\\nwho lived under the law of Moses.\\nBlessed be the Lord God of Israel; for he hath\\nvisited and redeemed his people, and hath raised up an\\nhorn of salvation for us in the house of his servant\\nDavid; as he spake by the mouth of his holy prophets,\\nwhich have been since the world began; that we should\\nbe saved from our enemies, and from the hand of all\\nthat hate us; to perform the mercy promised to our\\nfathers, and to remember his holy covenant; the oath\\nwhich he sware to our father Abraham, that he would\\ngrant unto us, that we, being delivered out of the hand\\nof our enemies, might serve him without fear, in holi-\\nness and righteousness before him, all the days of our\\nlife. Luke 1:68-75.\\nHere Zacharias, on the occasion of John the Baptist s\\nbirth, shows that the Abrahamic covenant vouchsafed\\nfor us who come to Christ in the New Testament dis-\\npensation a perfect deliverance from our enemies and\\nthem that hate us. This prophecy doubtless has the\\nsame signification as that concerning the Canaanites,\\npreviously considered, and signifies a perfect cleansing", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0132.jp2"}, "133": {"fulltext": "THE BETTER SACRIFICE. 129\\nfrom all sin. What immediately follows substantiates\\nthis interpretation for Zacharias proceeds to show that\\nin the fulfillment of the Abrahamic covenant is granted\\npower to live a life in holiness and righteousness\\nbefore him all the days of our life.\\nI have now shown the true spiritual signification of\\nthe three promises in the Abrahamic covenant, and it\\nmight be well to recapitulate, that the entire may be\\nrefreshed in the reader s mind.\\nFirst. The innumerable seed promised to Abraham\\nis the great host of holy people redeemed by the blood\\nof Christ in the Christian dispensation.\\nSecond. The land of Canaan promised to Abraham\\nand his seed is the land of holiness inherited in Christ\\nin the present dispensation.\\nThird. The blessing promised to all the families of\\nthe earth, in the seed of Abraham, is full salvation\\nfrom all sin, obtained by the application of the atoning\\nblood. All hail the better promises!\\nTHE BETTER SACRIFICE.\\n*It was therefore necessary that the patterns of\\nthings in the heavens should be purified with these;\\nbat the heavenly things themselves with better sac-\\nrifices than these. Heb. 9:23. I have shown in a\\nformer chapter that the expressions patterns of\\nthings in the heavens* and the heavenly things them-\\n9", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0133.jp2"}, "134": {"fulltext": "130 THE BETTER TESTAMENT.\\nselves are designations of the two covenants. In this\\nchapter I desire to bring out the thought conveyed in\\nthe latter part of the verse, which shows that the\\nheavenly things are purified with better sacrifices\\nthan the patterns.\\nA sacrifice signifies an offering to pay a penalty for\\nanother. The penalty for sin is death. Gen. 2:17;\\nEzek. 18:4. It must by all means be paid. By a\\nsacrifice is understood that God accepts the death of\\nanother instead of that of the offender. It is in this\\nlight that we are to view the death of Christ, which\\nwe have been taught to call the atonement.\\nThe offering of the blood of Christ is a perfect sacri-\\nfice; because it is the blood both of the divine and of\\nthe human being, of the offended and the offender.\\nISuch must produce a perfect reconciliation between\\nthe divine and the human beings, and purchase perfect\\nfavor foi the latter in the sight of the former.\\nThe offerings under the Old Testament were neither\\ndivine nor human the blood of lower animals.\\nHence they could not produce a perfect reconciliation\\nbetween God and man.\\nIt is not difficult to see m these thoughts why the law\\nis said to have been weak. The power of any covenant\\nlies in its sacrifices, and as the old covenant had such\\ninferior sacrifices it could be expected to purchase for\\nman but a limited degree of favor in God s sight.\\nThe sacrifice of the Xew Testament being perfect,\\nthat is, the greatest sacrifice that could have been", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0134.jp2"}, "135": {"fulltext": "THE BETTER SACRIFICE. 131\\noffered, has purchased for man the greatest favor con-\\nceivable; hence, the power of the new covenant.\\nWe read that God had no pleasure in the sacrifices\\nof the old covenant. I quote Heb. 10:5-10 Where-\\nfore when he cometh into the world, he saith. Sacrifice\\nand offering thou wouldest not, but a body hast thou\\nprepared me: in burnt offerings and sacrifices for sin\\nthou hast had no pleasure. Then said I, Lo, I come\\n(in the volume of the book it is written of me) to do\\nthy will, God. Above when he said. Sacrifice and\\noffering and burnt offerings and offering for sin thou\\nwouldest not, neither hadst pleasure therein, which are\\noffered by the law; then said he, Lo, I come to do thy\\nwill, God. He taketh away the first, that he may\\nestablish the second. By the which will we are sancti-\\nfiid through the offering of the body of Jesus Christ\\nonce for all.\\nWhen God tells us that he had no pleasure in the\\nblood of animals, even while they were offered in the\\nold dispensation, he does not mean to teach us that\\nthose offerings were not divinely instituted, but that\\nthey were not sufficient to pay the penalty imposed\\nupon man for sin. God was pleased to see his children\\nunder the old covenant obey his nijunctions to offer the\\nsacrifices of animals blood, but he did not accept it as\\na satisfactory ransom for the human soul. The blood\\nof animals in itself is insufficient to constitute an atone-\\nment of any kind, but considering it a type of the blood\\nof Christ which was to be offered, God allowed that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0135.jp2"}, "136": {"fulltext": "132 THE BETTER TESTAMENT.\\nit sliould purchase a limited degree of favor for man in\\nits time. As it only purchased favor for man as a type,\\nGod bestowed the favor, so to speak, on credit, and the\\nfavor obtained had to be paid for by the sacrifice of\\nthe blood of Christ when he came. Hence we read\\nthat Christ died for the redemption of the transgres-\\nsions that were under the first testament. Heb. 9 :1\u00c2\u00bb5.\\nBut God did not allow the people of the old dispensa-\\ntion to obtain perfect salvation on credit. It was not\\nuntil that great sacrifice was offered, which was accept-\\nable in the sight of God (Eph. 5:2), that unlimited\\nfavor could be obtained.\\nI have sometimes heard it affirmed that the people\\nof the old dispensation obtained full salvation by look-\\ning forward to the coming of Christ and believing in\\nhim. But this theory is entirely ungrounded in the\\nword of God. There is not a text of scripture in the\\nOld Testan ent that required men to believe in the\\ncoming of the Messiah as a condition of salvation.\\nJohn the Baptist was the first to teach salvation by\\nfaith in Christ. He taught men that they should\\nbelieve on him which was to come after him, that is,\\non Christ Jesus. Acts 19:4. But the gospel of\\nChrist began with John the Baptist; hence we may\\nsay that the obtaining of salvation by faith in Christ\\npertains exclusively to the ]N ew Testament dispensation.\\nIn the Old Testament dispensation there was but one\\nway of obtaining favor with God, and that was by\\nusing the blood of animals. In Heb, 9:^2 we read;", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0136.jp2"}, "137": {"fulltext": "THE BETTER SACRIFICE. 133\\nAnd almost all things are by the law purged with\\nblood; and without shedding of blood is no re-\\nmission. This plainly states that no man could\\nobtain salvation under the old dispensation in any\\nother way than by shedding the blood of animals.\\nThe idea therefore that men in those days looked for-\\nward to the coming of Christ and by faith entered into\\nthe experience of full salvation, as men do since the\\ndeath of Christ, is unscriptural. As the blood of\\nanimals was their only means of obtaining favor with\\nGod, they could in those days obtain but the limited\\ndegree of salvation that the blood of animals could\\npurchase for them.\\nBut some might ask concerning the Premosaic\\nsaints, if it were not possible that they could have\\nobtained a greater degree of salvation than those who\\nlived under the law ot Moses. I answer, No. They\\ncould do no more than the people under the law.\\nWe read that they offered their sacrifices regularly, as\\ndid the worshipers under the law. The offering of the\\nblood of animals began in the family of Adam. Gen.\\n4:3, 4. Hence it would appear that God himself\\ntaught the human family the offering of the blood of\\nanimals in sacrifice for their transgressions at that\\nearly date. Noah offered the blood of animals in sacri-\\nfice unto God. Gen. 8:20. Jacob also and all the\\nPremosaic saints of whom we have a scriptural ac-\\ncount, regularly offered the blood of animals in sacri-\\nfice unto God. Some other things were offered some-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0137.jp2"}, "138": {"fulltext": "134 THE BETTER TESTAMENT.\\ntimes in sacrifice unto God, but we are in this chapter\\ndealing with only the sacrifice of blood, and indeed it\\nonly properly has a place among the sin-sacrifices. Ac-\\ncording to the instructions that God gave the comfort-\\ners of Job after they had been convicted of sin before\\nhim, it seems to have been understood in those days\\nthat the sacrificing of the blood of animals was the\\nproper thing to do to obtain pardon for sins. See Job\\n42:7-9. Taking all things into consideration we can\\nbut conclude that from Adam to Christ the only means\\nof obtaining pardon was by offering the blood of\\nanimals; and as it could not purchase full salvation\\nfrom sin, no such salvation could be obtained in\\nthat age.\\nThe insufficiency of the blood of animals to atone\\nfor complete redemption from sin is the principle\\napology for the continual offering of the same. We\\nare told in Heb. 10:1, 2 that if the sacrifices of the Old\\nTestament had been sufficient to purchase perfect sal-\\nvation, they would have ceased to be off ered tnat is,\\none sacrifice would have answered for all the people of\\nall ages. With this thought we might argue that the\\nrepetition of the sacrifices of the old covenant itself\\nproves them imperfect.\\nThe offering of the blood of Christ, as has been pre-\\nviously stated, was a perfect sacrifice; hence it need\\nnever be repeated. This is why so much stress is\\nplaced by inspiration upon the idea of Christ dying\\nbut once. See Heb. 7:27; 9:25-28; 10:9-12.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0138.jp2"}, "139": {"fulltext": "THE BETTER SACRIFICE. 135\\nHad the sacrifices of the Old Testament been a com-\\nplete ransom for the soul, they would still have been\\nimperfect. The blood of Christ itself, offered as the\\nblood of animals was under the law of Moses, would\\nhave been an imperfect sacrifice; because the offerings\\nof that age purchased favor for but one nation. A\\nperfect atonement must reach every human soul. The\\natonement Jesus made is such an atonement, because\\nwe read: That he by the grace of God should taste\\ndeath for every man. Heb. 2:9. To taste death for\\nevery man means more than simply to die for all the\\nnations living upon the earth at the time the atone-\\nment was made it is to taste death for all the human\\ncreatures in past and future ages as well.\\nThe atonement has been shamefully abused by those\\nwho have not understood it. Men have endeavored to\\nestablish many false doctrines by it. But when prop-\\nerly understood the atonement itself refutes all the\\nfalse doctrines that men endeavor to establish by it.\\nNothing more than a scriptural knowledge of the\\natonement is needed to refute the idea of hell redemp-\\ntion. To teach that every man must suffer in hell a\\ncertain length of time according to the wicked deeds\\nhe has committed is simply to ignore the idea of Christ\\nhaving made provision in the atonement for the can-\\ncelation of the penalty for sin. So we can not believe\\nin the Christian doctiine of the atonement and at the\\nsame time believe in hell redemption.\\nThe Universalists endeavor to establish their idea of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0139.jp2"}, "140": {"fulltext": "136 THE JBMTEH TESTAMENT.\\nuniversal salvation upon the doctrine of the atone-\\nment. They argue that Christ paid the penalty for\\nthe sin of all men therefore all men will be saved\\nunconditionally. The very foundation of this argument\\nis false; for Christ did not in his death pay the pen-\\nalty for the sin of a single individual independent of\\nthe individual s faith. It is true that we are saved by\\nthe blood of Christ, but we are saved also by faith,\\nand although the blood has been shed for all men,\\nonly those who will believe in that atoning blood will\\nescape the penalty for sin death. The atonement\\nwould therefore be more perfectly stated as follows:\\nChrist made provision in his death for every human\\ncreature to escape the penalty for sin.\\nThe annihilationists also endeavor to establish their\\nheretical doctrine by the doctrine of the atonement.\\nThey argue that the penalty for sin is not eternal\\ndeath, or Christ in the payment of this penalty should\\nhave suffered eternal death. This argument is also\\nfalse. It is based upon a misunderstanding of the\\natonement itself. Had Christ been a mere man, he\\nshould have suffered eternal death, to pay an eternal\\ndeath penalty upon sin for man; and not only so, he\\nshould have been compelled to suffer eternally to pay\\nthe penalty upon sin for a single individual, and to\\natone for the world it would have been necessary for\\nhim to have suffered as many eternal deaths as there\\nare individuals in the world. The annihilationists\\nseem to have forgotten, or never to have learned, that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0140.jp2"}, "141": {"fulltext": "TttE BETTER PRIESTHOOD. 137\\nJesus Christ was a divine being and infinite. An\\ninfinite being could pay an infinite penalty for an\\ninfinite number of persons in a moment of time.\\nI shall not in this chapter show to what extent men\\ncould be saved under the sacrifices of the Old Testa-\\nment; that will be brought forth in a later chapter.\\nTHE BETTER PRIESTHOOD.\\nThe word priesthood is used in two senses in the\\nNew Testament. It designates the generation of\\nChristians, and also the office of our Savior. In both\\nits applications it is to be understood ds antitypical of\\nthe priesthood of the Old Testament.\\nIn 1 Pet. 2:5 we read: Ye also, as lively stones,\\nare built up a spiritual house, an holy priesthood, to\\noffer up spiritual sacrifices, acceptable to God by Jesus\\nChrist. It is not hard to see that the holy priesthood\\nmentioned liere is the generation of New Testa-\\nment saints. It is called a holy priesthood; hence it\\nis a better priesthood than that of the Old Testament,\\nlor none of those priests, not even the high priests,\\nwere truly holy.\\nPeter also states here that we as a holy priesthood\\noflEer up spiritual sacrifices acceptable to God by\\nJesus Christ. This is another feature in which our\\npriesthood is better than the Levitical; for the offer-\\nings they offered were not perfectly acceptable unto\\nGod, as we have previously shown.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0141.jp2"}, "142": {"fulltext": "138 THE BETTER TESTAMENT.\\nWe read again concerning the Xew Testament priest-\\nhood in 1 Pet. 2:9: But ye are a chosen generation,\\na royal priesthood, an holy nation, a peculiar people;\\nthat ye should show forth the praises of him who hath\\ncalled you out of darkness into his marvelous light.\\nThe New Testament priesthood is here called a royal\\npriesthood that is, a kingly priesthood. In this\\nexpression is conveyed the idea that Christian people\\nare both kings and priests unto God. In the book of\\nEevelation these terms are three times applied to the\\nchildren of God. Rev. 1:6; 5:10; 20:6.\\nThe term king applied to the Christian signifies that\\nhe is to be his ow^n ruler, or, in other words, a perfect\\nruler over himself. In Old Testament times men\\nnever received grace to rule themselves perfectly for\\nGod, but under the Xew Testament, we receive grace\\nto subdue every element in our being that is antag-\\nonistic to the holiness of God and rule our hearts ind\\nminds perfectly for God.\\nThe application of the word priest to the Christian\\nsignifies that he offers his ow^n sacrifice, and does not\\nlook to another to make his sacrifice for him, as did\\nthe people of God in the old dispensation. I have\\n^^ted before that the word priesthood is applied to the\\nchildren of God in the Xew Testament to signify that\\nthey are the antitype of the Levitical priesthood.\\nThis thought I have fully set forth in a former chap-\\nter. I might here make reference to the two orders of\\npriests. It might be said that we enter the antitypical", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0142.jp2"}, "143": {"fulltext": "THE BETTER PRIESTHOOD. 139\\npiiosthood in justification and the antitypical high-\\n])ri(^sthood in sanctification.\\nI shall now consider the application of the term\\npriesthood to the ministry of Christ, in which it will be\\nscrMi that the two classes of priests in the Levitical\\npriesthood typified also two states in the ministry of\\nChrist. Now of the things which we have spoken\\nthis is the sum: We have such an high priest, who is\\nset on the right hand of the throne of the Majesty in\\nthe heavens; a minister of the sanctuary, and of the\\ntrue tabernacle, which the Lord pitched, and not man.\\nFor every high priest is ordained to offer gifts and sac-\\nrifices: wherefore it is of necessity that this man have\\nsomewhat also to offer. For if he were on earth, he\\nshould not be a priest, seeing that there are priests that\\noffer gifts according to the law: who serve unto the\\nexample and shadow of heavenly things. Heb. 8:1-5.\\nThe apostle had in the seven previous chapters men-\\ntioned a great many beautiful things, but of all these\\nhe says, the sum is the sublime truths which he had\\nset forth concerning the order of the great High Priest\\nJesus. He states that he sits as high priest on the\\nright hand of the throne of the Majesty in the heavens,\\nfrom whence he ministers to the true sanctuary and\\ntrue tabernacle, which I have before shown to be the\\nchurch of God on earth. But notice that he says, If\\nhe were on earth, he should not be a priest. He\\nmeans to say by these words that if Christ had re-\\nmained upon earth he should not have been a high", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0143.jp2"}, "144": {"fulltext": "140 THE BETTER TESTAMENT.\\npriest; for Christ s high-priesthood is the subject he is\\nhere discussing, according to the first verse in the\\nchapter. The idea he intends to bring forth is that\\nChrist s ministry is, as I have already stated, an anti-\\ntype of the Levitical priesthood; and that Christ\\nserved in his priesthood while he was administering\\nthe gospel upon earth; and that he entered his hig^\\npriesthood when he ascended to the mediatorial thro e\\nin heaven.\\nNotice also the beautiful thought he brings out in\\nverse 3, concerning the offering of gifts and sacrifices.\\nHe says, For every high priest is ordained to offer\\ngifts and sacrifices: wherefore it is of necessity thi.t\\nthis man have somewhat also to offer. The high\\npriest sprinkled blood upon the golden altar which\\nstood before the entrance into the most holy plac\\nbefore he could be admitted into the most holy place\\nso Jesus had to offer a sacrifice of blood before he\\ncould be admitted into his high-priesthood, or, in\\nother words, before he could enter from his pi iesthood\\non earth, which might be calbd the holy place to hiir,\\ninto his high-priesthood above, which we might cail\\nthe most holy place to him. This signification of the\\nMosaic tabernacle is sustained by other texts in the\\nepistle to the Hebrews, and will be brought out more\\nclearly in a later chapter.\\nAnd no man taketh this honor unto himself, but\\nhe that is called of God, as was Aaron. So also Christ\\nglorified not himself to be made an high priest; but 1 e", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0144.jp2"}, "145": {"fulltext": "THE BETTER PRIESTHOOD. 141\\nthat said unto him, Thou art my Son, to-day have I\\nbegotten thee. As he saith also in another place. Thou\\nart a priest forever, after the order of Melchisedec.\\nWho in the days of his flesh, when he had offered up\\nprayers and supplications, with strong crying and\\ntears, unto him that was able to save him from deatl^,\\nand was heard in that he feared; though he were a\\nSon, yet learned he obedience by the things which he\\nsuffered; and being made perfect, he became the\\nauthor of eternal salvation unto all them that obey\\nhim; called of God an high priest after the order of\\nMelchisedec. Heb. 5:4-10.\\nIn this text the two states in the ministry of Christ\\nare clearly brought forth. It is shown how Christ in the\\ndays of his flesh (that is, during his incarnation upon\\nearth) offered up prayers and supplication with strong\\ncrying and tears unto him that was able to save him\\nfrom death. Also how he, though he were the Son of\\nGod, learned obedience by the things which he suffered.\\nIt is thus that he describes the priesthood of Christ up-\\non earth. Then he proceeds to show that he was made\\nperfect, and in being made perfect became the author\\nof eternal salvation unto all them that obey him. This\\nlanguage surely refers to the death of Christ upon the\\ncross; for we are told in Heb. 2:10 that he was ^made\\nperfect through suffering. And after he was thus\\nmade perfect the apostle proceeds to show that he was\\ncalled of God an high priest after the order of Mel-\\nchisedec,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0145.jp2"}, "146": {"fulltext": "l[ l THE BETTER TESTAMENT.\\nBut what must be the signification of the expression\\nafter the order of Melchisedec It is used twice in\\nthe foregoing quotation. It is used also in several\\nother instances in the book of Hebrews. See Heb.\\n6:20 and 7:17. The reader will observe that the apos-\\ntle introduces this expression as a quotation from the\\nOld Testament; hence, this idea was not original with\\nhim. If we turn to Ps. 110:4, we find it there prophe-\\nsied, The Lord hath sworn, and will not repent,\\nThou are a priest forever after the order of Melchise-\\ndec. This prophecy of Christ brings out many beau-\\ntiful features in the character of his ministry, in\\nwhich it is shown to be far better than the ministry of\\nthe Old Testament. To bring out the beautiful\\nthoughts in this prophecy, the apostle gives us in the\\nseventh chapter of Hebrews a description of the priest-\\nh )od of Melchisedec.\\nFor this Melchisedec, king of Salem, priest of the\\nmost high God, who met Abraham returning from\\nthe slaughter of the kings, and blessed him; to whom\\nalso Abraham gave a tenth part of all; first being by\\ninterpretation King of righteousness, and after that\\nalso King of Salem, which is King of peace; without\\nfather, without mother, without descent, having\\nneither beginning of days nor end of life, but made\\nlike unto the Son of God, abideth a priest continually.\\nNow consider how great this man was, unto whom\\neven the patriarch Abraham gave the tenth of the\\nspoils. And verily they that are of the sons of Levi,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0146.jp2"}, "147": {"fulltext": "THE BETTER PRIESTHOOD. 143\\nwho receive the office of the priesthood, have a com-\\nmandment to take tithes of the people according to\\nthe law; that is, of their brethren, though they come\\nout of the loins of Abraham: but he whose descent is\\nn )t counted from them received tithes of Abraham,\\nan I blessed him that had the promises. Verses 1-6.\\nThe first explanation given here of Melchisedec is that\\nthe term signified by interpretation, king of righteou^^-\\nness. Next he states that he was king of Salem, which\\nis king of peace. Salem is the old name for literal\\nJerusalem; hence Melchisedec was a king of Jerusalem\\nin the time of Abraham. As the term Melchisedec\\nsignified king of righteousness and Salem signified\\npeace, we can see hov\\\\^ beautifully these terms apply to\\nthe character of Christ.\\nIt is further stated that Melchisedec was Svithout\\nfather, without mother, without descent, having\\nneither beginning of days nor eud of life. This lan-\\nguage is not intended to teach that Melchisedec was an\\neternal being and really had no father, mother, nor\\ndescent, for he was a man like other men; but these\\nwords are understood by those who understand the\\nlaw. The Levites were the priests in the Old Testa-\\nment dispensation; not all the Levites were priests,\\nthey liad to be ordained to that office, but none but a\\nLevite could receive that ordination. Before a priest\\nwas ordained it was necessary that he prove who his\\nfather and mother were, and that his descent be traced\\nto Levi. This necessitated the Jewish custom of keep-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0147.jp2"}, "148": {"fulltext": "144- THE BETTER TESTAMENT.\\ning a record of every member of the nation. Melchise-\\ndec, who lived in the time of Abraham, 400 years\\nbefore the law of Moses was given, was not required to\\ngive any such descent in order to be ordained to the\\npriesthood. God himself chose him. That these mys-\\nterious words refer as I have stated to the counting of\\nthe descent by the records of the law is verified in\\nverse 6, where Melchisedec is called, He whose de-\\nscent is not counted.\\nChrist was not ordained a priest after the order of\\nLevi, as Paul says in verses 12-16 of the same chapter\\nfrom which I have quoted For the priesthood being\\nchanged, there is made of necessity a change also of\\nthe law. For he of whom these things are spoken per-\\ntaineth to another tribe, of which no man gave atten-\\ndance at the altar. For it is evident that our Lord\\nsprang out of Judah; of which tribe Moses spake\\nnothing concerning priesthood. And it is yet far more\\nevident: for that after the similitude of Melchisedec\\nthere ariseth another priest, who is made, not after the\\nlaw of a carnal commandment, but after the power of\\nan endless life. According to this quotation Christ\\ncame from the tribe of Judah, of which tribe the apos-\\ntle says, Moses spake nothing concerning priesthood.\\nTherefore Christ could nob have become a priest after\\nthe Levitical order, but as the order of Melchisedec\\nrequired no record of descent, he could be made a\\npriest after that order.\\n(For those priests were niade without an oath; but", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0148.jp2"}, "149": {"fulltext": "THE BETTER PRIESTHOOD. 145\\nthis with an oath by him that said unto him, The Lord\\nsware and will not repent, Thou art a priest forever\\nafter the order of Melchisedec.) Here we havo\\nanother contrast drawn between the Levitical order a d\\nthe order of Melchisedec. The priests of the former\\nwere consecrated without an oath, while Christ who is\\nof the latter was consecrated by an oath. In this also\\nthe priesthood of Christ is superior to that of the Old\\nTestament.\\nAnd they truly were many priests, becaase they\\nwere not suffered to continue by reason of death but\\nthis man, because he continueth ever, hath an un-\\nchangeable priesthood. Wherefore he is able also to\\nsave them to the uttermost that come unto God by him,\\nseeing he ever liveth to make intercession for them.\\nYerses 23-25. These verses show us that the priest-\\nhood of the Old Testament was a changeable priest-\\nhood; because death was constantly removing the\\npriests, and others were ordained to fill their places\\nbut the priesthood of Christ is declared to be un-\\nchangeable; because he ever liveth. In this again the\\npriesthood of Christ is better than the Levitical priest-\\nhood, and the apostle affirms this as the grounds upon\\nwhich Jesus is able to save them to the uttermost that\\ncome unto God by him,\\nFor such an high priest became us, who is holy,\\nharmless, undefiled, separate from sinners, and made\\nhigher than the heavens; who needeth not daily, as\\nthps^ high priests, to offer up sacrifice, first for his own", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0149.jp2"}, "150": {"fulltext": "146 THE BETTER TESTAMENT.\\nsins, and then for the people s: for this he did once,\\nwhen he offered up himself. Verses 26, 27. Christ\\nour high priest is here said to be holy, harmless, unde-\\nfiled, and separate from sinners. In this he is a better\\nhigh priest than any under the Old Testament; for\\nnone of them as I have before stated were truly holy.\\nOn these grounds the apostle affirms that Christ needed\\nnot to offer up sacrifices daily as did the high priests\\nof the Levitical order, bat after offering one perfect\\nsacrifice, he forever needed not to offer another sacri-\\nfice for our sins.\\nThese are surely abundant proofs that the New Tes-\\ntament priesthood is better than that of the Old Tes-\\ntament.\\nSPIKITUAL SACRIFICES.\\nYe also, as lively stones, are built up a spiritual\\nhouse, an holy priesthood, to offer up spiritual\\nsacrifices, acceptable to God by Jesus Christ.\\n1 Pet. 2:5. The entire church of God, under\\nthe New Testament, is here denominated an holy\\npriesthood. This signifies that under the New Testa-\\nment, every child of God is his own priest, to offer his\\nown sacrifice unto God, and not as under the law to\\nhave another sacrifice for him. The sacrifices we offer\\nunto God are different from those offered by the Levit-\\nical priesthood. They pffered literal sacrifices, while", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0150.jp2"}, "151": {"fulltext": "SPIRITUAL SACRIFICES. 147\\nwe, rts the text before us asserts, offer unto God spirit-\\nual sacrifices.\\nThe spiritual sacrifices we now offer were predicted\\nbj the prophets. Malachi prophesied, saying, From\\nthe rising of the sun even unto the going down of the\\nsame, my name shall be great among the Gentiles; and\\nin every place incense shall be offered unto my name,\\nand a pure offering: for my name shall be great among\\nthe heathen, saith the Lord of hosts. Mai. 1:11.\\nThis text must be interpreted in a spiritual sense;\\nbecause it relates to the sacrifices of the Xew Testa-\\nment. It shows that the spiritual sacrifices, in the\\nnew dispensation, would be off ered in every place, even\\nfrom the rising of the sun unto the going down of the\\nsame, and not, as under the law, in a particular\\nlocality only.\\nIn another place Malachi prophesies concerning the\\ncoming of Christ, as follows: He shall sit as a refiner\\nand purifier of silver: and he shall purify the sons of\\nLevi, and purge them as gold and silver, that they may\\noffer unto the Lord an offering in righteousness.\\nMai. 3:3. The sons of Levi were the tribe from which\\nthe priests were chosen in Old Testament times, but as\\nthis text relates to the new dispensation and as all are\\npriests in this dispensation, the sons of Levi men-\\ntioned here constitute the entire host of Christians.\\nThey were to be purified and purged as gold and silver,\\nthat they might offer unto the Lord an offering in right-\\neousness. Thi? purging is wrought by the blood of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0151.jp2"}, "152": {"fulltext": "118 THE BETTER TESTAMEXT.\\nJesus Christ in every heart that receives New Testa-\\nment salvation, and is the only preparation necessary\\nto qualify us to officiate in the spiritual priesthood\\nof the new dispensation.\\nThe offerings of the Old Testament were, generally\\nspeaking, sin-offerings. Such offerings were under the\\nlaw offered daily, bat the sacrifices of the New Testa-\\nment, as shown by the prophecies 1 have quoted, are\\nofferings in righteousness; that is, offerings offered\\nunto God in a righteous life. Paul in his epistles gives\\nus a clear explanation of the spiritual sacrifices offered\\nunder the New Testament. In Heb. 13:15, 16 he\\nsays: By him, therefore, let us offer the sacrifice of\\npraise to God continually; that is, the fruit of our lips,\\ngiving thanks to his name. But to do good and to\\ncommunicate forget not; for with such sacrifices God\\nis well pleased. According to this text, the sacrifice\\nwe are to offer unto God is doing good; that is, a holy\\nlife before God, communicating, or giving, and offer-\\ning our praises unto God, the fruit of our lips.\\nGod was never perfectly satisfied with the literal\\nofferings of the Old Testament. The prophet Samuel\\nonce said unto king Saul, Hath the Lord as great\\ndelight in burnt offerings and sacrifices, as in obeying\\nthe voice of the Lord? Behold, to obey is better than\\nsacrifice, and to harken than the fat of rams. 1\\nSam. 15:22. These words show that Samuel under-\\nstood that God cared more about people living a\\nrighteous life before him than he did for the offering", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0152.jp2"}, "153": {"fulltext": "SPIRITUAL SACRIFICES. 149\\nof the literal sacrifices tjiat were offered in his day.\\nIn Ps. 40:6 David says unto the Lord: Sacrifice\\nand offerings thou didst not desire; burnt offer-\\ning and sin-offering hast thou not required.\\nIn this text God expresses dissatisfaction with the\\nliteral sacrifices of the Old Testament. It was proper\\nthat men should have offered such sacrifices in that\\ntime, and God does not mean to teach in these texts\\nthat it was not; he is only showing that such sacri-\\nfices are not perfectly satisfactory unto him.\\nIn Hosea6:6 we read: For I desire mercy, and\\nnot sacrifice: and the knowledge of God more than\\nburnt offerings. Jesus quoted this prophecy in the\\nNew Testament But go ye and learn what that\\nmeaneth, I will have mercy, and not sacrifice: for I\\nam not come to call the righteous, but sinners to\\nrepentance. Matt. 9:13. But if ye had Known\\nwhat this meaneth, I will have mercy, and not sacri-\\nfice, ye would not have condemned the guiltless.\\nMatt. 12:7.\\nIn these texts we have additional proof that even\\nwhile the Old Testament sacrifices were being offered,\\nGod was not perfectly satisfied with them. It was\\nalways his desire that his people should offer unto him\\na holy life, but as they were not enabled to do this\\nunder the law, the blood of animals was the best sacri-\\nfice that they had to offer unto God; hence God\\naccepted thooC who made such offerings.\\nWhile God was not satisfiod w tli the literal offerings", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0153.jp2"}, "154": {"fulltext": "150 1:he better testament.\\nof the Old Testament, he is perfectl) satisfied with the\\nspiritual offerings we now offer, and he says so in his\\nword. Malachi in speaking of the offerings of the new\\ndispensation says, Then shall the offering of Jndah\\nand Jerusalem be pleasant unto the Lord. ^lal. 3:4:.\\nPeter says the spiritual offerings we now offer are\\nacceptable unto God. 1 Pet. 2:5. Again, Paul says,\\nafter commanding us not to forget to do good and to\\ncommunicate, With such sacrifices God is well\\npleased. \u00e2\u0080\u0094Heb. 13:16.\\nAs has been stated before, the sacrifices of the Old\\nTestament were, generally speaking, sin-offerings.\\nSince under the Old Testament men did not obtain\\ngrace to live sinless lives, the sin-offering had to be\\noffered at intervals continually; hence, under the offer-\\ning of these sin-offerings, the people led a life of con-\\ntinual sinning and repenting. The offering of the\\nsin-offering ceased with the death of Jesus Christ, who\\nthen became the great sin offering for every human\\ncreature. ISince that time there is no daily sin-offering\\nto be offered. The death of Christ has purchased for\\nus a salvation which enables us to live continually\\nwithout committing sin; hence under the Xew Testa-\\nment, the righteous people need no repentance. Luke\\n15:7. Eepentance is not now to be repeated at inter-\\nvals as under the offering of the Old Testament sin-\\nofferings, but under the ISTew Testament all who live to\\ntheir privileges, live without committing sin, and offer\\nunto the Lord, continually, only the sacrifice of a holy\\nlife.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0154.jp2"}, "155": {"fulltext": "*HE BETTER SALVATION. I6l\\nAs a proof that the sin-offerings are no longer to be\\noffered since the New Testament has been given, I\\nwould refer to the words of Paul, who, after he had\\nquoted a prophecy from the thirty-first chapter of\\nJeremiah, in which the prophet foretold that under\\nthe new covenant there would be no longer a remem-\\nbrance of sins, adds: *^Now where remission of these\\nis, there is.no more offering for sin. Heb. 10:18.\\nHoliness-opposers do not comprehend the spiritual\\nsacrifices that true Christians offer under the gospel;\\nthey hold that no man can live free from committing\\nsin, and that all must lead a life of continual sinning\\nand repenting. In this they are setting forth, in prin-\\nciple, the very sin-offering system of Moses law, which\\nwent out of force nearly two thousand years ago.\\nTHE BETTER SALVATION.\\nThat a better salvation is obtainable under the new\\ncovenant than was received under the old, would per-\\nhaps be perceived by the reader from the sentiments of\\nthe foregoing chapters. We have seen that we have a\\nbetter testament, better promises, and a better sacrifice.\\nC-^^ild we fail to adduce the belief from these senti-\\nment* ^^at a closer walk with God, and a better salva-\\ntion is offersi the gospel than was obtainable under\\nthe Sinai tic codx\\nShould any of the rr^-^^rs of this volume fail to", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0155.jp2"}, "156": {"fulltext": "152 tHi: BETTER TESTAMENT.\\ndescend into the truths that I have already laid dowrl\\nand prefer to stand upon their former religious train-\\ning, they will doubtless take a stand against my posi-\\ntion in this chapter; because the world of professing\\nChristians believes that such men as Enoch, Noah,\\nAbraham, Job, Moses, Joseph, Elijah, Elisha, Daniel,\\nand the entire train of patriarctis and prophe:s ob-\\ntained greater favor, and enjoyed a closer walk with\\nGod, and a better salvation than we can now obtain.\\nThe masses are not to be blamed for such a faith;\\nbecause they have learned it from the pulpits. A\\nlarge percentage of the sermons preached to-day are\\ndrawn from the Old Testament. The preachers spend\\nmore time lauding Old Testament characters than they\\ndevote to the demonstration of the glorious privileges of\\nthe people in the New Testament dispensation. The lis\\ntener in his pew is led to believe that the time is past\\nin which mortals may live perfect lives, and wishes his\\nlife had been contemporary with Abraham or Job, that\\nhis soul might also have enjoyed the blessedness of\\nthose good old Bible times. Both the preacher and\\nhis congregation are under a gross deception in regard\\nto this matter. We are living in the New Testament\\ndispensation, which is the best of all Bible times, and\\nin no previous age did heaven smile upon mankind as\\nin the current one.\\nI shall now bring forth the proofs of the position I\\nmaintain in this chapter. In Luke 10:21-24 we read:\\nIn that hour Jesus rejoiced in spiiit, and said, I", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0156.jp2"}, "157": {"fulltext": "THE BETTER SALVATIO:^!. 153\\nthank thee, Father, Lord of heaven and earth, that\\nthou hast hid these things^ from the wise and prudent,\\nand hast revealed them unto babes: even so, Father;\\nfor so it seemed good in thy sight. All things are\\ndelivered to me of my Father: and no man knoweth\\nwho the Son is, but the Father; and who the Father\\nis, but the Son, and he to whom the Son will reveal\\nhim. And he turned him unto his disciples, and said\\nprivately, Blessed are the eyes which see the things\\nthat ye see for I tell you, that many prophets and kings\\nhave desired to see those things which ye see, and have\\nnot seen them; and to hear those things which ye\\nhear, and have not heard them.\\nAgain, in Matt. 13:17 we read: For verily I say\\nunto you. That many prophets and righteous men have\\ndesired to see those things which ye see, and have not\\nseen them and to hear those things which ye hear,\\nand have not heard them.\\nIn these verses it is plainly taught by our Savior that\\nhe was making known to the world things that were\\nnever understood by any of the kings, wise men, pru-\\ndent men, righteous men, or prophets of the old\\ndispensation. He thanked his Father that they were\\nnot understood by any before his day. He also states\\nthat these Old Testament cliaracters desired to see and\\nhear these things, but never saw nor heard them.\\nWhat were the things the prophets and saints under\\nthe Old Testament desired to see and hear? ^Ye will\\ncall upon the apostle Peter for an explanation. Ee-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0157.jp2"}, "158": {"fulltext": "164 THE BETTER TESTAMEl^T.\\nceiving the end of your faith, even the salvation of\\nyour souls. Of which salvation the prophets have\\ninquired and searched diligently, who prophesied of\\nthe grace that should come unto you: searching what,\\nor what manner of time the Spirit of Christ which was\\nin them did signify, when it testified beforehand the\\nsufferings of Christ, and the glory that should fol-\\nlow. 1 Pet. 1:9-11. This text surely explains to us\\nwhat the Old Testament prophets and saints were con-\\nstantly desiring and seeking after; namely, the great\\nsalvation that is offered unto us since the suffering of\\nChrist. The principles therefore of this great salva-\\ntion must be the things that Jesus referred to when he\\nstated that he was declaring unto his apostles things\\nthat many prophets and wise and prudent men of the\\nold dispensation had desired to see and hear, and had\\nnot seen and heard.\\nThe writings of the prophets themselves confirm the\\nidea that salvation was the crowning feature of the\\nglories for which the saints of old yearned and waited\\nin the old dispensation. He will save us. Isa.\\n33:22. He will come and save you. Isa. 35:4.\\n1 have longed for thy salvation, Lord. Ps. 119:\\n174. A great many texts might be added to this list,\\nbut these are sufficient to show that a great salvation\\nwas expected by the people of the old dispensation\\nwhen the Messiah should come. They harmonizQ with\\nthe text I have quoted from Peter, and confirm t^\\nidea that the principles of this salvation are t!\\\\^ r*^^", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0158.jp2"}, "159": {"fulltext": "THE BETTER SALVATION. 165\\nthings declared by Jesus that were never seen nor\\nheard by Old Testament saints. The fact that they\\nexpected a salvation at the coming of Christ proves\\nthat they did not possess a perfect salvation. If they\\nhad possessed a perfect salvation, they would not have\\nlooked for a salvation in the new dispensation. If\\nthey therefore did not possess a perfect salvation, the\\nperfect salvation now possessed by us in the new dis-\\npensation is a better salvation than that possessed in\\nthe old dispensation.\\nI shall now give further proofs from the writings of\\nPaul. Howbeit we speak wisdom among them that\\nare perfect: yet not the wisdom of this world, nor of\\nthe princes of this world, that come to naught: bat we\\nspeak the wisdom of God in a mystery, even the hidden\\ntvisdom^ which God ordained before the world unto our\\nglory: which none of the princes of this world knew:\\nfor had they known it, they would not have crucified\\nthe Lord of glory. But as it is written. Eye hath not\\nseen, nor ear heard, neither have entered into the heart\\nof man, the things which God hath prepared for them\\nthat love him. But God hath revealed them unto us\\nby his Spirit: for the Spirit searcheth all things, yea,\\nthe deep things of God. 1 Cor. 2:6-10. The hidden\\nwisdom of which Paul here speaks is identical with\\nthe hidden things that Jesus made known in the texts\\npreviously considered.\\nFor an explanation of this true wisdom we might\\nturn to Jas. 3:17 But the wisdom that is from above", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0159.jp2"}, "160": {"fulltext": "156 THE BETTER TESTAMENT.\\nis first pure, then peaceable, gentle, and easy to be\\nentreated, full of mercy and good fruits, without par-\\ntiality, and without hypocrisy. James would not\\nhave explained this wisdom differently if he had called\\nit salvation. He shows that it includes purity, peacea-\\nbleness, gentleness, submissiveness, mercifulness, and\\ngood fruits; and that it excludes partiality and hypoc-\\nrisy. All spiritual people understand this to be a\\ndelineation of the characteristics of salvation. I there-\\nfore, unmistakably, hold this to be an explanation of\\nthe true wisdom which Paul says he preached.\\nPaul also states that none of the princes of this world\\nknew this hidden wisdom and affirms that if they had\\nknown it, they would not have crucified the Lord of\\nglory. The princes of this world are identical with\\nthe kings, wise men, prudent men, etc., whom Christ\\naffirms did not know the hidden things which he\\ndeclared.\\nTo prove that none in the old dispensation had\\nknown this pure wisdom, the apostle quotes from Isa.\\n64:4, that part of his text which reads: Eye hath not\\nseen, nor ear heard, neither have entered into the heart\\nof man, the things which God hath prepared for them\\nthat love him. Many have applied these words to\\nsomething to be possessed after we have reached\\nheaven, but the apostle here applies them to the great\\nsalvation to be enjoyed under the New Testament, and\\nshows that none in the old dispensation possessed it.\\nAfter he has by this quotation proved that none of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0160.jp2"}, "161": {"fulltext": "THE BETTER SALVATIOl^. 167\\nthe Old Testament saints had attained to this great\\nNew Testament salvation, he proceeds to say, But\\nGod hath revealed them unto us by his Spirit. Praise\\nGod! the great salvation longed for by the saints of\\nold is now obtainable in Christ Jesas.\\nAs a further proof that the hidden wisdom which we\\nhave just been considering is salvation, let us intro-\\nduce 1 Cor. 1:21 For after that in the wisdom of\\nGod the world by wisdom knew not God, it pleased\\nGod by the foolishness of preaching to save them that\\nbelieve. The time here referred to, in which the\\nworld by wisdom knew not God, was the old dispensa-\\ntion. The greatest wisdom man obtained in that age,\\ndid not light him to that hidden wisdom, full salvatioi\\nBut when the appointed time came, God through tl e\\nfoolishness of preaching, and chiefly through unlearned\\ninstruments, explained this great wisdom of heaven\\nunto man.\\nI do not wish to be understood to take the stand\\nthat no salvation was received in the old dispensation.\\nThey received some favor with God (the extent of\\nwhich will be explained in a later chapter), but I\\nbelieve the reader is convinced that they never obtained\\nthe full salvation now offered under the New Testa-\\nment.\\nWe will now turn to Matt. 13:34, 35\u00e2\u0080\u0094 All these\\nthings spake Jesus unto the multitude in parables;\\nand without a parable spake he not unto them: that it\\nmight be fulfilled which was spoken by the prophet,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0161.jp2"}, "162": {"fulltext": "158 THE BETTER TESTAMENT.\\nsaying, I will open my mouth in parables; I will utter\\nthings which have been kept secret from the founda-\\ntion of the world. It is here stated that Jesus by\\nmeans of parables uttered things that had been kept\\nsecret from the foundation of the world. The princi-\\npal thing that was hidden from the crc ation of the\\nworld till the coming of Christ, is the state of perfect\\nholiness. It was not enjoyed by any after the fall till\\nthe blood of Christ was shed.\\nAs a further proof that we have a better salvation, I\\nrefer to the fact that those who die in sin in the new\\ndispensation are threatened with greater damnation\\nthan those w^ho died under condemnation in the old\\ndispensation.\\nHe that despised Moses law died without mercy\\nunder tw^o or three witnesses: of how much sorer pun-\\nishment, suppose ye, shall he be thought worthy, w^ho\\nhath trodden under foot the Son of God, and hath\\ncounted the blood of the covenant, wherewith ne was\\nsanctified, an unholy thing, and hath done despite unto\\nthe Spirit of grace. Heb. 10:28, 29.\\nSee that ye refuse not him that speaketh: for if\\nthey escaped not who refused him that spake on\\nearth, much more shall not we escape if we turn away\\nfrom him that speaketh from heaven. Heb. 12:25.\\nThat greater damnation is to be administered to\\nthose who reject Christ than is to be suffered by those\\nwho rejected Moses is so plainly stated in the first of\\nthese last two quotations, that comments are entirely", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0162.jp2"}, "163": {"fulltext": "THE BETTER SALVATION. 150\\nuunecessary. It simply states that the New Testa-\\nment sinners are to receive how much sorer puni^^h-\\nment. In the second quotation the mediators of the\\ntwo covenants are referred to. Moses is the one who\\nspoke on earth; Christ, the one who speaks from\\nheaven and the language of the text conveys the idea\\nthat those who reject him that speaks from heaven are\\nto suffer the greater condemnation. If upon those who\\ntransgress against the Xew Testament there is to be\\ninflicted a greater degree of punishment than upon\\nthose who transgressed against the Old Testament, it\\nmust be because they reject greater privileges. If we\\nacknowledge that we have greater privileges under the\\nNew Testament than was offered by the Old Testa-\\nment, we must acknowledge that a better salv^ation is\\nobtainable; for better privileges implies a better\\nsalvation.\\nIn the eleventh chapter of Hebrews there is a more\\nstriking proof of my position than I have hitherto\\ncited. This chapter contains Paul s great dissertation\\non faith. Throughout the chapter the saints who\\nspent their lives before the ushering in of the Christian\\ndispensation are held up as examples of faith unto us.\\nThe lesson begins with a reference to the faith of\\nAbel, in verse 4. Next we are reminded of Enoch,\\nftnd what he achieved through faith, in verse 5. Then\\nthe faith of Noah is mentioned in verse 7. Then the\\nfaith of Abraham and Sara is referred to in verses 8-11.\\nThen the apoKStle concludes his description of the.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0163.jp2"}, "164": {"fulltext": "160 THE BETTER TESTAME]^T.\\nfaith of the patriarchs by saying, These all died in\\nfaith, not having received the promises, but having\\nseen them afar off, and were persuaded of them, and\\nembraced them, and confessed that they were strangers\\nand pilgrims on the earth. Verse 13.\\nThe promises mentioned here are those given unto\\nAbraham, which I have shov/n to be our heavenly\\nFather s pledge to grant unto us through Christ a\\nperfect victory over sin. These promises, we are told,\\nwere not received by the patriarchs, but they having\\nseen them afar off embraced them, and confessed\\nthemselves strangers and pilgrims upon the earth.\\nNothing is plainer than the fact set forth in this text,\\nthat the patriarchs did not possess this glorious salva-\\ntion from sin now offered to the world in the gospel\\nof Christ. Xew Testament saints do. not confess\\nthemselves strangers and pilgrims upon the earth, but\\nthey are instructed to say. We are no more stran-\\ngers and foreigners, but fellow citizens with the\\nsaints, and of the household of God. Eph. 2:1^.\\nThe apostle continues in the remainder of the elev-\\nenth of Hebrews to consider the state of the saints of\\nthe Mosaic dispensation. Lifting them up, as he did\\nthe patriarchs in the first thirteen verses, as examples\\nof faith unto us, he begins with Abraham in verses\\n17-19; then Isaac is mentioned (verse 20), then J;:^\\n(verse 21), Joseph (verse 22), Moses (verses 23-2\\nentire nation of Israel crossing the Red Sea (ver.-\\nthe conquering of Jericho by Israel PiTmies (verse o\\nthe harlot R\u00c2\u00a7hab (verse 31).", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0164.jp2"}, "165": {"fulltext": "THE BETTER SALVATIOK. 101\\n**And what shall I more say? for the time would fail\\nme to tell of Gideon, and of Barak, and of Samson,\\nand of Jephthae; of David also, and Samuel, and of\\nthe prophets. Ver. 32. These words show very\\nclearly that while all the prophets and saints of the\\nMosaic dispensation are not mentioned in the chapter\\nunder consideration, they are included; therefore,\\nwhatsoever shall be said concerning them in the re-\\nmainder of the chapter applies to every Old Testament\\nsaint.\\nAs time would not permit the apostle to detail the\\nmighty works of faith wrought by all the loyal saints\\nof the old dispensation, he proceeds to sum them up\\nas follows: Who through faith subdued kingdoms,\\nwrought righteousness, obtained promises, stopped\\nthe mouths of lions, quenched the violence of fire,\\nescaped the edge of the sword, out of weakness were\\nmade strong, waxed valiant in fight, turned to flight\\nthe armies of the aliens. Women received their\\ndead raised to life again: and others were tortured,\\nnot accepting deliverance; that they might obtain\\na better resurrection: and others had trial of cruel\\nmockings and scourgings, yea, moreover of bonds\\nand imprisonments: they were stoned, they were\\nsawn asunder, were tempted, were slain with the\\nsword they wandered about in sheepskins and goat-\\nskins; being destitute, afilicted, tormented, (of whom\\nthe world was not worthy): they wandered in deserts,\\nand in mountains, and in dens and caves of the earth.\\n\u00e2\u0080\u0094Verses 33-38.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0165.jp2"}, "166": {"fulltext": "162 THE BETTER TESTAMENT.\\nAfter all these mighty achievements through faith\\nnone of these Old Testament characters knew the real-\\nities of a perfect salvation from sin for the apostle\\nconcludes his brief account of them with the words:\\nAnd these all, having obtained a good report through\\nfaith, received not the promise, God having provided\\nsome better thing for us, that they without us should\\nnot be made perfect. Verses 39, 40. The promise\\nAvhich the Old Testament saints did not receive was the\\nglorious blessings of full salvation included in God s\\npromise to Abraham (explained in a previous chapter),\\nyearned for by Old Testament saints, predicted by the\\nprophets, purchased by our Savior s death, and pos-\\nsessed by us which are saved in the present all-glori-\\nous dispensation of the gospel. Such is the better\\nthing God has provided for us.\\nTherefore we ought to give the more earnest heed\\nto the things which we have heard, lest at any time we\\nshould let them slip. For if the word spoken by angels\\nwas steadfast, and every transgression and disobedience\\nreceived a just recompense of reward; how shall we\\nescape, if we neglect so great salvation; which at the\\nfirst began to be spoken by the Lord, and was con-\\nfirmed unto us by them that heard him? Heb. 2:1-3.\\nTHE BETTER SALVATIOX EXPLAINED.\\nThis is a faithful saying, and worthy of all accep-\\ntation, that Christ Jesus came into the world to save\\nsinners; of whom I am chief. 1 Tim. 1:15.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0166.jp2"}, "167": {"fulltext": "THE BETTER SALVATI0:N^ EXPLAINED. 163\\nThe Son of man is come to seek and to save that\\nwhich was lost. Luke 19:10.\\nGod sent not his Son into the world to condemn\\nthe world; but that the world through him might be\\nsaved. Jno. 3:17.\\nI came not to judge the world, but to save the\\nworld. Jno. 12:47.\\nThese texts declare that Christ s first coming to\\nthis world was a mission of salvation. He came to\\nsave sinners. Save means to rescue or deliver;\\ntherefore Christ came into the world to deliver sinners.\\nThere is no deliverance except it be from something.\\nTherefore Christ Jesus came into the world to deliver\\nsinners from something. It might be asked, What is\\nit that Christ came into the world to deliver sinners\\nfrom? This question might be followed by another:\\nWhat is it that a sinner needs to be saved from? He\\nis certainly in some danger or has something about\\nhim of a damning nature or the Bible would not speak\\nof his need of salvation. There is but one thing about\\na sinner that he needs to be saved from; namely, his\\nsin. It is foreign to the human nature, and will\\ndestroy his soul in hell. But every other moral\\nelement the sinner can take with him to heaven. Sin,\\ntherefore, being the only thing from which the sinner\\nneeds to be saved must be that from which the Savior\\ncame to save him. This is logical reasoning, and I\\nshall proceed to show that it is verified in the word\\nof God,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0167.jp2"}, "168": {"fulltext": "164 THE BETTER TESTAMENT.\\nFirst. The prophets looked for a Savior who should\\nsave them from their sins. Seventy weeks are deter-\\nmined upon thy people and upon thy holy city, to\\nfinish the transgression, and to make an end of sins,\\nand to make reconciliation for iniquity, and to bring\\nin everlasting righteousness, and to seal up the vision\\nand prophecy, and to anoint the Most Holy. Dan.\\n9 :24. The reconciliation for iniquity mentioned here is\\nthe atonement, and Daniel shows that it should finish\\nthe transgression, make an end of sins, and bring in\\neverlasting righteousness. These expressions show\\nthat Daniel looked for a salvation in the death of\\nChrist that would save men from their sins. Such a\\nsalvation was not known in Daniel s time, but God\\nrevealed to him that it should be brought to the world\\nby the Messias, who should come and die for the\\npeople.\\nIn that day there shall be a fountain opened to the\\nhouse of David and to the inhabitants of Jerusalem for\\nsin and for uncleanness. Zech. 13:1. The fountain\\nthat was to be opened for sin and uncleanness is the\\nfountain of Jesus blood. Since that fountain has\\nbeen opened, all who will wash in its cleansing stream\\nare delivered from their sins. Other texts might be\\nquoted from the prophets, but these are sufficient to\\nshow that they expected a salvation in Christ that\\nwould deliver them completely from their sins.\\nLet us now come to the gospels and find out if the\\nChrist who has come is the same as that Christ for", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0168.jp2"}, "169": {"fulltext": "THE BETTER SALVATION EXPLAINED. 165\\nwhom the prophets looked. The angel said to Joseph,\\nconcerning the birth of Christ by his wife, *She shall\\nbring forth a son, and thou shalt call his name Jesus;\\nfor he shall save his people from their sins. Matt.\\n1:21. John the Baptist once pointed Jesus out to his\\ncongregation with the words, Behold the Lamb of God,\\nwhich taketh aw^ay the sin of the world. Jno. 1:29.\\nThese texts show that Christ came into the world for\\nthe express purpose of taking away the sins of men.\\nThis is in perfect harmony with what the prophets had\\nforetold concerning him.\\nThe epistles also unite to tell us that Christ came to\\nsave us from our sins. Paul says in Heb. 9:26, Now\\nonce in the end of the world hath he appeared to put\\naway sin by the sacrifice of himself. John says,\\nAnd ye know that he was manifested to take away\\nour sins. 1 Jno. 3:5. Again he says, For this\\npurpose the Son of God was manifested, that he might\\ndestroy the works of the devil. Vex. 8. The reader\\ncan see from the texts quoted that the uniform voice of\\nthe Bible is that Christ s mission to this world is to\\nsave men from their sins.\\nAs a further proof it might be observed that the\\nEevelator professes to have obtained this salvation\\nfrom sins. He ascribes glory unto him that loved us,\\nand washed us from our sins in his own blood. Rev.\\n1 :5. Such is the testimony of one who has been\\nwashed in that fountain that was opened for sin and\\nfor uncleanness.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0169.jp2"}, "170": {"fulltext": "166 THE BETTER TESTAMENT.\\nThis fountain contains efficacy to cleanse the heart\\nfrom every iota of sin. John tells us that the blood\\nof Jesus Christ his Son cleanseth us from all sin.\\n1 Jno. 1 :7. Such is the better salvation that is ob-\\ntained under the New Testament.\\nThere are many to-day who deny that we can be\\nsaved from all sin while in this world yet they profess\\nto have been saved by Christ. Such I would ask to\\nstate what they have been saved from. Since there is\\nno salvation except we be saved from something, and\\nthere is nothing to be saved from but sin, and Christ\\ncame to save us from nothing but sin, we must be\\nsaved from sin or we are not saved at all.\\nBEARING THE CROSS.\\nThis heading is one that will indeed sound familiar\\nto the reader, since we have all from our infancy\\nheard about bearing the cross for Christ. I have for\\nsome time been under the conviction that the tradi-\\ntional interpretation of bearing the cross is not the true\\nidea our Savior meant to convey by these words.\\nBefore I comment, I shall insert all the texts that\\nrecord Jesus teaching concerning bearing the cross.\\nHe that taketh not his cross, and followeth after\\nme, is not worthy of me. Matt. 10:38.\\nThen said Jesus unto his disciples, If any man will\\ncome after me, let him deny himself, and take up his\\ncross, and follow me. Matt. 16:24.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0170.jp2"}, "171": {"fulltext": "BEARING THE CROSS. 167\\nAnd when he had called the people unto him with\\nhis disciples also, he said unto them, Whosoever shall\\ncome after me, let him deny himself, and take up his\\ncross, and follow me. Mark 8:34.\\nThen Jesus beholding him, loved him, and said\\nunto him. One thing thou lackest: go thy way, sell\\nwhatsoever thou hast, and give to the poor, and thou\\nshalt have treasure in heaven and come, take up the\\ncross, and follow me. Mark 10:21.\\nAnd he said unto them all. If any man will come\\nafter me, let him deny himself, and take up his cross\\ndaily, and follow me. Luke 9:23.\\nAnd whosoever doth not bear his cross, and come\\nafter me, can not be my disciple. Luke 14:27.\\nThese are all the texts that record our Lord s teach-\\ning concerning bearing the cross.\\nThe traditional understanding of these texts is that\\nthey relate to the performance of the daily duties of a\\nChristian. It has always been difficult for me to\\nendorse this idea; for never since I have been saved,\\ncould I see why the pleasant duties of a Christian should\\nbe compared to the bearing of a cross. It has always\\nbeen my testimony that it is no cross to serve the\\nLord, if cross signifies a burden. If we study care-\\nfully all the texts quoted above, I believe we shall,\\nevery one, be led to see that our Savior made no refer-\\nence to the pleasant duties of a Christian, when he\\nspoke of bearing the cross.\\nIt is very apparent from the inspired writings that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0171.jp2"}, "172": {"fulltext": "l68 THiS BETTER TESTAMENT.\\nevery time Jesus spoke of bearing the cross he was\\naddressing sinners, and laying down the conditions\\nupon which they might become his disciples. Notice\\nespecially the words of Luke 14:27 Whosoever doth\\nnot bear his cross, can not be my disciple. If,\\ntherefore, the Savior makes the bearing of the cross a\\ncondition of becoming his disciple, the traditional\\nInterpretation of this expression is erroneous.\\nBear the cross is an ancient expression which, like\\nothers, can only be interpreted by an understanding of\\nits origin. In the time of our Savior it was the cus-\\ntom of the Eoman government, which at that time\\nswayed the scepter over the Jews country, to exP iite\\ncertain kinds of criminals by the cruel process cuiied\\ncrucifixion. This was done by nailing the hands of\\nthe criminal to the two arms of a cross and his feet to\\nthe foot, while he was alive, and leaving him suspended\\nthere in pain until life was ex:tinct The criminal who\\nwas consigned to such an execution was compelled on\\nexecution day to carry the cross upon which he was to\\ndie to the place of execution. Our Savior suffered\\ndeath in this cruel manner, and in accordance with the\\ncustom of the times was compelled to bear his own\\ncross. See John 19:17. The custom of compelling\\nthe convict to bear his own cross gave rise to the\\nexpression we have under consideration, which, in the\\ntime of our Savior, meant the same as going to the\\ngallows in our time.\\nJesus when he commanded his followers to bear the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0172.jp2"}, "173": {"fulltext": "BEAKING THE CROSS. 169\\ncross meant to convey the idea that was signified by\\nthat expression in his time, only he made a spiritual\\napplication of it. He meant that just as he was com-\\npelled to bear his cross to the place of execution and\\nbe executed upon it literally, to become the Savior of\\nthe world, so we must carry our cross to the place of\\nexecution in a spiritual sense, and die a spiritual death\\nupon it to become his disciples. The context will bear\\nme out in this interpretation. I will again quote one\\nof the texts in which the Savior teaches us that we\\nmast bear our cross, with the words of the verse that\\nimmediately follows: If any man will come after me,\\nlet him deny himself, and take up his cross, and follow\\nme. For whosoever will save his life shall lose it: and\\nwhosoever will lose his life for my sake shall find it.\\nMatt. 16:24, 25. It is not hard to see that Jesus\\nhere associates death with the idea of bearing the\\ncross, but what death? Not the literal death; because\\nit is not true that a man will save his spiritual life by\\nlosing his natural life. Neither can the bearing of\\nthe cross refer to the giving up of our literal life, in\\nthe sense that we become willing to die literally for\\nChrist; because Jesus distinguishes between this and\\nbearing the cross in Luke 14:26, 27. The Savior refers\\nto a spiritual death of the sinful life, and is teaching\\nthat whosoever will lose his life of sin will find eternal\\nlife at God s right hand; and that whosoever will\\nrefuse to die to his sins will lose his eternal, spiritual\\nlife at God s right hand. All except two of the texts", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0173.jp2"}, "174": {"fulltext": "170 THE BETTER TESTAMENT.\\nin the gospel that speak of bearing the cross are fol-\\nlowed by the same words that follow the one I have\\nquoted here, and those two reveal nothing in their\\ncontexts to the contrary; so beyond doubt the bearing\\nof the cross taught by our Savior refers to the spiritual\\ndeath that men must die to become Christians.\\nThe wording of Luke 9:23 seems to contradict this\\ninterpretation of bearing the cross. It says we are to\\ntake up our cross daily, and it would hardly seem\\nreasonable that Jesus taught us to die to sin every day.\\nBut there are good reasons for believing that the\\nword daily in this verse is an interpolation. We\\nhave both internal and external evidences that it is.\\nThe contexts show that Matt. 16:24 and Mark 8:34\\nrecord the identical words spoken on the identical\\noccasion of Luke 9:23, and neither of them contain\\nthe word daily. This is an inspired proof that\\nthe word daily is an interpolation. It will be\\nwell to observe also that the Greek text of Tisch-\\nendorf and the text of Lachmann do not contain\\nthe word daily. Griesbach considers the word\\ndaily in this text as doubtful. Beyond doubt it is\\nan interpolation, and standing as it does in the author-\\nized version is doubtless the basis of the widespread\\nerroneous interpretation of bearing the cross.\\nXone of the apostles in their writings used the ex-\\npression bear the cross it is found only in the\\nteachings of Christ: but Paul sets forth the same idea\\nin other terms. He adopts the term crucified, testi-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0174.jp2"}, "175": {"fulltext": "BEARING THE CROSS. 171\\nfying in Gal. 2:20: I am crucified with Christ: never-\\ntheless I live; yet not I, but Christ liveth in me: and\\nthe life which I now live in the flesh I live by the faith\\nof the Son of God, who loved me and gave himself for\\nme. Is not this text a strong proof that Paul under-\\nstood the bearing of the cross, taught by our Savior,\\nto have reference to a spiritual death that men die\\nwhen they become Christians? Surely he derived his\\nidea of spiritual crucifixion from Christ s teaching on\\nthe bearing of the cross.\\nIn the same epistle Paul shows what is put to death\\nin the crucifixion he testifies to having received in the\\ntext last quoted. In the 14th verse of the sixth chap-\\nter he says: But God forbid that I should glory, save\\nin the cross of our Lord Jesus Christ, by whom the\\nworld is crucified unto me, and I unto the world.\\nAgain he says in Gal. 5:24: And they that are\\nChrist s have crucified the flesh with the affections and\\nlusts. The flesh that this text shows to be crucified\\nin those who are Christ s, is the sinful nature born in\\nus, and its affections and lusts are our sinful deeds.\\nIn verses 19-21 he enumerates a great many of the\\nworks of the flesh. Now the works of the flesh are\\nmanifest, which are these: adultery, fornication, un-\\ncleanness, lasciviousness, idolatry, witchcraft, hatred,\\nvariance, emulations, wrath, strife, seditions, heresies,\\nenvyings, murders, drunkenness, revelings, and such\\nlike. All these and such like wickednesses are put\\nto death in the true Christians, and we must be cruel-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0175.jp2"}, "176": {"fulltext": "172 THE BETTER TESTAMENT.\\nfi^id to our entire life of wickedness to be true disciples\\nof the Lord Jesus Christ.\\nI will consider one more text in Paul s writings.\\nWhat shall we say then? Shall we continue in sin,\\nthat grace may abound? God forbid. How shall we,\\nthat are dead to sin, live any longer therein? Know\\nye not, that so many of us as were baptized into Jesus\\nChrist were baptized into his death? Therefore we\\nare buried with him by baptism into death that like\\nas Christ was raised up from the dead by the glory of\\nthe Father, even so we also should walk in newness of\\nlife. For if we have been planted .together in the\\nlikeness of his death, we shall also be in the likeness\\nof his resurrection knowing this, that our old man is\\ncrucified with him, that the body of sin might be\\ndestroyed, that henceforth we should not serve sin.\\nFor he that is dead is freed from sin. Rom. 6:1-7.\\nOn the premises that those who are saved are dead\\nto sin, Paul argues in the foregoing verses that\\nsaved people live without committing sin. He speaks\\nof the Christian as having been planted in the likeness\\nof Christ s death. By this he means to teach that as\\nChrist was literally nailed to the cross and afterwards\\nthe cross was planted, he being left to die upon it, so\\nwe are to be nailed upon the cross, spiritually, and\\nthen have the cross planted, and there die morally to\\nall the sins of this world.\\nBut what does the apostle say is put to death in the\\ncrucifixion he is teaching? The answer is: That our", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0176.jp2"}, "177": {"fulltext": "BEAKING THE CROSS. 173\\nold man is crucified with him, that the body of sin\\nmight be destroyed. The body of siri is a term\\nused by Paul to designate the sinful nature that we\\nhave inherited from Adam. This is completely de-\\nstroyed in the second work of grace. The old man\\nhere mentioned as the thing crucified will be explained\\nin another chapter.\\nIn conclusion we will observe that Paul in the text\\nlast quoted teaches a twofold crucifixion unto sin. In\\nEom. 6:3, 4 he says, Know ye not, that so many of\\nus as were baptized into Jesus Christ were baptized into\\nhis death? Therefore we are buried with him by bap-\\ntism into death: that like as Christ was raised up from\\nthe dead by the glory of the Father, even so we also\\nshould walk in newness of life.\\nThe Word here teaches the two spiritual baptisms\\ntaught in the New Testament generally. In the first\\nwe are baptized by the Holy Ghost into Christ. This\\nbaptism is identical with the birth of the Spirit men-\\ntioned throughout the New Testament. In the second\\nwe are baptized by Christ in the Holy Spirit. (See\\nthe literal rendering of Matt. 3:11.) This baptism is\\nthat commonly known as the baptism of the Holy\\nGhost.\\nThe baptisms mentioned in these two verses can not\\nbe identical; because we receive the one and there-\\nfore the other.\\nBoth of these baptisms are into death. In the first\\nwe are baptized into Christ into death. In the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0177.jp2"}, "178": {"fulltext": "174 THE BETTER TESTAMENT.\\nsecond we are buried with Christ into death. Both of\\nthese baptisms into death are placed under the head-\\ning of death to sin, which is introduced in the second\\nverse. We have therefore a twofold death or crucifix-\\nion to sin taught in these verses. In the first spiritual\\nbaptism regeneration we are crucified to the world,\\nthe devil, and all actual transgression, and in the\\nsecond spiritual baptism sanctification the inherited\\nsinful nature, the old man, is crucified, and actually\\ndestroyed out of our hearts.\\nA twofold death implies a twofold life. If our cruci-\\nfixion to sin is divided into two parts, our resurrection\\nto spiritual life must also be divided into two parts.\\nSince in regeneration there is a death to sin so far as\\npertains to the outward life of disobedience, there\\nmust also be a resurrection to spiritual life in regener-\\nation to the same extent. And since there is a cruci-\\nfixion to the inbred nature of sin in sanctification,\\ncompleting in us the death to sin, there must also be a\\nresurrection to spiritual life in sanctification, complet-\\ning in us the resurrection to spiritual life. Hence,\\nwe conclude that in regeneration the resurrection to\\nspiritual life is begun, and in sanctification it is com-\\npleted. This very fact is verified by the following\\nwords of the Savior: I am come that they might have\\nlife, and that they might have it more abundantly.\\nJno. 10:10.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0178.jp2"}, "179": {"fulltext": "PRESENT AND FUTURE SALVATION. 175\\nPRESENT AND FUTURE SALVATION.\\nThere are some texts of scripture that speak of a\\nsalvation in the future. In Rom. 13:11 Paul says:\\nNow is our salvation nearer than when we believed.\\nThat he is here speaking of a future salvation, even\\nfor Christians, can not be denied. Jesus, in Matt.\\n24:13 (after he had prophesied of great tribulations\\nthrough which the Christians should be called to pass)\\nsays: He that shall endure unto the end, the same\\nshall be saved. Here salvation is dated at the end.\\nHe is surely speaking of a salvation to be obtained in\\nthe day of judgment. I do not therefore deny a future\\nsalvation, but I hold that those who believe in future\\nsalvation are wrong in their conclusion that the future\\nsalvation is the only salvation spoken of in the word of\\nGod. They are claiming more for these texts than is\\ncontained in them. They affirm a future salvation but\\ndo not deny a present salvation. If therefore there are\\nany other texts which speak of a present salvation,\\nthey do not contradict the texts which speak of a\\nfuture salvation.\\nWe will turn our attention for a time to the present\\nsalvation. In 1 Cor. 1:18 we read: For the preaching\\nof the cross is to them that perish foolishness but unto\\nus which are saved it is the power of God. Again we\\nread in 2 Tim. 1:9: Who hath saved us, and called\\nus with an holy calling. These texts speak of a sal-\\nvation that Christians have already obtained; therefore", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0179.jp2"}, "180": {"fulltext": "176 THE BETTER TESTAMENT.\\nit can not be identical with, the future salvation that\\nwe have seen in other texts.\\nIn Heb. 2:3 the question is asked: How shall we\\nescape if we neglect so great salvation which at the\\nfirst began to be spoken by the Lord, and was con-\\nfirmed unto us by them that heard him? The salva-\\ntion mentioned here is a present salvation, otherwise\\nthere would be no possibility of our neglecting it.\\nThat which may be neglected is that which is obtain-\\nable, and that which is obtainable is in the present.\\nTherefore we have a present salvation taught also in\\nthis text.\\nIt is here stated that this present salvation was first\\nspoken by our Lord, and afterwards confirmed by\\nthem that heard him. It would appear that the apos-\\ntle had the two salvations in his mind when he wrote\\nthis text. The words How shall we escape if we\\nneglect so great salvation? seem to signify, How shall\\nwe expect to obtain the future salvation, if we neglect\\nthis great present salvation?\\nThe crowning proof of a present salvation is found in\\n2 Cor. 6:2 For he saith, I ha\\\\^e beard thee in a time\\naccepted, and in the day of salvation have I succored\\nthee; behold, now is the accepted time; behold, now\\nis the day of salvation. All doubts about a present\\nsalvation are dispelled by this text. If now is the day\\nof salvation, there is a salvation to be obtained now,\\nand I need not add further comments to make the\\nreader see it.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0180.jp2"}, "181": {"fulltext": "PRESENT A]N^D FUTURE SALVATI0:N 177\\nI have now proved that there is a present salvation\\nand a future salvation. We must not therefore isolate\\nthose texts which speak of a future salvation from the\\nrest of the scriptures, and hold that they reach the only\\nsalvation contained in the Word. Neither must we\\nisolate those texts which speak of a present salvation\\nfrom the rest of the scriptures, and hold that they\\nteach the only salvation in the Word. Since there is\\nboth a present and a future salvation, let us acknowl-\\nedge them both and endeavor to find out the nature\\nof each.\\nSalvation signifies a deliverance. Then, since there\\nare two salvations, we are to expect two deliverances.\\nWhat therefore are we delivered from in each of these\\nsalvations? is the question that should chiefly engage\\nour minds.\\nIn previous chapters it has been shown that the\\npresent salvation is a deliverance from all sin. This\\nidea may be more fully proved by a consideration of\\nthe tenses. Behold, the lamb of God, which taketh\\naway [^present tense] the sin of the world. Here\\nsalvation from sin is placed in the present tense. The\\nblood of Jesus Christ his Son cleanseth [prese)it tense]\\nus from all sin. Here again the salvation from sin is\\nplaced in the present tense. In this we have an unan-\\nswerable argument that the present salvation delivers\\nus from all sin. We might yet observe the woris of\\nJesus in John 8:21 I go my way, and ye shall seek\\nme, and shall die in your sins: whither I go, ye\\n1-2", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0181.jp2"}, "182": {"fulltext": "178 THE BETTER TESTAMENT.\\ncan not come. These words prove conclusively that\\nthe present salvation delivers us from sins; for if to\\ndie in our sins prevents us from going where Jesus\\nwent, namely, to heaven, then we must be saved from\\nsins before we die, or we can not go to heaven.\\nThose who adhere exclusively to the doctrine of\\nfuture salvation affirm that a perfect deliverance from\\nsin will not be obtained until after death. This they\\nspeak in their blindness. They can see but one salva-\\ntion in the word of God. I warn all such to beware of\\ntheir heretical idea; for it will prove the damnation of\\ntheir souls if they continue in it. It matters not\\nhow honest people may be, Jesus has said, *If ye die\\nin your sins, whither I go ye cannot come. Honesty\\nis not orthodoxy, neither will a man who denies a\\npresent salvation from sin, although he be honest,\\never obtain it until he abandons his erroneous idea.\\nIt he dies before he obtains salvation from sin, his soul\\nis lost forever, since death ends his opportunity to\\nobtain salvation from sin.\\nSome will doubtless ask when they have followed me\\nto this place what we are to be saved from in the\\nfuture salvation, if the present salvation saves us from\\nall sin. To such I would say: The future salvation is\\nnot a salvation from sin; all sin is removed from our\\nliearts in the present salvation.\\nThe future salvation is explained in Rom. 5:8, 9\\nHut God commendeth his love toward us in that,\\nwhile we were yet sinners, Christ died for us. Much", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0182.jp2"}, "183": {"fulltext": "PRESENT AND FUTURE SALVATION. 17U\\nmore, then, being justified by his bloud, we shall be\\nsa\\\\ed [future tense] from wrath through him. This\\ntc xt shows that the future salvation will be a salvation\\nfrom wrath. This wrath has not yet come. John the\\nBaptist said to some Pharisees and Saducees when he\\nsaw them come to his baptism, 0 generation of\\nvipers, who hath warned you to flee f ^om the wrath to\\ncome? Matt. 3:7.\\nBut after thy hardness and imj^enitent heart trea-\\nsurest up unto thyself wrath against the day of wrath\\nand revelation of the righteous judgment. of God; who\\nwill render to every man according to his deeds.\\nKom. 2:5, G. This text shows that the wrath to come,\\nfrom which we are to be saved, is the wrath that shall\\nbe poured out in the day of judgment. God s people\\nwill be delivered from that wrath, and as God s wrath\\nwill be poured out unceasingly upon the wicked in\\nendless torment, God s people will be delivered unceas-\\ningly from it; hence the future salvation is called\\neternal salvation, in Heb. 5:9, which I quote: And\\nbeing made perfect, he became the author of eternal\\nsalvation unto all them that obey him. Mark the\\ntiiought so clearly brought out in this text, that only\\nthose who obey God shall partake of that future salva-\\nlion from w.ath in eternity. This is a beautiful com-\\nment on Paul s words previously considered, How\\nshall we escape, if we neglect so great salvation?\\nin conclusion we might briefly consider the condi-\\ntions u})on which both the present and the future", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0183.jp2"}, "184": {"fulltext": "180 THE BETTER TESTAMENT..\\nScilviitioii are obtained. Eph. 2:8, 9 sets forth the\\nterms upon which the present salvation is obtained.\\nFor by grace are ye saved through faith; and that not\\nof yourselves: it is the gift of G-od; not of works, lest\\nany man should boast. Here salvation is said to be\\nreceived by grace, through faith. To receive a thing\\nby grace, is to receive it for nothing, as is also tauglit\\nin the words: It is the gift of God. Not of\\nworks that is, we are not to merit the present salva-\\ntion by good works. A righteous life is the fruit of\\nthe present salvation, and not the conditions upon\\nwhich we obtain it.\\nThe idea of receiving salvation as a reward of merit\\nfor good works is doubtless based upon some texts of\\nscripture which speak of the conditions for obtaining\\nthe future salvation from the wrath of God. James\\nspeaks of good works (Jas. 2:14-18) as conditions for\\nobtaining salvation. Jesus also speaks of baptism as\\nbeing -conditional of salvation, in Mark 16:15, 16. He\\nalso makes an endurance of all trials that come upon\\nChristians in this life conditional of obtaining salvation,\\nin Matt. 24:12, 13; bat in all these texts which make\\ngood works the condition for obtaining salvation, the\\nfuture eternal salvation is spoken of, and not the pres-\\nent deliverance from sin in this life, which can be\\nobtained only by repentance and faith in our Lord\\nJesus Christ.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0184.jp2"}, "185": {"fulltext": "A NEW CREATION 181\\nA NEW CREATION.\\nAdam and Eve were the first to commit sin. They\\nbecame unholy in their nature through the sin which\\nthey committed, and by the transmission of their\\nunholy condition to their children they compelled\\nevery human creature to follow their wicked example.\\nAs it is written, Wherefore, as by one man sin entered\\ninto the world, and death by sin; and so death passed\\nupon all men, for that all have sinned. Rom. 5:12.\\nAgain, it is written, For all have sinned and come\\nshort of the glory of God. Rom. 3:23. But how\\ncould Paul say, All have sinned, when a large por-\\ntion of the human family had not yet been born? This\\nshould be explained in the same manner as the paying\\nof tithes by Levi unto Melchisedec. The tithes were\\npaid nearly two hundred years before Levi was\\nborn; hence he did not pay tithes in reality, but Paul\\nreckons that he paid tithes while in the loins of his\\nfather Abraham. Heb. 7:9, 10. In the same manner\\ndid all men sin in Adam. They had not all sinned in\\nreality at the time of Adam s transgression, but being\\nin the loins of our father Adam, it is counted so, and\\nespecially was this so counted since every child of Adam\\nwas in his (Adam s) transgression doomed to inherit a\\nsinful nature that would cause him to sin.\\nFrom Adam to Christ there were none who spent a\\nsinless life upon earth. All followed the steps of their\\nfather Adam. This the following scriptures will prove.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0185.jp2"}, "186": {"fulltext": "182 The bettek testament.\\nIf they sin against thee (for there is no man that\\nsinneth not). 1 Kings 8:46. If they sin against\\nthee (for there is no man which sinneth not) 2\\nChron. 6:36. For there is not a just man upon\\nearth, that doeth good, and sinneth not. Eccl.\\n7:20. These texts describe the lives of all that\\nlived before Christ. Being written in the Old\\nTestament dispensation, they are not intended to\\ndescribe the condition of the people in the new dispen-\\nsation. The Xew Testament agrees that all who lived\\nbefore Christ were under the power of sin. But the\\nscripture hath concluded all under sin, that the prom-\\nise by faith of Jesus Christ might be given to them\\nthat believe. \u00e2\u0080\u0094Gal. 3:22. The term scripture in\\nthis text refers exclusively to the old scriptures, be-\\ncause the New at that time were not yet written. And, as\\nthose old sciiptures concluded all under sin, I consider\\nit an established fact that none who lived before Christ\\nlived without sin.\\nBut Jesus lived his entire life upon earth without\\ncommitting sin. Peter says concerning him, Who\\ndid no sin, neither was guile. found in his mouth: who,\\nwhen he was reviled, reviled not again; when he\\nsuffered, he threatened not; but committed himself to\\nhim that judgeth righteously. Pet. 2:22, 23.\\nPaul also says concerning Christ s life upon earth,\\nFor we have not an high priest which can not be\\ntouched with the feelings of our infirmities; but was\\nin all points tempted like as we are, yet without sin.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0186.jp2"}, "187": {"fulltext": "A KEW cheatiois^. 183\\nlleb. 4:15. Jesus passed through all the trials of\\nhuman life sinlessly; he therefore set us an example of\\na sinless life upon earth, and having completed the\\nexample, he is able to help his true children to follow\\nin his footsteps and live without sin as he did.\\nJesus having completed his life of righteousness upon\\nearth became the originator of a new creation. Hence\\nAdam is said to have been the figure of him. Rom.\\n5:14. His name is by the apostle Paul associated with\\nAdam in such a manner as to show that that renowned\\napostle placed him at the hccid of a new creation.\\nAnd so it is written, The first man Adam was made\\na living soul; the last Adam was made a quicken-\\ning spirit. 1 Oor. 15:45. The first man is of the\\nearth, earthy; the second man is the Lord from\\nheaven. Ver. 47.\\nThe new creation of which the last Adam (Jesus)\\nis the head must be superior to the old creation because\\nhe is the Lord from heaven.\\nThe following texts are conclusive proofs of the new\\ncreation. Of his own will begat he us with the word\\nof truth, that we should be a kind of first-fruits of his\\ncreatures. Jas. 1:18. If the apostles were the first-\\nfruits of God s creatures, that is the first created, there\\nmust have been a new creation which started in their\\ntime, for we know that they were not the first-fruits of\\nthe old creation.\\nAnd that ye put on the new man, which after God\\nis created in righteousness and true holiness.\\nEph. 4:24.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0187.jp2"}, "188": {"fulltext": "184 THE BETTER TESTAMENT*\\nFor in Christ Jesiis neither circiimoision availeth\\nanything, nor uncircamcision, but a new creature.\\n\u00e2\u0080\u0094Gal. 6:15.\\nTherefore if any man he in Christ, he is a new\\ncreature: old things are passed away; behold, all\\nthings are become new. And all things are of God.\\n\u00e2\u0080\u00942 Cor. 5:17, 18.\\nThe last of these texts is used by those who oppose\\nthe second work of grace, to substantiate their theory.\\nSince those who have received the first work of grace\\n(regeneration) are said to be in Christ (Jno. 15:2) and\\nthis text affirms that if any man be in Christ he is a\\nnew^ creature: old things are passed away; behold, all\\nthings are become new; and all things are of God,\\nthose who are desirous of opposing the higher experi-\\nence of sanctification, hold that they have in this a\\nproof that salvation is completed in one work of grace.\\nThis has indeed an appearance of soundness, but it is\\nafter all a misapprehension of the word of God. The\\nreader will observe that the words he is^ in the author-\\nized version are printed in italics. The translators\\nitalicized them to indicate that they are not in the\\noriginal. In the margin they supplied the words Jet\\nhim be. From this it is evident that they did not\\nknow just w^hat words ought to be supplied to make\\nsense. With the light that we have on the Word we can\\nget sense out of the text without supplying any words.\\nLeaving out the supplied words he is the text reads,\\nIf any man be in Christ, a new creature, or to", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0188.jp2"}, "189": {"fulltext": "A NEW CREATION. 185\\nphrase it better in English, If any man be a new\\ncreature in Christ, old things are passed away; behold,\\nall things are become new, and all things are of\\nGod. This does not, like the authorized version,\\nmake the new creature the result of being in Christ,\\nbut simply describes the new creature, and therefore\\ndoes away with the idea that the new creation is fin-\\nished when we become members of Christ in regen-\\neration.\\nThe new creation comprehends both justification\\nand sanctification, for it is by these two works of grace\\nthat we are made new creatures in Christ. Titus 3:5\\nshows that there is a making new in both these works\\nof grace. Not by works of righteousness \\\\^ich we\\nhave done, but according to his mercy he saved us, by\\nthe washing of regeneration, and renewing of the Holy\\nGhost. Kegeneration signifies the new birth; our\\nsalvation includes a new birth in the first work of\\ngrace, and a renewing by the baptism of the Holy\\nGhost in the second work of grace. In the first work\\nwe are made new in our outward life, and in the\\nsecond we are made new in our inward condition. In\\nthis we have a clear proof of the twofoldness of the\\nnew creation.\\nWe shall now explain the old man and the new\\nman mentioned by Paul. Lie not one to another,\\nseeing that ye have put off the old man with his deeds;\\nand have put on the new man, which is renewed in\\nknowledge after the image of him that created him.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0189.jp2"}, "190": {"fulltext": "l86 THE BETTER TESTAMENT.\\nCol. 3:9, 10. That ye put off concerning the former\\nconversation the old man, which is corrupt according\\nto the deceitful lusts; and be renewed in the spirit of\\nyour mind and that ye put on the new man, which\\nafter God is created in righteousness and true holi-\\nness. Eph. 4:22-24. In these texts we are com-\\nmanded to put off the old man and put on the new\\nman. These terms are derived from the heads of the\\ntwo creations, the first Adam and the second Adam\\nChrist or the old Adam and the new Adam. The\\nnew man is identical with the new creature, and refers\\nto our condition in the new creation of grace. The\\nold man refers to our condition in the old defiled crea-\\ntion of Adam. In short, we might call the old man\\nAdam, and the new man Christ. We partake of the\\nnature of Adam in natural birth, and at the age of\\naccountability the inherited nature of Adam causes us\\nto fall into willful disobedience of God s law and thus\\nwe partake of the sinfnl life of Adam. We now pos-\\nsess both the nature and the life of the old Adam,\\nwhich nature and life constitute what Paul denomi-\\nnates our old man. Rom. 6:6,\\nIn the first work of grace we put off the life of old\\nAdam (deeds of the old man) and put on the life of\\nthe new Adam (deeds of Christ). In the second work\\nof grace we put off the nature of the old Adam (inher-\\nited sin) and put on the nature of the new Adam (heart\\npurity). It is thus that we put off the old man and\\nput on the new man are created anew in Christ Jesus.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0190.jp2"}, "191": {"fulltext": "A KEW CREATIOK. Is)\\nA new creation was necessary to free men from\\nimpurity and enable them to live witliout committing\\nsin; because the entire old creation is morally corrupt.\\nAccordingly we read in Eph. 2:10: For we are his\\nworkmanship, created in Christ Jesus unto good works,\\nwhich God hath before ordained that we should walk\\nin them. Here it is affirmed that we are created unto\\ngood works; therefore when we enter the new creation\\nwe obtain grace to do good works and also to abstain\\nfrom every evil work.\\nThe two creations might be contrasted as follows\\nThe first creation was a physical creation. The seconu\\ncreation is a moral creation. As the first creation was\\nphysical, it was possible that it might be corrupted by\\nsin, because the moral nature as well as the physical is\\ntransmitted to descendants in the physical creation.\\nFor this reason Adam s transgression defiled the entire\\nphysical creation. The new creation being of a moral\\nnature, it is not subject to defilement. As we enter\\ninto the physical creation by physical birth, and depart\\nfrom it by physical death, so we enter the moral crea-\\ntion by a moral or spiritual birth and depart from it\\nby a moral or spiritual death, and in it there is no\\ntransmission of a moral nature to descendents; hence\\nthe impossibility of it being defiled by sin. Adam, the\\nhead of the old creation, was created in the image of\\nGod. Gen. 1:20, 27. Likewise Jesus, the head of\\nthe new creation, is the image of the invisible God.\\nCol. 1:15. Adam begat his children in his own", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0191.jp2"}, "192": {"fulltext": "188 THE BETTEK TESTAMENT.\\nimage, although defiled at the time. Gen. 5:3. Like-\\nwise every individual who is created anew in Christ\\nJesus is renewed in knowledge after the image of him\\nthat created him. Col. 3:10.\\nTWOFOLD SALVATION.\\nBefoee entering into a further discussion of the\\ndifference between the two testaments, I deem it best\\nto show by a series of chapters the twofoldness of the\\nXew Testament salvation. I shall begin by showing\\nthat sin in the sinner s heart is twofold.\\nWe are taught in the word of God that man was\\noriginally in a state of purity. Gen. 1 :26, 27 tells us\\nthat God created him in his own image and in his\\nown likeness. This text does not signify as some have\\nsupposed that God fashioned the physical body of man\\nafter his spiritual foim, bat is to be taken in a spiritual\\nsense. In Col. 3:10 it is showii that in the obtaining\\nof full salvation man is restored to the image of the\\nCreator. Man had lost the image of God in the fall,\\nand if man fell from the image of his Creator, it is the\\nmoral image of God in which he was created; that is,\\nman was created pure like God. Solomon said that he\\nhad found that God had made man upright. Eccl. 7 :29.\\nHe must have found this out by reading Gen. 1 :26,\\n27; for there is no other mention of the moral state\\nin which man was created, in any inspired book that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0192.jp2"}, "193": {"fulltext": "TWOFOLD SALVATION. 189\\nwiis written before the days of Solomon. That man\\nwas created in a state of purity is proved also by the\\nfact that our salvation is termed redemption. The word\\nredemption signifies a restoration to a p-imitive state or\\ncondition. If, therefore, man had not been primevally\\npure, the act of God s grace that delivers us from all\\nsin could not properly be styled redemption.\\nMan did not retain his pristine condition, but we are\\ntold in the third chaptei of Genesis that he disobeyed\\nGod while in the garden of Eden, and fell from his\\nstate of purity. The fall brought sin upon the whole\\nhuman family. None of Adam s children were born\\nuntil after the fall; hence they all inherited the germ\\nof sin from him. This idea meets some antagonism in\\nthe religious world; therefore 1 shall point out some\\nscriptures that substantiate it.\\nThe crowning proof of the inherited depravity is\\nfound in the fifth chapter of Komans. In nearly every\\nveise from the 14th to the end of the chapter the\\napostle speaks of the fall of the entire human family in\\nAdam, and their restoration in Christ. I will\\ninsert several of his declarations that show the fall.\\nBy one man sin entered into the world. Ver. 12.\\nThrough the offense of one man many be dead.\\nVer. 15. The judgment was by one to condemna-\\ntion. Ver.- 16. By one man s offense death\\nreigned by one. Ver. 17. By the offense of one\\njudgment came upon all men to condemnation. Ver.\\n18. By one man s disobedience many were made", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0193.jp2"}, "194": {"fulltext": "10.) tkp: better testament.\\nsinners. Ver. 19. The one man mentioned in these\\ntexts is said in verse 14 to be Adam. It is theref()re\\nplain to be seen that the apostle here affirms that Adam\\nplunged the entire human family into sin. lie is the\\nfather of all the human family, and as they all inherit\\nthe germ of sin from the sinful nature which he\\nacquired in the fall, which causes them to transgress\\nGod s laws and become sinners as soon as they are old\\nenough to know right and wrong, it is truthfully stated\\nby Paul that by one man s disobedience many were\\nmade sinners. There is no other sensible conclusion\\nthat might be drawn from these words. How could it\\nbe said that by the offense of one judgment came\\nupon all men to condemnation, if that one man s\\noffense is not in some sense the cause of the offenses\\nof all? And how could one man s offense be the\\ncause of all men s offenses, except through the inher-\\nited depravity? And now could it be said that by\\none man sin entered into the world, except all other\\nmen ha\\\\e inherited sin from that one man? If there\\nwere no fallen nature in man, and every man fell sepa-\\nrately into sill at the age of accountability, as some\\naffirm, these words are heterodoxy. ^o man can\\nacquire an understanding of the fifth chapter of\\nRomans without believing in original depravity.\\nI shall not look for further scriptural proofs of inher-\\nited sin; but if the reader desires to investigate it\\nfurther, I cite him to Eph. 2:3; Ps. 51:5: 58:3;\\nGen. 8:21.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0194.jp2"}, "195": {"fulltext": "TWOFOLD SALVATION lOl\\nCommon observation as well as the inspired Word\\n[)roves that an evil nature is born in the heart of an\\ninfant. It is manifested in them from earliest life.\\nSome oppose the doctrine of original depravity\\nbecause they misunderstand it. They think that to\\nacknowledge that sin is born in the heart of an infant\\nis to acknowledge the infant a guilty sinner before\\nGod. Hence they reject the doctrine of original de-\\npravity, on the grounds that it is preposterous to be-\\nlieve that an infaut is a guilty sinner. But they are\\nconfounding sin inherited with siu acquired. Sin\\ninherited is never productive of guilt. The infant,\\nalthough possessed with the germ of sin inherited from\\nAdam, remains in a state of perfect innocence before\\nGod until it arrives at the age of accountability. This\\nis proved in Rom. 7:9-11, where Paul speaking of the\\ninfantile state says, I was alive without the law once:\\nbut w^hen the commandment came, sin revived and\\nI died. And the commandment which was ordained\\nto life, found to be unto death. For sin, taking\\noccasion by the commandment, deceived me, and by it\\nslew me. It was in Paul s infancy that he was\\nalive (spiritually) without the law, but when the com-\\nmandment came, tha.t is, when he became old enough\\nto understand the lav/ of God, sin (inherited) revived,\\nand he died (spiritually in trespasses and in sins).\\nTuis proves infantile innocence and refutes the doc-\\ntrine of infantile damnation, which God-dishonoring\\nnotion is not believed except by those who fail to dis-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0195.jp2"}, "196": {"fulltext": "192 THE BETTER TESTAMENT.\\ntingiiish between sin inherited and sin acquired. Sin\\ninherited is only a nature and is not productive of\\nguilt. The infant remains perfectly innocent before\\nGod until he himself commits sin, at the age of ac-\\ncountability; then he falls into guilt. This is true of\\nevery human creature when he arrives at the age of\\naccountability. It is impossible that a child could\\nbe brought up into manhood or womanhood without\\nfalling into actual siu. To this agree the words of\\nthe scriptures: All have sinned, and come short of\\nthe glory of God. Rom. 3:23.\\nIf the student w^ill observe the diagram and study\\ncarefully the fall as marked out on it according to the\\nideas we have already brought forth from the scrip-\\ntures, he will be enabled to see that two forms of sin\\nexist in the human heart.\\nThe diagram, as will be seen, exhibits two horizontal\\nlines. The upper line represents the line of perfect\\nholiness. It was in this state that Adam and Eve\\nwere created hence I have their creation marked on\\nthat line with the letter C, on the left-hand side. A\\nline is drawn just above the line of perfect holiness for\\na short space from C to T, to represent that Adam and\\nEve remained in the state of holiness a short time after\\ntheir creation. T represents their transgression, upon\\nwhich they fell from a state of holiness as indicated by\\nthe vertical line drawn from T to G, which represents\\ntheir guilty state after the fall. The infant is born\\nneither in the state of purity occupied by our first", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0196.jp2"}, "197": {"fulltext": "Oh\\nG\\nO\\nc^\\ns\\nc\\nC/)\\no\\n3\\nRegeneration. Innocence.\\nNew Life.\\ny\\nf-\\no\\no\\nOQ\\n13", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0197.jp2"}, "198": {"fulltext": "", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0198.jp2"}, "199": {"fulltext": "TWOFOLD SALVATION. 195\\nparents before the fall, because of its inbred depravity,\\nnor in the state of guilt occupied by them after the\\nfall, because of its innocence. Tlierefore the birth-\\nstate is indicated upon the lower hoi izontal line by the\\nletter B. A short horizontal line is drawn just above\\nthe lower horizontal line from B to A, to represent\\nthat the child remains in the state of innocence until\\nit is old enough to know good and evil. Then it falls\\nbelow the line of innocence into the state of guilt, and\\ncontinues to sink deeper and deeper into wickedness,\\nas indicated by diagonal lines. Two diagonal lines are\\ndrawn parallel with each other to represent the two\\nforms of sin in the sinner s heart. One line is con-\\nnected with the fall of Adam and represents the inher-\\nited form of sin, and the other line starts at the line of\\ninnocence and signifies actual sins that the child takes\\nupon him when he passes the age of accauntability.\\nIn this the reader can see a necessity for two works\\nof grace in the heart. The sinner is two degrees\\nbelow the state in which God created man, and has two\\nforms of sin in his heart. It will take one work of\\ngrace to destroy the sinner s actual sins and restore\\nhim to the state of innocence occupied at birth, and ic\\nwill take another work of grace to destroy the sin\\ninherited and restore him to the state of purity in\\nwhich Adam stood at the time of his creation. I shall\\nproceed to define each of these works by the word\\nof God.\\nThe first work is called in the New Testament, the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0199.jp2"}, "200": {"fulltext": "196 THE BETTER TESTAMENT.\\nbirth of the Spirit, justilication, regeneration, and a\\nstate in Christ. We are told in Rom. 8:1 that those\\nwho are in Christ have reached the state in which they\\nhave no condemnation. In Rom. 5 :1 we are told that\\nbeing justified by faith, we have peace with God\\nthrough our Lord Jesus Christ. To enjoy such an\\nexperience is to have every sin we have committed from\\nthe time we passed the age of accountability forgiven,\\nand to be restored to our infantile innocence. Tt is\\nnot hard to see the reasonableness of this idea; for if\\nour sins are pardoned, we stand as innocent before\\nGod as they who never have sinned, and are certainly\\nas innocent as the infant.\\nBut sin inherited is not removed in the first work of\\ngrace it was in the heart of the child before it fell\\ninto actual sins, and it is in the heart of the regener-\\nated adult who has been raised out of actual sins. Let\\nus substantiate this by the word of God. And I,\\nbrethren, could not speak unto you as unto spiritual,\\nbut as unto carnal, even as unto babes in Christ. I\\nhave fed you with milk, and not with meat; for hith-\\nerto ye were not able to bear it, neither yet now are ye\\nable for ye are yet carnal for whereas there is among\\nyou envying, and strife, and divisions, are ye not car-\\nnal, and walk as men? For while one saith, I am of\\nPaul; and another, I am of Apollos; are ye not car-\\nnal? 1 Cor. 3:1-4.\\nIn verses 1 and 2 of this quotation Paul refers to the\\nstate of certain of the Corinthian brethren at the tinae", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0200.jp2"}, "201": {"fulltext": "I WOFOLi) SALVATJOiJf. 19?\\nlie had made a visit to them and spoke to them face to\\nface. This visit of his to Corinth he describes in the\\nprevious chapter. He shows in the text before as that\\nat the time he was present with them he could not\\naddress them as spiritual persons, but as carnal persons\\nas babes in Christ. He further shows that when he\\nwas with them he fed them with milk and not with\\nmeat; because he affirms that they had not been at\\nthat time able to bear it. Then he adds, Neither yet\\nnow are ye able; for ye are yet carnal that is, you\\nare yet in the same condition that you were in at the\\ntime I visited you. Whatever was the condition of\\nthose Corinthians at the time of Paul s writing, he\\nshows that it was the same at the time he was among\\nthem and preached the word to them. If Paul knew\\nthem to be sinners when he was preaching to them,\\nhe was not a faithful preacher; for no minister\\nthat is faithful to the souls of men will pamper them\\nup and feed them as babes in Christ when he knows\\nthem to be sinners. But Paul did not say they were\\nsinners at the time he was among them, but that they\\nwere babes in Christ and he treated them as such\\nhence he believed them to be born of the Spirit. But\\nalthough they were babes in Christ when Paul was\\namong them, they were nevertheless carnal, and Paul\\nknew it. Therefore he was careful, knowing their\\ncarnal condition, to feed them with milk and not with\\nstrong meat.\\nBut what was their condition at the time of Paul s", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0201.jp2"}, "202": {"fulltext": "198 THE BETTER TESTAMENT.\\nwriting? He does not say that they had fallen from\\nthe new birth; he only affirms that they were carnal\\nwhen he was with them, and that they are yet car-\\nnal. But Avhat does the term carnal signify? It\\nmust mean that they possessed in them some unholy\\nelements, because to substantiate his charge that these\\nCorinthians were yet carnal Paul refers to certain out-\\ncroppings among them that did not spring from sancti-\\nfied hearts. He says, Ye are yet carnal; for whereas\\nthere is among you envying, strife, and divisions, are\\nye not carnal, and walk as men? Surely there was a\\nnature in them that was foreign to holiness, and since\\nthey were babes in Christ, what could it have been but\\ninbred depravity?\\nSome affirm that a justified person can not engage in\\nenvying and stri fe and divisions without losing his jus-\\ntification. That depends altogether upon the nature\\nand extent of the envying and strife, and divisions.\\nAmong the Corinthians it was merely a preference of\\npreachers. One saith, I am of Paul; and another, I\\nam of Apollos. Could not justified children of God\\nbe contentious on these lines without entirely losing\\nthe grace of God out of their hearts? Is this any worse\\nthan the envying and strife repeatedly manifested in\\nthe apostles themselves during the life of our Savior?\\nDid they not jangle about who should be the greatest?\\ndid not James and John attempt to make themselves\\nthe greatest? did not their carnal aspirations cause\\nenvy and even anger in the other ten? Yet we cer-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0202.jp2"}, "203": {"fulltext": "TWOFOLD SALVATION. 199\\ntaiiily believe them to have been born of the Spirit, and\\nwhy should we not also believe the plain teachings of\\nPaul that these Corinthian brethren were also born of\\nthe Spirit.\\nSo some to prove that the Corinthians addressed in\\nthe third chapter of Paul s first epistle were sinners and\\nnot babes in Christ, refer to other parts of the Corin-\\nthian epistles that speak of some that had committed\\nactual sins, and thereby made themselves actual sin-\\nners. We should interpret the third chapter of 1 Cor-\\ninthians by the context alone and not compare those of\\nthe Corinthians addressed in the third chapter of the\\nfirst epistle with others addressed and referred to in\\nother parts of the Corinthian epistles.\\nAccording to the uniform voice of the Kew Testa-\\nment the condition of those who ha\\\\ebeen justified\\nand have not been sanctified is that they possess the\\nlife of Christ, and also the carnal nature, and are\\ntherefore in what might properly be called a dual\\nstate. When Satan tempts without, his temptation is\\nresisted by the Christ life, but he can move the carnal\\nnature within, and thus render it more difficult for us\\nto keep saved in the justified than in the sanctified\\nstate.\\nIn sanctification the inbred depravity is destroyed\\nby the baptism of the Holy Ghost. But after that\\nthe kindness and love of God our Savior toward man\\nappeared, not by works of righteousness which we have\\ndone, but according to his mercy he saved us, by the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0203.jp2"}, "204": {"fulltext": "200 THE BETTER TESTAMENT.\\nwashing of regeneration, and renewing of the Holy\\nGhost. Titus 3:4, 5. The two works of grace are\\nhere called regeneration and renewing of the Holy\\nGhost. The baptism of the Holy Ghost is obtained\\nsubsequently to regeneration. This will be set forth\\nfrom a scriptural standpoint in the next chapter. It\\nis in the baptism of the Holy Ghost that the renewing\\nmentioned above is obtained. Renewing is here\\ntranslated from ana-kainosis a compound word\\nformed by uniting cma^ back and kainosis^ a reneioing\\nwhich word, literally translated, signifies a renewing\\nback. The word really signifies a restoration; there-\\nfore, we have it taught in the text I have quoted above,\\nthat we are saved by regeneration and the restoration\\nof the Holy Ghost. We have before seen that regener-\\nation restores us to our infantile innocence, while the\\ninherent depravity still abides within us; if therefore\\nthere is a restoration to be received subsequently to\\nregeneration, it must consist of a cleansing from\\ninbred depravity, which would be a restoration to the\\nstate of purity from which Adam fell in the garden\\nof Eden.\\nAna-kainosis is also used in Col. 3:9, 10, where Paul\\nspeaks of the same renewing, or restoration, as follows:\\nLie not one to another, seeing that ye have put off\\nthe old man with his deeds; and have put on the new\\nman, which is renewed in knowledge after the image\\nof him that created him. The renewing (restoration)\\nof the new man is accomplished in the second work of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0204.jp2"}, "205": {"fulltext": "TWOFOLD SALVATION. 201\\ngrace, or sanctification. Paul states that it is after the\\nima^e of him that created him. This proves the\\npremises we adduced from the previous text to be cor-\\nrect. Adam was created in the image of God (Gen.\\n1:26, 27), and if in sanctification our hearts are\\nrestored to the image of God, it is proper to say that\\nin it we are restored to the state of holiness from\\nwhich Adam fell. This surely proves that we are\\ncleansed from carnality in the second work of grace.\\nThe reader will notice on the diagram that when the\\nsinner is raised to the line of innocence, the line repre-\\nsenting actual sins ceases. This indicates that the\\nsinful life follows no further, after regeneration is re-\\nceived. The line representing the inherited sin con-\\ntinues on until the line of perfect holiness is reached.\\nThis indicates that carnality is not destroyed out of the\\nheart until we are sanctified. Another vertical line\\nstarts at the line of innocence and follows parallel with\\nthe line that indicates the cainal nature, until it passes\\nthe line of perfect holiness. This is to represent the\\nnew life that is planted in our hearts in regeneration.\\nAfter sanctification it possesses full sway in our hearts,\\nwhich it ever afterward rules to the glory of God. We\\ncan not fail to see a necessity for two works of grace in\\nthe arguments brought forth in this chapter.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0205.jp2"}, "206": {"fulltext": "^02 THE BETTER TESTAMENT.\\nTWO WORKS OF GRACE RECEIVED BY THE\\nAPOSTLES AXD THEIR CONVERTS.\\nThe experience of the twelve jii)ostles plays a\\nprominent part in the doctrine of tlie second work\\nof grace. Its advocates unscrupulously hold that\\nthe apostles were born of the Spirit before the day\\nof Pentecost, and were sanctified on the day of\\nPentecost. The opposers of the second work of grace\\nendeavor to rebut this idea by the bringing forth of\\nvarious texts to prove either that the apostles were not\\nregenerated before the day of Pentecost or that they\\nwere sanctified before that day. The discussion of\\nthese propositions ,has become so extensive that I feel\\njustified in giving them a thorough consideration in\\nthis volume.\\nIt is very evident that the twelve were justified prior\\nto the conversation they had with Christ in Matt.\\n19:27, 28; for there in answer to Peter s question,\\nBehold, we have forsaken all, and followed thee;\\nwhat shall we have therefore? Jesus said, Verily I\\nsay unto you, that ye which have followed me in the\\nregeneration, when the Son of man shall sit in the\\nthrone of his glory, ye also shall sit upon twelve\\nthrones, judging the twelve tribes of Israel. The\\nword regeneration in this text signifies new birth.\\nIt is a translation of the Greek paliggenesia^ which\\nword Liddell and Scott define as follows: New birth,\\nnew life, restoration, regeneration. So Jesus in this", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0206.jp2"}, "207": {"fulltext": "TWO WOkKS RECEiVEt) BY APOSTLES. 203\\ntext unquestionably acknowledged the apostles to have\\nbeen bom of the Spirit.\\nIn the fifteenth chapter of John the apostles are\\nrepresented as branches of the true vine. This proves\\nthem to have been converted prior to the night of\\nChrist s apprehension (for it was on that night that he\\nspoke the parable of the vine and its branches): and\\nno one can be a branch of the true vine, except those\\nwho are grafted in by the new birth. In verse 3 Jesus\\nsays to the apostles, Now ye are clean through the\\nword which I have spoken unto you. This is another\\nproof that the twelve were regenerated before the day\\nof Pentecost.\\nSome hold that only the eleven had obtained spiritual\\nbirth before the day of Pentecost, but this is a mis-\\ntake; because it is plainly stated in Acts 1:25 that\\nJudas by transgression fell. He must therefore have\\nbeen converted or he could not have fallen by trans-\\ngression. But Judas s conversion, however it was,\\nproves nothing for or against the obtaining of two\\nworks of grace by the apostles; because he made ship-\\nwreck before the Comforter came.\\nSome argue that Peter was not regenerated before\\nthe day of Pentecost from Luke 22:32, where Jesus\\nsaid to him, When thou art converted, strengthen\\nthy brethren. If these words were isolated from the\\ncontext, it would certainly prove that Peter had not\\nbeen regenerated up to that time. But when taken in\\nconnection with the context it conveys a different idea.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0207.jp2"}, "208": {"fulltext": "i 4 THE BETTER TESTAMENT.\\nI will quote verses 31-34. And the Lord said,\\nSimon, Simon, behold, Satan hath desired to have\\nyou, that he ma}^ sift you as wheat: but I have prayed\\nfor thee, that thy faith fail not and when thou art\\nconverted, strengthen thy brethren. And he said\\nunto him, Lord, I am ready to go with thee, both into\\nprison, and to death. And he said, I tell thee, Peter,\\nthe cock shall not crow this day, before that thou shalt\\nthrice deny that thou knowest me. In these words,\\nas the reader will observe, Jesiis was foretelling Peter s\\nbacksliding, and the very words he employed proves\\nthat he knew Peter to have been a converted man.\\nHe would not have said, Satan hath desired to have\\nyou, if it were not a fact that at that time Satan did\\nnot have him. Neither would he have said, I have\\nprayed for thee that thy faith fail not, if he had never\\nreceived a change of heart. The w^ords, When thou\\nart converted, strengthen thy brethren, might have\\nbeen misunderstood by Peter himself at the time the\\nLord uttered them; because in the verses following he\\nspeaks as though endeavoring to convince his Lord\\nthat he w as converted. He said, Lord, I am ready\\nto go with thee, both into prison, and to death. But\\nif Peter did understand the Lord to insinuate that he\\nwas not converted, he surely was awakened to a correct\\nunderstanding of what Jesus was saying after he had\\nuttered the words of the 34th verse I tell thee,\\nPeter, the cock shall not crow^ this day, before that\\nthou shalt thrice deny that thou knowest me. Tak-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0208.jp2"}, "209": {"fulltext": "TWO WOEKS RECEIVED BY APOSTLES. 205\\nitig all these sayings into consideration, it is not hard\\nto see that inasmuch as Jesus is here foretelling\\nPeter s backsliding with the words, When thou art\\nconverted, he refers to Peter s turning again to the\\nLord after he had backslidden by denying his Lord,\\nwhich doubtless took place soon after the denial; for\\nwe are told that he went out and wept bitterly. So\\nthere is no proof in this that Peter was not converted\\nbefore the day of Pentecost.\\nFor another proof that the apostles were regenerated\\nbefore the day of Pentecost, we turn to the seventeenth\\nchapter of John. In verse 14 Jesus testifies concern-\\ning the apostles, They are not of the world, even as I\\nam not of the world. Again in verses 16 and 17 he\\nsays, They are not of the world, even as I am not of\\nthe world. Sanctify them through thy truth: thy\\nword is truth. These words alone would be sufficient\\nto prove that the apostles had received a change of\\nheart before the day of Pentecost. It was on the\\nnight of Christ s betrayal that he uttered these sub-\\nlime words, and if at that time the apostles were not\\nof the world any more than Jesus was of the world,\\nthey had obtained regeneration; for every man is of\\nthe world until he attains to that experience.\\nJesus in the foregoing shows also that the apostles\\nhad not at that time received the experience of sancti-\\nfication; for after he had affirmed them to be not of\\nthe world even as he was not of the world, with the\\nvery next breath he prays, Sanctify them through", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0209.jp2"}, "210": {"fulltext": "206 THE BETTER TESTAMENT.\\nthy truth. If Christ prayed for their sanctification,\\nit is evident that they had not yet received it. So wc\\nare to draw the conclusion from the proofs already\\nbrought forth that the apostles were justified prior to\\nthe betrayal of Christ, but they had not yet been\\nsanctified.\\nBut when did they receive spiritual birth? AVe can\\nfind no account of their having obtained this change\\nafter they became the apostles of Jesus. They must\\ntherefore have obtained it under the ministry of John\\nthe Baptist. But did John s disciples really obtain the\\nnew birth? This is a question that we must now de-\\ncide. Spiritual birth was certainly obtained under\\nJohn s teaching, because we find that he promised his\\ndisciples nothing additional to what they obtained\\nunder his ministry, except the baptism of the Holy\\nGhost. Since, therefore, the birth of the Spirit must\\nbe obtained prior to the baptism of the Holy Spirit,\\nJohn s converts evidently obtained the former. Ob-\\nserve also that the apostle Paul when he found twelve\\nconverts of John in Ephesus, did not require them to\\nrepent and be born of the Spirit, but he laid his hands\\nupon them and prayed that they might receive the\\nbaptism of the Holy Spirit. See Acts 19:1-6. If the\\nnew birth had not been received under John s minis-\\ntry, Paul would have required these twelve brethren to\\nbe 1)orn of the Spirit, before he would have ackHOwl-\\nedged them candidates for the baptism of the Holy\\nGhost. The conditions upon which John received the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0210.jp2"}, "211": {"fulltext": "TWO WORKS IIECEIVED BY APOSTLES. 207\\nPharisees and Sadducees to bis baptism proves also\\nthat he was doing a real spiritual work. When be saw\\nthem coming to his baptism he rejected them except\\nupon the conditions that they first bring forth fruits\\nmeet for repentance. Matt. 3:7, 8. This will surely\\nprove that the converts of John were born of the Spirit.\\nJohn the Baptist was a preacher of the gospel of\\nChrist (Mark 1:1-4), and did not instruct men in the\\nway of Moses. He taught salvation by repentance\\n(Matt. 3:2), and faith in Christ (Acts 19:4), after the\\ngospel manner. His converts did not comply with the\\nconditions laid down in Moses law to receive justifica-\\ntion, which was the shedding of the blood of animals.\\nHeb. 9:22. As they were justified upon New TesL\\nment conditions, they evidently received Xew Testa-\\nment justification, which is the new birth.\\nThe apostles were all disciples of John, because Peter\\nshows that none but those who had been disciples of\\nJohn could be numbered with the twelve. Acts 1:2J,\\n22. So beyond doubt the apostles obtained the new\\nbirth under the administration of John.\\nThe apostle John says, Whosoever is born of God\\ndoth not commit sin; for his seed remaineth in him,\\nand he can not sin, because he is born of God. 1\\nJno. 3:9. Again, he says, We know that whosoever\\nis born of God sinneth not; but he that is begotten of\\nGod keepeth himself, and that wicked one toucheth\\nhim not. 1 Jno. 5:18. According to these texts the\\nnew birth enables us to live free from sin; therefore,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0211.jp2"}, "212": {"fulltext": "208 THE BETTER TESTAMENT.\\nin it is obtained a cleansing from all sinful habits or\\nsin acquired.\\nBut did the apostles in the new birth obtain a perfect\\ncleansing from the sinful nature obtained by inheri-\\ntance? We answer, No, because that during the minis-\\ntry of our Lord inherent depravity was continually\\nbeing made manifest in them.\\nIn Luke 5:8 we find that when Peter had beheld the\\nmiraculous draught of fishes, he fell down at Jesus\\nknees, saying, Depart from me: for I am a sinful\\nman, Lord. This is a broad confession from the\\nlips of Peter. But remember, he had been previously\\nborn of the Spirit, and he was yet a sinful man. In\\nwhat sense? He was not guilty of actual transgression,\\nbecause he was born of the Spirit. In what other\\nsense, then^ could he have been a sinful man except in\\nthe sense that he was yet possessed with sin inherited?\\nIn Matt. 20:20-24 we read of James and John com-\\ning to Christ with their mother to request of him the\\ntwo highest seats in the kingdom. From whence came\\ntheir aspirations to snch greatness? Was it not from\\nthe carnality of their hearts? Such thirst for promi-\\nnence never is found in sanctified hearts. These apos-\\ntles therefore in this act manifested the carnality of\\ntheir hearts. But how did the remaining ten conduct\\nthemselves on this occasion? Verse 24 says, And\\nwhen the ten heard it, they wore moved with indigna-\\ntion against the two brethren. Ah! they became\\nenvious of them. Did not they also in this manifest", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0212.jp2"}, "213": {"fulltext": "TWO WORKS RECEIVED BY APOSTLES. 209\\ntluit carnality was yet in their hearts? The pure heart\\nnever envies anybody s position, no matter to what\\nextent they may be exalted. But the ten were actu-\\nally moved with indignation against the two brethren;\\nthat is, they became angry at them. Aganakteo^ here\\nrendered moved with indignation, may be clearly\\ntranslated were angry, and has this definition in\\nGreek lexicons. This proves the apostles to have been\\nat tliis time still in possession of the inbred sin. But\\nsome might question the fact of anger being a manifes-\\ntation of sin inherited. I have sometimes heard men\\naffirm that it pertained to normal humanity, but this\\nis a mistake. There are certain passions that pertain\\nto normal humanitj; these were possessed by Adam\\nbefore the fall, and are possessed by us after sanctifica-\\ntion. But anger is not such a passion. The apostle\\nJames says, The wrath of man worketh not the right-\\neousness of God. Jas. 1:20. Paul tells us that\\nanger must be put away. Eph. 4:31. Therefore,\\nanger is an unholy element and proceeds from sin\\ninherited. Since, therefore, the apostles manifested\\nanger after they were regenerated, it can not be denied\\non reasonable grounds that they yet possessed inherent\\ndepravity.\\nIn Matt. 26 :8 we have another account of the apos-\\ntles becoming angered. It was when the woman\\nbrought the alabaster box of very precious ointment\\nand poured it on the head of Jesus. See Mark 11:1.\\nAt i^^ixother time the apostles had a dispute among\\n14", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0213.jp2"}, "214": {"fulltext": "210 THE BETTKIi TESTA MKNT.\\nthemselves as to which of them should be the greatest.\\nSee Mark 0:33, 34. Here again they manifested the\\ncarnality of their hearts; for sanctified hearts never\\npossess aspirations lo greatness; this can not come from\\nanything but carnality in the heart. Can we not now\\nsee the necessity of Jesus praying in John 17 :17 for the\\nsanctification of the apostles? When was this prayer\\nanswered? It was on the day of Pentecost when they\\nreceived the baptism of the Holy Ghost. It is in the\\nbaptism of the Holy Ghost that the heart is cleansed\\nfrom inbred depravity. Acts 15:8, 9.\\nSome of the antagonists of the second work of grace\\nhaving been driven to see that the regeneration of the\\napostles took place before the day of Pentecost, en-\\ndeavor to refute the second work of grace by an\\nattempt to sustain the idea that the apostles received\\nthe Holy Ghost also before the day of Pentecost.\\nThey quote Jno. 20:22, where it is said concerning\\nJesus, He breathed on them, and said unto them.\\nReceive ye the Holy Ghost. If these words prove as\\nthey say, that the Holy Ghost was received by the\\napostles on that occasion, it takes nothing from the\\nargument that the apostles received two works of\\ngrace; for this occurred on the evening of the day on\\nwhich Christ arose from the dead, and we have before\\nproved that the twelve had received the new birth\\nlong before that time.\\nBut we are not to suppose from the words Christ\\nuttered when he breathed on the apostles that they", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0214.jp2"}, "215": {"fulltext": "TWO WORKS RECEIVED BY APOSTLES. 211\\nreceived the Holy Ghost that iiirftaut, because Christ\\nplainly taught that the Holy Ghost could not be re-\\nceived before his ascension into heaven. In Jno. 7:38,\\n39 we read: He that believeth on me, as the scripture\\nhath said, out of his belly shall flow rivers of living\\nwater. (But this spake he of the Spirit, which they\\nthat believe on him should receive: for the Holy\\nGhost was not yet given: because that Jesus was not\\nyet glorified.) Again, in Jno. 16:7 we read: ^Xever-\\ntheless 1 tell you the truth: It is expedient for you\\nthat I go away; for if I go not away, the Comforter\\nwill not come unto you; but if I dejjart, I will send\\nhim unto you. What do these texts prove but that\\nthe Holy Ghost could not be received before Christ s\\nascension to heaven? The former said that he could\\nnot be received before Jesus was glorified; the latter\\nthat he could not be received before Jesus had gone\\naway. If, therefore, it was impossible for the Holy\\nSpirit to have been received prior to the ascension of\\nChrist, we are not to believe that they received it on\\nthe resurrection day, when Christ breathed on them.\\nWhat is still plainer, on ascension day Jesus himself\\ntold his apostles that they should be baptized with the\\nHoly Ghost not many days hence. Acts 1:5. This\\nproves unquestionably that they had not at that time\\nreceived the Holy Ghost. And if we notice carefully\\nthe language of Christ at the time he breathed on the\\napostles, it does not state that they received the Holy\\nGhost; he simply said unto them, Receive ye the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0215.jp2"}, "216": {"fulltext": "212 THE BETTER TESTAMENT.\\nHoly Ghost. These words I understand to refer\\nrather to a consecration on the part of the apostles\\nthan to an impartation en the part of the Savior.\\nWe are told in Acts 1 :15 that there were an hundred\\nand twenty in that congregation who waited in the\\nupper -room for the baptism of the Holy Ghost, until\\nit was received on the day of Pentecost. Doubtless\\nall the seventy as well as the twelve were in the\\nassembly of those who received the Holy Ghost. It\\nwould therefore add to the proofs of our premises if\\nwe could show that the seventy also were regener-\\nated before the day of Pentecost. This will not be\\nhard to do; because Jesus in Luke 10:20 commanded\\nthem to rejoice because their names were written in\\nheaven. None have their names recorded in the\\nLamb s book of life above, but those who are truly\\nborn of the Spirit hence the seventy were born of the\\nSpirit when Jesus said these words unto them. It was\\nupon their return from their first missionary tour.\\nThis proves that their regeneration took place very\\nearly in their acquaintance with the teachings of Christ,\\nif not under John s teaching. We have now proved\\nthat eighty-two out of that hundred and twenty who\\nreceived the baptism of the Holy Ghost on the day of\\nPentecost had been previously regenerated.\\nBut what about the remaining thirty-eight? They\\nwere converted too, because we read in the first chap-\\nter of St. John that during the incarnation of Christ\\nas many as received him, to them gave he power to", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0216.jp2"}, "217": {"fulltext": "fWO WORJ^S RECEIVED BY APOSTLES. 213\\nbecome the sons of God, even to them that believed\\non his name: which were born, not of blood, nor of\\nthe will of the flesh, nor of the will of man, but of\\nGod. Verses 12, 13. According to this, not only\\nthe chosen ministers of the gospel were born of God,\\nbut every individual who accepted Jesus during his\\nincarnation. The thirty-eight were of those who re-\\nceived Jesus; hence they were born of God at the time\\nthey received him, and on the day of Pentecost\\nreceived the second work of grace with the twelve and\\nseventy.\\nIn addition to the account given in the second\\nchapter of Acts of the reception of the Holy Ghost by\\nthe hundred and twenty members of the original\\nchurch at Jerusalem on the day of Pentecost, we read\\nof three thousand who w^ere converted to Christianity\\non that da^; that is, they received the first work of\\ngrace. It will add much evidence to the second work\\nof grace, if we can find where these converts received\\na second work of grace. This we can do, but I shall\\nfirst call attention to five thousand more converts on\\nthe day the lame man was liealed by Peter and John\\non their way to the temple. See Acts 3:1-9; 4:4.\\nThis made in all about eight thousand converts at Jeru-\\nsalem who had not received the second work of grace;\\nor, in other words, the baptism of the Holy Ghost.\\nBesides these ei,2flit thousand converts, we read in\\nActs 2:47 that others were added daily. So doubtless\\nit would not be saying too much to estimate the num-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0217.jp2"}, "218": {"fulltext": "214 TH?: BETTER TESTA fi: NT.\\nber of converts at the time Peter and John were\\narrested and taken to prison (Acts 4:3) at ten thou-\\nsand. We are told that after Peter and John were\\nreleased from prison they went to their own company\\nand reported all that tlie chief priests and elders had\\nsaid unto them. Ver. 23. !lnd when they heard this\\nthe entire church lifted up their voice to God with one\\naccord in prayer. The result of that prayer is recorded\\nin verses 31, 32 And when they had prayed, the\\nplace was shaken where they were assembled together;\\nand they were all filled with the Holy Ghost, and they\\nspake the word of God with boldness. And the mul-\\ntitude of them that believf^d were of one heart and of\\none soul. This seems to have been a more powerful\\nmanifestation of the Holy Spirit than was witnessed\\non the day of Pentecost; for even the nqvj terra firm a\\nwas shaken beneath this powerful assembly when this\\nmultitude of converts received the Holy Ghost. This\\nclenrly proves the two works of grace in the experi-\\nence of the first converts of the apostles. If we pro-\\nceed further into the book of Acts, we find other\\nsimilar evidences of the second work of grace.\\nIn the eighth chapter of Acts we have an account of\\na revival meeting held by Philip. Verses 5-12.\\nPhilip had gooa success and a great many souls were\\nconverted in his meeting. Then we are told in verses\\n14-17 that the apostles at Jerusalem heard of this\\nmeeting that Philip had held at Samaria, and sent\\nPeter and John down, who, when they came to Samaria,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0218.jp2"}, "219": {"fulltext": "TWO WORKS IIECEIVKD BY APOSTLES. 215\\nheld another meeting, and those souls who had been\\nborn of the Spirit, when Peter and John had laid\\ntheir hands upon them received the second work of\\ngrace; namel}^ the baptism of the Holy Ghost. This is\\nanother proof of the second work of grace in the expe-\\nrience of those who were saved under the teaching of\\nthe apostolic ministers.\\nAgain, in Acts 18:24-28 we read of a meeting that\\nwas held at Ephesus by a Jew named Apollos, who was\\na disciple of John and knew only the baptism of\\nJohn. There were twelve persons converted in his\\nmeeting. He then went to Corinth, and while he was\\nat Corinth, Paul came to Ephesus and found these\\ndisciples and said unto them, Have ye received the\\nHoly Ghost since ye believed? Acts 19:1, 2. It\\nappears from the language of Paul s question that he\\ndid not expect the people who had received bat one\\nwork of grace to be in possession of the Holy Ghost.\\nThe language of his question would convey the idea\\nthat if they had received the Holy Spirit at all, they\\nhad received him subsequent to the time when they\\nbecame believers; that is, were born of the Spirit.\\nTheir answer to his question was, We have not so\\nmuch as heard whether there be any Holy Ghost.\\nVer. 2. After further conversation with them, in\\nwhich Paul ascertained that they knew only the bap-\\ntism of John (Ver. 3), he explained to them the differ-\\nence between John s baptism and Christian baptism.\\nVer. 5. Then Paul laid his hands upon them and the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0219.jp2"}, "220": {"fulltext": "216 THE BETTER TESTAMENT.\\nHoly Ghost came upon them. Ver. 6. These are\\nunanswerable proofs of the position I maintain.\\nOthers might be cited, but I deem the foregoing suffi-\\ncient.\\nTHE TWO WORKS OF GRACE TYPIFIED BY\\nTHE TABERNACLE OF MOSES AND\\nITS SERVICES.\\nIn a former chapter it has been shown that the tab-\\nernacle pitched by Moses in the wilderness was a type\\nof the church of the New Testament. Under the\\npresent heading I shall again take up the tabernacle\\nand its services to bring out its chief antitype, the two\\nworks of grace.\\nIn Heb. 8:1, 2 Paul says concerning Christ: *Now\\nof the things which I have spoken, this is the sum:\\nWe have such an high priest, who is set on the right\\nhand of the throne of the Majesty in the heavens; a\\nmin sfcer of the sanctuary, and of the true tabernacle,\\nwhich the Lord pitched, and not man. Sanctu-\\nary in this text is from hagion^ a plural form of the\\nGreek adjective for lioly. It can not be properly\\ntranslated in the singular as in the authorized version.\\nThe conjunction and is from hai^ which can be as\\ncorrectly rendered even as and. Translating the\\nadjective holy in the plural, which must in this con-\\nnection be rendered holy places^ and changing and to", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0220.jp2"}, "221": {"fulltext": "TWO WORKS TYPIFIED BY TABEIJXACLE. 217\\neven as we have suggested, the text would call Christ\\na minister of the hold places, even of the true taber-\\nnacle, which the Lord pitched, and not man. This\\ntext is to be explained as follows. The tabernacle of\\nMoses typified the church of God under theXew Tes-\\ntament. The two apartments of the tabernacle typi-\\nfied the two states of grace in the Xew Testament\\nchurch. The holy place typified justification; and the\\nmost holy place, sanctification. The Xew Testament\\nchurch is the true tabernacle, while that of Moses was\\nbut a typical one. Christ is the minister in both the\\nstate of justification and the state of sanctification;\\nhence Paul has properly denominated him a minister\\nof the holy places, even of the true tabernacle.\\nIleb. 9:24 is s( metimes used in proof of the idea\\nthat the tabernacle of Moses was not a type of the\\nchurch upon earth, but of heaven itself. In the\\nauthorized version it reads as follows: For Christ is\\nnot entered into the holy places made with hands,\\nwhich are the figures of the true; but into heaven\\nitself, now to appear in the presence of God for us.\\nA careful study of this text in the Greek will show\\nthat it is intended to teach that heaven itself is the\\nantitype of the tabernacle of Moses. AJpthinon^ here\\nrendered the true, is in the plural, while ouranon^\\nrendered heaven, is in the singular; therefore\\nheaven can not be the antitype of the literal holy\\nplaces in Moses tabernacle, according to this text.\\nThe following is a correct rendering of Paul s words:", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0221.jp2"}, "222": {"fulltext": "il8 TliE BETTER TESTAMENT.\\nFor Christ has not entered into the holy places made\\nwith hands, the figures of the true ones, but iuto\\nheaven itself. It is not hard to comprehend Paul s\\nmeaning here. He shows that Christ did not enter\\ninto the literal holy places in Moses tabernacle, which\\nwere the types of the true holy places in the New Tes-\\ntament church justification and sanctification but\\ninto heaven itself.\\nThe tabernacle of Moses, as a whole, is never used\\nby the writers of the New Testament as a type of\\nheaven. Paul when treating upon the priesthood of\\nChrist sometimes makes the holy place a type of his\\nministry upon earth and the most holy place a type ol\\nhis ministry in heaven, as a mediator between God and\\nman during the Christian dispensation: but when\\nspeaking of the tabernacle as typical of something t\\nbe enjoyed by the people of God, he always makes it\\ntypical of the Xew Testament church.\\nThe clearest of all the proofs that Moses tabernacle\\ntypified the Xew Testament church is to be found in the\\nninth chapter of Hebrews. I will insert the first eleven\\nverses, numbering them for convenience.\\n1. Then verily the first covenant had also ordi-\\nnances of divine service, and a worldly sanctuary.\\n2. For there was a tabernacle made; the first,\\nwherein was the candlestick, and the table, and the\\nshowbread; which is called the sanctuary.\\nd. And after the second veil, the tabernacle which\\nis called the holiest of ail;", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0222.jp2"}, "223": {"fulltext": "two WORKS TYPIFIED BY TABERXACLE. 2l0\\n4. Which had the golden censer, and the ark of the\\ncovenant overlaid round about with gold, wherein was\\nthe golden pot that had manna, and Aaron s rod that\\nbudded, and the tables of the covenant:\\n5. And over it the cherubims of glory shadowing the\\nmercy-seat of which we can not now speak particularly.\\n6. Now when these things were thus ordained, the\\npriests went always into the first tabernacle, accom-\\nplishing the service of God.\\n7. But into the second went the high priest alone\\nonce every year, not without blood, which he offered\\nfor himself, and for the errors of the people;\\n8. The Holy Ghost this signifying, that the way\\ninto the holiest of all was not yet made manifest, while\\nas the first tabernacle was yet standing\\n9. Which was a figure for the time then present, in\\nwhich were offered both gifts and sacrifices, that could\\nnot make him that did the service perfect, as per-\\ntaining to the conscience;\\n10. Which stood only in meats and drinks, and\\ndivers washings and carnal ordinances, imposed on\\nthem until the time of the reformation.\\n11. But Christ being come an high priest of good\\nthings to come, by a greater and more perfect taber-\\nnacle, not made with hands, that is to say, not of this\\nbuilding.\\nPaul here gives a brief description of the tabernacle\\nwith its tv\u00c2\u00bb o apartments and the holy furniture con-\\ntained in each. In verse 9 he calls it a figure for tlie", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0223.jp2"}, "224": {"fulltext": "220 THE BETTER TESTAMENT.\\ntime then present. In verse 10 he shows that it was\\nonly to be imposed upon the Jewish people until the\\ntime of the reformation. Verse 11 shows that the\\ntime of the reformation, when the tabernacle of Moses\\nshould pass out of use, was the coming of Christ by\\na greater and more perfect tabernacle not made with\\nhands. AVe can not fail to understand from these\\nverses that the tabernacle of Moses was a type of the\\nchurch of Jesus Christ.\\nIn verses 6, 7 Paul refers to the two orders of\\npriests, and shows that the priests accomplished\\nservice always, that is, daily in the first apartment, or\\nholy place, and that the high priest alone went once a\\nyear into the second apartment, the holiest of all, to\\natone for the people. Then follow the words of verse\\n8, which is not clearly rendered in the authorized\\nversion. Holiest of all in this verse is an erroneous\\ntranslation of liaqion^ which should be rendered lioly\\nplaces^ as in Heb. 8:2. A literal translation of this\\nverse is as follows: By this the Spirit of the Holy\\nOne showing the way of the holy places not to have\\nbeen manifested while the first tabernacle was yet\\nstanding. The meaning of these words of Paul is as\\nfollows. He had just referred, in the two verses imme-\\ndiately preceding this one, to the services of the priests\\ndaily in the holy place and of the high priest once a\\nyear in the most holy place. It was by the services of\\nthe two orders of priests that the Spirit of the Holy\\nOne indicated under the old covenant that the way of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0224.jp2"}, "225": {"fulltext": "THE FORSAKING OF ALL A: ID COKSECRATION. 221\\nthe holy places was not yet made manifest. The New\\nTestament Avay is the way of the holy places; justifica-\\ntion is the true holy place, and sanctification the true\\nmost holy place. Only the high priest was admitted\\ninto 1 he most holy place in the tabernacle of Moses. This\\ntypified that admission into the true most holy place\\nsanctification, typined by that literal most holy place\\ncould not be obtained while the services of the first\\ntabernacle continued. Also none but the priests could\\nserve in the holy place of the literal tabernacle. This\\nsignified that the true holy pUice, or the new birth,\\ntypified by that literal holy place could not be entered\\nwhile that first tabernacle remained standing. Surely\\nwe can not fail to see from the teachings of Paul that\\nthe two holy places in the tabernacle of Moses typified\\nthe two states of grace in the New Testament church.\\nTHE FORSAKING OF ALL AND CONSE-\\nCRATION.\\nIt is shown in former chapters that there are\\ntwo cleansings to be received. In this I shall show\\nthe conditions upon which each is obtained. Those\\nwho have, by the; influence of the Spirit of ihe apos-\\ntasy, confounded the two cleansings have confounded\\nalso the conditions required in the word of God for\\nthe obtaining of each. By the assistance of God s\\nHoly Spirit we have been enabled to rightly divide the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0225.jp2"}, "226": {"fulltext": "222 THE BETTER TESTAMENT.\\nword of God upon this subject. In one sense faith is\\nthe condition for obtaining both works of grace, or,\\nas we might express it, it is faith that brings ns into\\nthese graces; but it is not my intention to treat upon\\nfaith here, but to show the necessary conditions to be\\nmet on our part to bring us upon believing grounds.\\nI shall place the conditions for obtaining the first\\nwork of grace under the heading A Forsaking of\\nAll, and the conditions for obtaining the second work\\nof grace under the heading Consecration. The\\nformer comprehends a perfect repentance the hitter,\\na dedication of one s self to God.\\nA FORSAKJISG OF ALL.\\nWe must not confound a forsaking of all with con-\\nsecration. Jesus requires men to forsake all to become\\nhis disciples. Whosoever he be of you that forsaketh\\nnot all that he hath, he can not be my disciple.\\nLuke 14:33. He does not say that except we forsake\\nall we can not receive the second work of grace, but\\nthat if we do not forsake all we can not be his disci-\\nples. We become disciples of Christ in the new birth;\\ntherefore, since we are required to forsake all to be-\\ncome disciples of Christ, the forsaking of is the\\ncondition for obtaining the new birth. The apostles\\nof Christ, as we have previously shown, were born of\\nthe Spirit prior to the death of Christ, but they did\\nnot receive sanctification, or the second cleansing,\\nuntil after that event; yet Peter testifies to Christ long\\nbefore his death, Behold, we have forsaken all, and", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0226.jp2"}, "227": {"fulltext": "THE FORSAKING OF ALL AND COXSECRATION. 223\\nfollowed thee. Matt. 19:27. If the apostles, who at\\nthis time, had obtained only the first work of grace,\\nhad forsaken all, the forsaking of all unquestionably\\nbelongs to the conditions for obtaining the first work\\nof grace.\\nThe question now arises: AVhat is comprehended in\\na forsaking of all? Christ s answer to Peter shows us\\nsomething that is included in it. It is as follows:\\nEvery one that hath forsaken houses, or brethren,\\nor sisters, or father, or mother, or wife, or children, or\\nlands, for my name s sake, shall receive an hundred-\\nfold, and shall inherit everlasting life. Ver. 29.\\nSee also Mark 10:28-30; Luke 18:28-30. In another\\nplace Jesus says, If any man come to me, and hate\\nnot his father, and mother, and wife, and children,\\nand brethren, and sisters, yea and his own life also,\\nhe can not be my disciple. Luke 14:26. The Savior\\ndoes not mean to teach in this place that we are\\nactually to hate our relatives and our life as we un-\\nderstand the word hate to-day, but he simply means\\nthat we are to accept him before every one who is\\nbound to us by the ties of nature. The same idea of\\nforsaking our friends is set forth in Matt. 10:37 He\\nthat loveth father or mother more than me is not\\nworthy of me and he that loveth son or daughter\\nmore than me is not worthy of me. The word hatred\\nis not used here, but the same idea is expressed.\\nThis explains the meaning of the word hate, as\\nused in the previous text. We have now seen that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0227.jp2"}, "228": {"fulltext": "224 THE BETTER TESTAMENT.\\nto become a disciple of Christ we must forsake all our\\nrelatives, our life, and our houses and lands. He who\\nhas not done this can never be accepted by Christ; be-\\ncause Jesus emphatically states that whosoever for-\\nsaketh not all that he hath, can not be my disciple.\\nIn other parts of the JSTew Testament there are some\\nthings mentioned that must be given up before we can\\nobtain salvation. In Titus 2:11, 12 we read: The\\ngrace of God that bringeth salvation hath appeared to\\nall men, teaching us that, denying ungodliness and\\nworldly lusts, we should live soberly, righteously, and\\ngodly, in this present world. This teaches us that we\\nmust deny ungodliness and worldly lusts in order that\\nwe may lead a life of soberness, righteousness, and god-\\nliu ^ss. The righteous life begins when we obtain the\\nnew birth. If, therefore, we must deny ungodliness and\\nworldly lusts before we can enter a state of grace in\\nwhich we can live soberly, righteously, and godly, the\\ndenying of ungodliness and worldly lusts is conditional\\nof obtaining the new birth. The forsaking of the\\nworld, therefore, comes in repentance, and not, as\\nsome suppose, in our consecration for the second work\\nof grace.\\nAVe must not only give np worldliness in the sense\\nof abstaining from it, in repentance, but we must for-\\nsake even the very love for the world. The apostle\\nJohn says in 1 Jno. 2:15, Love not the world,\\nneither the things that are in the world. If any man\\nlove the world, the love of the Father is not in him.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0228.jp2"}, "229": {"fulltext": "THE FORSAKIXG OE ALL AND CONSECRATION. 225\\nJohn here shows very plainly that we can not be in\\nlove with the world and have the love of God in our\\nhearts. Whosoever therefui o will feign himself to\\nbe born of God, while his heart still reaches out after\\nthe world, whether he indulges in worldliness or not,\\nis deceived; for all these things are purged away in\\nregeneration. The apostle James tells us that we can\\nnot bo children of God and be in friendship with the\\nworld. Ye adulterers and adulteresses, know ye not\\nthat the friendsliip of the world is enmity with God?\\nWhosoever therefore will be a friend of the world, is\\nthe enemy of God. Jas. 4:4. This text is very\\nplain. God s friejids are the world s enemies and the\\nw^orld s friends are God s enemies. Surely we are all\\nconvinced by this time that we must fully- forsake the\\nworld to be truly born of the Spirit.\\nThe forsaking of all things, as taught in the New\\nTestament, is properly divided into two classes.\\nFirst. The forsaking of evil things, in the sense of\\nactually abandoning them. Second. The forsaking\\nof earthly ties, which are not to be abandoned, except\\nin cases where Ave would bo called upon to choose\\nbetween them and ihe service of God, in which case\\nwe are required to cling unto God, although it should\\nrequire an actual abandonment of the very dearest\\nearthly ties. In the abandonment of evil things is\\ncomprehended the forsaking of all the works of the\\nworld, immoral, and of the flesh, and of the devil.\\nAmong the immoral works of the world, we should\\n15", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0229.jp2"}, "230": {"fulltext": "226 THE BETTER TI-STAMENT.\\nplace the greed for filthy lucre. Jesus taught that\\nChristians must not lay up for them.selves treasures\\nupon earth, because that where their treasure is their\\nheart Avill always be. See Matt. 6:19-21. The laying\\nup of earthly treasures must be considered an evil\\nbecause Jesus forbids it; therefore to forsake all evil\\nwe must forsake also the laying up of earthly treasures.\\nisot only must Are cease to lay up earthly treasures, to\\nbecome a disciple of Christ, but we must also forsake\\nthe treasures ihat we have laid up during our sinful\\ncareer. When sinners came to Christ inquiring what\\nthey must do to obtain eternal life, he told them to go\\nand sell what they had and give it to the poor, and\\nthey should have treasures in heaven. See Matt. 19:21.\\nOnce when he was preaching he said unto the people,\\nSell that ye have, and give alms. Luke 12:33.\\nThese are positive commandments, and we should inter-\\npret them literally. It is contrary to the teachings of\\nChrist eithei to lay up treasures on earth or to hold\\nthem in our possession after we have them laid up.\\nJesus evidently did not mean to teach his disciples\\nthat to give up their earthly treasures they couLl not\\npossess even a homestead; for the apostles wlio testi-\\nfied that they had forsaken all, according to Christ s\\ntea(diing, seem to have possessed homes. We are told\\nthat the apostle Peter had a house. Matt. S:14. So\\nhad the apostle Levi (Luke 5:29), and the apostle\\nJohn (John 19:27), and the e^^ang list Philip (As-ts\\n21:8), and the disciples Mary and Martha. Luke", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0230.jp2"}, "231": {"fulltext": "THE FORSAKING OF ALL AND CONSECRATION. 2*27\\n10:38. When Jesus was instructing his disciples con-\\ncerning their flight from Judea, at the time it should\\nbe overrun by the Roman armies, he said: Let him\\nwhich is on the housetop not come down to take any-\\nthing out of his house. Matt. 24:17. When Paul\\nwas rebuking the Corinthians for their abuses of the\\nLord s Supper, he said unto them: What? have ye\\nnot houses to eat and to drink in? 1 Cor. 11:22.\\nWhen the apostle John was warning the Christians\\nagainst false teachers, he said unto them: If there\\ncome any unto you, and bring not this doctrine, receive\\nhim not into your house, neither bid him God speed.\\n2 John 10. From these texts it appears very\\nevident that the forsaking of houses and lands and the\\nselling of possessions and giving to the poor, required\\nby Jesus in repentance, allows that we may possess\\nhomesteads, or even hold a certaiu amount of capital in\\nour hands when it is for God s glory to do so. It is\\nonly laying up treasure that Jesus forbids. The hold-\\ning of as much capital as we can use to God s glory, in\\nour possession, is not really laying up treasures. That\\nexpression properly belongs to the hoarding up of more\\nmeans than we can use to the glory of God; but while\\nGod will allow us to hold certain means in our posses-\\nsion, it must be so completely given to the Lord, in\\nrepentance, that we will even part with the last cent,\\nif God should so order.\\nCONSECUATIOX.\\nWe will now proceed to an explanation of consecra-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0231.jp2"}, "232": {"fulltext": "\u00e2\u0080\u00a2^28 THE BETTER TESTAMENT.\\ntion, which, as we have before seen, comprehends the\\nconditions that bring us upon believing grounds, from\\nwhich we can enter the experience of sanctification.\\nWe will first observe that we must be in a good spirit-\\nual condition to present ourselves acceptably for sancti-\\nfication. I am the true vine, and my Father is the\\nhusbandman. Every branch in me that beareth not\\nfruit he taketh away; and every branch that beareth\\nfruit, he purgeth it, that it may bring forth more\\nfruit. Jno. 15:1,2. The Lord here represents his\\nchurch by the figure of a vine and its branches. He\\ntells us that he is the vine, and we are the branches.\\nAll men are not branches of the true vine, but only\\nthose who have been grafted in, as Paul expresses it,\\ncontrary to nature. Eom. 11:24. The grafting con-\\ntrary to nature is the new birth; hence only those who\\nhave obtained the new birth are branches of Christ.\\nThe purging promised to the branches is the second\\ncleansing, or sanctification, which destroys inherited\\ndepravity. The conditions here laid down consist of\\nour being a branch of Christ, and the bearing of fruit.\\nThe fruit we bear is a righteous life; therefore the\\nconditions for obtaining the purging are: to be born of\\nthe Spirit and to be living a righteous life.\\nIn the seventeenth chapter of John Jesus prays for\\nthe sanctification of his apostles, as follows: They\\nare not of the world, even as I am not of the world,\\nsanctify them through thy truth: thy word is truth.\\n\u00e2\u0080\u0094Verses, 16, IT. The recommendation that Jesvis", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0232.jp2"}, "233": {"fulltext": "THE FOKSAKING OF ALL AXl) COXSECRATION. 229\\nhere gives his apostles is that tliey are not of the world;\\nand upon this recommendation he petitions the Father\\nfor their sauctification. Being not of the world- is\\ntherefore the condition here expressed for obtaining\\nsanctification.\\nThe condition upon which sanctification is received\\nis very beaiitif ally set forth by the apostle Paul in the\\nfifth chapter of 1 Thessalonians. This chapter is, in\\nthe main, but an exhortation to a righteous life. He\\nexhorts the Thessalonians to sobriety, prayer, rejoic-\\ning, thanksgiving, abstaining from evil, patience, not\\nto quench the Spirit, not to despise prophesyings, not\\nto render evil for evil; but to do good, to put on the\\nbreastplate of faith and love, to comfort and edify one\\nanother, to esteem very highly those who labored\\namong them, to warn the unruly, to comfort the\\nfeeble-minded, to prove all things, to hold fast that\\nwhich is good, to abstain from all appearance of evil.\\nThen he adds, And the very God of peace sanctify\\nyou wholly, and gives them the assurance Faithful\\nis he that calleth you, who also will do it. Observe\\nhow Paul here promises sanctification to the Thessalo-\\nnians upon the condition of a holy life. All this cata-\\nlogue of exhortation to righteousness, he sets forth as\\nconditional of sanctification. This is in perfect\\nharmony with Jesus teaching in the fifteenth chapter\\nof John, where he promised the purging to the fruit-\\nbearing branches.\\nBut if we walk in the light, as he is in the light,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0233.jp2"}, "234": {"fulltext": "230 THE BETTER TESTAMENT.\\nwe have fellowship one with another, and the blood of\\nJesus Christ his Son cleanseth us from all sin. 1\\nJno. 1:7. The cljansing from all sin mentioned here\\nis the second work of grace. It is predicated upon the\\ncondition of our walking in the light as God is in the\\nlight.\\nKom. 6:19, as translated by Wilson in the Emphatic\\nDiaglott, sets forth the required condition of our heart\\nto make a consecration for sanctification, just as we\\nhave seen it set forth in the texts we have ah-eady\\nquoted. It reads as follows: I speak humanly\\n(because of the weakness of your flesh) for as you\\npresented your members enslaved to impurity and\\niniquity, so now present your members bound to right-\\neousness for sanctification. The condition here, in\\nwhich we are to present ourselves for the reception of\\nsanctification, is that our members are to be bound to\\nrighteousness. In the previous verse Paul speaks of\\nthe presentation of ourselves unto the Lord for the new\\nbirth, in which he shows we were set free from sin and\\nbecame the servants of righteousness. In this verse\\nhe shows that when we presented ourselves for the new\\nbirth we were enslaved to impurity and iniquity; and\\nhere he commands us just as we piesented our mem-\\nbers the slaves of impurity and iniquity, to obtain the\\nnew birth, so now to present our members the slaves\\nof righteousness, such as we have become in the new\\nbirth, for sanctification.\\nA verv similar idea to this is contained in Wilson s", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0234.jp2"}, "235": {"fulltext": "THE FORSAKING OF ALL ANT) COXSECRATIOX. 281\\ntranslation of Eph. 5:25, 26, which reads as follows:\\nHusbands, love your wives, even as the Anointed One\\nloved the congregation, and delivered himself upon\\nher behalf; so thai having purified her in the bath of\\nwater, he might sanctifv her by the word. Sanctifica-\\ntion is here predicated upon the condition of having\\nbeen previously purified in the bath of water. This\\npurification in the bath of water is the new birth. It\\nis called a purification in the bath of water to call\\nattention to the laver in which the priests under the\\nOld Testament washed their hands and their feet\\nbefore entering into the holy place, which washing\\ntypified the washing away of our sins in the birth of\\nthe Spirit, under the Xew Testament. We might read\\nthe entire New Testament through and we would\\neverywhere find sanctification dependent upon the\\nsame condition as in the texts I have inserted.\\nWe have seen that in order to obtain sanctification\\nwe must present ourselves according to the following\\nconditions: First. We must be a branch of the true\\nvine. Second. We must be bearing fruit. Third. We\\nmust not be of the world. Fourth. We must be leading\\na righteous life. Fifth. We must be walking in the\\nlight as God is in the light. Sixth. We must be bound\\nto righteousness. Seventh. We must be previously\\ntvashed in the bath of water; that is, born of the\\nSpirit. The substance of all these conditions is that\\nwe must present ourselves for sanctification in a good\\njustified condition before God. Those who come", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0235.jp2"}, "236": {"fulltext": "232 THE RETTER TESTAMENT.\\naccording to this condition will never fail to obtain\\nsanctification.\\nConsecration is dedication; therefore in the conse-\\ncration of ourselves to God we dedicate ourselves to\\nthe service of God. In repentance we cause our mem-\\nbers to cease to do the works of the wicked one, but\\nthe carnal nature, which still remains within us after\\nregeneration, hinders, to a great extent, the free use of\\nour members for tlie Lord s glory. When we make a\\ncomplete dedication of ourselves, our time, our talents,\\nOLir service, and our members unto God, we are enabled\\nby faith to obtain the baptism of the Holy Ghost\\nwhich cleanses our hearts from the inbred sin, the\\ngreat hindrance in the life of the regenerated child of\\nGod, thus enabling us to live closer to God and do\\nmore for God than we can before we are sanctified.\\nThis is what our Savior meant by his teaching in Jno.\\n15:2, that we are to receive a purging from the Father\\nafter regeneration to enable us to bring forth more\\nfruit.\\nTHE BETTER JUSTIFICATION.\\n**Be it known unto you therefore, men and breth-\\nren, that through this man is preached unto you the\\nforgiveness of sins: and by him all that believe are\\njustified from all things, from which ye could not be\\njustified by the law of Moses. Acts 13:38, 39. We", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0236.jp2"}, "237": {"fulltext": "THE BETTER JUSTIFICATION. 233\\nare not to understand from this text that men were not\\njustified in any sense by the law of Moses, but that the\\njustification received under the law of Moses was in-\\nferior to the justification we receive from Christ under\\nthe New Testament. A certain justification was re-\\nceived under the Old Testament, but not a justification\\nlike that received under the New Testament. To shoAv\\nthe distinction -between the justifications received\\nunder the two testaments it is necessary that Ave define\\neach; then by making a comparison we shall be enabled\\nto see wherein New Testament justification is the bet-\\nter. We will first define the justification that was ob-\\ntained under the law.\\nThe first thought to be considered in connection\\nwith law justification is that it could be obtained only\\nby the shedding of blood. This fact has been explained\\nin a previous chapter, but I deem it necessary to\\nrefresh it in the reader s mind by a repetition of the\\nsame in this place. And almost all things are by the\\nlaw purged with blood; and without shedding of blood\\nis no remission. Heb. 9:22. This refutes the idea\\nadvanced by some that those who lived under the law\\ncould look forward to the coming of the Messiah and\\nby faith in him obtain salvation. All the justification\\nreceived in those times was obtained through the law,\\nand the law contained no provision for justification but\\nby the blood of animals. So we have but to show what\\nwas purchased by the blood of animals under the law\\nto show what was contained in law justification. This", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0237.jp2"}, "238": {"fulltext": "234 THE BETTER TESTAMEKT.\\nbrings us at once to the promises connected with the\\nsacrificial offerings of the Old Testament.\\nIn the sixth chapter of Leviticus the man who sinned\\nby falsifying to his neighbor was instructed to bring a\\nram without blemish to be offered unto the Lord by\\nthe priest for a ti espass-offering, whereupon was given\\nunto him the following special promise: And the\\npriest shall make an atonement for him before the Lord\\nand it shall be forgiven him for anything of all that he\\nliath done in trespassing therein. Ver. T. Ood here\\npromised to forgive the sins of the transgressor when\\nhe offered the proper sacrifice. This is a specimen of\\nall the proDiises connected with the sacrifices in all the\\nlaw of Moses. Hence w^e forbear to quote any more of\\nthem, but for the convenience of the reader we cite\\nthe following references: Lev. 4:20, 26, 31, 35; 5:10,\\n13, 16, 18; Xum. 15:25-28. In all these texts we find\\nthe identical promise that is contained in the text we\\nhave quoted; namely, that God would, upon the proper\\nshedding of the blood of animals, forgive sins. Xo\\ntext in the law of Moses promises a greater favor than\\nthis. This therefore is the limit of the justification\\nobtained under the law. But they received pardon;\\nthe Bible says they did, and we are to believe it. And\\nthe pardon they received was as good as the pardon we\\nreceive through the blood of Christ. Pardon is par-\\ndon, no matter upon what conditions it is obtained.\\nThe i3ardon of all transgressions is a justification;\\ntherefore the Israelites did obtain a justification under\\nthe law.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0238.jp2"}, "239": {"fulltext": "THE BETTER JUSTIVJCATION. S ^C\\nHaving now seen what was received in the justifica-\\ntion obtained under the law, we will proceed to vshow\\nsomething which pertains also to justification that the\\nlaw could not do. But in those sacrifices there is a\\nremembrance again made of sins every year. For it\\nis not possible that the blood of bulls and of goats\\nshould take away sins. Heb. 10:3, 4. Every priest\\nstandeth daily ministering and offering oftentimes the\\nsame sacrifices, which can never take away sins.\\nVer. 11. Here it is stated that the blood of animals\\noffered under the law could not take away sins. The\\nplural form of the word sin in both these texts, occurs\\nin the original as well as in the authorized version.\\nThe plural form of this word signifies our actual sins;\\nbecause the inherited sin is always spoken of in the\\nsingular. It is therefore our actual sins that Paul here\\naffirms could not be taken away under the law. This\\nat one period of my life looked like a contradiction of\\nthe teachings of Moses, although I never would admit\\nit. I always decided that the difficulty lay in a lack of\\nunderstanding in me, and not in a contradiction in the\\nsacred volume. For seven years in the ministry of the\\ngospel I was unable to harmonize Moses and Paul on\\nthis point. I would read Moses plain statement that\\nsin should be pardoned wlien the blood of animals was\\notfered; then I would re^id Paul s declaration, It is\\nnot possible that the blood of bulls and of goats should\\ntake away sins, and I was confused.\\nAt length while in secret ])rayor I received a revela-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0239.jp2"}, "240": {"fulltext": "236 THE BETTER TESTAMENT.\\ntioii from God that harmonized the teachings of Paul\\nwith the writings of Moses. It was this, There is a\\ndifference between forgiving sins and taking away\\nsins. These words of the Holy Spirit instantly\\ncleared up this point in my mind, and I have not had a\\nconfusing thought about it since. I can now harmonize\\nPaul and Moses. To God be all the glory. Had\\nMoses said the blood of animals could take away\\nsins, he would have contradicted Paul. Had Paul said\\nthe blood of animals could not forgive sins, he would\\nhave contradicted Moses. But Moses said the blood\\nof animals could forgive sins, and Paul said it could\\nnot take away sins. If the reader can grasp the differ-\\nence between forgiving sins and taking them away,\\nas I did when the Holy Spirit showed it unto me, the\\nlack of harmony between the writings of Paul and\\nMoses will disappear from his mind as it did from mine.\\nTo illustrate: If a liar should receive the Old Testa-\\nment justification, he would receive pardon for all the\\nlies he had told, but would not receive power over the\\nevil habit, to refrain from lying thereafter. He had\\nbeen a liar because he was inwardly disposed to lying,\\nand as the law could only forgive and could not take\\naway sins, he is not delivered from the disposition to\\nfalsify, and soon he is found indulging in his evil prac-\\ntice again, and is in need of another repentance. Such\\nis the justification of the law of Moses. Hence it was\\nneedful that a remembrance should be made of their\\nsins every year. The day of atonement, which came", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0240.jp2"}, "241": {"fulltext": "THE BETTER JUSTIFICATION. 237\\non the tenth day of the seventh month in every year,\\nwas simply a day of repentance. A great sin-sacrifice\\nwas offered unto the Lord, and all the people were\\nrequired to afflict their souls; that is, to repent of\\ntheir sins. Lev. 23 :27-29. And not only once a year\\nbut monthly (Xum. 28:11), weekly (Num. 28:9), and\\ntwice daily (Num. 28:3, 4), did they offer the blood of\\nanimals in sacrifice unto God because of their sins,\\nbesides the many sacrifices on special occasions, and\\nthose offered for individual cases, etc. All this was\\nnecessary because the blood of animals could not\\nimpart grace to live free from committing sin. So\\nit appears that the life of the saints who lived under\\nthe law of Moses was one of continual sinning and\\nrepenting.\\nHaving now seen the nature of justification received\\nunder the law, let us take a look at New Testament\\njustification. John sums it up in one brief verse of\\nscripture. If we confess our sins, he is faithful and\\njust to forgive us our sins, and to cleanse us from all\\nunrighteousness. 1 Jno. 1:9. This text shows that\\nNew Testament justification is twofold. We receive in\\nit not only pardon of sins, but also a cleansing from all\\nunrighteousness. We have sometimes heard the cleans-\\ning from unrighteousness that is mentioned here applied\\nto the annihilation of the inbred depravity in the second\\nwork of grace. This is erroneous for two reasons First.\\nBecause it is predicated upon the condition of a con-\\nfession^ and we have no confession to make when w\u00c2\u00a7", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0241.jp2"}, "242": {"fulltext": "238 THE BETTER TESTAMEJSTT.\\npresent ourselves for the cleansing from inherited sin\\nwhich is obtained subsequent to the pardon of sins.\\nSecond. Because the term unrighteousness\\nrefers rather to our outward acts than to our\\ninward condition. Rigliteousness is a form of the word\\nright and signifies a doing of what is right. Unright-\\neousness, therefore, signifies a doing of what is not\\nright. Hence to be cleansed from all unrighteousness,\\nis to be cleansed from doing what is not right, or in\\nother words, from committing sin. So John in this\\ntext simply meant to show that N ew Testament justi-\\nfication both absolves the guilt of past transgressions,\\nand cleanses the heart from the power of all sinful\\nhabits, thus enabling us to refrain from committing\\nsin thereafter. In this we can not fail to see wherein\\nXew Testament justification is better than the justi-\\nfication obtained under the law.\\nThe two justifications are contrasted in the tenth\\nchapter of Hebrews. In setting forth this contrast it\\nis necessary to insert a text that has been previously\\nquoted. Concerning the justification obtained under\\nthe law Paul says, In those sacrifices there is a re-\\nmembrance again made of sins every year. For it is\\nnot possible that the blood of bulls and of goats should\\ntake away sins. Verses 3, 4. As a description of the\\njustification received under the Xew Testament he\\nquotes the following from the prophecies of Jeremiah:\\nThis is the covenant that I will make with them after\\nthose days, saith the Lord, I will put my laws in their", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0242.jp2"}, "243": {"fulltext": "THE bettp:r justification^. 239\\nhearts, and in their minds will I write them and their\\nsins and iniquities will I remember no more. Verses\\n16, 17. After this quotation the apostle adds as a\\ncomment, Xow where remission of these is, there is\\nno more offering for sin. Ver. 18. What a beautiful\\ncontrast of the two justifications! Under the law the\\nsins of the people were remembered once a year by the\\noffering of a new sacrifice for their sins. This the\\napostle tells us was owing to the fact that the blood of\\nanimals could not take away their sins. Hence they\\ncould not live free from committing sin, in that dis-\\npensation. But under the new covenant Jeremiah\\ntells us in his words quoted by Paul that our sins and\\niniquities are t,. be remembered no more. TIuF; is\\nowing to the fact that the blood of Christ not only\\nforgives our past transgressions, but imparts at the\\nsame time grace to live without committing sins.\\nWell could the apostle say concerning such a justifica-\\ntion, Where remission of these is there is no more\\nott erif g for sin.\\nThe twofuldness of Xew Testament justification may\\nbe extensively studied in the Xew Testament. We will\\ninsert a few more texts. That we are pardoned of all\\npast transgressions and restored to a state of perfect\\ninnocency in Xew Testament justilication is aftirmc l\\nin the folloAving texts. *^Therefore being justified by\\nfaith, we have peace with Cfod through our Lord Jesus\\nChrist. Tfom. 5:1. There is therefore now no con-\\ndemnation r.. them which are in Christ Jesus, who", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0243.jp2"}, "244": {"fulltext": "240 THE BETTER TESTAMEJSTT.\\nwalk not after the flesh, but after the Spirit. Rom.\\n8:1. That our actual sinful habits are washed away in\\nNew Testament justification is made clear in the fol-\\nlowing texts. Thou shalt call his name Jesus: for he\\nshall save his people from their sins. Matt. 1:21.\\nHe was manifested to take away our sins. 1 Jno.\\n3:5. Unto him that loved us, and washed us from\\nour sins in his own blood. Rev. 1:5.\\nWe are now prepared to understand the text we\\nquoted from Acts 13:38, 39, at the head of the chap-\\nter. We will again quote it. Be it known unto you\\ntherefore, men and brethren, that through this man is\\npreached unto you the forgiveness of sins: and by him\\nall that believe are justified from all things, from which\\nyc could not be justified by the law of Moses. Re-\\ngeneration is here divided into two parts, forgiveness\\nof sins and justification from all things. The con-\\nstruction of the text distinguishes between these two\\nthings; therefore forgiveness is not contained in the\\njustification from all things, but the justification\\nfrom all things is what we receive in regeneration\\nthat is additional to the forgiveness of sins. Since\\nunder the law only forgiveness of sins could be ob-\\ntained, the justification from all things must signify\\nwhat we receive in New Testament justification that\\nwas not obtained in Old Testament justification;\\nand since that which we receive in New Testament\\njustification which was not received in Old Testament\\njustification is a cleansing from all sinful habits, the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0244.jp2"}, "245": {"fulltext": "SPIRITUAL BIRTH. 241\\njustification from all things signifies the cleansing\\naway of all sinful habits, which enables us to live\\nwithout committing sin.\\nSPIRITUAL BIRTH.\\nIt has been said that we can not be born of the Spirit\\nin this life. Even some who believe that we can receive\\na change of heart believe that the new birth mentioned\\nin the ifew Testament is not that change of heart.\\nThey hold that it is not to be received until the resur-\\nrection of the body. I feel like bringing forth the\\njudgments of the entire I^ew Testament against this\\nfalse doctrine. I shall quote some texts in which the\\nnew birth is mentioned.\\nIf ye know that he is righteous, ye know that every\\none that doeth righteousness is born of him.\\n1 Jno. 2 :29.\\nWhosoever is born of God doth not commit sin;\\nfor his seed remaineth in him and he can not sin,\\nbecause he is born of God. 1 Jno. 3:9.\\nBeloved, let us love one another: for love is of\\nGod and every one that loveth is born of God, and\\nknoweth God. 1 Jno. 4:7.\\nWhosoever believeth that Jesus is the Christ is\\nborn of God; and every one that loveth him that begat\\nloveth him also that is begotten of him. 1 Jno. 5:1.\\n^*]For whatsoeyer is born of God overcometh the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0245.jp2"}, "246": {"fulltext": "242 THE BETTEK TESTAMENT.\\nworld: and this is the victory that overcometh the\\nworld, even our faith. Ver. 4.\\nWe know that whosoever is born of God sianeth\\nnot but he that is begotten of God keepeth himself,\\nand that wicked one toucheth him not. Ver. 18.\\nBeing born again, not of corruptible seed, but of\\nincorruptible, by the word of God, which liveth and\\nabideth forever. 1 Pet. 1:23.\\nJesus answered. Verily, verily, I say unto thee,\\nExcept a man bo born of water and of the Spirit, he\\ncan not enter into the kmgdom of God. Jno. 3:5.\\nAccording to these texts the new birth is wrought by\\nfaith, the Word, and the Spirit. The fruits of it are\\nrighteousness, love, a sinless life, and victory over the\\nworld. These facts prove unquestionably that the new\\nbirth is a change in our moral nature hence it must\\nbe obtained in this life; for we can receive no change\\nin our moral nature after death. The resurrection of\\nthe body will not affect our moral nature. It is only\\nthe body that will then be changed therefore the new\\nbirth being a moral change can not be identical with\\nthe immortalization of the body in the resurrection.\\nAs a further proof that the new birth is received in\\nthis life, we might observe that Peter speaks of some\\nwho had been born again. 1 Pet. 1:23. Also in 1\\nPet. 2:2 he calls certain ones new-born babes. Paul\\nalso speaks unto the Corinthians, As unto babes in\\nChrist. 1 Cor. 3:1. John shows very clearly that\\nduring the incarnation of Christ ^11 who received him", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0246.jp2"}, "247": {"fulltext": "SPIRITUAL BIRTH. 243\\nwere born of God. Jno. 1:12, 13. These are indis-\\nputable proofs that the new birth is obtainable in this\\nlife. The fact that the expressions children of God\\nand sons of God are repeatedly applied to the Chris-\\ntian people in the New Testament might also be added\\nto the evidences that the spiritual birth is to be ob-\\ntained in this life.\\nLet no one therefore put off his spiritual birth until\\nafter death; for in doing so he is bartering away liis\\nsoul. The new birth is that part of Justification that\\ncould not be obtained under the Old Testament. It is\\nexclusively a New Testament experience. It is not a\\ndoctrine of the Old Testament. It is not mentioned\\nby thew^riters of the Old Testament, except in some\\nobscure prophecies where it is ranked among the\\ngraces to be enjoyed in the new dispensation.\\nThat spiritual birth was not obtainable before the\\ncoming of Christ, is evident also from the plain state-\\nment in the Bible that life could not be obtained in\\nthose days. In Rom. 5:13, 14 we read: For until\\nthe law sin was in the world: but sin is not imputed\\nwhen there is no law. Xevertlieless death reigned\\nfrom iVdam to Moses, even over them that had not\\nsinned after the similitude of Adam s transgression,\\nwho is the figure of him that was to come. The\\nword death in this text refers to spiritual death in\\ntrespasses and sins, because it is used interchangeably\\nwith the word sin. If spiritual death reigned from\\nAdam until Moses, no spiritual life was obtained in", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0247.jp2"}, "248": {"fulltext": "244 THE BETTER TESTAMENT.\\nthat age; and if the people possessed no spiritual life,\\nthey obtained no spiritual birth. In regard to the state\\nof those who lived in the Mosaic age, it might be\\nobserved that Moses gave the law, but his law was too\\nweak to give life. Paul says, If there had been a\\nlaw given which could have given life, verily righteous-\\nness should have been by the law. Gal. 3:21. Here\\nwe have the statement virtually that spiritual life could\\nnot be obtained under the law; and as life implies a\\nbirth, they could obtain no spiritual birth in that dis-\\npensation. We may therefore safely say that spiritual\\ndeath reigned from Adam to Christ, and that the spir-\\nitual life lost in the fall was never regained until\\nrestored by Christ.\\nLife is often found among the rewards promised to\\nthe obedient in the Old Testament, but in every\\ninstance it a^Dplies to that eternal life to be enjoyed at\\nGod s right hand in heaven, or to a prolongation of\\nnatural life. But that any who lived before Christ\\nenjoyed the sweet spirituMl life in this world, enjoyed\\nby us in Xew Testament spiritual birth, there is not a\\ntext of scripture to prove. How full of meaning,\\ntherefore, the announcement of the Savior: I am\\ncome that they might have life. Jno. 10:10. And\\nalso the declaration of Paul concerning Christ: Who\\nhath abolished death, and hath brought life and im-\\nmortality to light through the gospel. 2 Tim. 1 :10.\\nSj)iritual birth implies the impartation of a new spirit-\\nual life. From the new life implanted u ithiii emanates", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0248.jp2"}, "249": {"fulltext": "feEPENTAXCB. 245\\na new life without. Hence those who have obtained\\nthis sublime experience no longer commit sin. The\\nfact that spiritual birth was not obtained under the Old\\nTestament explains why God s children who lived under\\nit could not live without committing sin.\\nREPENTANCE.\\nRepentance is the true requisite for the obtaining\\nof salvation; hence it is called repentance to salva-\\ntion. 2 Cor. 7:10. Repentance and faith constitute\\nthe conditions necessary for obtaining the new birth,\\nand repentance is the predecessor of faith, or in other\\nwords, it includes the conditions necessary to be met by\\nus to bring us into the proper touch with God to exer-\\ncise saving faith in his promises. This idea is conveyed\\nin Matt. 21 :32, where Jesus said to the hard-hearted\\nJews, And ye, when ye had seen it, repented not\\nafterward, that ye might believe.\\nRepentance is not the work of God in the heart in\\nthe absolute sense that some suppose. God has not\\npredetermined from all eternity who should be saved\\nand who should be lost, neither does he bring about a\\nrepentance in any man independent of the man s own\\nwill. If it were true that God did work repentance in\\nman independent of his own will, he would work\\nrepentance in all men; because he tells us in 2 Pet.\\n3:9 that he does not will that any should perish, but", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0249.jp2"}, "250": {"fulltext": "\u00e2\u0080\u00a22-l:(J THE BETTER TESTAMENT.\\nthat all should come to repentance. In a minor sense\\nrepentance is the work of God in man; beoause it is\\ntlie fruit of a deep and pungent conviction wrought by\\nthe Spirit and word of God independent of the will\\nof man.\\nIt is possible for man to resist all the convictions of\\nthe Spirit and the Word and persist in a life of wick-\\nedness; hence repentance is in a major sense the work\\nof man. This is proved also by the fact that repen-\\ntance ranks among the Xew Testament command-\\nments. And the times of this ignorance God winked\\nat; but now commandeth all men everywhere to\\nrepent. Acts 17:30. Except ye repenl, ye shall\\nall likewise perish. Luke 13:3-5. Such language as\\nthat contained in these and other similar texts which\\nmight be quoted would not be found in the Bible if\\nrepentance was not a work that God requires man to\\ndo for himself.\\nThere is nothing that is understood less by the\\nnominal Christian than repentance, and there is noth-\\ning that should be understood more. As repentance is\\nthe first step in the Christian experience, if it is not\\nproperly taken, the entire experience is a sham.\\nRepentance is often defined as a change of the mind,\\nbut it includes more than this; because men can\\nchange their minds without repentance. A man can\\ndecide in his mind that he will become a Christian,\\nand yet not possess a proper knowledge of repentance\\nto carry out his resolution. Many make such decisions", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0250.jp2"}, "251": {"fulltext": "RE1 ENTAKC1!!. 24?\\nand never strike the real key-note of repentance. In\\nrepentance the mind is changed, but the mere change\\nof mind is not repentance.\\nRepentance is sometimes defined as a sorrow for past\\nsins. This again is an error; because the Bible tells\\nus that godly sorrow worketh repentance. 2 Cor.\\n7:10. If godly sorrow worketh repentance, then the\\nsorrow is not the repentance, but its predecessor. Xo\\nman will repent without first reaching a state of godly\\nsorrow, but it is possible for men to advance thus far\\nand not repent. Eepentance is something deeper. A\\nman in a state of godly sorrow is in a good condition\\nto repent, but if he does not proceed with the true\\nrepentance, he will never receive salvation.\\nPeople generally take the outward manifestations of\\nsorrow,, such as shedding tears and crying out, as signs\\nof repentance, but this is not always true. Tears are\\noftentimes shed in hypocrisy. In the second chapter\\nof Malachi we read of a certain class who brought sac-\\nrifices to God and covered the altar with tears, when\\nthey were not willing in their hearts to do that which\\nthe Lord required in a true repentance. Men will do\\nthe same thing to-day. Tears are in order, and they\\ninvariably accompany a true repentance; but men can\\nshed them without repenting; hence we can not con-\\nsider them an invariable proof of repentance. Men will\\nsometimes go so far as to present themselves at the\\npublic altar and shed tears and call audibly upon the\\nLord without a real willingness in their hearts to meet", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0251.jp2"}, "252": {"fulltext": "248 THE BETTER TESTAMENT.\\nthe conditions of repentance that are required in the\\nword of God. The words of the Psalmist illustrate\\nsuch shoddy pretensions to repentance If I regard\\niniquity in my heart, the Lord will not hear me.\\nPs. 66 :18. To regard iniquity in our hearts is to justify\\nourselves in that which is wrong. Many will come to\\nthe mercy-seat with such a condition of heart. They\\nare practicing things that are contrary to the word of\\nGod, and they know it, and they are unwilling to for-\\nsake them. Their mouth calls loudly for mercy, but\\ntheir heart says within them, There is no harm in\\nthis or that evil practice. Under such circumstances\\nthey might pray until doomsday without obtaining\\npardon from God. God is merciful, but we can not\\ninduce him to receive a soul who is not willing meet\\nthe proper conditions for salvation.\\nIn the state of spiritual birth men are required to\\nlive without committing sin. Therefore to obtain this\\nsublime experience men are required to turn away from\\nall their sinful habits. This is set forth in the word\\nof God as a true condition of repentance. Jesus says\\nto those who desire to become Christians, Sin no\\nmore. Jno. 5:14; 8:11. Paul commands, Let\\nhim that stole steal no more. Eph. 4:28. Since\\nmen are required in repentance to cease from commit-\\nting sin, those who believe they can never reach the\\nstate where they can cease from sin in this world, are\\nby their belief rendered unfit to make a tru Bible\\nrepentance. This is an appalling truth and is doubtless", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0252.jp2"}, "253": {"fulltext": "REPENTANCK. ^40\\nthe principal reason why there are so few really con-\\nverted people among the masses of Christian professors.\\nIn the prophecies by Isaiah a true repenta.nce is also\\nshown to be a cessation from sin. Seek ye the Lord\\nwhile he may be found, call upon him while he is near:\\nlet the wicked forsake his way, and the unrighteous\\nman his thoughts: and let him return unto the Lord,\\nand he will have mercy upon him; and to our God, for\\nhe will abundantly pardon. Isa. o5:6^ 7. God here\\npromises to have mercy upon men and to grant them\\nan abundant absolution from all the sins they have\\ncommitted but not without the forsaking of all sins\\nand evil ways by the sinner. To forsake our evil ways is\\nto turn away from all sins of the past; and as pardon\\nis nowhere promised upon lower terms, we can safely\\nsay that all who have not thus turned away from all\\ntheir sins, and ceased forever to walk in their wicked\\nways, have never made a true Bible repentance, and\\nhow can they be born of the Spirit?\\nBut the turning away from all our sins is not all that\\nis included in repentance, a confession is also necessary\\nIf we confess our sins, he is faithful and just to\\nforgive us our sins, and to cleanse us from all unright-\\neousness. 1 Jno. 1:9. He that covereth his sins,\\nshall not prosper: but whoso confesseth and forsaketh\\nthem shall have mercy. Prov. 28 :13. The reader can\\nsee for himself that these texts require a confession with\\nthe forsaking of sins in repentance. But unto whom\\nis this confession to be made? That depends alto-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0253.jp2"}, "254": {"fulltext": "250 THE BETTER TESTAMENT.\\ngether on the nature of the sins you have to confess.\\nThere are some sins which involve only yourself and\\nyour Creator. Such sins need be confessed unto him\\nonly. But there are other sins which involve the third\\nparty; such sins must be confessed both to God and to\\nthat third party who has been wronged.\\nTo illustrate: If a man should blaspheme the name\\nof God, he has only trespassed against his Creator; but\\nif lie should falsify about his neighbor, he has wronged\\nboth God and his neighbor, and to repent of this sin he\\nmust confess it both to God and to his neighbor. This\\nJesus taught in Matt. 5:21-24, which we quote. Ye\\nliave heard that it was said by them of old time, Thou\\nshalt not kill; and whosoever shall kill shall be in\\ndanger of the judgment: but I say unto you, That\\nwhosoever is angry with his brother without a cause\\n?hall be in danger of the judgment, and whosoever\\nshall say unto his brother, Raca, shall be in danger of\\nthe council; but whosoever shall say. Thou fool, shall\\nbe in danger of hell fire. Therefore if thou bring thy\\ngift to the altar, and there rememberest that thy\\nbrother hast ought against thee, leave there thy gift\\nbefore the altar, and go thy way; first be reconciled to\\nthy brother, and then come and offer thy gift. It is\\nhere shown that those who have wronged their fellow\\nmen by calling them names, such as Raca (vain fellow),\\nfool, etc., when they come to the altar and there\\nremember that they have said and done evil things\\nagainst their fellow men, are to leave the altar and go", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0254.jp2"}, "255": {"fulltext": "repentanch!. ^251\\nand be reconciled to their brother, and then come and\\noffer their gift.\\nIn making such reconciliation they are liable to\\nstrike certain wrongs which would require more than a\\nmere confession in order to become reconciled. For\\ninstance, if a man has committed theft, a confession of\\nthat crime would not be a sufficient reconciliation.\\nIt would be necessary to make restitution. The\\nprophet Ezekiel includes restitution with the condi-\\ntions of pardon in Ezek. 33:14, 15, which I quote.\\nAgain, when I say unto the wicked. Thou shalt surely\\ndie; if he turn from his sin and do that which is lawful\\nand right; if the wicked restore the pledge, give again\\nthat he hath robbed, walk in the statutes of life,\\nwithout committing iniquity, he shall surely live, he\\nshall not die. To give again that we have robbed,\\naccording to this text, as a condition for obtaining h fe\\nfrom God, is to restore to every man the full amount\\nof all that we have wronged him during our sinful\\ncareer. This is a bitter dose for the many rascals that\\ninhabit the earth to-day, but except they make such a\\nrepentance, they can never be born of the Spirit, but\\nmust suffer the vengeance of eternal fire.\\nThere are circumstances under which men can not\\nliterally make restitution. For instance, if a man has\\nsquandered the means that he has stolen, or wrested\\nfrom another dishonestly, he would not be finanoiaily\\nable to pay the full amount. In such a case undoubt-\\nedly the rule laid down by Paul concerning financial", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0255.jp2"}, "256": {"fulltext": "^52 TitE BETTER TESTAMEK^T.\\ngiving in 2 Cor. 8:12 *lf there be first a willing mind,\\nit is accepted according to that a man hath, and not\\naccording to that he hath not. would apply also to\\nrestitution.\\nA reconciliation with our fellow man may include\\nmore than a confession of wrong deeds and a restitution\\nof that which we have taken wrongfully from him. An\\nantipathy may have been allowed to find lodgment in\\nour heart. In such a case a perfect reconciliation\\nwould include a forgiveness of our fellow man for all\\nhis trespasses against us, and a dropping of that hatred\\nentirely out of our hearts. Concerning this Jesus says\\nin Matt. 6:14, 15: For if ye forgive men their tres-\\npasses, your heavenly Father will also forgive you; but\\nif ye forgive not men their trespasses, neither will your\\nFather forgive your trespasses. According to this\\ntext no one who will not freely forgive all those who\\nhave trespassed against him can obtain pardon of\\nsins from God neither can a man after he has re-\\nceived pardon retain spiritual life in his soul if\\nhe again allows hatred against his fellow man to\\ncreep into his heart. Whosoever hateth his brother\\nis a murderer; and ye know that no murderer hath\\neternal life abiding in him. 1 Jno. 3:15.\\nWe have now set forth a perfect repentance as re-\\nquired in the word of God for the obtaining of the new\\nbirth. It may be summed up as follows: First. W e\\nare to forsake all our sins. Second. We are to con-\\nfess all our sins to God, and to our fellow men wherein", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0256.jp2"}, "257": {"fulltext": "ALL UNDER SIN BEFORE CHRIST. 253\\nthey are concerned. Third. We are to make restitu-\\ntion for all the financial wrongs we have committed.\\nFourth. We are to forgive all those who have tres-\\npassed against us. A soul who has made such a repen-\\ntance is on believing grounds, and will find it as easy\\nas breathing to believe that God receives him for\\nhis own.\\nALL LIVED UXDER SIX BEFORE THE\\nCOMING OF CHEIST.\\nUnder this heading I desire to bring in additional\\nproof of the position maintained in this volume, that\\nmen could not obtain power to live sinless lives before\\nthe coming of the Savior; and to explain some texts in\\nthe Old Testament which opposers of holiness use to\\nsustain their theories.\\nPaul says in Gal. 3:22, But the scripture hath con-\\ncluded all under sin, that the promise by faith of\\nJesus Christ might be given to them that believe.\\nThe scriptures that Paul here speaks of are the Old\\nScriptures; because the New Scriptures had not been\\ngiven at the time of his writing. He says they con-\\ncluded all under sin. This shows that Paul understood\\nthat under the Old Testament nobody lived free\\nfrom sin.\\nLet us search in the Old Testameiit for some of\\nthe texts from which Paul drew his sentiments. If", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0257.jp2"}, "258": {"fulltext": "254 THE BETTER TESTAMENT.\\nthey sin against thee, (for there is no man that sinneth\\nnot). Here it is plainly stated that there is no man\\nthat sinneth not. Xothing could be plainer. For\\nthere is not a just man upon earth, that doeth good,\\nand sinneth not. Eccl. 7:20. This again shows\\nvery clearly that the Old Testament did not recognize\\nanybody to be living free from committing sin. It is\\nhere declared that even those who were styled just per-\\nsons (justified) in those days could not entirely refrain\\nfrom committing sin.\\nThe Xew Testament just man is in a somewhat differ-\\nent state. Jesus teaches concerning him as follows:\\nI say unto you, that likewise joy shall be in heaven\\nover one sinner that repenteth more than over ninety\\nand nine just persons, which need no repentance.\\nLuke 15:7. ^^e are here told that a just person needs\\nno repentance. If he needs no repentance, he does not\\ncommit any sin.\\nThis seems to be out of harmony with the teachings\\nof Solomon. How shall we reconcile the seeming ct n-\\ntradiction? By recognizing the fact that Solomon wiote\\na thousand years before the Savior came to save men\\nfrom their sins. Solomon spoke the actual truth when\\nhe said, There is no man that sinneth not for at\\nthe time he wrote there were none who could live free\\nfrom sin. But since our blessed Savior has shed his\\nprecious blood to redeem the human family from sin,\\nall men may obtain grace to live sinless lives.\\nSolomon is not the only Old Testament writer who", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0258.jp2"}, "259": {"fulltext": "ALL UKDER SIX BEFORE CHRIST. 255\\ntaught that the people of that day did not live sinless\\nlives. David says, If thou, Lord, shouldest mark\\niniquities, Lord, who shall stand? Ps. 130:3. To\\nmy mind these words show that David knew nothing\\nexperimentally about living without committing sin.\\nHe seems to challenge all the saints of his day to say\\nthey were free from sin. He doubtless possessed some\\nknowledge of the fact that seems to have been known\\nto all the prophets, that there should come at some\\nfuture time a Messiah who should save his people from\\ntheir sin: but that it was possible for any man of his\\nday to obtain grace to live a sinless life, he never hinted\\nthat he knew anything about it. The tenor of all his\\nwritings proves the contrary to be true.\\nThat men could not live free from committing sin\\nbefore Christ is also taught in the epistle to the\\nRomans. Moreover the law entered, that the offense\\nmight abound. But where sin abounded, grace did\\nmuch more abound that as sin hath reigned unto death,\\neven so might grate reign through righteousness unto\\neternal life by Jesus Christ our Lord. Eom. 5:20,\\n21. The terms reigned and abounded seem to\\nbe used interchangeably here. It is stated that siu\\nboth reigned and abounded under the law. It is even\\nstated that the law entered that sin might abound.\\nThis peculiar expression is surely intended to signify\\nthat the law was given with the understanding tha* it\\nwas not to destroy sin, but that sin was to abound\\nimder it; that js, that people should not receive a", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0259.jp2"}, "260": {"fulltext": "256 THE BETTER TESTAMENT.\\ncleansing from sin under the offering of its weak sacri-\\nfices, but should, live a life of continual sinning and re-\\npenting, such as we have previously described.\\nFor sin shall not have dominion over you: for ye\\nare not under the law, but under grace. Kom. 6:14.\\nThese words, while they affirm that sin shall not have\\nthe control of those souls who are redeemed by the\\natoning blood under the new covenant, seem to be\\nwritten with the understanding that sin did have do-\\nminion over men under the law. The fact that we are\\nnot under the hiw seems to be the premise upon which\\nthe apostle affirms that sin shall not have dominion\\nover the Christian. This is surely a strong argument\\nin favor of the proposition we are endeavoring to es-\\ntablish in this chapter.\\nAs a further proof that men did not live sinless lives\\nbefore Christ, I call attention to the fact that we have\\nno testimony upon record of any Old Testament charac-\\nter who professed to live without committing sin.\\nTheir testimonies are all on the other side.\\nDaniel was doubtless as good a man as any who lived\\nbefore the coming of Christ, and he did not profess to\\nlive without committing sin, but acknowledged that he\\nhad to make occasional confessions of his sins unto\\nGod, like all other people of God of his day. In Dan.\\n9:20 we read: And whiles I was speaking, and pray-\\ning, and confessing my sin and the sin of my people,\\netc. From these words it is evident that Daniel made\\nno pretentions to a sinless life. The words we have", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0260.jp2"}, "261": {"fulltext": "ALL LXJ)KR SIX I5EF0KE CHRIST. 257\\nquoted are an account of one of his most effectual\\nprayers. lie shows that in it he had made a confession\\nfirst of his own sin, second of the sin of his people\\nIsrael. His words are concurrent with the idea that a\\nconfession of his sins in his prayers was habitual with\\nhim. It could not be consistently argued that it was\\nnot actual sin that Daniel speaks of having confessed to\\nGod; for inherited sin requires no confession.\\nXo Old Testament saint lived a better life than\\nDaniel. Even the high priest (than whom none ought\\nto have been more righteous) did not live without com-\\nmitting sin. An honor was conferred upon him that\\nwas not conferred upon any other man of the Jewish\\nnation; that of entering once a year, upon atonement\\nday, into the holiest of all to atone for the people of\\nGod. But we are told that he w^ent in, not without\\nblood which he offered first for his own sins, then for\\nthe sins of the people. Heb. 9:7; 5:3; 7:27; Lev. 16.\\nWe might continue until we had reviewed severally\\nthe (jharacters of all the Old Testament saints, and we\\nAvould but add to the evidences already presented that\\nnone of them possessed victory over sin.\\nWhy then, it might be asked, did David command,\\nStand in aw^e, and sin not (Ps. 4:4), and w^hy w^as\\nEzekiel commanded to preach to the righteous that\\nthe righteous sin not (Ezek. 3:21), if God s people in\\nthe old dispensation could not obtain grace to live\\nAvithout committing sin? I sliall call the apostle Peter\\nto answer this question, as he can answer it better than\\n17", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0261.jp2"}, "262": {"fulltext": "258 THE BETTEK TESTAMENT.\\nI can. Receiving the end of your faitli, even the\\nsalvation of your souls. Of which salvation the\\nprophets have inquired and searched diligently, who\\nprophesied of the grace that should come unto you\\nsearching what, or what manner of time the Spirit of\\nChrist which was in them did signify, when it testified\\nbeforehand the suffering of Christ, and the glory that\\nshould follow. Unto whom it was revealed, that not\\nunto themselves, but unto us they did minister the\\nthings which a?e now reported unto you by them that\\nhave preached the gospel unto you with the Holy Ghost\\nsent down from heavt-n; whi jh things the angels desire\\nto look into. 1 Tet. 1:9-12. The apostle here states\\nthat the salvation obtainable since Jesus has suffered\\nfor our sins, was prophesied of, and inquired after by\\nthe Old Testament pjophets. These expressions a!-o\\nshow that this great salvation from sin was not obtain-\\nable in the Mosaic age.\\nThe prophets not only prophesied that the tin e\\nwould come when salvation from sin would be obtaine\\nbut they set forth the moral principles that were\\nto be embodied is the Xew Testament, in such lan-\\nguage as make them appear to have been in force in\\ntheir day. But Peter in the foregoing tells us the\\nprophets ministered these things not unto themselves\\nbut unto us. This explains the whole matter. Da-\\nvid when he coninninded sin not spoke not unto\\nhimself, but unto us who are saved in the Christian\\ndispensation. AYhen Ezekiel taught the righteous to", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0262.jp2"}, "263": {"fulltext": "ALL UKDER SIN BEFORE CHRIST. 250\\nsill not, he spoke not unto the people of his day,\\nbut unto the saints of the new dispensation. AVhen\\nIsaiah spoke of his iniquity being forgiven and his sin\\npurged, by the application of a coal of fire to his lips\\nby an angel (Isa. 6:Q, 7), he spoke not of an actual ex-\\nperience of his own, but simply had a vision of the\\ngreat twofold salvation to be wrought in the hearts of\\nmen in the Xew Testament times, by the Holy Spirit,\\nwhich is the true signification of the live coal Isaiah\\nsaw. All the texts in the law and the prophets treating\\non salvation from sin are to be explained in the same\\nmanner as those we have considered.\\nThe position I have taken in this chapter will ex-\\nplain many mysterious texts in the Old Testament that\\nmany have been unable to harmonize with the Xew\\nTestament doctrine of holiness. I refer to that class\\nof scriptures which speak of the children of God com-\\nmitting sin. According to the teachings of the Xew\\nTestament the people of God do not commit sin; but\\nhe that committeth sin is of the devil. 1 Jno. 3:\\n8. To advocate this idea in the face of many texts\\nthrought the Old Testament which affirm that the\\npeople of God do commit sin, maintaining at the\\nsame time, as many advocates of holiness do, that the\\ntrue people of God in the old dispensation also lived\\nfree from committing sin, is to occupy an embarrassing\\nand inconsistent position.\\nLet us take for instance Jer. 2:13 For my people\\nhave committed two evils. How can this be consist-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0263.jp2"}, "264": {"fulltext": "2(50 THE BETTER TESTAMENT.\\nently harmonized with those Xew Testament declara-\\ntions which make ev^ery man who commits a single evil\\na child of the devil? See Jno. 8:34; 1 Jno. 3:8. We\\ncan not adhere to the teachings of the Xew Testament\\nand acknowledge a man to be a child of God when he\\nhas committed one evil; much less when he has com-\\nmitted two evils, as Jeremiah states.\\nSo it is very evident that we can not successfully\\nrout holiness-opposers from behind those Old Testa-\\nments texts, behind which they feel themselves so\\nstrongly fortified, except w^e acknowledge the fact fully\\nproved in this chapter, that none who lived before\\nChrist, obtained grace to live free from committing sin.\\nALL CHILDEEN OF GOD LIVE WITHOUT\\nCOMMITTmG SIX UXDER THE\\nNEW TESTAMENT.\\nWe can not live without committing sin, is the\\nalmost universal cry of those who do not desire to be\\nholy. In this saying they fulfill the prediction of the\\napostle Peter in 2 Pet. 2:1, where he piophesied that\\nfalse teachers should deny the Lord ihat bought them.\\nWhen they affirm that no man in this shining New\\nTestament dispensation can obtain grace to live with-\\nout committing sin they are completely ignoring the\\ncoming of our Savior, and bringing men down to the\\nlow plane upon which the world moved before our\\nSavior s coming.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0264.jp2"}, "265": {"fulltext": "ALL CHILDUEN OF GOD LlVlE WITHOUT SIN. 261\\nLet us compare the cry of the holiness-opposers with\\nthe teachings of the Xew Testament and see the result.\\nWe shall first consiiler the commandments concerning\\ncommitting sin. Behold, thou art made whole: sin\\nno more, lest a worse thing come unto thee. Jno.\\n5:14. And Jesus said unto her, Xeither do I con-\\ndemn thee: go, and sin no more. Jno. 8:11.\\nAwake to righteousness, and sin not. 1 Cor. 15:34.\\nMy little children, these things write I unto yon,\\nthat ye sin not. 1 Jno. 2:1. We have here four\\npositive commandments forbidding us to commit sin.\\nIf therefore we adhere to the doctrine of holiness-\\nopposers that we can not live without committing sin,\\nwe shall have to take the stand that we can not obey\\nthe Bible, and such a stand would bring us into a\\ngreater dilemma; for in 2 Thess. 1 :7-9 we are told that\\nwhen Christ shall come, he will take vengeance on\\nthem that know not God, and that obey not the gospel\\nof our Lord Jesus Christ: who shall be punished with\\neverlasting destruction from the presence of the Lord,\\nand from the glory of his power. From this we are\\nto understand that all those who obey not the gospel of\\nChrist are to be cast into hell. Therefore if no man\\ncan obey the gospel, which we have seen requires us to\\nlive without committing sin, all men will be cast into\\nhell, and heaven will contain no representatives from\\nthis world. This is a horrible idea, but it is only a\\nscriptural analysis of the doctrine taught by the oppos-\\ners of holiness. And what is still worse, their doctrine", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0265.jp2"}, "266": {"fulltext": "262 THE BETTER TESTAMENT.\\nreproaches God, making him an inconsistent God for\\nif he has commanded us to do something we can not do\\n(which he did when he commanded us to sin not, ac-\\ncording to the holiness-opposers doctrine), and will\\nthen send us to hell for not doing it, he is a cruel, in-\\nconsistent tyrant. But such is not true of God. He\\nis a merciful and consistent God; therefore does not\\nrequire anything of us that we are unable by his grace\\nto perform. We can therefore live without commit-\\nting sin, according to his requirements.\\nBut we are not to think that an unconverted person\\ncan live without committing sin; for the Bible tells us\\nplainly that they have eyes full of adultery and that\\ncan not cease from sin. 2- Pet. 2:14. Jesus also\\ntaught that a corrupt tree can not bring forth good\\nfruit Matt. 7:18. By this he meant that a sinner\\ncan not live without committing sin. Holiness-oppos-\\ners are all unconverted people, and it is unques-\\ntionably from a standpoint of their own experience that\\nthey speak when they say there is no man who can live\\nwithout committing sin.\\nIf we should admit that Christians can not live with-\\nout committing sin, we would admit that sin has\\ndominion over all Christians. This would be contrary\\nto another New Testament truth which we find re-\\ncorded in Eom. 6:14 For sin shall not have domin-\\nion over you: for ye are not under the law, but under\\ngrace. Sin did have dominion over tlie people under\\nthe law, but under the gospel of our Lord Jesus Christ,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0266.jp2"}, "267": {"fulltext": "Ai.L rHTLDHKX OF GOD LIVE WITHOUT SIN. 203\\n(Jocrs people luive domiiiioii over sin and reign over it\\njis is taught in Rom. 5:17, where it is written: Much\\nmore they which receive abundance of grace and of the\\ngift of righteousness shall reign in life by one Jesus\\nChrist. As God s people are not a political people,\\nthere is nothing in this life over Avhich they reign\\nexcept sin; and if we would admit that they do not\\nreign over sin, we would be admitting that they do not\\nreign at all. But God s people do reign victoriously\\nover sin; because they are set free from sin by the\\ngrace of our Lord Jesus Christ. It was for this intent\\nthat he came into the world, and it was to this that\\nhe referred when he said in Jno. 8:36, If the Son\\ntherefore shall make you free, ye shall be free indeed.\\nThat God s people have perfect victory over sin is\\nalso taught in the sixth chapter of Romans. What\\nshall we say then? Shall we continue in sin that grace\\nmay abound? God forbid. How shall we, that are\\ndead to sin, live any longer therein? Ktiow ye not\\nthat so many of us as were baptized into Jesus Christ\\nwere baptized into his death? Verses 1-3. Xow if\\nwe be dead with Christ, we believe that we shall also\\nlive with him: knowing that Christ l)eing raised from\\nthe dead dieth no more; death hath no more dominion\\nover him. For in that he died, he died unto sin once;\\nbut in that he liveth, he liveth unto God. Likewise\\nreckon ye also yourselves to be dead unto sin, but\\nalive unto God through Jesus Christ our Lord.\\nVerses 8-11. For he that is dead is freed from sin.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0267.jp2"}, "268": {"fulltext": "264 THK HETTEH TESTAMI^^NT.\\nVer. 7. Here the apostle considers salvation in the\\nlight of death. Since death is a perfect liberation\\nfrom all things pertaining to this life, it is the most\\nbeautiful figure that could have been employed to set\\nforth the idea that salvation is a separation from the\\nwickedness of this world. Christians therefore are as\\nfree from committing sin, according to Paul s teach-\\ning, as he that is dead physically is freed from every\\navocation of this life. Well did the apostle ask, ^How\\nshall we that are dead to sin live any longer therein?\\nLet us now turn our attention to some texts which\\ndeclare emphatically that all Christians do live without\\ncommitting sin. Whosoever abideth in him sinneth\\nnot: whosover sinneth hath not seen him, neither\\nknown him. 1 Jno. 3:6. Whosoever is born of\\nGod doth not commit sin; for his seed remaineth in\\nhim: and he can not sin, because he is born of God.\\nVer. 9. We know that whosoever Is born of God\\nsinneth not; but he that is begotten of God keepetli\\nhimself, and that wicked one toucheth him not. 1\\nJno. 5:18. The expressions in him and born of\\nGod in these texts signify the same thing. We have\\nhere therefore three plain declarations that all who are\\nborn of God live without committing sin. And as\\nnone are Christians except those who are born of God,\\nour propos-ition, that all Christians live without com-\\nmitting sin, is bound to the New Testament with a\\nthreefold cord. So the doctrine of holiness-opposers is\\nrefuted. They affirm that all Christians commit sin, but", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0268.jp2"}, "269": {"fulltext": "ALL CHILDREN OF GOD LtVE WITHOUT SlK. 20-1\\nthe word of God affirms that all Christians live without\\ncommitting sin; an^ as the good Book instructs us to\\n**let God be true, but every man a liar (Eom. 3:4), I\\nsnail turn the lie upon them and take my stand upon\\nGod s word and publish to the world that none are\\nChristians except those who live without commit-\\nting sill.\\nIn conclusion I will call attention to some plain\\ntexts which place all who commit sin on the devii .s\\nside. Jesus answered them, Yerily, verily, I say\\nunto you, whosoever committeth sin is the servant of\\nsin. Jno. 8:34. Many of those who commit sin\\nfeign themselves the servants of righteousness, but they\\nare deceived; because the word of God affirms that\\nthey are the servants of sin, and if they can at the\\nsame time be the servants of righteousness, they can\\nserve two masters, a thing which Jesus declares no man\\ncan do. See Matt. 6:24. He that committeth sin is\\nof the devil; for the devil sinneth from the beginning.\\nFor this purpose the Son of God was manifested, that\\nhe might destroy the works of the devil. 1 Jno. 3:8.\\nThis is very plain. Comments could not make it\\nplainer. If we therefore should adhere to the holiness-\\nopposers saying, that everybody commits sin more or\\nless every day, we would be acknow^ledging that every-\\nbody belongs to the devil and that God has no chil-\\ndren upon the face of the earth. Oh, that God may\\nby any means open the eyes of the opposers of the\\ndoctrine of holiness.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0269.jp2"}, "270": {"fulltext": "266 THE BETTER TESTAMBNTT.\\nWHAT IS COMMITTING SIX?\\nWhosoever committeth sin transgresseth also the\\nlaw: for sin is the transgression of the law. 1 Jno.\\n3:4. This text sets forth the only manner in which a\\nsin may be committed. There is no sin except it be a\\ntransgression of the law, and where no law is, there\\nis no transgression. Rom. 4:15. Sin is not im-\\nputed where there is no law. Rom. 5:13. In differ-\\nent ages of the world sin has been imputed from differ-\\nent standards of law.\\nAYhen God created man he placed every principle oi\\nrighteousness in his conscience. This is all the law\\nhe gave him, save the single injunction concerning the\\neating of the tree of the knowledge of good and evil.\\nXo other law was needed, because the law of his con-\\nscience was perfect. He had no written law. The\\nstandard against which Adam sinned was the injunc-\\ntion before mentioned and the law of righteousness in\\nhis conscience.\\nAfter the fall of man there was no written law for\\nmany hundred years. During this period the only law\\nliOm which sin was imputed was the law of man s con-\\nscience, which became weaker as man grew more\\nwicked, until it possessed but a very small portion of\\nthe original law of tlie conscience.\\nThe law of Moses was the first written law that was\\ngiven to man. It contained many righteous principles\\nthat had been effaced from man s conscience by habit-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0270.jp2"}, "271": {"fulltext": "WHAT IS COMMrXTTNG SIN? 207\\niial sinning. It is the standard by which sin was\\nimputed among the Jews from Moses to Christ. Hut\\nas the hiw enjoined no other nation, among the Gen-\\ntiles of the law dispensation sin continued to be re^jk-\\noned from the standard of the law of the conscience.\\nRom. 2:14, 15.\\nJesus law is the perfect restoration to man of the\\norigiiial law of the conscience. It contains every prin-\\nciple of righteousness, and, by means of the Holy\\nSpirit, its every principle of righteousness is restored\\nto our conscience. A sin in the present dispensation\\nis the violation of some part of the law of Chritt,\\nexcept among such nations as have never known the\\nlaw of Christ, among wliom the conscience still con-\\ntinues to be the standard from which sin is reckoned.\\nThe law of Jesus is the first perfect law that has been\\nrevealed unto man since the fall; and as it contains\\nevery principle of righteousness, it has been justly\\nwritten by the apostle, All unrighteousness is sin.\\n1 Jno. 5:17. The law of Moses could not make that\\ndeclaration, because every unrighteous thing was not\\ncondemned in it; as, for instance, the hating of an\\nenemy. But every unrighteous thing is forbidden in\\nthe Xew Testament; hence, under it, every unright-\\neous act is a sin; that is, every act that is unrighteous\\nin its nature is a sin.\\nSin is always a willful transgression of God s law.\\nThis idea is sustained in the teachings of Christ. He\\nsays in Jno. 15:22-24, If I had not come and spoken", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0271.jp2"}, "272": {"fulltext": "268 THE BETTER TESTA II:nT.\\nunto them, they had not had sin: but now they have\\nno cloak for their sin. If I had not done among\\nthem the works which none other man did, they had\\nnot had sin: but r.ow have they both seen and hated\\nboth me and my Father. This language of the\\nSavior shows that there were certain things the Jews\\nmight have done before they had heard his teaching\\nthat would not have been sin unto them which would,\\nsince he threw light upon them, be sin unto them.\\nHere is a proof that sin is a willful transgression.\\nAgain in Jno. 9:39-41 we read: And Jesus said.\\nFor judgment I am come into this world, that they\\nwhich see not might see; and that they which see\\nmight be made blind. And some of the Pharisees\\nwhich were with him heard these words, and said unto\\nhim. Are we blind also? Jesus said unto them. If ye\\nwere blind, ye should have no sin: but now ye say,\\nWe see; therefore your sin remaineth. This is a\\nclearer proof than the one previously quoted that sin is\\nalways a willful transgression. He says to the Phari-\\nsees, If ye were blind, ye should have no sin that\\nis, If ye possessed no light at all upon your duty to\\nGod, ye should have no sin, no matter what evil thing\\nyou might do; bat now since ye say. We see; that is,\\nsince ye understand God s law concerning you, ye are\\nguilty for the transgression of his law.\\nUnder the Old Testament there was a sin in igno-\\nrance, as the reader may see by turning to Lev. 4:*^,\\n13, 22, 27; 5:5, 15; Xum. 15:24, 27-29. The sin in", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0272.jp2"}, "273": {"fulltext": "WHAT IS COMMITIIXG SIN? 260\\nignorance never cut a man off from among the people\\nof God; hence it was generally what would be termed\\nunder the New Testament, an error in judgment. The\\nlaw of Moses was so complicated that doubtless God\\nhad to pronounce the ignorant or accidental transgres-\\nsion of sonje of its ceremonies a sin, in order to keep\\nall its injunctions fresh in their minds. In the Xew\\nTestament the same thing would be termed a mere\\nerror in judgment, a fault. Jas. 5:16; Gal. 6:1. A\\nsinful act may, under the Xew Testament, be to some\\ndegree mingled with ignorance, as in the case of Paul\\n(1 Tim. 1:13), and of the persecutors of Christ (Acts\\n3:17): but an act must be done, to a degree, against\\nlight and knowledge, or it would incur no condemna-\\ntion; and as we have stated above, an act purely in\\nignorance would not be a sin under the Xew Testa-\\nment. So when we say we are saved from commit-\\nting sin, we mean that we are saved from commit-\\nting willful transgressions of God s law.\\nAn explanation is necessary here, to prevent the\\nreader from getting the idea that our salvation from\\nsin under the New Testament is no more than could\\nbe lived to by the grace obtained under the Old Testa-\\nment. I have before shown that under the Old Testa-\\nment men could not obtain grace to refrain, at all\\ntimes, from willful sin they would sometimes be over-\\ncome by the power of sin beneath which they were\\nheld; but under the New Testament we have power to\\nrefrain from committing everything we know to be", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0273.jp2"}, "274": {"fulltext": "270 THE BETTER TESTAMENT.\\nwrong, and to do everything we are required to do in\\nthe perfect gospel of Christ. Only in thoughtless\\nhours will a saved man, under the New Testament, do\\nsomething that is forbidden, or leave undone any-\\nthing that is commanded in the Xew Testament.\\nA still further explanation is necessary. When we\\ntake all things into consideration, we find that there\\nis only a certain class of wrongs that a saved man,\\nunder the New Testament, ma} commit by mistake.\\nAs the natural laws of righteousness are restored to our\\nconscience by the grace of God, we are Avithin our-\\nselves a New Testament so far as pertains to the nat-\\nural laws of righteousness that are contained in it.\\nThe power of the Holy Spirit has removed from our\\nnature every element that is antagonistic to any of these\\nnatural principles of righteousness, and the power of\\nthe Holy Spirit prevents our doing anything contrary to\\nthese principles of righteousness; therefore we will\\nnever, by mistake, commit a trespass against any of the\\nnatural principles of righteousness, such as committing\\nadultery, swearing profanely, lying, cheating, stealing,\\netc. Neither willfully or ignorantly will a saved man\\never do anv of these thinsrs.\\nThe mistakes that we make pertain only to those com-\\nmandments in the New Testament which would prop-\\nerly be styled ceremonial; as, for instance, God com-\\nmands an evangelist not to receive an accusation\\nagainst an elder but before two or three witnesses. 1\\nTim. 5:19. The evangelist might forget himself some-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0274.jp2"}, "275": {"fulltext": "WHAT IS COMMITTING SIX? 271\\ntimes and receive the accusation before he had called\\nhis witnesses. In this he would unthoaghtedly trans-\\ngross a command in God s law; but this would not be\\na transgression of a commandment that contains a\\nmoral in its nature. Our fallibility will sometimes\\ncause us to make some such mistakes, but outside of\\nthose commandments in the Xew Testament which are\\nceremonial in nature and do not contain natural prin-\\nciples of righteousness, a saved man will never trans-\\ngress the Xew Testament by mistake.\\nA sinner will sometimes transgress the laws of right-\\neousness contained in the New Testament when in a\\nstate of unconsciousness, as when asleep or delirious,\\nas when his body is ravished by disease. He will some-\\ntimes profane God s holy nam or commit other acts\\nthat are impure in their moral nature. This is be-\\ncause the wicked elements are in him, and they cause\\nhis lips to frame oaths or his body to commit impure\\nacts when he is entirely innocent so far as his knowl-\\nedge is concerned. The same things might liave\\noncurred with any who worshiped God under the Old\\nTestament; because, as has been previously explained,\\nthey still possessed impurities in their moral nature.\\nBut the saved man under the Xew Testament has all\\nthese wicked elements purged out of his nature, and\\nhe will never do a thing that is morally wrong in its\\nnature, when in a state of unconsciousness, or con-\\nsciousness. It means more to be saved from commit-\\nting sin than many people think.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0275.jp2"}, "276": {"fulltext": "212 THE BETTER TESTAMENT.\\nHOLIXESS-OPPOSERS DRIVEN FROM THE\\nNEW TESTAMENT.\\nIt yet remains to explain some texts in the New\\nTestament in which holiness-opposers feel themselves\\nsecurely anchored. I do not think I am deceived when\\nI say I have in this volume impregnated the mind of\\nthe reader with scriptural truths, beneath the hammer\\nof which the fortifications of those who oppose holiness\\nmelt away like the morning dew beneath the rays of\\nthe rising sun.\\nHoliness-opposers will doubtless see the reasonable-\\nness of my disposition of their favorite texts in the Old\\nTestament, but will feel themselves safely grounded\\nupon some New Testament texts. It therefore be-\\ncomes my duty to take up the class of New Testament\\ntexts an unbeliever in holiness would use to substanti-\\nate his views, and show how in the true light of the\\nBible they fall in line with the uniform voice of the\\nscriptures, to proclaim the doctrine of holiness. I\\nshall begin with the seventh chapter of Romans. This\\nis usually the first reference holiness-opposers give us.\\nI quote verses 14 to 25, numbering the verses for con-\\nvenience.\\nROMANS 7: 14-25.\\n14. For w^e know that the law is spiritual but I am\\ncarnal, sold under sin.\\n15. For that which I do I allow not: for what I\\nwould, that do I not; but what I hate, that do I.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0276.jp2"}, "277": {"fulltext": "OPPOSEKS DKIVEl^ FKOM NEW TESTAMENT. 273\\n16. If then I do that which I would not, I consent\\nunto the law that it is good.\\n17. Xow then it is no more I that do it, but sin that\\ndwelleth in me.\\n18. For I know that in me (that is, in my flesh)\\ndwelleth no good thing: for to will is present with me;\\nbut how to perform that which is good I find not.\\n19. For the good that I would I do not: but the\\nevil which I would not, that I do.\\n20. Xow if I do that I would not, it is no more I\\nthat ^o it, but sin that dwelleth in me.\\n21. I find then a law, that, when I would do good,\\nevil is present with me.\\n22. For I delight in the law of God after the inward\\nman:\\n23. But I see another law in my members, warring\\nagainst the law of my mind, and bringing me into\\ncaptivity to the law of sin which is in my members.\\n24. wretched man that I am! who shall deliver\\nme from the body of this death?\\n25. I thank God through Jesus Christ our Lord.\\nSo then with the mind I myself serve the law of God;\\nbut with the flesh the law of sin.\\nThere will arise no diversity of opinion between the\\nantagonizers of the doctrine of holiness and myself in\\nregard to the sentiments of the foregoing. I believe\\nthe most literal interpretation to be the correct one.\\nI believe that when Paul willed to do good and did it\\nnot, and willed not to do evil and yet did it, he com-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0277.jp2"}, "278": {"fulltext": "274 THE BETTKK TESTAMENT.\\nmitted sin. I believe also that when he spoke of sin\\ndwelling in him, he meant just what he said. The only\\npoint of controversy is in regard to the time to which\\nthe apostle refers; whether he was relating his experi-\\nence at the time of his writing, or a former experience.\\nIn the eighteenth verse he says, I know that in me\\n(that is, in my flesh) dwelleth no good thing.\\nThese words, to my mind, show that he is relating his\\nexperience before he had obtained salvation; for surely\\nno saved man would say he had no good thing in him.\\nWhat he would he did not; that is, he left undone\\nthings he knew he ought to have done. What he did\\nhe would not; that is, he did things he knew he ought\\nnot to have done. He had sin dwelling in him, and\\nhad no good thing in him. This is just the experience\\nthe modern opposers of holiness claim to have. I do\\nnot marvel that they cling so tenaciously to this scrip-\\nture. But such is not the experience of a Ghri^:ian,\\nand it is evident that Paul is here relating his expe-\\nrience before he became a Christian. If w^e can sustain\\nthis position, we will demolish one Xew Testament\\nfortification of the opposers of holiness. Verses 24, 25\\nseem to throw some light on this point. After utter-\\ning the lamentable words in verse 24: 0 wretched\\nman that I am! who shall deliver me from the body of\\nthis death? he answers in verse 25: J thank God\\nthrough Jesus Christ our Lord. These words very\\nclearly show that the apostle finally received a deliver-\\nance from the law of sin (carnal nature) which w^as", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0278.jp2"}, "279": {"fulltext": "0PPU8EKS DRIVEN FROM XKW TESTAMENT. Z^\\nill liis members, else what is the signitication of this\\nexultant expression.\\nThat PaaPs experience in the seventh chapter of\\nEomans was not his experience at the time of writing\\nis clearly proved in the first few verses of the eighth\\nchapter. There is therefore now no condemnation to\\nthem which are in Christ Jesus, who walk not after the\\nflesh, but after the Spirit. For the law of the Spirit of\\nlife in Christ Jesus hath made me free from the law of\\nsin and death. For what the law could not do, in\\nthat it was weak through the flesh, God sending his\\nown Son in the likeness of sinful flesh, and for sin,\\ncondemned sin in the flesh: that the righteousness of\\nthe law might be fulfilled in us, who walk not after\\nthe flesh, but after the Spirit. Kom. 8:1-4.\\nAfter Paul had thanked God that there was deliver-\\nance from the law of sin which was in his members, in\\nthe last verse of the previous chapter, he affirmed with\\nliis next breath, in the first sentence of this last quota-\\ntion There is therefore now no condemnation to them\\nwhich are in Christ Jesus. Surely the reader can see\\nin this tliat my position is orthodox. It seems to me\\nthat Paul states as clearly as language will convey\\na thought, that he had just been relating an expe-\\nrience which he had before he got into Christ, and that\\nhe had now obtained a better experience. If those\\nwho arc now in Christ are free from condemnation,\\nthey do not commit sin. And if Paul was in Christ\\nwhen he wrote the epistle to the Eomans, the experi-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0279.jp2"}, "280": {"fulltext": "276 THE BETTER TESTAMENT.\\nonce he relates in the seventh chapter of Eomans, in\\nwhich he shows conclusively that he had committed\\nsin, was not his experience at the time of his writing.\\nThere is another expression in this quotation that I\\nwish to call attention to. It is this: What the law\\ncould not do, in that it was weak through the flesh,\\nGod sending his own Son in the likeness of sinful\\nflesh, and for sin, condemned sin in the flesh. Here\\na beautiful contrast is drawn between the weakness of\\nthe law and the saving power of the gospel. AVhy\\nshould such language be found in this place, if it is\\nnot intended to show that the sad experience just\\nrelated in the previous chapter pertained to the law\\nand not to the gospel?\\nThe conclusions therefore to be drawn from my\\narguments are these.\\n1. In the seventh chapter of Romans Paul relates his\\nexperience before he became a Christian. In the\\neighth chapter he relates his experience after he\\nbecame a Christian.\\n2. In the seventh chapter of Eomans he relates his\\neperience under the law. In the eighth chapter he\\nrelates his experience under the gospel. I believe\\nthese arguments are unanswerable.\\nWe will now turn to the third chapter of Romans.\\nHoliness-opposers use chiefly verse 10, which says,\\nTliere is none righteous, no, not one and verse 12,\\nwhich says, There is none that doeth .s^ood, no, not\\none. It would not be a misrepresentation of their", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0280.jp2"}, "281": {"fulltext": "OPPOSEKS DRIVEN FROM S E\\\\V TESTAMENT. 2tt\\napplication of these texts to sum it up as follows:\\nThese texts apply to all people in every state and\\ncondition, and in every age of the world. Therefore\\nthere is not, never was, and never will be a man on\\nearth who is truly righteous and lives without commit-\\nting sin. This is not the exact sentiment of all the\\nopposers of holiness, especially those who believe in a\\nMillennium, but it is their general belief. I hold that\\nthese texts do not apply to Christian people, and will\\nproceed to prove my position.\\nPaul begins the chapter before us with these words\\nWhat advantage then hath the Jew? or what profit\\nis there of circumcision? These words may be con-\\nsidered an index to the entire chapter; for throughout\\nit is but a treatise on the state of the Jewish people in\\ncomparison to the state of the Gentile world. First,\\nin verse 2 it is shown that the Jews have some advan-\\ntages over the Gentiles, because that unto them were\\ncommitted the oracles of God. Then in verse 9 the\\nconsideration of their moral condition begins with the\\nwords What then? are we [Jews] better than they\\n[Gentiles]? No, in no wise: for we have before proved\\nboth Jews and Gentiles that they are all under sin.\\nThe apostle here states emphatically that the Jews are\\nno better than the Gentiles, but that all are under sin.\\nTo prove his position, he proceeds to introduce a quo-\\ntation from the scriptures. The words, As it is\\nwritten, standing at the head of the text under con-\\nsideration shows that it is a quotation from the Old", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0281.jp2"}, "282": {"fulltext": "278 THK HETTEK TESTAMENT.\\nTestament. The quotation is found in the fourteenth\\nPsalm. A part of it is omitted in the authorized\\nversion, but in the LXX. it stands just as it is quoted\\nby Paul. I will insert the quotation of Paul and Ps.\\n14:1-3 as it stands in the LXX., in p*\\\\rallel columns.\\nPaul s Quotation. The Same in the LXX.\\nAs it is written, There is none There is none that does\\nrighteous, no, not one; there is goodness, there i*^ not even so\\nnone that understandeth, there much ivs one. The Lord looked\\nis none that seeketh after God. down from heaven ir^on the sons\\nThey are all gone out of the way, of men, to see if there were any\\nthey are together become unprof- that understood, or sought after\\nitable; there is none that doeth God. They are all gone out of\\ngood, no, not one. Their throat the way, they arc together be-\\nis an open sepulcher; with their come good for nothing, there is\\ntongues they have used deceit; none that does good, no not one.\\nthe poison of asps is under their Their throat is an open sepulcher;\\nlips: whose mouth is full of curs- with their tongues they have used\\ning and bitterness: their feet are deceit; the oison of asps is under\\nswift to shed blood: destruction their lips: whose mouth is full of\\nand misery are in their ways: cursing and bitterness; their feet\\nand the way of peace have they are swift to shed blood: destruc-\\nnot known: there is no fear of tion and misery are in their ways;\\nGod before their eyes.^^ Rom. and the way of peace have they\\n3: 10-18. not known: there is no fear uf\\nGod before their eyes.\\nThis quotation was employed by Paul to prove to the\\nJew by the very writings which he acknowledged to be\\ninspired, that he was as truly under the power of sin,\\nand was as much in need of the salvation for which Jesus\\natoned as the Gentile. He was not speaking of those\\nwho are saved in the new dispensation. That the\\ntext the apostle here- quotes from the old scriptures,\\nhas exclusive reference to those who lived under the\\nOld Testament is proved by his own words immedi-\\nately following the quotation: Xow we know that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0282.jp2"}, "283": {"fulltext": "OPPOSKKS J ntVi:N KUOM SEW TESTAMENT. 279\\nwhat things soever the hiw saith, it saith to them who\\nare under the law. Yer. 19. I hold that further\\ncomments are unnecessary to drive the opposers of\\nholiness from the third chapter of Romans.\\nWe will next turn our attention to the words of\\nChrist to the rich young man, in Matt. 19:16, 17.\\nAnd, beliold, one came and said unto him, Good\\nMaster, what good thing shall I do, that I may have\\neternal life? And he said unto him, Why callest thou\\nme good? there is none good but one, that is, (rod:\\nbut if thou wilt enter into life, keep the command-\\nments This text holiness-f.pposers hold to be irrec-\\noncilable to the doctrine of holiness. It is true that\\nthe expression, There is none good but one, that is,\\nGod, is extremely difficult to harmonize with the\\nlioliness sentiments of the Xew Testament, to one who\\ncan not discern the distinction between the two testa-\\nments. But when we have become acquainted with\\nthe fact that under the Old Testament no one could\\nlive free from committing sin, and that the obtaining\\nof salvation from sin dates biick only to the coming of\\nChrist, we can easily understand this scripture.\\nThe young man who came to Christ was a Jew,\\ntherefore had been brought up to believe the doctrine\\nof the Old Testament, which taught that there were\\nnone strictly good but God. Jesus knew the belief of\\nthe young man, and when he approached him with the\\nsalutation, Good Master, he drove him into a corner\\nwith words which might be interpreted as follows:", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0283.jp2"}, "284": {"fulltext": "280 THE BETTER TESTAMEN T.\\nWhy callest thou me good, since, according to the\\ndoctrine of the Jews, there is none good but God?\\nIf you call me good and still adhere to the doctrine of\\nthe Jews, you must admit that I am God. If you do\\nnot acknowledge me to be God, and yet maintain that\\nI am good, you are acknowledging the doctrine I am\\njust now publishing to the world, under which men\\nbecome good men. Matt. 12:35. This is undoubt-\\nedly the true mind of the Spirit in this text.\\nThe holiness-fighter has yet one text behind which\\nhe feels himself safely fortified, but the hailstones of\\nBible truth will drive him from his last hiding-place.\\nI refer to 1 Jno. 1:8. It reads: If we say that we\\nhave no sin, we deceive ourselves, and the truth is not\\nin us. These words may be easily understood if w^e\\nturn our attention for a short time to the context, to\\nfind out what kind of people John is addressing. In\\nverse 4 he says, And these things write we unto\\nyou, that your joy may be full. According to these\\nwords John was addressing a class of people who pos-\\nsessed joy but not the fullness of joy; that is, they had\\nobtained one work of grace, but not the second; or in\\nother words they were justified but not sanctified. In\\nthe seventh verse John held up before them the expe-\\nrience of sanctification, with the words If we walk in\\nthe light, as he is in the light, we have fellowship one\\nwith another, and the blood of Jesus Christ his Son\\ncleanseth us from all sin. Then follow the words of\\nour text, If we say that we have no sin [we who are", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0284.jp2"}, "285": {"fulltext": "THE BETTKR SAKCTlFrCATION. 281\\nonly justified, sin in its inherited form being yet\\nin us], we deceive ourselves, and the truth is not\\nin us.\\nWith this I conclude, believing that those who\\ndesire to oppose the doctrine of holiness are driven\\nfrom the Bible to obtain argument.\\nTHE BETTER SANOTIFICATIOK\\nFor the law having a shadow of good things to\\ncome, and not the very image of the things, can never\\nwith those sacrifices which they offered year by year\\ncontinually make the comers thereunto perfect.\\nHeb. 10:1. The good things to come mentioned in\\nthis text are the victories of the New Testament, of\\nwhich all the Levitical services, as has been explained\\nin a previous chapter, were shadows. They are not\\nthe very image of these glories, but shadows merely.\\nAn image is something carved out of wood, metal, or\\nstone to represent perfectly the features as well as the\\nform of the object it is intended to represent: but a\\nshadow is a mere dark spot, showing only the outline\\nof the object. The old system being but a shadow of\\ni;he glories of the new dispensation, could not, the\\napostle tells us, make those who worshiped under it\\nperfect, especially since it had such inferior sacrifices.\\nBut what is the perfection that could not be wrought\\nby the law? There are various kinds of perfection.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0285.jp2"}, "286": {"fulltext": "28;^ THE BETTi5R tl5Sf AMtJKl\\nThere is an absolute perfection, possessed by God\\nonly: there is also an angelic perfection, an Adamic\\nperfection, and a resurret3tion perfection; but neither\\nof these is the perfection mentioned here. In the\\nverse immediately following our text the apostle shows\\nthat had the Levitical offerings been able to perfect\\nthose who worshiped under that system, they would\\nnot have been continually offered; because he adds,\\nTbe v orshipers once purged should have had no more\\nconscience of sins. Observe how the expression\\nchanges from perfection in the first verse, to purging the\\nconscience in the second. From this we see the nature\\nof the perfection that could not be obtained under\\nthe law of Moses. If we drop down to the fourteenth\\nverse, we find this perfection more clearly defined.\\nFor by one offering he hath perfected forever them\\nthat are sanctified. If, as this text states, those who\\nare sanctified are perfected forever, sanctification is\\nperfection; and since this verse forms th e context\\nto the one quoted above, we regard it as an explana-\\ntion of the perfection under consideration. There-\\nfore sanctification is the perfection that was not\\nobtainable under the law of Moses.\\nBut while this sublime experience could not be ob-\\ntained under the Old Testament, we must observe in\\nthe text quoted last that provision is made in the death\\nof Christ whereby it may be obtained; for it says,\\nBy one offering he [Christ] hath perfected forever\\nthem that are sanctified. The proof that sanctifica-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0286.jp2"}, "287": {"fulltext": "*H BETTER SANCTIFTCATiON. 2S*J\\ntion is in the atonement is the strongest argument that\\nwe could offer to substantiate the fact that it is obtain-\\nable in the Christian dispansation. If Christ died for\\nour sanctjncation, then all who live in the Christian\\ndispensation may enjoy the experience of sanctifica-\\ntion; because he died for all, and all for whom he died\\nmay possess all for which he died.\\nIn Heb. 10:9, 10 it is again taught that Christ atoned\\nfor our sanctification. Then said he, Lo, I come to\\ndo thy will, God. He taketh away the first, that he\\nmay establish the second. By the which will we are\\nsanctified through the offering of the body of Jesus\\nChrist once for all. The will of God which Christ\\nhere affirms that he came to do is the death upon the\\ncross; for it was God s will that he should die for the\\nworld. As a proof that Christ s death was the will of\\nGod he here speaks of having come to perform, we\\nmight call attention to the words He taketh away the\\nfirst that he may establish the second. These words\\nshow that at the time he did the will of God ho took\\naway the first covenant and established the second.\\nThis change, according to the tenor of the whole Xew\\nTestament, took place at Christ s death. Therefore\\nChrist s death is unquestionably the will of God re-\\nferred to in this text, and Paul adds that by this will\\nwe are sanctified through the offering of the body of Je-\\nsus Christ. This is still stronger proof that the will\\nof God mentioned here is the offering of Christ s body\\nupon the cross, and proves conclusively that sanctifica-\\ntion is in the atonement.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0287.jp2"}, "288": {"fulltext": "284 tUE BETTER TESTAMENT.\\nAgain, in Heb. 13:12 we read: Wherefore Jesus\\nalso, that he might sanctify the people with his own\\nblood, suffered without the gate. We need not add\\ncomments to this text; for the construction of the\\nlanguage is its own best interpreter. It simply states\\nthat Jesus suffered that he might sanctify the people.\\nAgain, we read in Eph. 5:25-27: Husbands, love\\n3^our wives, even as Christ also loved the church, and\\ngave himself for it; that he might sanctify and cleanse\\nit with the washing of water by the word, that he\\nmight present it to himself a glorious church, not\\nhaving spot, or wrinkle, or any such thing; but that\\nit should be holy and without blemish. Here it is\\nagain plainly stated that Christ died for our sanctitica-\\ntion; comments would add nothing to its plainness.\\nFurther evidences are unaecessary to establish the\\nfact in every candid mind that the shedding of the\\nblood of Christ upon the cross was to purchase our\\nsanctification. It is therefore beyond the bounds of\\nreason for any man to affirm that sanctification is not\\nto be obtained in the new dispensation.\\nThe reader will perhaps remember that it has been\\nshown in a previous chapter that Christ died for all\\nhuman* creatures past, present, and future. When I\\nmade that statement I did not mean to say that Christ\\ndied to purchase for those who had died before his\\ncoming, a salvation to be obtained by them at some\\nlater date, in another world, but simply that he had in\\nhis death paid for the salvation of those who had in", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0288.jp2"}, "289": {"fulltext": "THE BETTEii sanctificatio:n^. 285\\nthe old dispensation received the salvation of their\\nday. I have shown that he died for transgressions\\nthat were under the first testament, but I can not find\\na single text which states that he died for the sanctifi-\\ncation of those who lived under the Old Testament.\\nIt is therefore evident that sanctification was not re-\\nceived on credit in the old dispensation, as was the\\npardon of sins.\\nIt might be said that Christ died for the sanctifica-\\ntion of the saints in the old dispensation in one sense.\\nIt has always been God s law that without holiness no\\nman shall see the Lord; therefore, those who lived\\nunder the Old Testament, being unable by any conai-\\ntions God had ordained to obtain the experience of\\nsanctification, must of necessity have obtained this\\nexperience like infants of to-day, unconditionally, as\\nthey passed out of this world, and of course the blood\\nof Christ must have paid the ransome on their experi-\\nence. But that his death paid for the experience of\\nsanctification received by them under the law and\\nlived in this life is unscriptural.\\nI will add yet one text in proof that sanctification is\\nobtainable under ihe Xew Testament. For the law\\nmade nothing perfect, but the bringing in of a better\\nhope did; by the which we draw nigh unto God.\\nIleb. 7:19. The better hope mentioned here is the\\nblessed gospel hope which we have in the Xew Testa-\\nment. There is an idea contained in this verse that\\nopposers of the doctrine of holiness have never", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0289.jp2"}, "290": {"fulltext": "\u00e2\u0080\u00a2280 THE BETTER TESTAMENT.\\ngrasped, The law perfected [sanctified] uotliiug,\\nbut the bringing in of a better hope did. It is\\nnearly two thousand years since that better hope was\\nbrought in. Since that time sanctification lias been\\nobtainable. Holiness-opposers are two thousand years\\nbehind the times. They would have been orthodox\\nteachers had they lived before the coming of the\\nSavior, but since it is their lot to spend their life of\\nprobation on the earth in the sublime age in which full\\nsalvation is obtained, they are the propagators of error.\\nBy the time the reader has followed me thus far, he\\nwill doubtless wonder why the Avord sanctification is so\\nextensively employed by Moses and the prophets, if\\nthat experience could not be obtained in the Old Tes-\\ntament dispensation. This is a thought worthy indeed\\nof special consideration; because from an exterior view\\nit would appear that the writings of Paul contradict\\nthe teachings of the Old Testament. Paul, as we have\\nseen, affirms boldly that sanctification could not be\\nobtained under the law; yet we find it written in the\\nlaw, Ye shall therefore sanctify yourselves, and ye\\nshall be holy; for I am holy. Lev. 11:44. In many\\nother texts in the Old Testament we find similar ex-\\npressions. The only avoidance of a contradiction is\\nthe recognition of the fact that sanctification in the Old\\nTestament was not the same as sanctification in the\\nXew Testament.\\nThe word sanctification has two definitions in lexi-\\ncons, a negative and a positive definition. The negii-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0290.jp2"}, "291": {"fulltext": "THE BETTER SA XCTIFICATIOX. 28T\\nlive definition is to set apait, to consecrate. This is\\ntlio signification of sanctification in the Old Testament.\\nThe positive definition is to make sacred or holy.\\nThis is the New Testament signification of this word.\\nW ^hen Paul affirms that sanctification could not bo\\nobtained under the law, he is speaking from the stand-\\npoint of New Testament sanctification; henco the Old\\nand Xew Testaments do not confiict.\\nThe literal signification of sanctification might be\\nstated as follows: a mal iag holy. The Old Testament\\nbecause of the w^eakness of its sacrifices could but\\nmake a weak negative effort at accomplishing this for\\nman by setting him apart, through certain outward\\nceremonies, for the service of God. The Xew Testa-\\nment through the om.nipotent blood of th? Son of God\\nbestows a positive sanctification cleansing of the heart\\nfrom all sin upon every believer w^ho m^ e-s the condi-\\ntions of full consecration to the Avill of God.\\nAs a proof that the sanctification of the Old Testa-\\nment was negative and that of the Xew^ Testament\\npositive, I might call attention to the fact that under\\nthe Old Testament, sanctification was performed by\\nman through some ceremony, but in the Xew Testa-\\nment it is performed by the Spirit of God. See 2\\nThess. 2:13; 1 Pet. 1:2; Eom. 15:16.\\nThe sanctifications of the two testaments are beauti-\\nftilly contrasted in Heb. 9:18, 14 For if the blood\\nof bulls and of goats, and the ashes of an hoifer\\nsprinkling the unclcnn, .sn. tifieth to the purifying of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0291.jp2"}, "292": {"fulltext": "288 THE BETTER TESTAMENT.\\nthe flesh; how much more shall the blood of Christ,\\nwho through the eternal Spirit offered himself without\\nspot to God, purge your conscience from dead works\\nto serve the living (^od. In this text it is plainly\\nstated that the Old Testament sanctiiication was of the\\nflesh, and the New Testament sanctification is a purg-\\ning of the conscience from dead works. The phrase\\nof the flesh in this text signifies something outward.\\nThe sanctification of the Old Testament being but a\\npurification of the flesh was but a ceremonial or nega-\\ntive sanctiflcation. But as the sanctification of the\\nNew Testament is a purging of the conscience from\\ndead works, it must be a positive cleansing of the\\nheart. The dead works purged away in Xew Testa-\\nment sanctification are the abnormal propensities and\\ninward inclinations to evil inherited from the fall\\nof Adam.\\nIn 1 Jno. 1 :7 Xew Testament sanctification is beau-\\ntifully and comprehensibly described as follows: But\\nif we w^alk in the light, as he is in the light, we have\\nfellowship one with another, and the blood of Jesus\\nChrist his Son cleanseth us from all sin. The senti-\\nment of this precious declaration is within the compre-\\nhension of all rational minds. All can see that if the\\nblood of Christ cleanseth us from all sin, no sin\\nremains in us after this cleansing has been received,\\nbuch is the sanctification that could not be received\\nunder the law, but is offered to all in the gospel\\ndispensation.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0292.jp2"}, "293": {"fulltext": "HOLY MEN OF THE OLD DISPENSATION. 289\\nHOLY AND PERFECT MEX OF THE OLD\\nDISPEXSATION.\\nThe question will naturally arise in the mind of the\\nreader, after he has finished reading the preceding\\ncliapter, Why are the worthy Old Testament characters\\nso lepeatedly designated by the adjectives holy and\\nperfect^ if none of them received a perfect cleansing\\nfrom sin? These seeaiing obstacles at first sight appear\\nto refute the subject of this volume, but a more care-\\nful consideration harmonizes them with the ideas I\\nhave advanced. Job was truly called a perfect and\\nan upright man. Job 1:8. Xoah was also a just\\nman and perfect. O^en. 6:9. But there are various\\nkinds of perfection therefore the mere fact that they\\nare called perfe\u00c2\u00ab;t men is not sufficient to prove them\\nto have been perfect in the sense of having been\\ncleansed from all sin according to the standard of New\\nTestament perfection. It is not unreasonable to sup-\\npose that they possessed perfection in another sphere.\\nA careful study of the sacred volume reveals a mod-\\nification upon the perfection of all the Old Testament\\nsaints. The Bible does not say Xoah was a perfect\\nman, without the special modification in his genera-\\ntions Avhich show^s that he was perfect only accord-\\ning to the privileges of his day, which I have shown\\nto have been far beneath the standard of the Xew\\nTestament. Job testifies concerning himself, If I\\njustify mvself, mine own mouth shall condemn me: if\\n19", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0293.jp2"}, "294": {"fulltext": "290 THE BETTKK TKSTAMtXT.\\nI say, I am perfect, it shall also prove me perverse.\\nThough I were perfect, yet would 1 not know my soul:\\nI would despise my life. Job. 9:20, 21. Job was\\nsurely speaking here of being made perfect in the sense\\nof being made free from sin, and it is very clt-ar that\\nhe did not profess to have attained to such perfection.\\nHis perfection was like Xoah s in his generations.\\nThe perfection of Abraham, and of all those who died\\nbefore the coming of Christ, is to be viewed in the same\\nlight Hs the perfection of Xoah and Job.\\nLet us now consider the adjective holy in its applica-\\ntion to the people of r^od who lived under the Old\\nTestament. They are repeatedly called holy in the Old\\nTestament, and even the Xew Testament writers some-\\ntimes call them holy men and holy women.\\nFor the prophecy came not in old time by the will of\\nman: but holy men of God spake as they were moved\\nby the Holy Ohost. 2 Pet. 1:21. For after this\\nmanner in the old time the holy itwmen also, wlio\\ntrusted in God, adorned themselves, being in subjection\\nunto their own husbands. 1 Pet. 3:5*.\\nIt will doubtless yet be a wonder unto many why the\\nBible calls the faithful ones who lived before the death\\nof Christ holy, since nobody could receive a cleansing\\nfrom all sin at that time. I believe that by the help of the\\nHoly Spirit I can solve this mystery. The words holy\\nand sanctiiied are synonymous; hence you can use them\\ninterchangeably in every text where they refer to a\\nstate of holiness, without destroying the sense. We", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0294.jp2"}, "295": {"fulltext": "HOLY MEN OF THE OLD DISPENSATION. 291\\nhave seen that sanctified in the Old Testament does not\\nhave the same meaning that it does in the Xevv Testa-\\nment; that in the Old Testament it simply means set\\napart or consecrated for the service of God, while in\\nthe New Testament it means to be cleansed from all\\nsin. The word holy^ therefore, being synonymous with\\nthe word sanctified^ must also have a difference of sig-\\nnification in the two testaments; that, is, it must in the\\nOld Testament, like the word sanctified^ signify a mere\\nsetting apart for the service of God by a formal cere-\\nmony, while in the New Testament it means to be free\\nfrom sin.\\nThat the words holy and sanctified are synonymous\\nin their application in the Old Testament, the reader\\nmay prove to his own satisfaction, by a careful investi-\\ngation of all the texts in which either of these words\\nare found. Things animate and inanimate are said to\\nhave been sanctified in the Old Testament, and in like\\nmanner things animate and inanimate are called holy.\\nIsrael was a *holy people. Deut. 20:19. Elisha\\nwas called *an holy man of God. 2 Kings 4:9.\\nAmong inanimate things the Israelites had holy\\nwater (Num. 5:17), holy anointing oil (Ex. 30:25),\\nholy salA aths (Ex. 10:23), holy convocations (Lev.\\n23:2-8), holy vessels (2 Chron. 5:5). The ground\\nupon which Moses stood when God talked to him from\\nthe burning bush was holy. Ex. 3:5. So also was the\\ntabernacle holy, and the city of Jerusalem, the land of\\nCanaan, and every place and thing in any way rendorod\\nsacred by any religious ceremony or circumstance.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0295.jp2"}, "296": {"fulltext": "292 THE BETTER TESTAMENT.\\nI might here observe that the words holy and sancti-\\nfied are employed in a few instances by the New Testa-\\nment writers with their negative signification when\\nspeaking of inanimate things. Peter calls the mount\\nof transfiguration the holy mount. 2 Pet. 1:18.\\nPaul speaks of the sanctification of our daily fuod. 1\\nTim. 4:5. In these texts the words sanctified and holy\\nsignify a mere negative sanctification; that is, a con-\\nsecration or setting apart, because inanimate things\\ncan not receive a positive sanctification.\\nThe Old and ^ew Testament significations of the\\nterms holy and sanctified may be summed up as fol-\\nlows: when applied to inanimate things, either in the\\nOld or the New Testament, they have their negative\\nsignification, but when applied to the people, in the\\nOld Testament they have the negative signification,\\nbut in the New Testament they have their positive\\nsignification, which the previous cha})ter has proved\\nto be a perfect cleansing from all sin.\\nThere is yet another word frequently applied to the\\nworthies of the Old Testament dispensation, a consid\\neration of which claims a place in this chapter. From\\nthe time that the oldest books in the Bible Avere writ-\\nten, God called his people sai7its. It might be won-\\ndered why the servants of the Lord under the Old\\nTestament were called saint.^^ if they could not in\\nthose days obtain a perfect cleansing from all sin. But\\nthis mystery is solved in the same manner as we have\\nexplained the words holy and sanctiiied. In fart the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0296.jp2"}, "297": {"fulltext": "nOLTSESS OUR ONLY HOPE OF HEAVEIST. 203\\nword saint resolves itself into these terms by its own\\ndefinition. It means a hol\\\\% or sanctified, person.\\nTherefore, the explanations given above of the terms\\nholy and sanctified explain both the Old and New Testa-\\nment significations of the word saint.\\nHOLINESS OUR ONLY HOPE OF HEAVEN.\\nBefore entering into a further description of the\\nsubject of holiness, I desire to show the distinction\\nbetween the words sanctifi cation and holiness. They\\nhave sometimes, by holiness-teachers been considered\\nperfect synonyms; and sometimes they have been held\\nto contain a shade of difference.\\nTo make this matter perfectly clear to the reader I\\nhad better insert an analysis of the two words in all\\nthe parts of speech.\\nNoun sanctification holiness.\\nAdjective sanctified holy.\\nVerb sanctify\\nParticiple sanctifying\\nThe reader will observe that in the parts of speech\\ndenoting action we have no form of the word holiness\\nin our language. This is a proof that there is no\\naction in the word holiness. But there is action in the\\nword sanctification. Herein is revealed a shade of\\ndifference between the two words. As nouns tney are\\nperfect synonyms only when applied to the state of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0297.jp2"}, "298": {"fulltext": "294 THE BETTER TESTAMENT.\\nholiness. Sanctification is the name of the act that\\nbrings ns into holiness, as well as of the state itself.\\nAs no action is contained in the word holiness^ it is not\\nlike sanctification^ the name of the act that brings into\\nthe state of holiness. The reader may verify these\\nideas in his mind by the use of an unabridged diction-\\nary. Wherever the state of holiness is spoken of it\\nmight be properly designated by either the word sanc-\\ntification or the word holiiiesSy but where the act that\\nbrings us into the state of holiness is referred to, it can\\nbe properly designated only by the term sanctification.\\nTo avoid confusion of terms I shall hereafter use the\\nword holiiiess where the state of holiness is referred to,\\nand the word sanctification, where the act that brings\\nus into the state of holiness is referred to.\\nAnd now, to proceed with the subject of this chap-\\nter, Paul says, Follow peace with all men, and holi-\\nness, without which no man shall see the Lord.\\nTleb. 12:14. This text should be studied with the\\ndeepest interest. No other text should engage our\\nundivided attention as this one, because it sets forth\\nthe only condition upon which we can see God. The\\nprofessing Christians of the world pay more attention\\nto the outward forms and ordinances of the Bible than\\nthey do to the obtaining of the experience of salvation.\\nIn this they make a fatal mistake. They misun-\\nderstand the Bible. The subject of the New Testa-\\nment is holiness. It is the lesson intended to be taught\\nin all the commandments of the New Testament. It", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0298.jp2"}, "299": {"fulltext": "HOLINESS OrR OKLY HOPE OF HKAVEN. 295\\nis the one chief end intended to be efPected in man by\\nall the discipline of the Xew Testament. This idea is\\nsubstantiated in Heb. 12:10, where Paul states that our\\nheavenly Father chastens us for our profit, that we\\nmight be partakers of his holiness. We may do\\neverything the New Testament requires us to do ex-\\ncept to obtain a clean heart, and we are as though we\\nhad left the entire New Testament undone; because as\\nthe text quoted above so definitely states, without holi-\\nness no man shall see the Lord. If these words were\\ncomprehended by all men, there would be no holiness-\\nfighters upon the earth, except there were some men\\nwho were void of the least desire to meet the great\\nCreator.\\nI do not doubt that the opposers of holiness are gener-\\nally void of a knowledge of the Bible truth that men\\ncan not see God without holiness. But this is not the\\nonly text in the Bible that declares this awful truth.\\nJesus says in Matt. 5:8, Blessed are the pure in\\nheart; for they shall see God. This is a blessed\\npromise, but it contains no hope for those who are not\\npure in heart. If this text is taken in connection\\nwith the one quoted from Hebrews, it affords us an\\ninspired definition of the word holiness. Without\\nholiness no man shall see the Lorch said Paul. The pure\\nin heart shall seehim^ says Jesus. By taking these two\\ntexts together we see that holiness signifies a pure\\nheart. Therefore we are not ready to enter the pres-\\nence of God as long as an iota of impurity remains in", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0299.jp2"}, "300": {"fulltext": "206 THE BETTER TESTAMENT.\\nour heart. Hence we should be concerued about the\\nobtaining of holiness of heart more than all things\\nelse. I do not mean to insinuate that obedience to\\nany part of the Bible will hinder the obtaining of a\\npure heart, as some foolishly affirm. We must obey\\nall the commandments, and without a willingness to\\ndo all God has commanded we could not enter the state\\nof holiness. But we should bear in mind that holiness\\nis not obtained by doing certain commandments or\\nordinances f the Bible, but after holiness is obtained,\\nobedii ce t) all the Bible is necessary to retain that\\nblessed ^uite. However, I do not desire to discuss this\\npoint here, but merely to hold up the idea before the\\nreader that the seeking of holiness is the crowning\\nduty of every man.\\nThe words of the Psalmist add further evidences of\\nthe idea I wish to establish in this chapter. ^Who\\nshall ascend into the hill of the Lord? or who shall\\nstand in his holy place? He that hath clean hands\\nand a pure heart. Ps. 24:3, 4. The hill of the\\nLord, and his holy place, mentioned in this text\\nsignify heaven. The question is therefore virtually\\nasked by David, Who shall ascend into heaven?\\nThe answer is, He that hath clean hands and a pure\\nheart. The hands are the chief instruments of doing\\nright or wrong. Clean hands is therefore a meta-\\nphoric expression signifying innocence. So it is\\ntaught in this text that to enter heaven we must be\\ninnocent and pure in heart. This is in perfect har-\\nmony with the texts previously quoted.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0300.jp2"}, "301": {"fulltext": "HOLINESS OUR ONLY HOPE OF HEAVEN. 297\\nBut now being made free from sin, and become\\nservants to God, ye have your fruit unto holiness, and\\nthe end everlasting life. Eom. 6:22. The state\\nset forth in this text in which the individual is free\\nfrom sin, has its fruit unto holiness, and is the same\\nstate of purity mentioned in the texts quoted above.\\nThe reader will notice that the end of the man who\\nhas reached this state of purity is everlasting life.\\nThis is another proof of the idea that holiness is the\\ntrue condition that admits us into heaven.\\n*And Adam was not deceived, but the woman be-\\ning deceived was in the transgression. Notwithstand-\\ning she shall be saved in child-bearing, if they continue\\nin faith and charity and holiness with sobriety. 1\\nTim. 2:14, 15. Here again holiness is mentioned as\\nthe condition upon which heaven may be gained. The\\nwoman, although she was instrumental in the fall of\\nman, shall be saved, says Paul, upon the condition\\nthat she continue in faith, and charity, and holiness\\nwith sobriety. We might conclude from this that if\\nshe did not continue in holiness with the rest of the\\nconditions mentioned she would miss heaven.\\nAnd you, that were some time alienated and\\nenemies in your mind by wicked works, yet now hatii\\nhe reconciled in the body of his flesh through death, to\\npresent you holy and unblamable and unreprovable\\nin his sight. Col. 1:21, 22. The condition in which\\nwe must be to be presentable in God s sight in the day\\nof judgment is the condiJ;ion upon which we may", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0301.jp2"}, "302": {"fulltext": "298 THE BETTER TESTAMENT.\\nenter heaven. Since therefore this text shows that we\\nmust be hoi} to be accepted in his sight in the day of\\njudgment, w^e must add it to our proofs that holiness\\nis the only condition upon which men can enter\\nheaven.\\nWe have now six scriptural proofs that holiness is\\nour only hope of heaven. Let no man therefore build\\nup a false hope of entering heaven in a sinful state.\\nGod created all men to enjoy his presence in eternity,\\nand therefore he created man pure but since he has\\nfallen into sin, God can not take him into heaven\\nwithout marring the holiness of that place, except he\\nbe reinstated in his original holiness. Hence we are\\ntold plainly in the texts I have quoted that without\\nholiness no man shall see the Lord.\\nGod is desirous that all men should enjoy his pres-\\nence. This desire he expresses in the words, Be ye\\nholy; for I am holy. He could have assigned no\\nbetter reason for requiring us to be holy than the fact\\nthat he is holy, and he could have shown his desire to\\nhave us dwell in his presence in no better words than\\nthese; for if he desires us to be holy because he is\\nholy, it is evident that he desires us to be holy that\\nwe may dwell in his presence. Heaven is a pure\\nplace, and notwithstanding the great love and mercy\\nthat God has to man, he will not have the holiness of\\nheaven blotted with the presence of an unholy being;\\ntherefore he has eternally decreed that without holi-\\nness no man shall see the Lord.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0302.jp2"}, "303": {"fulltext": "HOLINESS TO BE OBTAINED IN THIS LIFE. 299\\nHOLINESS TO BE OBTAINED IN THIS LIFE.\\nThe sentiments set forth in the last chapter estab-\\nlish the premises of this one. If we must obtain\\nholiness before we can enter heaven, it is evident that\\nwe must obtain it in this life; because no change in\\nour moral nature can take place after death. Solomon\\nsays, **If the tree fall toward the south, or toward the\\nnorth, in the place where the tree falleth, there it\\nshall be. Eccl. 11: 3. All agree that this is spoken\\nof the death of man. It must therefore be intended\\nto signify that in the moral state in which man dies,\\nthere he shall remain. Therefore all moral prepara-\\ntion of the heart must take place in this life.\\nSolomon s teaching concerning the expiration of\\nman s probationary state at death is verified by the\\nSavior in Jno. 9 :4 ^*I must work the works of him that\\nsent me, while it is day; the night cometh when no\\nman can work. Nis^ht in this text evidentlv refers to\\ndeath, and Jesus affirms that neither himself nor any\\nother man could do work in the night; therefore all\\nour work must be done before the night of death over-\\ntakes us. So we must add this to our proofs that\\nholiness must be obtained in this life.\\nSome are foolishly hoping to obtain holiness at the\\nsecond coming of Christ, but they are building upon a\\nfalse hope; because we are told by the Kevelator that\\nChrist at his second coming shall enforce the doctrine,\\nHe that is unjust, let him be unjust still and he which", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0303.jp2"}, "304": {"fulltext": "300 THE BETTER TESTAMEXT.\\nis filthy, let him be filthy still: and he that is right-\\neous, let him be righteous still and he that is holy,\\nlet him be holy still. Eev. 22:11. This completely\\nrefutes the idea of obtaining holiness at or after the\\nsecond coming of our Lord, and proves conclusively\\nthat we must be made holy before he comes. Death\\nis the coming of Christ and the end of the world to\\neach individual. Therefore upon the authority of this\\ntext we may affirm that holiness mast be obtained\\nbefore death or never.\\nAnother proof that holiness is to be obtained in this\\nlife is that it is enjoined upon us in the New Testa-\\nment. In 1 Thess. 4:3 we read: This is the will of\\nGod, even your sanctification. This text is not\\nworded exactly like a commandment, but by examining\\nthe context we see that it is classed as such. Further-\\nmore then we beseech you, brethren, and exhort you\\nby the Lord Jesus, that as ye have received of us how\\nye ought to walk and to please God, so ye would\\nabound more and more. For ye know what com-\\nmandments we gave you by the Lord Jesus. From\\nthis it is evident that the apostle had preached at\\nThessalonica prior to the writing of this letter, and he\\nnow exhorts them to walk and to please God according\\nto his instructions when he had been at their place,\\nand calls their attention to certain commandments\\nthat he had delivered unto them. Then he proceeds\\nto enumerate these commandments as follows:\\n1. This is the will of God, even your sanctification.\\n2. That ye should abstain from fornication.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0304.jp2"}, "305": {"fulltext": "HOLINESS TO BE OBTAINED IN THIS LIFE. 301\\n3. That every one of you should know how to\\npossess his vessel in sauctification and honor not in\\nthe lust of concupiscence, even as the Gentiles which\\nknow not God.\\n4. That no man go beyond and defraud his brother\\nin any matter.\\nThe reader can not fail to see in this that sanctifica-\\ntion is classed among the commandments. We should\\nnot therefore look upon sanctification as a mere luxury\\nor privilege; for a commandment implies a duty. If\\nwe are commanded to seek sanctification, this sublime\\nexperience is to be obtained now. In this we have an\\nunanswerable argument. You will observe in the fore-\\ngoing list of commandments one that requires every\\nChristian to know how to possess his vessel in sancti-\\nfication and honor. It would be foolishness to suppose\\nthat Paul would require a Christian to know how to\\npossess his vessel in sanctification if his vessel could\\nnot receive sanctification in this life.\\nWe might further notice that Christ prayed for our\\nsanctification. Sanctify them through thy truth:\\nthy word is truth. Jno. 17:17. This prayer was\\noffered by the Savior the night of his apprehension,\\nafter he had eaten the passover with his apostles and\\nhad instituted the ordinances of communion and feet-\\nwashing. Judas had gone out prior to this prayer\\n(Jno. 13:30); hence they in the text we have\\nquoted, refers to the eleven apostles. But Jesus was\\nnot praying for the eleven exclusively; for he shows in", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0305.jp2"}, "306": {"fulltext": "302 THE BETTER TESTAMENT.\\nverse ^^0, that he was praying for all Christians in all\\nages. Xeither pray I for these alone, but for them\\nalso which shall believe on me through their word.\\nIf therefore the Son of God prayed for the sanctifica-\\ntion of all his people, we must admit that this blessed\\nexperience may be obtained in this life, or else the Son\\nof God prayed for the death of all his people. Such\\nwould be a ridiculous construction to place upon the\\nwords of our Savior.\\nChrist not only prayed for our sanctification, but he\\npaved the way for our sanctification by the sanctifica-\\ntion of himself. And for their sakes I sanctify\\nmyself, that they also might be sanctified through the\\ntruth. Yer. 19. This is a mysterious text. Some\\nwonder how Christ could receive sanctification when\\nhe did not possess the inbred depravity which is\\npurged out of our hearts in sanctification. But\\nChrist s sanctification is not the same as our sanctifica-\\ntion. This fact is affirmed in the epistle to the\\nHebrews. Which hope we have as an anchor of the\\nsoul, both sure and steadfast, and which entered into\\nthat within the veil whither the forerunner is for us\\nentered, even Jesus, made an high priest forever after\\nthe order of Melchisedec. Heb. 6:19. For Christ\\nis not entered into the holy places made with hands,\\nwhich are the figures of the true; but into heaven\\nitself, now to appear in the presence of God for us.\\nHeb. 9:24. In these texts we have the idea set forth\\nthat Christ eutered into the holiest of all to prepare", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0306.jp2"}, "307": {"fulltext": "HOLINESS TO BE OBTAINED IN THIS LIFE. 303\\nthe way for ns that we might also enter the holiest\\nplace.\\nThe holiest of all into which Christ entered is said\\nto be heaven itself. In this we see another antitype\\nof the tabernacle. In a former chapter it was shown\\nthat the antitype of the tabernacle of Moses to the\\nChristian people was the church of God, and of the\\nholy and most holy place?, the two states of grace\\njustification and sanctification. But these texts show\\nthat the apostle applying the tabernacle of Moses as a\\ntype of the ministry of Christ gives it another anti-\\ntype, making his mission upon earth his service in the\\nholy place, and his entrance into heaven his entrance\\ninto the most holy place.\\nThe veil through which Christ passed in entering\\ninto that which is the most holy place to him is said\\nto be his own blood, and his flesh. Heb. 9:11,\\n1 10:19-21. Christ s sanctification is therefore to be\\nexplained as follows. He entered by means of his\\ndeath from the holy place (his ministry upon eavth) to\\nthe most holy place (his mediatorial throne in heaven),\\nto prepare the way for us to enter from that which is\\nthe holy place to us (justification), by his blood,\\ninto that which is the most holy place to us (sanctifica-\\ntion).\\nThe conclusion to be drawn from this with resjject\\nt the time to obtain sanctification is that the way was\\nl)aved for us to enter the most holy place prepared f r\\nus the instant that Jesus entered into heaven, Iloli-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0307.jp2"}, "308": {"fulltext": "304 THE BETTER TESTAMENT.\\nness has therefore been obtainable since the ascension\\nof our Lord.\\nAs further proof that sanctification is obtainable in\\nthis life, we might observe that the apostolic church\\npossessed it. In Heb. 10:10 Paul testifies, when speak-\\ning of the new covenant, By the which will we are\\nsanctified. The apostle Jude addresses his epistle to\\nthem that are sanctified. Jude 1. Paul also ad-\\ndresses his first epistle to the Corinthians, To them\\nthat are sanctified in Christ Jesus. 1 Cor. 1:2. In\\n1 Cor. G:ll Paul says to the Corinthians, Ye are\\nsanctified. He commands the Eomans to yield their\\nmembers servants to righteousness unto holiness.\\nKom. 6:19. Ho tells the Thessalonians that they were\\ncalled unto holiness. 1 Thess. 4:7. He teaches the\\nHebrews that we ai;e chastened of God, that we might\\nbe partakers of his holiness. Heb. 12:9, 10. He\\ninstructs the aged women, that they be in behavior\\nas becometh holiness. Tit. 2:3. Zacharias the\\nfather of John the Baptist, affirms that God s covenant\\nto Abraham vouchsafed to us who are in Christ, grace\\nto serve God without fear in holiness and righteousness\\nbefore him all the days of our life. Luke 1:68-75.\\nAll this is unanswerable proof that holiness is to be\\nob:ained in this life.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0308.jp2"}, "309": {"fulltext": "PERFECT HOLINESS. 305\\nPERFECT H0LIXE8S.\\nMajs^y of those who are opposed to the doctrine of\\nholiness, upon being convinced that it is obtainable in\\nthis life, fall to another God-dishonoring theory, that\\nof a limited holiness. We hear them say. We believe\\nthat holiness is to be obtained in this life, but only to\\na eertaiu extent. If this be true, holiness can never\\nbe obtained except to a certain extent; for we have\\npreviously seen that no change can be made in our\\nmoral state after death.\\nIt is ridiculous to speak of being sanctified to a cer-\\ntain extent. One had as well ask how round is a\\ncircle, and how square is a cube, as to ask how pure is\\na sanctified heart. The adjectives round and square\\nbelong to that class which will not admit of compari-\\nson; they express the superlative within themselves.\\nHence the ridiculousness of the questions, How round?\\nHow square? The adjective pure^ being of the same\\nclass, expresses the superlative within itself. Hence\\nthe question, How pure? is not grammatical.\\nGod tells \\\\is we must be pure. -In Acts 15 :9 Ave read\\nthat our hearts are to be purified by the Holy Ghost.\\nIn 1 Pet. 1 :22 Peter speaks of those who had purified\\ntheir souls in obeying the truth. James commands,\\n^Purify your hearts, ye double-minded. Jas. 4:8.\\nPaul tells us that the end of the commandment is\\ncharity out of a pure heart. 1 Tim. 1 :5. In 1 Tim.\\n3;9 he says that the deacons are to hold the mysteiy of\\n20", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0309.jp2"}, "310": {"fulltext": "306 THE BETTKR TKSTAMENT.\\nthe fjiith in a pare cons it^TH^p. In 2 Tim. 1:3 he testi-\\nfies that, he served God wirh a pure consciecce. In 2\\nTim. 2:22 he shows that Christi ais are to call on the\\nLord *ont of a pare heart. In 1 Pet. 1:22 Peter\\ncommands ChrisMans to love one another with a pure\\nheart fervently. These scriptures prove conclusively\\nthat we are to be pare in our moral nature. And un-\\nderstanding as Ave do that to be pure is to be free from\\nall impurity, we should not allow ourselves to cavil\\nabout the extent to which we may be cleansed from sin.\\nBat the Bible is not a book for the learned only, and\\nnotwithstanding the illiteracy of the question, How\\npure may we become? God in his word condescends\\nout of all the rules of grammar to answer it. In 2\\nCor. 7:1 we read: Having therefore these promis^-s,\\ndearly beloved, let us cleanse ourselves from all filthi-\\nness of the flesh and spirit, perfecting holiness in the\\nfear of God. This text answers the question. How\\npure may we become? It refutes the idea of a lim-\\nited holiness, and tells us plainly that we are to be\\nperfect in holiness.\\nAgain we read: By one offering he hath perfected\\nforever them that are sanctified. Heb. 10:14. If\\nthe reader should still insist that we can obtain only a\\nlimited holiness, this text answers him that in sanctifi-\\ncation we are perfected forever. We are therefore\\nto understand that so far as the purification of the\\nheart is concerned, the sanctified are perfect; hence\\nthey can never become more pure. In this we have", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0310.jp2"}, "311": {"fulltext": "PERFECT HOLINESS. 307\\nanother unanswerable proof of the doctrine of perfect\\nholiness.\\nAbstain from the very appearance of evil. And\\nthe very God of peace sanctify you wholly and I pray\\nGod your whole spirit and soul and body be preserved\\nblameless unto the coming of our Lord Jesus Christ.\\n1 Thess. 5:22, 23. In this text the apostle tells us\\nthat we are to be sanctified wholly entirely. It is\\ntherefore another proof that we are made perfect in\\nholiness before God in sanctification.\\nI shall now take up an idea often advanced by\\nsanctified people, that staggers the faith of unbelievers\\nin holiness more perhaps than any other idea they\\nadvance. It is this: Sanctified people are as pure\\nas God. We have seen that sanctification purifies\\nour hearts, that it makes us perfect in holiness sar c-\\ntifies us wholly and that in it our hearts are perfected\\nforever in purity. If therefore our hearts are cleansed\\nfrom all impurity in sanctification, would we not in\\nthat state be as pure as Christ himself? Ridicjlous as\\nthis idea may seem to the opposer of holiness, we beg\\nof him that he will not cast it aside without investiga-\\ntion; for if the scripture sustains this idea, it is true\\nif nobody believes it.\\nJiow I will ask the illiterate question, Kow pure is\\nChrist? The word of God answers me, In him is no\\nsin. 1 Jno. 3:5. I will again ask. How pure is a\\nsanctified man? The word of God again answers, If\\nwe walk in the light, as he is in the lights we have fel-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0311.jp2"}, "312": {"fulltext": "308 THE BETTER TESTAMP:NT.\\nlowship one with another, and the blood of Jesns\\nChrist his Son cleanseth us from all sin. 1 Jno.\\n1:7. Xow if in Christ there is no sin, and ia our\\nliearts when sanctified there is no sin, would it not be\\naccording to truth to say we are as pure as Christ?\\nWe have a still stronger proof of this idea in 1 Jno.\\n3:1-3 Behold, what manner of love the Father hath\\nbestowed upon us, that we should be called the sons of\\nGod: therefore the world knoweth us not, because it\\nknew him not. Beloved, now are we the sons of God,\\nand it doth not yet appear what we shall be but we\\nknow that, when he shall appear, we shall be like him;\\nfor we shall see him as he is. And every man that hath\\nthii hope in him purifieth himself, even as he is pure.\\nHere we have the plain statement that the man who\\nhas the hope in him of seeing Christ when he comes\\nand being like him, purifieth himself, even as he\\n[Christ] is pure. This should put a stop to all quib-\\nbling about the extent to which we are purified in sanc-\\ntifcation. If God s word says we are pure even as he\\n(Onrist) is pure, we should believe it whether we can\\ncomprehend it or not.\\nSome oppose the idea of being made as pure as Christ,\\nbecause they confound God s holiness with the rest of\\nhis attributes. They can not see how we can be equal\\nwith God in purity without becoming equal with him\\nin -all the rest of his attributes. But they make a\\nmistake by considering the attrib\\\\ites of God insepara-\\nl)le. God has seven natural (which mi.s:ht be termed", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0312.jp2"}, "313": {"fulltext": "THE FRUITS OF HOLINESS. :509\\nfundamental) attributes eternity, infinity, immuta-\\nbility, omniscience, omnipotence, omnipresence, and\\nholiness. Xone of these are promised unto man in\\nthe Bible bub h)liaess. In Heb. 12:9, 10 we read:\\nFurthermore we have had fathers of our flesh which\\ncorrected us, and we gave them reverence: shall we\\nnot much rather be in subjection unto the Father of\\nspirits, and live? For they verily for a few days chas-\\ntened ns after their own pleasure; but he for our\\nprofit, that we might be partakers of his holiness.\\nHere it is plainly affirmed that we are to be made par-\\ntakers of God s holiness. Xo text in the Bible prom-\\nises us that we shall in this life or ever in the next\\nworld partake of either of the other six attributes of\\nGod but this does not impeach the fact so plainly stat-\\ned in the text Just quoted, that we are to partake of\\nGod s holiness. If we therefore possess God s holiness,\\nwe are certainly as pure as God; for God s holiness in\\nus is just the same as it is in heaven; yea, it is just the\\nSHme in us as it is in him. And if we can never be\\nomniscient, omnipotent, omnipresent, nor infinite like\\nGod, we can and must be pure like him to enter his\\nblessed presence.\\nTHE FRUITS OF HOLINESS.\\nSanctification is a heart and life perfectly con-\\nformed to the will of God. Holiness is first obtained", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0313.jp2"}, "314": {"fulltext": "olO THE BETTER TESTAME;N^T.\\nill the inward parts of man, thence it springs forth and\\ndecorates the outer man in all his ways with the sub-\\nlime principles that pertain to the holiness of God.\\nKing Solomon taught that out of the heart are the\\nissues of life. Prov. 4:23. By this he meant that\\nthe life we live outwardly issues from the condition of\\nthe heart. Jesus conveyed the same idea when he\\nsaid, ^Cleanse first that which is within the cup and\\nplatter, that the outside of them may be clean also.\\nMatt. 23:26. And again, A good man, out of the\\ngood treasure of the heart, bringeth forth good things\\nand an evil man, out of the evil treasure, bringeth forth\\nevil things. Matt. 12:35. It would be next to impos-\\nsible to draw any other idea from these texts than that\\nthe inward condition of the heart is perfectly indexed\\nin the outward life of man. Therefore when a man\\nreceives holiness in his moral nature, his outward life\\nwill be holy. And a perfectly holy life in thought,\\nword, and deed is essential to our evidence of the pos-\\nsession of holiness in our moral nature. In this idea\\nwe comprehend what Paul meant when he said in 2\\nTim. 2:21 that the sanctified man is a vessel unto\\nhonor, sanctified, and meet for the Master s use, and\\nprepared unto every good work.\\nThe idea advanced by some that the sanctified man\\nhas not grace to obey the word of God is absurd.\\nThe last iota of evil is purged out of his nature and he\\nis inclined only to good, and to do right is as nat-\\nural to him as it was to sin while in the sinful state.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0314.jp2"}, "315": {"fulltext": "TlIK fmUlTS OF H0f.iXK.S8. 311\\nf*aiil says in Rom. 6:22 that when we are freed from\\nsin (and such freedom is obtained in sanctification), we\\nhave our fruit unto holiness. In this state we bear no\\nfruit but holiness.\\nThe life of a sanctified man is beautifully pictured\\nin the following texts. The grace of God that\\nbriugeth salvation hath appeared to all men, teaching\\nus that, denying ungodliness and worldly lusts, we\\nshould live soberly, righteously, and godly, in this\\npresent world. Tit. 2:11, 12. That he would\\ngrant unto us, that we being delivered out of the hand\\nof our enemies might serve him without fear, in holi-\\nness and righteousness before him, all the days of our\\nlife. Luke 1:74,75. Herein is our love made\\nperfect, that we may have boldness in the day of\\njudgment: because as he is, so are we in this\\nworld. 1 Jno. 4:17. Wherefore, beloved, seeing\\nthat ye look for such things, be diligent that ye may\\nbe found of him in peace, without spot, and blame-\\nless. 2 Pet. 3:14. Many texts might be added to\\nthis list, but these are sufficient to enable the reader to\\nsee the life that perfect Christians live.\\nI will now point out definitely one special fruit of\\nsanctification. Turn to our Lord s prayer in the sev-\\nenteenth chapter of St. John. They aro not of the\\nworld, even as I am not of the world. Sanctify them\\nthrough thy truth: thy word is truth. As thou hast\\nsent me into the world, even so have I also sent them\\ninto the world. And for their sakes I sanctify myself,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0315.jp2"}, "316": {"fulltext": "312 THE BETTER TESTAMENT.\\nthat they also might be sanctified through the truth.\\nVerses 16-19. From these texts it is evident that\\nthe burden of Christ s prayer was the sanctification\\nof his apostles and followers. It is argued by some\\nthat Christ was praying only for the sanctification of\\nthe apostles. Bat this is a mistake; for he himself\\nsays in verse 20, Neither pray I for these alone, but\\nfor them also which shall believe on me through their\\nword. According to these words Jesus prayed for\\nthe sanctification of all who should become converted\\nto Christianity down to the end of the world. We\\nmight ask, Why was Jesus so eager to have all his\\npeople sanctified? To this question Jesus answers,\\nThat they all may be one. Ver. 21. In this Jesus\\ntaught that sanctification would make his people\\nall one.\\nWe hear some saying that Jesus was praying only\\nfor the unity of his people to a certain extent. But\\nlet him fix the extent of this unity. He proceeds in\\nthe 21st verse to define it as follows: As thou,\\nFather, art in me, and I in thee, that they also may\\nbe one in us. According to these words he is set-\\nting forth a unity like that of the trinity. It is such a\\nunity that he affirms to be the natural outgrowth of\\nsanctification.\\nAgain, we hear the division-upholders affirm that he\\nwas speaking of an invisible unity. This is refuted\\nby Christ as he proceeds to state the object of this\\nunity: That the world may believe that thou hast", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0316.jp2"}, "317": {"fulltext": "TlIK F.irits OF HOLINESS. :]i^\\nsent me. And the glory which thoa oravest me I have\\ngiven them; that they may be one, even as w^\\nare one: 1 in them, and thou in me, that they may\\nbe made perfect in one; and that the world may know\\nthat thou hast sent me, and hast loved them, as thou\\nhast loved me. Verses 21-23. Here it is plainly\\nstated by our Lord that the unity that sanctification\\nwill bring about among God s people will convince the\\nworld that Christ was sent by God. It must therefore\\nbe a visible unity for an invisible unity would be worth\\nnothing to convince the world.\\nBeyond doubt Jesus foresaw the division that wa-?\\ncoming among his followers, and foresaw also that ir\\nwould hinder the world from believing in him: hence\\nhe prayed that his people might be sanctified, th.it\\nthey all might be one yea, perfect in one one,\\neven as we are one. It can not be denied that these*\\nverses teach that genuine sanctification destroys tlit^\\nelements of division out of the hearts of God s peoph\\nand cements them into perfect oneness. Although\\nthis idea is antagonized by many who feign themselvc s\\nteachers of holiness, I am constrained to stand on the\\nword of God and affirm that there is no genuine holi-\\nness except that which brings God s people into a\\nvisible unity. Heb. 2:11 adds a mite of evidence iji\\nfavor of this idea. For both he that sanctifieth and\\nthey who are sanctified are all of one: for which cause\\nhe is not ashamed to call them brethren. Thank\\nGod that he has provided in his will grace to destroy", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0317.jp2"}, "318": {"fulltext": "1 1 THE BETTER TESTAMENT^\\nthe elements in the heart that would cause us to do\\nthings of which our Lord would be ashamed. Having\\nalready obtained that holiness of heart that enables us\\nto live a life of which Christ says he is not ashamed,\\nwe have no fears about our standing before him iu the\\njudgment.\\nTo assist our readers in the comprehension of the\\nunity brought about by the experience of sanctification\\nwe would state that the apostle Paul located the\\nelements of division in carnality in the heart. In\\n1 Cor. 3:1-3 he says: And I, brethren, could not\\nspeak unto you as unto spiritual, but as unto carnal,\\neven as unto babes in Christ. I have fed you with\\nmilk, and not with meat for hitherto ye were not able\\nto bear it, neither yet now are ye able. For ye are yet\\ncarnal for whereas there is among you envying, and\\nstrife, and divisions, are ye not carnal, and walk as\\nmen? It appears from the language of this text that\\nPaul disputes the sanctification of some at Corihth who\\nsupposed themselves to have already obtained that bles\\ned experience. He says they were not spiritual. Wh t\\ncould he have meant by this but to deny their sanctiti-\\ncation? Yet he admits them to be babes in Christ;\\nhence they had obtained the first work of grace spir-\\nitual birth. He says they were yet carnal, that is,\\nthey were possessed of the carnal nature, that inbred\\ndepravity that is destroyed out of the heart in sanctifi-\\ncation. But on what grounds did he hold them to be\\nyet possessed with carnality? For whereas there is", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0318.jp2"}, "319": {"fulltext": "SANC/riFJCATIOK AN INSTANTANEOtJS CHAXGE. 3l5\\namou^ you envying, and strife, and divisions, are ye\\nnot carnal, and walk as men? If Paul knew the\\nCorinthians were carnal because there was envying\\nand strife and division among them, may we not know\\nby the envy, strife, and division among the people to-\\nday that the nominal Christian world is unsanctified?\\nSurely if we could get all the Christians of to-day\\nsanctified, all envy, and strife, and division among them\\nwould cease.\\nSAKCTIFICATIOX AN IXSTAIs^TANEOUS\\nCHANGE OF NATURE.\\nOpposers of holiness manifest a spirit that is very\\nsimilar to the spirit manifested by the opposers of any\\nother Bible doctrine. They evade one truth after\\nanother, and must be driven from behind their objec-\\ntions one at a time by the inspired word. They are\\nfrequently heard to say (after being driven to acknowl-\\nedge that the doctrine of holiness is in the Bible) that\\nsanctirication is a mere growth or development. This\\n\u00e2\u0080\u00a2idea I shall rebut with the Bible proof that sanctifica-\\ntion is a real change in our nature. If I can substan-\\ntiate this by the scriptures, the idea that sanctification\\nis a growth or development falls to the ground be\\ncause neither the word groioth nor the word development\\ncontains any idea of a change in the nature of\\nanything.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0319.jp2"}, "320": {"fulltext": "316 THE BETTER TESTAMENT.\\nThat sanctification is a real cliangp in our nature\\nwould scarcely be denied by the reader after he has\\nperused the foregoing chapters. Nevertheless, lest he\\nshould not yet have fully grasped the idea, I shall\\napply my pen for a little time to this thought.\\nIn 1 Thess. 5:22-24 we read: And the very God of\\npeace sanctify you wholly; and I pray God your whole\\nspirit and soul and body be preserved blameless unto\\nthe coming of our Lord Jesus Christ. Faithful is he\\nthat calleth you, who also will do it. In this text\\nsanctification is set forth as an experience unto which\\nwe are called by God. Paul consoles the Thessalonians\\nwith the words, Faithful is he that calleth you, who\\nalso will do it, and prays that they might be pre-\\nserved in this higher life unto the coming of our Lord\\nJesus Christ. He also shows sanctification to be an\\nexperience that affects the entire man spirit, soul,\\nand body. Surely these thoughts prove sanctification\\nto be an experience to be sought that changes our very\\nnature.\\nIn Heb. 9:13, 14 we read: For if the blood of bulls\\nand of goats, and the ashes of an heifer sprinkling the\\nunclean, sanctifieth to the purifying of the flesh: how\\nmuch more shall the blood of Christ, who through the\\neternal Spirit offered himself without spot to God, purge\\nyour conscience from dead works to serve the living\\nGod? Here the two sanctifications, that of the Old Tes-\\ntament and that under the Xew Testament, are contrast-\\ned. The New Testament sanctification is shown to be an", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0320.jp2"}, "321": {"fulltext": "8ANCTIFICATI0K AK INSTANTANEOUS CHANGE. 317\\nactual purging of our conscience. A purging implies\\na cleansing away of something. If therefore sanctifica-\\ntion is a cleansing away of something from our con-\\nscience, it is evidently a real change in our nature.\\nIn 1 Jno. 1:7 sanctification is described as follows:\\nBut if we walk in the light, as he is in the light, we\\nhave fellowship one with another, and the blood oi\\nJesus Christ his Son cleanseth us from all sin. We\\nneed not follow this idea any further. If the blood of\\nJesus Christ cleanseth us from all sin in sanctifica-\\ntion, none can fail to see that sanctification is a purify-\\ning of our very nature, and I consider this idea estab-\\nlished.\\nIt was stated above that neither growth nor develop-\\nment implied any change in our nature, and that\\nsanctification was therefore neither a growth nor a\\ndevelopment. Space will now be given to show just\\nwhat these two terms signify.\\nOrowth is simply an enlargement of size. This is\\nthe idea expressed by that word in any sense we may\\nuse it; but it never changes the nature of anything.\\nWe may plant a seed in the ground and if it has a\\nproper soil, sunlight, and moisture, it will germinate\\nand grow. After the growth is started, it can be\\naccelerated by the proper attention. But all the care\\nit may receive can never grow it into a vegetable of\\nanother species, because, as stated above, growth can\\nnot change nature.\\nDevelopment is an improvement of the quality of a", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0321.jp2"}, "322": {"fulltext": "31S THE BETTER TESTAMENT.\\nthing by the bringing out of the better qualities that\\nare contained in the nature of that thing. For in-\\nstance, a species of fruit might by the proper domesti-\\ncation, be greatly improved in quality. This is owing\\nto the fact that the better qualities are contained in\\nthe very nature of the fruit, and not that its nature is\\nchanged by development. If development could eifo; t\\na change in nature, then one species of fruit could be\\ndeveloped into another species. But as development\\ncan not change nature, this can never be brought\\nabout.\\nThe words growth and development may be properly\\napplied to the Christian life in some respects, but not\\nto that change known in the word of God as sanctilica-\\ntion. A man in jastiiication receives a purging out of\\nhis nature of certain things, and there is imparted to\\nhis nature certain qualities that can be developed in\\nhis Christian life. Also in sanctification certain\\nelements are cleansed out of our nature that are for-\\neign to the human nature, and the primeval qualities\\nof our nature are restored to us. These may grow and\\nbe developed in our life after Ave are sanctitied. lUit\\nthe sanctification of our nature or our spiritual birth,\\nbeing real changes wrought in us, can not be called a\\ngrowth or a development. Christians are commande l\\nto grow in grace. 2 Pet. 3:18. They are not\\ncommanded to grow into grace, which expression\\nwould signify that we are placed into grace by growth,\\nbut they are commanded to grow in grace, which\\no", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0322.jp2"}, "323": {"fulltext": "SANCTiFlCATlON AK INSTANTANEOUS CHANGE. ;3I1I\\nexpression implies merely an enlargement in the graces\\nof God after we have been planted into that grace. I\\nbelieve I have now established the idea that saotifica-\\ntion is a change in our nature and that therefore it is\\nno growth or development, and I shall now proceed to\\nshow that it is an instantaneous change.\\nIt will first be shown that sanctification is wrought\\nin the heart by the Holy Ghost. Peter tells us that\\nsanctification is of the Spirit. 1 Pet. 1 :2. Paul also tells\\nus that sanctification is of the Spirit. 2 Thess. 2:13.\\nThis expression implies that sanctification is wrought\\nby the Holy Spirit. Again, Paul says we are sanc-\\ntified by the Holy Ghost. Rom. 15:16. This latter\\ndeclaration establishes my idea clearly.\\nBut it might be asked: Does the Holy Ghost sanc-\\ntify at the instant it comes into the heart, or at a later\\ndate? We answer: At the instant it comes into the\\nheart. We are told in 1 Cor. 3:17 that the templo\\nof God is holy. Verse 16 of the same chapter shows;\\nthat the expression temple of Goa in this text signi-\\nfies the dwelling-house of the Spirit of God. It is;\\ntherefore affirmed here that the dwelling-house of the\\nSpirit of God is holy. This is an unanswerable proof\\nthat every man in whom the Spirit of God dwells is\\nholy. This idea fully analyzed proves that sanctifica-\\ntion is received the instant the Spirit of God comes into\\nour heart. For if we are not sanctified at the instant we\\nreceive the Holy Ghost, during the period of time in-\\ntervening between the time we received the Holy Spirit", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0323.jp2"}, "324": {"fulltext": "320 THE BETTER TESTAMENT.\\nand the time Ave received sanctification, the dwellings\\nhouse of the Spirit of God would not be holy. There-\\nfore as we become the temple of God the moment the\\nSpirit of God comes into our heart, and the temple of\\nGod is holy, our very being is holy from the time the\\nSpirit of God is received.\\nIt now remains for us to prove that the Holy Ghost\\nis received instantaneously to prove that sanctification\\nis an instantaneous change of our nature. The very\\nfact that the reception of the Holy Ghost is styled a\\nbaptism in the Bible proves that it is an instantaneous\\noperation. In Acts 2:1-4 we are told that on the day\\nof Pentecost the people were suddenly filled with the\\nHoly Ghost. In Acts 10:44, 45 we read that the Holy\\nGhost fell on Cornelius and his household while\\nPeter was preaching to them, and that the Holy Spirit\\nwas poured out upon them. In other places in\\nActs we read that the Holy Spirit was received by the\\nimposition of hands. Acts 8:17; 19:6. All this but\\nproves that the reception of the Holy Ghost is instan-\\ntaneous, and as I have before proved that sanctification\\nis coincident with the baptism of the Holy Ghost, I\\nconsider the premises of this chapter established.\\nSANCTIFICATION A SECOND WOEK OP\\nGKACE.\\nThe doctrine of the second work of grace, notwith-\\nstanding the many objections raised against it by the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0324.jp2"}, "325": {"fulltext": "SANCTIFICATION A SECOND WORK OF GRACE. 321\\nmultitude of its antagonists, contains beyond doubt\\nmore definite proofs of its orthodoxy than any other\\ndoctrine set forth in the Bible. As many of these\\nproofs are to be found under other headings, it is not\\nmy intention to bring forth in this chapter more than\\nis necessary to establish the proposition under which I\\nam now writing.\\nI call attention first to the first epistle of Paul to the\\nThessalonians. In the first verse of the first chapter\\nit will be seen that this epistle is addressed unto the\\nchurch of the Thessalonians, which is in God the\\nFather and in the Lord Jesus Christ. The little\\nphrases in God the Father and in Christ, are\\nrepeatedly used in the New Testament to signify the\\nstate of justification, or regeneration. To show the\\ntrue signification of these phrases, we might quote a\\nfew texts in which they are found. He that saith he\\nabideth in him ought himself also so to walk, even as\\nhe walked. 1 Jno. 2:6. Whosoever abideth in him\\nsinneth not: whosoever sinneth hath not seen him,\\nneither known him. 1 Jno. 3:6. These texts are\\nsufficient to show that to be in that state in which we\\nare said to be in Christ, is to be transformed in-\\nwardly and delivered from a state of wickedness to a\\nstate in which we can live a life that is well-pleasing in\\nthe sight of God. This could be true of none other\\nthan those who are actually born of God. Therefore I\\nconclude that the Thessalonians whom Paul addressed\\nas in God and in Christ were regenerated men\\nand women.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0325.jp2"}, "326": {"fulltext": "322 THE BETTER TESTAMENT.\\nAs we pass through the epistle we find Paul urging\\nthem to press forward into the experience of sanctifica-\\ntion. In the tenth verse of the third chapter he men-\\ntions his great anxiety to see them face to face that he\\nmight perfect that which was lacking in their faith.\\nThis proves that the apostle understood that there was\\nsome further grace that needed to have been sought by\\nthem. In the fourth chapter and third verse he shows\\nwhat that needed grace was, with the words This is\\nthe will of God, even your sanctification. Again, in\\nverse 7, Ood hath not called you unto uncleanness,\\nbut unto holiness [sanctification]. Again, in chap-\\nter 5, verses 22-24, he says, Abstain from all appear-\\nance of evil. And the very God of peace sanctify you\\nwholly; and I pray God your whole spirit and soul and\\nbody be preserved blameless unto the coming of our\\nLord Jesus Christ. Faithful is he that calleth you,\\nwho also will do it. These texts show very clearly\\nthat the grace needed by the Thessalonians was sanc-\\ntification. The tenor of these texts shows that it was\\nnot some ceremonial work to be performed by our-\\nselves, but a change to be wrought in us by the power\\nof God. The words Faithful is he that calleth you,\\nwho also will do it confirm this idea. So the only\\nconclusion to be drawn concerning the experience of\\nthe Thessalonian church, from this epistle, is thj.t\\nthey had received the first work of grace, spiritual\\nbirth, but had not yet received the secoud work of\\ngrace, sanctification. This is an unanswerable proof\\nthat sanctification is a second work of grace.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0326.jp2"}, "327": {"fulltext": "SA.NCTIFICATION A SECOND WORK OF GRACE. 323\\nI will now introduce Eph. 5:25, 26. As the\\nstandard version is obscure on this text, I quote from\\nother translations. The husbands love your own\\nwives, as also the Christ did love the assembly, and did\\ngive himself for it, that he might sanctify it, having\\ncleansed it with the bathing of the water in the say-\\ning. Young s Translation.\\nHusbands, love your wives, even as the Anointed\\nOne loved the congregation, and delivered himself up\\non her behalf; so that, having purified her in the bath\\nof water, he might sanctify her by the word.\\nEmphatic Diaglott.\\nThese translations beautifully set forth the thought\\ncontained in the original Greek, and their language\\nbrings out another proof that sanctification is a second\\nwork of grace. They say that we are first purified in\\nthe bath of water, afterwards sanctified by the word.\\nThe bath of water signifies regeneration. It is so\\ncalled to call our attention to the most prominent type\\nof regeneration in the Old Testament, the washing of\\nthe priests in the laver before entering into the holy\\nplace to accomplish the services of God.\\nThis purifying in the bath of water is dominated\\nwashing of regeneration in Tit. 3:5, which I quote,\\nas it also conveys the idea of twofold salvation. It\\nreads: Not by works of righteousness which we have\\ndone, but according tu his mercy he saved us, by the\\nwashing of regeneration, and the renewing of the Holy\\nGhost, The renewing of the Holy Ghost men^", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0327.jp2"}, "328": {"fulltext": "324 THE BETTER TESTAMENT.\\ntioned here is identical with the sanctification by the\\nword, mentioned in the previous text; because we\\nliu .e seen in the previous chapter that sanctification\\ntuv] the baptism of the Holy Ghost are identical.\\nWithout any further comment the reader will be en-\\nabled to see in this text a proof that sanctification is\\nobtained subsequent to regeneration.\\nThe second work of grace is also set forth in the\\nepistles to the Corinthians. In 1 Cor. 3:1-3 Paul\\nshows that the Corinthians were babes in Christ, yet\\nstood in neea of another work of grace. This second\\ngrace is sanctification. We are not to understand from\\nthis text tha,t there were no sanctified people at Cor-\\niuth; for a few of them were sanctified. 1 Cor. 1:2,\\nBut like many local churches of to-day, there were\\nmany in th s church who had not yet obtained the\\nsecond work of grace. Therefore Paul wrote as\\nhe did.\\nIn Heb. 12:23 Paul says the church has come to\\nthe spirits of just men made perfect. This is an-\\nother proof of the second work of grace. If we first\\nbecome just men and afterwards are made perfect,\\nthen we must receive two works of grace. And since\\nwe are made perfect in sanctification (Heb. 10:14), the\\ntwo works of grace are properly styled justification and\\nsanctification.\\nI now introduce one more proof in conclusion.\\nTherefore being justified by faith, we have peace\\nWith (xod through our Lord Jesus Christ: by whom", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0328.jp2"}, "329": {"fulltext": "GKAFTIXG, PKUJSjIXG, AXD PURGINC4. 325\\nalso we have access by faith into this grace wherein\\nwe stand, and rejoice in hope of the glory of God.\\nRom. 5:1, 2. Here Paul shows that the two works of\\ngrace are to be obtained consecutively. First, we are\\njustified by faith through our Lord Jesus Christ; then\\nalso {in addition to)^ we have access by faith into\\nthis grace wherein we stand, sanotification.\\nI deem it unnecessary to follow these proofs any f i r-\\nther in this chapter, although I might protract it into\\na lengthy treatise.\\nGRAFTING, PRUNIJfG, AlfD PURGING.\\nIn the fifteenth chapter of John JesuS represents\\nhis church by the figure of a vine and its branches.\\nHe says, I am the true vine, and my Father is the\\nhusbandman. Every branch in me that beareth not\\nfruit he taketh away and every branch that beareth\\nfruit, he purgeth it that it may bring forth more\\nfruit. Verses 1, 2. Because of Jesus plain state-\\nment, it must be conceded that himself is the vine of\\nthis parable. But who are the branches? Some who\\nare eager to justify the various human organizations\\nsay the denominations are the branches. But in this\\nthey mistake because Jesus addressing his apostles,\\nsaid, I am the vine, ye are the branches.\\nVer. 5. Again, he says, If a man abide not in me, he\\nis cast forth as a branch, and is withered. Ver. 6.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0329.jp2"}, "330": {"fulltext": "3^6 THE BETTEk TESTAMENT.\\nA man (an individaal) is a branch, and not a society.\\nAll men are not branches of Christ, but only those\\nwho have been grafted into Christ. Jesus does not\\nspeak of grafting in this parable, because this process\\nis not used in connection with the grape-vine but as\\nmen ^re not naturally the branches of Christ, but are\\nmade branches by grace, and since Paul in his parable\\nof the tame and wild olive-trees in Eom. 11 uses his\\nfigure, we take the liberty to use it here. The grafting\\nthat makes us members of Christ, Paul tells us is con-\\ntrary to nature. Eom. 11:24. If it were according\\nto nature, the scion would bring forth the same kiud\\nof fruit that it bore while in its native tree; but being\\ncontrary to nat^are, the scion in the grafting receives a\\nsufficient change in its nature to cause it to bear the\\nfruit of the Christ vine into which it has been grafted,\\ninstead of the sinful fruit of the Adamic vine out of\\nwhich it was taken.\\nThe fruit borne by those who have become branches\\nof Christ is the fruit of the Spirit, which is defined by\\nPaul as follows: The fruit of the Spirit is love, joy,\\npeace, long-suffering, gentleness, goodness, faith,\\nmeekness, temperance: against such there is no\\nlaw. Gal. 5:22, 23. There is no condemna-\\ntion to them which are in Christ. Rom. 8:1.\\nWhosoever abideth in him sinneth not. 1 Jno.\\n3:6. The change wrought in our hearts on being\\ngrafted into Christ, the true vine, is in the scriptures\\nvariously denominated justification, regeneration, the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0330.jp2"}, "331": {"fulltext": "GRAFTING, PRUNING, AND PURGING. 327\\nbirth of God, or of the Spirit, etc. Of the justified it\\nis said, They have peace with God. Rom. 5:1. They\\nneed no repentance. Luke 15:7. Of those who are\\nborn of God it is said, Whosoever is born of God\\nd( th not commit sin; for his seed remaineth in him:\\nand he can not sin, because he is born of God. 1\\nJiio. 3:9. We know that whosoever is born of God\\nsinueth not; ,but he that is begotten of God\\nkeepeth himself, and that wicked ene toucheth him\\nnot. IJno. 5:18.\\nHaving now described the change that takes place\\nwithin us in the grafting that makes us members of\\nthe true vine, let us consider what is to follow.\\nEvery branch in me that beareth not fruit he taketh\\naway; and every branch that beareth fruit, he purgeth\\nit, that it may bring forth more fruit. According to\\nthis it is expected that every branch of the true vine\\nshall continue ever to bear fruit unto the glory of God,\\nand those who do not are to be pruned out of the vine,\\nwhile the fruit-bearing branches are to receive a purg-\\ning that will enable them to bring forth more fruit.\\nBut what is it that remains in our heart after regenera-\\ntion to be purged away? Answer The sinful nature\\nthat is born in us (Ps. 51:5), which we inherit from\\nthe fall of Adam. Rom. 5:12-19. Our infancy is\\nstain d by this sinful nature (Rom. 7:7-13), and it\\nremains in our hearts after regeneration; hence we are\\nyet carnal. 1 Cor. 3:1-3. Its manifestations in\\nus are anger (Eph. 4:26), envy, strife, and division", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0331.jp2"}, "332": {"fulltext": "328 THE BETTER TESTAMENT.\\n(1 Cor. 3:3), assumption to greatness (Luke 22:24,\\n25), etc. The purging destroys all the manifestations\\nof carnality in us by cleansing all inherent sin out of\\nour natures. Of this purging John writes, If we\\nwalk in the light as he is in the light, we have fellow-\\nship one with another, and the blood of Jesus Christ\\nhis Son cleanseth us from all sin. 1 Jno. 1:7.\\nWe frequently hear the antagonists of the second\\nwork of grace say that purge is not a correct trans-\\nlation from the original in Jno. 15:2. But their asser-\\ntion is groundless. Kathairo is the Greek word. It\\nis found but twice in the New Testament. In Heb.\\n10:2 it is translated j?wr^e, in the expression Because\\nthat the worshipers once purged should have had no\\nmore conscience of sins. In this text kaihairo must\\nbe translated purge or some of its equivalents. Kath-\\narizo^ a word kindred to kathairo^ is found many times\\nin the New Testament, and can not in a single in-\\nstance be translated prune. It is always rendered\\npurge, purify, cleanse, and to make clean. As the\\nLXX. was the Bible of the apostolic church, the lan-\\nguage of the New Testament is borrowed largely from\\nit. If, therefore, kathairo is used in Jno. 15:2 to\\nsignify prune, we may expect to find this word applied\\nin that sense in the LXX. It is never used in that\\nsense. Temno is the word always used for prune in\\nthe LXX.\\nThe strongest objection to the translation of ka-\\nthairo by the word prune is that it would not make", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0332.jp2"}, "333": {"fulltext": "THE TITHING SYSTEM ABOLISHED. 329\\nsense. To prune a branch is to cut it off, and it is\\nridiculous to think that to cut off a fruit-bearing\\nbranch will cause it to bring forth more fruit. It is\\nthe branches which do not bring forth fruit, that have\\nthe pruning-knife applied to them, as we have seen\\nbefore; but the fruit-bearing branches receive a purg-\\ning that enables them to bring forth more fruit. This\\npurging is none other than the sanctification received\\nsubsequent to regeneration in the baptism of the Holy\\nGhost. Rom. 15:16; 2 Thess. 2:13; 2 Pet. 1:2.\\nTHE TITHING SYSTEM ABOLISHED.\\nThe true origin of the tithing sy^em is unknoim.\\nMany heathen nations as well as the Jews practiced\\nit at a very early date. The earliest account of it in\\nthe Bible is found in Gen. 14:20, where it is stated\\nthat Abraham when he returned from the slaughter of\\nthe kings gave the tenth of all the spoils he had taken\\nunto Melchizedek king of Salem (Jerusalem). The\\nnext mention of the tithing system is in Gen. 28:22,\\nwhere Jacob vowed to give to the Lord the tenth of\\nall the Lord should give him.\\nFrom these proofs of the existence of the tithing\\nsystem before the giving of the law of Moses some\\nhave argued that it could not have been set aside with\\nthe abolition of the law. But this argument is not\\naltogether sound; because Moses incorporated a num-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0333.jp2"}, "334": {"fulltext": "330 THE BETTER TESTAMENT.\\nber of customs in his law that existed before his time,\\nwhich the New Testament affirms to be abolished.\\nCircumcision, for instance, originated with Abraham\\nfour hundred and thirty years before the law was\\ngiven; yet the New Testament sets it aside with the\\nrest of Moses law. Gal. 0:6, The offering of the\\nblood of animals for sin-sacrifices originated in the\\nfamily of Adam (Gen. 4:4), and was practiced by all\\nthe patriarchs of the pre-Mosaic age, yet it was incor-\\nporated by Moses into the law, and abolished by Christ\\nwith the entire Mosaic system. So we can not consis-\\ntently hold that any part of the law continues in force\\nsince the abolition of the old system, upon the ground\\nthat it existed before the law.\\nThe validity of the tithing system depends not upon\\nits existence before the law, nor its incorporation into\\nthe law, but upon its enforcement in the Xew Testa-\\nment exclusively. If the New Testament commands\\nus to pay tithes, the tithing system is in vogue; other-\\nwise it is not obligatory upon Christians.\\nIt is affirmed by some that Jesus enjoined the tithing\\nsystem upon the Christians. If he did, it was with\\nthe following words: Woe unto you, scribes and\\nPharisees, hypocrites! for ye pay tithe of mint and\\nanise and cummin, and have omitted the weightier\\nmatters of the law, judgment, mercy, and faith: these\\nought ye to have done, and not to leave the other\\nundone. Matt. 23:23. Jesus does not here enjoin\\nthe tithing system upon Christians, any more than", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0334.jp2"}, "335": {"fulltext": "Tin-: tllHKVCr SYSTKM ABOLISIIKI). Hoi\\nhe enjoins the entire law of Moses upon them in verses\\n1-3 of the same chapter, which read: Then spake\\nJesus to the multitude and to his disciples, saying,\\nThe scribes and the Pharisees sit in Moses seat: all\\ntherefore whatsoever they bid you observe, that observe\\nand do; but do not ye after their works: for they say,\\nand do not. This text as truly enjoins all the\\nMosaic system upon the disciples of Christ as verse 2o\\nenjoins the tithing system upon the scribes and Phar-\\nisees. Why should we therefore enjoin the tithing\\nsystem upon Christians upon the ground that Jesus\\ntaught it, and not the entire law of Moses? I must\\nsay that I am unable to see the fairness of such an\\nargument. If Jesus enjoined any part of the Mosaic\\nlaw upon us, he enjoined it all.\\nA proper interpretation of Christ s teaching is as\\nfollows: The law continued in force until the Savior s\\ndeath, at which event the Xew Testament locates its\\nabolition. Eph. 2:13-16; Col. 2:14. It was therefore\\nproper that Jesus should enjoin the law upon his fol-\\nlowers during his lifetime; for it could not be set aside\\nuntil legally abolished: but his teaching on this subject\\ndoes not carry the law as a whole or a part over into\\nthe gospel age, which properly begins, with his death.\\nHeb. 9:16, 17.\\nA proper rule for determining the constituents of\\nthe New Testament is as follows: AA^hatever new idea\\nJesus introduced during his ministry, that he did not\\nhimself repeal (as in the case of certain things enjoined", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0335.jp2"}, "336": {"fulltext": "332 THE BETTER TESTAMENT.\\nupon the twelve in the first commission, given in Luke\\n10:4; 22:35, 36), and whatever idea contained in the\\nOld Testament that is enjoined by the Holy Ghost in\\nthe epistles after the Lord s death is a component\\npart of the Xew Testament. The tithing system is\\nnowhere carried this side of the death of Christ, and\\nis, therefore, to be classed with abolished rites.\\nPaul was doiibtless speaking of the abolition of the\\ntithing system when he said, For, brethren, ye have\\nbeen called unto liberty only use not liberty for an\\noccasion to the flesh, but by love serve one another.\\nFor all the law is fulfilled in one word, even in this\\nThou shalt love thy neighbor as thyself. Gal. 5:13,\\n14. The law had specified the per cent, that every\\nman should give; but the law has been abrogated,\\nleaving every man to give as he purposeth in his\\nheart. Therefore said the apostle, Ye have been\\ncalled unto liberty; only use not liberty for an occasion\\nto the flesh that is, do not use the fact that we are\\nnot required to give a certain percentage for a cloak of\\ncovetousness and refrain from giving, but by love\\nserve one another, that is, give from the principle\\nof love to God and man.\\nTHE BETTER FmANCIAL SYSTEM.\\nThose who believe in paying tithes are ready to cry\\nthat if the tithing system be abolished there remains", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0336.jp2"}, "337": {"fulltext": "to\\nTHE BETTER FINANCIAL SYSTEM. 33o\\nno scriptural financial system. But in this they mis-\\ntake, like law-teachers generally concerning most mat-\\nters. The Savior has given us a financial system in the\\ngospel that is better by far than the system set forth in\\nMoses law. To simplify this subject I shall briefly\\nreview the Old Testament financial system, then set\\nforth the New Testament financial system, and by\\ncomparison the reader can not fail to see the correct-\\nness of my idea.\\nThe Mosaic financial system was as follows: The\\neleven tribes were required to give unto the Levites\\none-tenth of all their income. See Num. 18:21-24.\\nThe Levites possessed no inheritance except a city\\nhere and there to serve as a mere homestead, and their\\noccupation was to take care of the clerical work.\\nAfter one-tenth was given to the Levites, the eleven\\ntribes were required to give another tenth for the pur-\\npose of conducting a great social gathering, in the\\nvicinity of the house of the Lord or some other city,\\nonce every three years. This is very clearly set forth\\nin the LXX., which I quote. And when thou shalt\\nhave completed all the tithings of thy fruits in the\\nthird year, thon shalt give a second tenth to the\\nLevite, and stranger, and fatherless, and widow; and\\nthey shall eat it in thy cities, and be merry. Deut.\\n26:12. The priests did not obtain a whole tenth as\\nsome suppose, but one-tenth of the tenth, as is seen\\nby the following quotation. Thus speak unto the\\nLevites, and say unto them. When ye take of the chil-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0337.jp2"}, "338": {"fulltext": "334 THE BETTER TESTAMENT.\\ndren of Israel the tithes which I have given you from\\nthem for your inheritance, then ye shall offer up an\\nheave-offering of it for the Lord, even a tenth part of\\ntne tithe. And this your heave-offering shall be reck-\\noned unto you, as though it were the corn of the\\nthrashing-floor, and as the fullness of the wine-press.\\nThus ye also shall offer an heave-offering unto the\\nLord of all your tithes, which ye receive of the chil-\\ndren of Israel; and ye shall give thereof the Lord s\\nheave-offering to Aaron the priest. Xum. 18:26-28.\\nThe Aaronites were the priests. They were a family\\nof the tribe of Levi. They obtained one-tenth of the\\ntenth gathered by the Levites for their sustenance,\\nthat is, the one-hnndredth part of the income of the\\neleven tribes. Besides this they were allowed to eat\\nthe offerings. Xum. 18:8-10.\\nAnother important feature of the Old Testament\\nsystem was the year of release, which was every seventh\\nyear. If thou buy an Hebrew servant, six years he\\nshall serve; and in the seventh he shall go out free\\nfor nothing. Ex. 21 :x*. Every seven years thou\\nshalt make a release. And this is the ordinance of the\\nrelease: thou shalt remit every private debt which thy\\nneighbor owes thee, and thou shalt not ask payment of\\nit from thy brother; for it has been called a release of\\nthe Lord thy God. Of a stranger thou shalt ask again\\nwhatsoever he has of thine, but to thy brother thou\\nshalt remit his debt to thee. For thus there shall not\\nbe a poor person in the midst of thee; for the Lord thy", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0338.jp2"}, "339": {"fulltext": "THE BETTER FINANCIAL SYSTEM. 335\\nGod will surely bless thee in the land which the Lord\\ntliy God gives thee by inheritance, that thou shouldest\\ninherit it. Deut. 15:1-4 from LXX. According to\\nthe former of these texts the Hebrews were allowed to\\nliold one of their brethren as a servant until the year\\nof release. According to the latter every debt against\\na brother was outlawed every seventh year, but it\\nnever outlawed if held against one of another nation.\\nAnother important feature of the old financial sys-\\ntem was the year of jubilee, which came once in fifty\\nyears. It is described in the law as follows: And\\nthou shalt number seven sabbaths of years unto thee,\\nseven times seven years; and the space of the seven\\nsabbaths of years shall be unto thee forty and nine\\nyears. Then shalt thou cause the trumpet of the\\njubilee to sound on the tenth day of the seventh\\nmonth, in the day of atonement shall ye make the\\ntrtimpet sound throughout all your land. And ye shall\\nhallow the fiftieth year, and proclaim liberty through-\\nout all the land unto all the inhabitants thereof: it\\nshall be a jubilee unto you; and ye shall return every\\nman unto his possession, and ye shall return every\\nman unto his family. A jubilee shall that fiftieth year\\nbe unto you: ye shall not sow, neither reap that which\\ngroweth of itself in it, nor gather the grapes in it of\\nthy vine undressed. For it is the jubilee it shall be\\nholy unto you: ye shall eat the increase thereof out\\nof the field. In the year of this jubilee ye shall return\\nevery man unto his possession. And if thou sell ought", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0339.jp2"}, "340": {"fulltext": "336 THE BETTER TESTAMENT.\\nunto thy neighbor, or buyest ought of thy neighbor s\\nhand, ye shall not oppress one another: according to\\nthe number of years after the jubilee thou shalt buy of\\nthy neighbor, and according unto the number of years\\nof the fruits he shall sell unto thee according to the\\nmultitude of years thou shalt increase the price\\nthereof, and according to the fewness of years thou\\nshalt diminish the price of it: for according to the\\nnumber of years of the fruits doth he sell unto thee.\\nYe shall not therefore oppress one another: but thou\\nshalt fear thy God; for I am the Lord your God.\\nLev. 25:8-17. The main feature of the year of jubilee\\nwas the return of all real estate to its former owner.\\nI have now fully set forth the Mosaic financial sys-\\ntem, except some free-will offerings which were re-\\nquired upon some occasions. It was in many respects\\na good financial system, but it is inferior to the perfect\\nsystem of our Savior, as I shall proceed to show.\\nMoses system would do much toward preventing land\\nsyndicates, and would prevent single individuals from\\ngathering great tracts of land to leave to their chil-\\ndren. But the jubilee came but once in fifty years,\\ntherefore in that time a great many poor could have\\nbeen robbed of their land. The year of release also\\ndid much towards preventing the oppression of the\\npoor; because all debts against brothers were canceled\\nin that year. Xevertheless under this old system\\nschemers could have acquired an immense wealth. By\\navoiding as much as convenient the purchase of lands", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0340.jp2"}, "341": {"fulltext": "THE BETTER FINANCIAE SYSTEM. 337\\nand the lending of their money they could have escaped\\nall losses from either the release or the jubilee.\\nJesus system is far superior to the Mosaic system as\\nregards these matters; for he positively forbids the\\nhiying up of treasures. Lay not up for yourselves\\ntreasures upon earth, where moth and rust doth cor-\\nrupt, and where thieves break through and steal.\\nMatt. 6:19. And he spake a parable unto them,\\nsaying. The ground of a certain rich man brought\\nforth plentifully: and he thought within himself, say-\\ning. What shall I do, because I have no room where to\\nbestow my fruits? And he said, This will I do: I will\\npull down my barns, and build greater; and there will\\nI bestow all my fruits and my goods. And I will say\\nto my soul. Soul, thou hast much goods laid up for\\nmany years; take thine ease, eat, drink, and be merry.\\nBut God said unto him. Thou fool, this night thy soul\\nshall be required of thee then whose shall those things\\nbe which thou hast provided? So is he that layeth up\\ntreasure for himself, and is not rich toward God.\\nLuke 12:16-21. The first of these texts is a positive\\ncommandment against laying up treasures upon earth.\\nXo man therefore can live to Christ s financial system\\nwho does this. The second of these texts shows the\\nutter foolishness of laying up earthly treasures. It is\\nits own best interpreter, and we need add no com-\\nments. These texts set forth the sentiment of the\\nentire Xew Testament. Xo jubilee is taught, nor any\\nyear of release; because none is needed. Jesus cuts\\n22", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0341.jp2"}, "342": {"fulltext": "*3o8 THK 13ETTKU TESTA M EXT.\\noff the necessity for cither by striking: at the very head\\nof the evil, and forbidding the hiyi ng up of treasures.\\nThere are few in this wicked world wh) live according\\nto the teachings of our Savior; therefore I shall not\\nendeavor to point out the way professors are living,\\nbut the way Jesus commands them to live.\\nWhen Jesus found those who had acquired great\\nwealth during their sinful career, he d-manded of\\nthem to sell it, and to make distribution to the poor,\\nas is seen in the case of the rich young man mentioned\\nin Matt. 19. Also in Luke 12:33 he commands, Sell\\nthat ye have, and give alms; provide yourselves bags\\nwhich wax not old, a treasure in the heavens that\\nfaileth not, where no thief approacheth, neither moth\\ncorrupteth. These teachings of Clirist are very easily\\ncomprehended; for the command is to sell our supera-\\nbun lance of treasure when we come into the kingdom,\\nand it forbids us to lay up treasure after we enter the\\nservice of Christ.\\nBui some would ask. May we not lay up a great for-\\ntune for our children when we are gone? I answer,\\nXo: his teaching nowhere allows it. When he com-\\nmanded us not to lay up treasure he inserted no excep-\\ntional clause; so we are to understand it in its absolute\\nsense. It is all right to do business and make money\\nunder the gospel; in fact, it is wrong not to exercise\\nourselves in that direction; for we are commanded to\\nbe not slothful in business. Rom. 12:11. The\\napostle Paul sums up the legitimate objects of making", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0342.jp2"}, "343": {"fulltext": "THE JJETTKR FJNAN(UAL SYSTEM. o.i J\\nmoney under the gospel under two heads, as follows.\\nFirst, to provide for our families. But if any\\nprovide not for his own, and especially for those of his\\nown house, he hath denied the faith, and is worse than\\nan infidel. 1 Tim. 5:8. For the children ought\\nnot to lay up for the parents, but the parents for the\\nchildren. 2 Cor. 12:14. The latter text some hold\\nto teach the hoarding up of wealth for our children\\nafter we are dead, but this is refuted by the context.\\nPaul makes use of these words when speaking of his\\nrefusal of means from the hands of the Corinthians.\\nThis shows that the language refers only to the pro-\\nviding of necessary food and raiment for the children.\\nIf he had intended to teach the duty of laying up\\ntreasures for our descendants after our death, he\\nwould have enjoined a duty that many Christians could\\nnot perform.\\nSecond, to have something to give to the needy.\\nLet him that stole steal no more: but rather let him\\nlabor, working with his hands the thing which is good,\\nthat he may have to give to him that needeth. Eph.\\n4:28. I am certain that no other legitimate object of\\nmaking money can be sustained in the New Testament.\\nJohn Wesley has beautifully set forth the financial\\nsystem of the New Testament in his sermon on money,\\nin which he maintained that we are required, first, to\\nmake all the money we can; second, to save all the\\nmoney we can; third, to give all the money we can.\\nThe Xew Testament financial system so far as per-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0343.jp2"}, "344": {"fulltext": ":340 THE BETTER TESTAMENT.\\ntains to the maintenance of ministers of the gospel is\\nas follows. The Lord hath ordained that they which\\npreach the gospel should live of the gospel. 1 Cor.\\n9:14:. But they are not allowed to make charges for\\ntheir preaching. They are commanded inasmuch as\\nthey have freely received the gospel to give it freely.\\nMatt. 10:8. It must be delivered without charge. 1\\nCor. 9:18. According to this, stipulated salaries are\\nunscriptural. God s ministers are to trust the Lord\\nfully for their living, and the Lord in answer to tlu ir\\nprayers will move the people to bestow upon them\\nfree-will offerings sufficient for their support. God\\ncommands the laity to communicate to the ministry of\\nall good things for their support. Gal. 6:6. But they\\nare not to be driven to this giving by taxation, but\\nshould be taught by the ministers to give cheerfully\\nand from the good purpose of their hearts. 2 Cor.\\n9:7. This is in truth abetter financial system than\\nthat of the Old Testament. The Levitical priesthood\\nunder their system obtained their living by taxation;\\nhence needed not to trust the Lord for it: under the\\nXew Testament system God s ministers do not receive\\ntheir living by taxation, bat by faith in God. This\\ngives them a chance to develop their faith, and thus\\nmake themselves more efficient as ministers of the\\ngospel. The New Testament system also tends to keep\\nthe n inistry pure; for except men are clear before\\nGod, they can not trust God for their living.\\nThe proper way to gather money in the churcli", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0344.jp2"}, "345": {"fulltext": "CAt^ltAL t UKISHMENT. :]41\\nunder the New Testament system is set forth in 1 Cor.\\n16 ;1, 2 Xow concerning the collection for the saints,\\nas I have given order to the churches of Galatia, even\\nso do ye. Upon the first day of the week let every oi e\\nof you lay by him in store, as God hath prospered him,\\nthat there be no gatherings when I come. According\\nto this text each local assembly should have a treasury\\nestablished. A box or something of the kind should\\nbe provided, into which each Christian could place his\\nliberalities every Lord s day. This may be stationed\\nat the door or in any convenient place, and thus avoid\\nthe passing of baskets, etc., to the disgust of unbe-\\nlievers.\\nCAPITAL PUNISHMENT.\\nThe writer is aware that he is here encountering an\\nevil upon which few pens will venture an attack.\\nAlthough there is a strong sentiment in many places\\nagainst this shocking evil, the reverence for the\\npolitcal powers has so paralized the tongues and pens\\nof the people that they pass over it in almost utter\\nsilence and treat it almost with reverence. I am con-\\nstrained to reverence the political powers and to uphold\\nthem because they are instituted by God, but I can\\nnot be induced to believe that all their laws are made\\nby divine inspiration, and therefore must believe that\\neven the political powers may, sometimes, be mis-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0345.jp2"}, "346": {"fulltext": "342 The better testamp:^!\\ntaken. The laws are made by fallible men, and we\\nshould not feel ourselves under obligation to uphold a\\nlaw that we can not conscientiously believe to be cor-\\nrect. We should be subject to the laws although they\\nmay be erroneous and unjust, when they do not inter-\\nfere with our duty to God; but there is no just reason\\nwhy we should not feel ourselves at liberty to cry out\\nboldly against a law enacted by men that is contrary to\\nthe sentiments of that perfect law revealed unto us\\nby our Savior.\\nThe law of Moses upheld capital punishment, but\\nthis is not suflficient proof that it should be practiced\\nin this glorious gospel age. Moses law allowed a\\ngreat many other evils that would shock the true\\nworshipers under the New Testament. He com-\\nmanded the Israelites to save up a tenth of all their\\nincome to be used every third year in a great worldl}\\ncarousal in the various cities of their land. Hear what\\nliberty he gives them. And thou shalt bestow that\\nmoney for whatsoever thy soul lusteth after, for oxen,\\nor for sheep, or for wine, or for strong drink, or for\\nwhatsoever thy soul desiieth: and thou shalt eat there\\nbefore the Lord thy God, and thou shalt rejoice, thou,\\nand thine household. Deut. 14:26. Such things as\\nMoses here allowed would be horrifying unto those\\nwhose hearts are cleansed by the precious blood of the\\nLamb. Moses also allowed the evil practice of danc-\\ning. Solomon who lived under Moses law said, There\\nis a time to dance. Eccl. 3:14. This evil practice", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0346.jp2"}, "347": {"fulltext": "CAPITAL PI ^^ISHMEXt. 343\\nwas indulged in freely by the Jewish race. Even king\\nDavid sometimes danced; and what was still worse, he\\ncarried this practice into religious worship. 2 Sam.\\n0:14. Such service would probably answer in the old\\ndispensation, but it is far behind the s^^irit of the\\nnew. Moses also allowed the people to hate their\\nenemies, to divorce their companions, and a great\\nmany other evils that are horrifying to the Christian.\\nIf we are going to cling unto Moses capital punish-\\nment, why not also cling unto his dancing, frolicing,\\ndrinking, and worldly carousing? why not also hate\\nour enemies, divorce our wives, and practice Moses\\nlaw in full? If we believe that there is still a time to\\nkill, why not believe that there is also a time to\\ndance, ^a time to hate, a time to drink, and a time\\nfor divorcement, etc.? And if we believe that there\\nis no longer a time to drink, nor a time to hate, nor\\na time for divorcement, why not add, also, nor a time\\nto kill The law of Moses is abolished as a whole,\\nand not a single injunction contained in it is in force\\nmerely because it was commanded by Moses. If Jesus\\nChrist has carried any principle that was contained in\\nMoses law over into the gosj)el, it is in force because\\nhe commanded it. He did this with every principle of\\nrighteousness contained in Moses law; but capital\\npunishment is not based upon any principle of right-\\neousness, nor was it re-enacted by the great Lawgiver\\n(who abolished the law of Moses) as a part of his all-\\nglorious and perfect law.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0347.jp2"}, "348": {"fulltext": "344 THE bp:tter testament*\\nNeither Jesus nor any of liis apostles ever justified\\ncapital punishment in any of the writings that have\\ncome down to us, but Jesus contrariwise renounced it\\nin the same famous sermon in which he abolished\\nMoses laws of hating enemies, divorcement, etc.\\nObserve what he says: Ye have heard that it hath\\nbeen said, An eye for an eye, and a tooth for a tooth:\\nbat T say unto you. That ye resist not evil, etc.\\nMatt. 5:38, 39. The reader would hardly conceive\\nthat Jesus is here doing away with the very law of\\nMoses that enjoins capital punishment, except he turn\\nback and read the statute referred to by Jesus, in\\nMoses writings.\\nAnd if any mischief follow, then thou shalt give\\nlife for life, eye for eye, tooth for tooth, hand for\\nhand, foot for foot, burning for burning, wound for\\nwound, stripe for stripe. Ex. 21:23-25.\\nHe that killeth any man shall surely be put to\\ndeath. And he that killeth a beast shall make it\\ngood; beast for beast. x\\\\nd if a man causeth a blem-\\nish in his neighbor, as he hath done, so shall it be\\ndone to him breach for breach, eye for eye, tooth for\\ntooth: as he has caused a blemish in a man, so shall it\\nbe done to him again. And he that killeth a beast,\\nhe shall restore it: and he that killeth a man, he shall\\nbe put to death. Lev. 24:17-21.\\nAnd thine eye shall not pity; but life shall go for\\nlife, eye for eye, tooth for tooth, hand for hand, foot\\nfor foot. Deut. 19:21.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0348.jp2"}, "349": {"fulltext": "Capital prxlsHMKNt. :)45\\nThe reader should observe that the statute of Moses,\\nwhich commanded the taking of eye for eye, and tooth\\nfor tooth, is the same that enjoined capital punish-\\nment, in the expre ^Jsion life for life. If Jesus abol-\\nished this statute, he abolished it as a whole, and men\\nshould no longer be punished according to the rule of\\neye for eye, tooth for tooth, nor of life for life.\\nModern civilization sets aside this statute of Moses\\ncompletely, except that little clause in it which required\\nthe taking of life for life. It would be considered\\ninhuman to punish one who has destroyed an eye or a\\nhand of a fellow man by depriving him of the same\\nmember: but to take life for life, a thing which is a\\nthousand times more wicked, is thought to be in perfect\\nharmony with the gospel and modern civilization.\\nIf we are to practice the capital punishment enjoined\\nby Moses, why not carry it out according to his in-\\nstruction? He required that capital punishment\\nshould be administered not only unto those who take\\nlife but also unto those who break the Sabbath, curse\\nfather or mother, commit adultery, or steal a man and\\nsell him for a slave, etc. We would think it inhumuu\\nand contrary to the spirit of the gospel to administer\\ncapital punishment to one who had merely cursed\\nfather or mother. We must therefore admit that at\\nleast a part of Moses capital punishment was contrary\\nto the spirit of the gospel, and if a part was wrong-,\\nmay not all of Moses laws regarding capital punisli-\\nment be wrong? I am not denying the inspiration of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0349.jp2"}, "350": {"fulltext": "8-46 THE BETTEK TE^TAMENl^.\\nMoses law, but simply teaching as I have throughout\\nthis volume, that it was not a revelation of God s per-\\nfect will concerning man, and is not therefore a fit\\nstandard of government for the gospel dispensation.\\nOne of the saddest thoughts connected with capital\\npunishment is that a great many innocent lives are de-\\nstroyed. Criminals to-day are not judged with the\\ndegree of justice that Moses required. He commanded\\nthat capital punishment should be administered only in\\ncases that were established by two witnesses (Deut.\\n17:6; 19:15; Num. 35:30), but modern civiliza-\\ntion can destroy the life of one accused, of murder\\nupon the opinion of twelve men, without a single\\nwitness. They claim to have circumstantial evidence,\\nbut that is no evidence. Trae evidence .is positive\\nknowledge, and nothing less. The life of many a poor\\nman has been destroyed by a jury when not a single\\nman of the twelve could swear before Almighty God\\nthat the condemned man was guilty. They passed\\ntheir opinipn against him from the circumstances they\\nhad heard rehearsed, but it was all circumstantial\\nnobody knew for certain. There were perhaps more\\nthan twelve well-balanced men who heard the evidence\\nfrom beginning to end, and who were of the opinion\\nthat the accused was innocent; but they did not sit to\\njudge the case; hence the poor man must die. In\\nmany cases later evidences have developed to prove the\\ninnocence of the one who had been executed; but it\\ncame too late. His life had been taken away from the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0350.jp2"}, "351": {"fulltext": "CAt^ifAL J*Ui^iSHMEXT. 34t\\nearth and could not be restored. How much better,\\nand how much more in accordance with Christianity\\nwould it be to imprison such accused men that a\\nchance to prove their innocence might, to say the\\nleast, be possible.\\nIf capital punishment be administered at all, it\\nshould be in cases only that are established by wit-\\nnesses who know positively that the accused is guilty.\\nThis would be a great advancement in modern civiliza-\\ntion, but would yet be contrary to the mercies of the\\ngospel of Christ. Criminals should be imprisoned,\\nnot slain. Oh, the hearts of mothers, sisters, and\\nwives that are broken by the inhuman practice of kill-\\ning criminals! How much better for the race of\\nhumanity would it be for criminals to be preserved\\nalive. Sad indeed it is to know that one who is near\\nand dear to us by the ties of nature, has taken the life\\nof a fellow mortal; but it would be a consolation, in\\nthe face of this sadness, to know that the criminal,\\nwhose very being is so dear to us, is yet in the land of\\nthe living where the gospel of Christ may yet reach his\\npoor soul and deliver him from that awful hell in the\\nbeyond. The broken hearts of the relatives of the\\nmany thousands of criminals executed annually in the\\nworld can but have a depressing and perhaps degrading\\ninfluence upon future generations.\\nBut would life imprisonment have as great a tend-\\nency to restrain crime as capital punishment? Beyond\\ndoubt it would be a greater restraint: because, first.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0351.jp2"}, "352": {"fulltext": "348 THE BETTER TESTAMENT.\\nthere are few criminals who do not look upon life im-\\nprisonment with greater dread than upon capital pun-\\nishment; second, there would be fewer acquittals if\\nthe jurors knew the condemned would not be doomed\\nto suffer capital punishment.\\nThose who favor capital punishment sometimes\\nargue that it would incur a great expense to hold all\\nthe murderers as prisoners for life; but the expense\\nwill not outweigh the value of human life; besides,\\nprisons are not a great expense, as the labor obtained\\nis valuable to the government.\\nIf we should adopt, universally, life imprisonment\\ninstead of capital punishment, we would be following\\nthe example set by the Most High in the punishment\\nof the first murderer. God told him that he should\\nbe a fugitive, and a vagabond in the earth. And\\nwhen Cain said in reply, It shall come to pass that\\nevery one that findeth me shall slay me, the Lord\\nsaid, Whosoever slayeth Cain, vengeance shall be\\ntaken on him sevenfold. And the Lord set a mark\\nupon Cain, lest any finding him should kill him.\\nGen. 4:12-15. According to this scripture the Lord\\nplaced as great a value upon the life of Cain as upon\\nthe life of others, and declared that if any man should\\nslay Cain, vengeance should be taken upon him seven-\\nfold. This surely shows the mind of God regarding\\nmurderers: and if we follow his sublime example, we\\nshall consider all human life a sacred thing: and\\nwhen we convict a man of murder, we shall imprison", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0352.jp2"}, "353": {"fulltext": "MATRIMONY RESTORED. 349\\nhim for life, and thus make him a fugitive and a\\nvagabond in the earth. But we should not, under\\nany circumstance, allow him to be slain; and should\\nhe be murdered by another, we should avenge his\\ndeath as we would avenge the death of any other.\\nMATRIMONY RESTORED TO THE EDENIC\\nSTANDARD.\\nWe read concerning God s creation of man that\\nmale and female created he them. ^Gen. 1:27;\\n5 :2. In this act of the Creator he exemplified the\\ntrue sacredness of the married state. By the creation\\nof but one male and one female he showed that it was\\nhis intention that no man should have a plurality of\\nwives, and that no woman should have a plurality of\\nhusbands. Hence we may say that the laws of Eden\\ndisallowed both polyandria and polygamy.\\nIn Gen. 2:23 we read that Adam said on the presen-\\ntation of his wife unto him after her creation, This\\nis now bone of my bones, and flesh of my flesh: she\\nshall be called woman, because she was taken out of\\nman. Upon his saying this the Lord* added,\\nTherefore shall a man leave his father and his\\nmother, and shall cleave unto his wife and they shall\\nbe one flesh. This law of Eden prohibited a dissolv-\\ning of the marriage bond; because it states that in\\nThe wording of Gen. 2:23, 24 seems to convey the idea that Moses is the\\nauthor of these words, but Jesus in Matt. 19:5 ascribes them unto the Creator.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0353.jp2"}, "354": {"fulltext": "350 THK BETTER TESTAMENT.\\nmatrimony the two shall be one flesh. Therefore it\\nmight be said that there was no divorcement in the\\nlaws of Eden.\\nIt is not known how long man adhered to these holy\\nlaws of matrimony after the fall, though we have no\\naccount of any who practiced polygamy before the time\\nof Lamech, of whom it is written, And Lamech took\\nunto him two wives the name of the one w^as Adah, and\\nthe name of the other was Zillah. Gen. -4:19. From\\nLamech s time the sacred institution of matrimony\\nseems to have been dragged almost to a level with the\\nbrute creation.\\nMoses enacted certain regulations of the marriage\\nrelation, such as forbidding mixed marriages with the\\nheathen nations that inhabited the holy land before\\nthe Israelites (Dmit. 7:3, 4), and confined marriages of\\neach member of the Jewish nation within his respective\\ntribe (Xum. 3(i:5-12): but he made no corrections of\\nthe corruptions of the married state, except to prohibit\\npolyandria, as may be seen by the laws of jealousy\\nrecorded in Xum. 5:11-31.\\nPolygamy was allowed by Moses, as the following\\nquotation from his law will show: If a man have two\\nwives, one beloved, and another hated, and they have\\nborne him children, both the beloved and the hated;\\nand if the first-born son was hers that was hated: then\\nit shall be, when he maketh his sons to inherit that\\nwhich he hath, that he may not make the son of the\\nbeloved first-born before the son of the hated, which", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0354.jp2"}, "355": {"fulltext": "MATRIMONY RESTORED. 351\\nis indeed the first-born: but he shall acknowledge the\\nson of the hated for the first-born, by giving him a\\ndouble portion of all that he hath; for he is the begin-\\nning of his strength: the right of the first-born is\\nhis. Dent. 21:15-17.\\nConcerning divorcement Moses wrote, And if any\\none should take a wife, and should dwell with her,\\nthen it shall come to pass, if she shall not have found\\nfavor before him, because he has found some unbecom-\\ning thing in her, that he shall write for her a bill of\\ndivorcement, and give it into her hands, and he shall\\nsend her away out of his house. And if she should go\\naway and be married to another man; and the last\\nhu-band should hate her, and write for her a bill of\\ndiv rcement, and should give it into her hands, and\\nsend her away out of his house, and the last husband\\nshould die, who took her himself for a wife; the for-\\nmer husband who sent her away shall not be able to\\nreturn and take her to himself for a wife, after she liaj=;\\nbeen defiled; because it is an abomination before tln^\\nLord thy God, and ye shall not defile the land, which\\nthe Lord thy God gives thee to inherit. Deut.\\n\u00e2\u0080\u00a224:3-6, from LXX.\\nAccording to this text Moses allowed a man to\\ndivorce his wife if she did not find favor with him or\\nif he hated her. This would cover every case wherein\\nit was desired. Hence it might truly bo said that\\nMoses allowed a divorcement for every cause, and\\nplaced no restrictions whatever on the wicked practice", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0355.jp2"}, "356": {"fulltext": "352 THE BETTER TESTAMENT.\\nof breaking the marriage bond. Therefore as might\\nbe supposed, divorcement, second marriages, and\\npolygamy went right on under the law of Moses among\\nthe Israelites, unrestricted and to the same extent as\\namong the heathen nations, until the coming of the\\nSavior.\\nOne of the sublimest achievements of our Savior s\\nministry upon earth was the restoration of matri-\\nmony to the sacred laws of Eden. In his first sermon\\nwhich we have upon record (that delivered upon the\\nmount) he says, It hath been said. Whosoever shall\\nput away his wife, let him give her a writing of divorce-\\nment: but I say unto you, that whosoever shall put\\naway his wife, saving for the cause of fornication,\\ncauseth her to commit adultery: and whosoever shall\\nmarry her that is divorced, committeth adultery.\\nMatt. 5:31, 32. Jesus here makes a clear reference to\\nMoses law concerning divorcement, and shows that\\nhe was lifting up a higher standard than Moses had\\nlifted up, in two senses. First, Moses allowed a separa-\\ntion for any and every cause, but he permitted it for\\nthe cause of whoredom only. Second, Moses had\\nmade the divorced parties free to marry, but Jesus for-\\nbade those who were separated even for the cause of\\nwhoredom to marry, with the words, Whosoever shall\\nmarry her that is divorced committeth adultery. The\\nreader will readily perceive that the Son of God is here\\nrestoring matrimony to the standard of Eden, whicli\\nhas been previously set forth,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0356.jp2"}, "357": {"fulltext": "MATRIMONY RESTORED. 363\\nA discussion of the subject of divorcement once took\\nplace between Christ and the Pharisees, an account of\\nwhich is found in Matt. 19. They approached him,\\nsaying, Is it lawful for a man to put away his wife\\nfor every cause? Ver. 3. And he answered and\\nsaid unto them. Have ye not heard that he which made\\nthem at the beginning made them male and female,\\nand said. For this cause shall a man leave father and\\nmother, and shall cleave to his wife; and they twain\\nshall be one flesh? Wherefore they are no more twain,\\nbut one flesh. What therefore God hath joined\\ntogether, let not man put asunder. Verseb 4-6. In\\nthese verses it is clear to be seen that Jesus teaching\\nconcerning matrimony is only a re-enactment of the\\nlaws that had been enjoined upon the first couple in\\nthe garden of Eden. He quotes for an argument Gen.\\n1 :27, which shows that in the beginning God made\\nman male and female. This is proof that he cuts off\\nall polygamy and polyandria as God did in the garden\\nof Eden. He then quotes Gen. 2:24, where God in\\nthe beginning had said that two should become one\\nflesh in marriage. And then he says, Wherefore\\nthey are no more twain. These words surely forbid\\nthe dissolving of the marriage bond and the marriage\\nof divorced parties. Under his law as has been pre-\\nviously shown, a man may be separated from his wife\\nin the case of a violation of the marriage bed, but even\\nin such a case the separation is not so complete as to\\nadmit of a marriage to another party, for if so, they\\n23", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0357.jp2"}, "358": {"fulltext": "354 THE BETTER TESTAMENT.\\nwould truly be twain. But they are no more twain.\\nNever while they both live can either be free to marry\\nanother. This idea is affirmed also by the command,\\niVhat therefore God hath joined together let not man\\nput asunder. Every bill of divorcement issued by\\nthe courts of men since Jesus gave this command-\\nment has been a violation of it.\\nThey say unto him, Why did Moses then com-\\nmand to give a writing of divorcement, and to put\\nher away? He saith unto them Moses because of the\\nhardness of your hearts sufiEered you to put away your\\nwives: but from the beginning it was not so. Verses\\n7, 8. This answer of Christ to the Pharisees shows\\nthat Moses teaching concerning divorcement was\\nmerely a conformity to the sinfulness of the hearts of\\nthe people of his age. It was therefore destined to\\npass away with the rest of Moses system. As Christ\\ncame to remove sin completely from man s nature,\\nthus restoring him to the Adamic purity, it is certainly\\nreasonable that he should restore also the sacred laws\\nof matrimony that were instituted in the beginning.\\nAnd I say unto you. Whosoever shall put away his\\nwife, except it be for fornication, and shall marry\\nanother, committeth adultery: and whosoever mar-\\nrieth her which is put away doth commit adultery.\\nVer. 9. This text as it stands in the authorized version\\nseems to teach that after all there is a privilege gr.inted\\nto those who may be divorced for the one cause to\\nmarry again. But there are excellent reasons for", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0358.jp2"}, "359": {"fulltext": "MATRIMONY RESTORED. 355\\nbelieving that the foregoing is not the original word-\\ning of the text. A foot-note on this text in the Em-\\nphatic Diaglott says, Vaticaj?^ Manuscript On\\naccount of loJioredom^ causes her to commit acbiltery^\\netc. Upon this authority the author of the work men-\\ntioned translates the text as follows: But I say to\\nyou, Whoever dismisses his wife, except on account\\nof whoredom, causes her to commit adultery; and he\\nwho marries the divorced woman commits adultery.\\nThis wording leaves out entirely the marry another,\\nand throws the text in harmony with the rest of the\\nSavior s teaching in this and other parts of the gospels.\\nA note in the Revised Version says, Some ancient\\nauthorities read saving for the cause of fornication^ mah-\\neth her an adulteress; as in chapter 5:32. This gives\\nadditional reason for believing that the translation of\\nthe Emphatic Diaglott is correct. I doubt not that\\nthese are the true words of the Savior.\\nThis same conversation between Christ and the\\nPharisees on the subject of divorcement or a similar\\none is recorded in Mark 10:2-9. But the words of\\nMatt. 19:9 are omitted. However an additional\\naccount of a subsequent conversation between Christ\\nand his disciples on the same subject is given as fol-\\nlows: And in the house his disciples asked him again\\nof the same matter. And he said unto them, AVhoso-\\never shall put away his wife, and marry another, com-\\nmitteth adultery against her. And if a woman shall\\n|jut away her husband, and be married to another,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0359.jp2"}, "360": {"fulltext": "356 THE BETTER TESTAMENT.\\nshe committeth adultery. Verses 10-12. The mar-\\nriage of divorced persons is here made adultery without\\na single exception. If it be, as it truly seems, the same\\nincident recorded in Matt. 19 and Mark 10, it is en-\\ntirely unreasonable to sappose that Jesus taught in the\\nconclusion of his conversation with the Pharisees that\\nthe marriage of divorced persons was legal when they\\nwere divorced for the cause of adultery according to\\nthe authorized version of Matt. 19:9, and then imme-\\ndiately afterwards told some of his disci [)les in private\\nconversation that marriages of divorced persons without\\na single exception were adulterous according to Mark\\n10:10-12. We are therefore constrained to adopt the\\nwording of Matt. 19:9, which throws it in accordance\\nwith Matt. 5:32, as the true words of the Lord; and\\nwe have thus a harmony of all the teachings of the\\nSavior on the subject of marriage.\\nThere is yet one saying of Christ upon this impor-\\ntant subject. Whosoever putteth away his wife, and\\nmarrieth another, committeth adultery; and whosoever\\nmarrieth her that is put away from her husband com-\\nmitteth adultery. Luke 16:18. Comments are\\nunnecessary here, as this only reaffirms what we have\\nseen to be taught in other texts. These are all the\\nsayings of Christ upon this subject recorded in the\\ngospels, and we might sum up all he has said as fol-\\nlows. First, polyandria and polygamy may never be\\npracticed. Second, a man or woman may put away a\\ncompanion for the cause of whoredom, but even in that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0360.jp2"}, "361": {"fulltext": "MATKIMOXV KKSTOKEl) CONCLrDED. 357\\ncase is not allowed to obtain a divorce and marry\\nanother. Third, death is the only true release from the\\nmarriage bond.\\nMATRIMONY RESTORED TO THE EDENIC\\nSTANDARD\u00e2\u0080\u0094 CONCLUDED.\\nIn^ the former chapter I have shown that the ISavior\\ncondemns the divorce and forbids the marriage of\\nthose who are divorced while their former companions\\nlive. In this chapter I desire to show the same senti-\\nments set forth by the apostle Paul. He says in Rom.\\n7:1, 2, Know ye not, brethren (for I speak to them\\nthat know the law), how that the law hath dominion\\nover a man as long as he liveth? For the woman\\nwhich hath an husband is bound by the law to her\\nhusband so long as he liveth; but if the husband be\\ndead, she is loosed from the law of her husband.\\nIt is generally supposed that the law spoken of here\\nby Paul, which he says binds the woman to her hus-\\nband as long as he liveth, is the law of Moses, but this\\nis a mistake. I have previously shown that the law of\\nMoses allowed a divorcement for any and every cause;\\nhence that could not be the law that binds the woman\\nto her husband as long as he liveth. Moses law never\\nbound husband and wife together for life, except as\\na punishment for crime. Deut. 22:19, 29. Evidently\\nthe apostle is here speaking of the law of Christ, which", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0361.jp2"}, "362": {"fulltext": "358 THE BETTER TESTAMENT.\\nis the only code ever given that binds husbands to their\\nwives, and wives to their husbands as long as life con-\\ntinues, without a single exception. We do not mean\\nto say by this latter expression that Christ required\\nmen to live with lewd companions; he permitted a\\nseparation in such cases, as has been previously shown,\\nbut he did not even in such cases dissolve the bond of\\nmatrimony to the extent that either party was free to\\nmarry again.\\nThe conclusion drawn by the apostle from the fact\\nthat the law of Christ bound husband and wife\\ntogether as long as they both lived is as follows: So\\nthen if, while her husband liveth, she be married to\\nanother man, she shall be called an adulteress; but if\\nher husband be dead, she is free from that law; so\\n\u00e2\u0080\u00a2that she is no adulteress, though she be married to\\nanother man. Ver. 3. The apostle s teaching here\\ncan not easily be misunderstood. He expresses him-\\nself plainly, and all can see that he teaches the same\\nas the Savior teaches, that nothing but death can dis-\\nsolve the bond of matrimony.\\nIn 1 Cor. 7:39 he again sets forth the standard of\\nChrist s law on matrimony as follows: The wife is\\nbound by the law as long as her husband liveth, but if\\nher husband be dead, she is at liberty to be married to\\nwhom she will; only in the Lord. It is plain to be\\nseen that Paul knew nothing about any dissolution of\\nthe bond of matrimony for any cause whatever, to the\\nextent that either party was at liberty to be married", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0362.jp2"}, "363": {"fulltext": "MAtRIMONY REStOREt) CONCLUDED. B59\\nagain while the former companion lived. He binds\\nthem together until separated by death, after which he\\nsays they are at liberty to be married to whom they\\nwill, only in the Lord; that is, they must marry a\\nsaved person.\\nIn the same chapter from which I have quoted, the\\napostle considers the subject of saved and unsaved\\npeople living together in matrimony. His words are\\nIf any brother hath a wife that believeth not, and\\nshe be pleased to dwell with him, let him not put her\\naway. And the woman which hath an husband that\\nbelieveth not, and if he be pleased to dwell with her,\\nlet her not leave him. For the unbelieving husband\\nis sanctified by the wife, and the unbelieving wife is\\nsanctified by the husband: else were your children\\nunclean; but now are they holy. But if the unbeliev-\\ning depart, let him depart. A brother or a sister is not\\nunder bondage in such cases: but God hath called us\\nto peace. Verses 12-15. There are many circum-\\nstances under which a saved and an unsaved person\\nmay be yoked together in matrimony. They are not\\nallowed to marry, but where two sinners have been\\nmarried and one seeks the Lord; or two saints are\\nmarried and one backslides, or in any other case\\nin which they have been married, it matters not\\nwhether either or both are saints or sinners, the mai-\\nriage bond must by no means be dissolved, nor can it\\nbe legally dissolved while both live. True, he sa) s,\\nIf the unbelieving depart, let him depart. A brother", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0363.jp2"}, "364": {"fulltext": "360 THE BETTER TESTAMEKf.\\nor a sister is not under bondage in such eases, but he\\ndoes not allow the believing to depart from the unbe-\\nlieving (except in cases of whoredom) that is, if the\\nunbeliever be pleased to dwell with the believer.\\nBy the saying, A brother or a sister is not under\\nbondage in such cases, he does not mean that the\\nmarriage bond is broken, and that the believer has a\\nright to seek another companion, because he says in\\nanother place, Let not the wife depart from her hus-\\nband: but if she depart, let her remain unmarried, or\\nbe reconciled to her husband: and let not the husband\\nput away his wife. Verses 10, 11. According to\\nthis, if it is by any means possible, the believer must\\ncling to his unbelieving companion. And if living\\ntogether is impossible, he must remain single so long\\nas his companion lives. The real meaning of Paul s\\nexpression, A brother or a sister is not under bondage\\nin such cases, is this. He means to lighten the\\nhearts of all who may be thus abandoned by unbe-\\nlievers, with the idea that they are not to be blamed\\nand are not under condemnation before God. Gener-\\nally such separations are caused by the simple fact that\\none of the parties has sought the Lord, and the other\\nbeing determined that his companion must give up\\nthe service of the Lord, dissolves the union because he\\nor she will not. Such are to feel perfectly free in\\ntheir conscience before God; for God never allows,\\nmuch less requires, us to forsake him for the sake\\nof a companion, but he requires us to cling to him", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0364.jp2"}, "365": {"fulltext": "Matrimony restored concLlded. 361\\nalthough we should be abandoned by our companion.\\nSince it is seen that both Jesus and Paul completely\\nignore divorcement, and bind husbands to their wives\\nand wives to their husbands as long as they both live,\\nand pronounce all marriages under any circumstance to\\na second companion while the former lives, adulterous,\\nit might be asked, What instructions shall be given\\nto those who have thus unscripturally married? 1 am\\nnot at all favorable to the idea of requiring a separation\\nin every case; because many have entered into unscrip-\\ntural marriages ignorantly, and Jesus taught that igno-\\nrance excuses men who do contrary to our heavenly\\nFather s will. John 15:22-24; 9:39-41. If ignorance\\nof God s law is an excuse for those who do evils, it: is\\nan excuse for those who ignorantly enter into an un-\\nscriptural marriage relation. Therefore men can\\nobtain and retain salvation in such unscriptural mar-\\nriages where they have entered into them in blindness\\nand in sin but let every man beware how he enters\\ninto such a marriage knowingly. Where men witli\\nclear light upon the subject enter marriage unscrip-\\nturally, I believe it to be one of the most heinous\\nof sins, and almost unpardonable.\\nThere is yet one thotight that it is specially necessary\\nto consider here. It is that of persons who are un-\\nscripturally yoked in the marriage relation, entering\\ninto the ministry. Concerning this matter Paul says\\nan elder must be the husband of one wife. 1 Tim.\\n3 :2. Let the deacons be the husbands of one wife.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0365.jp2"}, "366": {"fulltext": "362 THE BETTEK TESTAMENT.\\nVer. 12. It is highly necessary that we understand just\\nwhat the apostle means to teach here. It has been\\ninferred by some that he has special reference to the\\ncustom of polygamy that was practiced in ancient\\ntimes. Beyond doubt his words forbid that, but they\\nforbid some other things also. Since we have seen\\nthat only death can dissolve the marriage bond to the\\nextent that the second marriage can be scripturally\\nentered, every man who has been married to a second\\nliving companion is the husband of two wives, and\\nevery woman who has been married to a second living\\ncompanion is the wife of two husbands; therefore such\\npersons can not be scriptural elders or deacons. But\\nit might be asked, Would the fact that a man s wife\\nhas two living companions hinder him from entering\\nthe ministry? It surely would, because it is the un-\\nscripturalness of the marriage that hinders, and the\\nmarriage is unscriptural if either have two living\\ncompanions. The unscripturalness of their marriage\\nwill follow them and continue to be a blot upon\\ntheir character. Hence such can not be ministers;\\nbecause the elder or minister must be blameless.\\n1 Tim. 3:2. It might yet be asked. Supposing in such\\ncases a separation be made, would that admit them into\\nthe ministry? By no means, because the fact contin-\\nues the same as it Avas, before God and before the\\npeople. The same blot is upon his character; besides,\\nas we have previously stated, persons thus married in\\nignorance, should continue as they are. So we would", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0366.jp2"}, "367": {"fulltext": "A IIIOHKH STAXI)ARr\u00c2\u00bb OF HEALINC;. ^H:}\\niiflvise all such to cling to their companions and settle\\ndown and live a humble devoted life to God, and let\\nGod use in the ministry those whom he shall call, who\\nhave no such blots upon their characters, that the min-\\nistry be not blamed.\\nA HIGHER STANDARD OF HEALING.\\nThe tenor of this entire volume shows that God\\nrevealed himself only in part in the law of Moses. In\\nnothing is this fact more clearly demonstrated than\\nwith respect to his healing power. In the law God\\ngave the Hebrews the following promises of healing.\\nAnd ye shall serve the Lord your God, and he shall\\nbless thy bread, and thy water and I will take sick-\\nness away from the midst of thee. Ex. 23:25.\\nAnd the Lord will take away from thee all sick-\\nness, and will put none of the evil diseases of Egypt,\\nwhich thou knowest, upon thee; but will lay them\\nupon all them that hate thee. Deut. 7:15. These\\ntexts contain the substance of all the healing clearly\\npromised in the law of Moses. Lender it they could\\nbe delivered from all manner of sickness by complying\\nwith the conditions of obedience set forth in the\\ncontexts.\\nThere is a very peculiar standard of healing set forth\\nin the apocryphal book of Ecclesiasticus, which I\\nquote, as follows: Honor a physician with the honor", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0367.jp2"}, "368": {"fulltext": "364 THE BETTEK TESTAMENT.\\ndue unto him for the uses which ye may have of him:\\nfor the Lord hath created him. For of the Most High\\nCometh liealing, and he shall receive honor of the king.\\nThe skill of the physician shall lift up his head: and\\nin the sight of great men he shall be in admiration.\\nThe Lord hath created medicines out of the earth\\nand he that is wise will not abhor them. Was not the\\nwater made sweet with wood that the virtue thereof\\nmight be known? And he hath given men skill, that\\nhe might be honored in his marvelous works. With\\nsuch doth he heal [men], and taketh away their pains.\\nOf such doth the apothecary make a confection; and\\nof his works there is no end; and from him is peace\\nover all the earth. My son, in thy sickness be not\\nnegligent but pray unto the Lord, and he will make\\nthee whole. Leave oif from sin, and order thine hands\\naright, and cleanse thy heart from all wickedness.\\nGive a sweet savor, and a memorial of fine flour; and\\nmake a fat offering, as not being. Then give place to\\nthe physician; for the Lord hath created him: let him\\nnot go from thee; for thou hast need of him. There\\nis a time when in their hands there is good success.\\nFor they shall also pray unto the Lord, that he would\\nprosper that which they give for ease and remedy to\\nprolong life. He that sinneih before his Maker, let\\nhim fall into the hands of the physician. Chap.\\n38:1-15.\\nThe author of this text teaches very clearly that the\\nsick man shall trust both the Lord and the physician.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0368.jp2"}, "369": {"fulltext": "A HIGHER STANDARD Oi^ HEALING. 365\\nPeculiar as this doctrine seems, it is indeed a correct\\nexposition of the law of Moses. Moses as has been\\npreviously shown promised the people that God would\\ntake away from them all sickness, and yet he com-\\nmanded, And if men strive together, and one smite\\nanother with a stone, or with his fist, and he die not,\\nbut keepeth his bed: if he rise again, and walk abroad\\nupon his staff, then shall he that smote him be quit:\\nonly he shall pay for the loss of his time, and shall cause\\nhim to be thoroughly healed. Ex. 21 :18, 19. In the\\nLXX. the commandment is, Only he shall pay for the\\nloss of his time, and for his healing. This text surely\\nrequires the employment of a physician so after all, the\\nauthor of Ecclesiasticus was orthodox in his teaching.\\nMany people to this day teach as did the author of\\nEcclesiasticus, that we must trust the Lord for our\\nhealing and at the same time employ a physician, but\\nthis is only another proof that they are yet groping\\nunder the low standard of Moses, under which God\\nseems to have worked in conjunction with the\\nphysician.\\nWe have seen that the law of Moses promised the\\nhealing of all sickness. As a distinction might con-\\nsistently be made between sicknesses and diseases we\\ncould not say that Moses promised the people a heal-\\ning of every ailment, but only those that may be\\ntermed sicknesses. This premise is beyond doubt a\\ntrue one; because it is shown very clearly in Leviticus\\nthat no promise was given for the healing of a leper by", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0369.jp2"}, "370": {"fulltext": "366 THE BETTEK TESTAMENT.\\nthe power of God. They were driven from the camp\\nand required to be separated from their families, and\\nto live alone as long as they were afflicted with lepr sy\\n(Lev. 13:46), and should they meet any person, they\\nwere required to cry, Unclean, unclean. Yerse 45.\\nLeprosy was not considered incurable by Moses; be-\\ncause he provided certain ceremonies of cleansing for\\nthose who might by any means become healed of that\\nloathsome disease. Lev. 14. Lepers were sometimes\\nhealed in the Old Testament dispensation by the\\nprophets, as in the cases of Naaman and Miriam. But\\nthese were only special cases and were, as we have\\nseen, more than was promised in Moses law.\\nBesides the sicknesses and diseases with which a man\\nmight be afflicted he might be imperfect or infirm or\\nimpotent in some respect. From these also there was\\npromised no deliverance in the law of Moses.\\nThe prophets of the old dispensation promised many\\nhealings in the new dispensation that were far greater\\nthan any provided for in the old covenant. The\\nPsalms may be classed with the prophetic books; for\\nJesus himself said they contained prophecies concern-\\ning him. Luke 24:44. In the 103d Psalm we read\\nconcerning the promised Messias, Bless the Lord,\\nmy soul, and forget not all his benefits: who forgiveth\\nall thine iniquities; who healeth all thy diseases.\\nVerses 2, 3. The law had promised to heal all sick-\\nness, but David here prophesied that Christ would be\\na healer of all diseases, Isaiah looked forward to the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0370.jp2"}, "371": {"fulltext": "A HIGHER STANDARD OF HEALING. 307\\niutroduction of Christianity, and exclaimed, He will\\ncome a]id save you. Then the eyes of the blind shall\\nbe opened, and the ears of the deaf shall be unstopped.\\nThen shall the lame man leap as an hart, and the\\ntongue of the dumb sing. Isa. 35:5, 6. Verse 3 of\\nthe same chapter in the LXX. shows also that Christ\\nshould heal the palsy. Malachi prophesied concerning\\nChrist as follows: But unto you that fear my name\\nshall the Sun of righteousness arise with healing in his\\nwings; and ye shall go forth, and grow up as calves of\\nthe stall. Mai. 4:2. No particular class of healing\\nis specified here, bat the very tenor of the language\\nseems to show that God s people were to expect won-\\nderful healings at the coming of Christ.\\nAVe might now take a look at the marvelous healing\\npower manifested in the ministry of Christ, and given\\nto the church by him. But first it might be well to\\nconsider that healings may properly be classified under\\nthree headings: First, The healing of sicknesses;\\nSecond, The healing of diseases (forasmuch as a man\\nmay be diseased and not be sick); Third, The healing\\nof all imperfections in our bodies (forasmuch as a man\\nmay be imperfect physically and be neither sick nor\\ndiseased, as in the case of blindness, deafness, dumb-\\nness, etc.). The law, as previously shown, made pro-\\nvision for the healing of sickness only and did not pro-\\nvide for the healing of all diseases and imperfections\\nof the body. But Jesus came with a perfect standard\\nof healing. By this we mean to say that he came to", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0371.jp2"}, "372": {"fulltext": "368 THE BETTER TESTAMENT.\\nheal all sicknesses, all diseases, and all imperfec-\\ntions in our physical body. This I will proceed to\\nprove. And Jesus went about all Galilee, teaching\\nin their synagogues and preaching the gospel of the\\nkingdom, and healing all manner of sickness, and all\\nmanner of disease among the people. And his fame\\nwent throughout all Syria: and they brought unto him\\nall sick people that were taken with divers diseases and\\ntorments, and those which were possessed with devils,\\nand those which were lunatic, and those that had the\\npalsy; and he healed them. Matt. 4:23, 24. And\\ngreat multitudes came unto him, having with them\\nthose that were lame, blind, dumb, maimed, and many\\nothers, and cast them down at Jesus feet; and he\\nhealed them: insomuch that the multitude wondered\\nwhen they saw the dumb to speak, the maimed to be\\nwhole, the lame to walk, and the blind to see: and\\nthey glorified the God of Israel. \u00e2\u0080\u0094Matt. 15:30, 31.\\nJesus is here shown to be a perfect healer according to\\nthe classification of healing given above. The former\\nof these texts shows Jesus to be a healer of all manner\\nof sickness and all manner of disease. The latter\\nshows him to be a healer of such imperfections in our\\nbody as we might possess without being either sick or\\ndiseased. This is truly a perfect standard of healing,\\nand never before the time of our Savior was a perfect\\nstandard of healing oilered to the world.\\nJesus gave the healing power in its fullness unto his\\napostles. And when he had called unto him his", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0372.jp2"}, "373": {"fulltext": "A MUJIIKR STANDAKI) OF HEALIXG. 301)\\ntwelve disci[ les, he gave them power aguinst unclean\\nspirits, to east them out, and to heal all manner of\\nsickness, and all manner of disease. Matt. 10:1. In\\nthis verse it is plainly stated that Jesus gave power\\nunto his apostles to heal all manner of sickness and all\\nmanner of disease. In verse 8 he commands them to\\nraise the dead. This shows that their power went\\nbeyond the healing of all disease and all sickness.\\nx\\\\fterward in their ministry we find them healing men\\nborn blind, and cripples born lame healings which are\\nnot deliverances from sickness nor disease, but such as\\nare contained in the third class of healing, namely, of\\nimperfections apart from sicknesses and diseases.\\nWe sometimes hear men foolishly say that the heal-\\ning power was not to extend any further than the lives\\nof the apostles. This is an error; because Paul shows\\nthat the perfect standard of healing is permanently\\nestablished in the church. He shows that in the dis-\\ntribution of the various callings, the Spirit of God\\ngives unto some the gifts of healing. 1 Cor. 12:9.\\nIf any are inclined to confine the gifts of healing unto\\nsicknesses and diseases, we have the remainder of\\ndivine healing set forth in another calling, that of\\nworking miracles. Verse 10. I am inclined to think\\nthat the gifts of healing include every healing, and\\nthe gift of miracles includes miraculous performances\\napart from healing. But whether this is or is not the\\ncorrect idea, it is very evident that a perfect standard\\nof healing is here shown to be set permanently in the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0373.jp2"}, "374": {"fulltext": "370 THK BETTER TESTAMENT.\\nchurch. GoiVs people, therefore, in all the Christian\\ndispensation, have ac(;ess to the same healing power\\nhit was held up in the first century.\\nThe perpetuation of healing power in the Christian\\nchurch is established upon two propositions. First,\\nJesus Christ continues with his church until the end\\nof the world. Matt. 28:19, 20. Second, he continues\\nthe same yesterday, to-day, and forever. Ileb. 13:8.\\nXow since he Avill be with his people until the end of\\nthe world and w^ ll never change, it is evident that he\\nwill manifest himself unto his people throughout the\\nChristian dispensation as he did to his servants of the\\nfirst century, if they will only believe.\\nThe following texts plainly olfer Christ unto us as\\nour healer. He that believeth and is baptized shall\\nbe saved; but he that believeth not shall be damned.\\nAnd these signs shall follow them that believe: In my\\nname shall they cast out devils; they shall speak with\\nnew^ tongues; they shall take up serpents; and if they\\ndrink any deadly thing, it shall not htirt them; they\\nshall lay hands on the sick, and they shall recover.\\nMark 16:16-18. Is any among you afflicted? let him\\npray. Is any merry? let him sing psalms. Is any sick\\namong you? let him call for th elders of the church;\\nand let them pray over him, anointing him with oil in\\nthe name of the Lord: and the prayer of faith shall\\nsave the sick, and the Lord shall raise him up; and if\\nhe have committed sins, they shall be forgiven him.\\nConfess your fa nits one to another, and pray one for", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0374.jp2"}, "375": {"fulltext": "A BETTER ACCESS TO GOD. 371\\nanother, that ye may be hea^eJl. The effectual fervent\\nprayer of a righteous man availeth much. Jas.\\n5:13-16.\\nA BETTEE ACCESS TO GOT).\\nWhile pondering in our minds the mighty works of\\nfaith that were performed by the prophets and other\\nspecial instruments of the Lord in the Old Testament\\ndispensation, if we knew not our privileges in the cur-\\nrent dispensation, we might arrive at the conclusion that\\nthe people of God before Christ enjoyed a better access\\nto God than the people of God in the Christian dispen-\\nsation. But this is as great a mistake as is ever made by\\nthose who do not comprehend the superiority of the\\nXew Testament over the Old. It is true Paul in the\\neleventh chapter of Hebrews collects a great list of\\nmighty miracles performed by the prayer of faith in\\nthe Old Testament dispensation, but it is to be remem-\\nbered that he skimmed the cream off several thousand\\nyears to obtain it, and that few and generally but one\\nof such mighty men as he there speaks of lived in the\\nworld at the same time: hence there were but few of\\nthose mighty acts of faith visible to the world at any\\none time in the old dispensation.\\nA far greater list of mighty works miglit be compiled\\nfrom the answers to the prayers of the Christians than\\nPaul could possibly have compiled from the Old Testa-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0375.jp2"}, "376": {"fulltext": "372 THE BETTlvR TESTAMENT.\\ninent. And this list of mighty works of ChristiaDs\\nmight be swelled to infinity if people generally knew tlie\\npower they have access to by faith in Christ. We have\\na far better access to God to-day than the people had\\nunder the Old Testament.\\nIn the old dispensation men could not be brought\\ninto a direct communion with God. The business\\nfor eternity, so to speak, transacted between God and\\nthe people in those times was transacted through\\nagents. God had an agent and the people had an\\nagent. The priest was the representative of the\\npeople, and the prophet was the representative of God.\\nThe people prayed through the priest, and God re-\\nvealed his will to them through the prophet. There are\\nexceptions to this rule recorded in the Old Testament,\\nbut they are rare. What we have stated was true of the\\ngenerality. Under the New Testament the human\\nfamily is brought into direct communion with God.\\nJesus abolished both the priest and the prophet; hence\\nGod no longer deals with us through a human repre-\\nsentative, nor man with God through a human repre-\\nsentative. There is no longer a middle man except\\nJesus the Son of God who sits as a mediator between\\nGod and man to satisfy the wrath of God and thus\\npreserve this face-to-face communion of man with Go(\\\\\\nWe no longer send our petitions to God through a\\npriest, but are instructed by the Savior to pray directly\\nto the heavenly Father in his name. Jno. 16:23. On\\nthe other Ijand, God no longer reveaU h\\\\ will oonccn", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0376.jp2"}, "377": {"fulltext": "A BETTEU ACCESS TO GOD. 373\\ning us to a propliet and sends him around to exi)lain it\\nto us, but speaks directly to each individual by his\\nHoly Spirit, tlius revealing his will. The prophet\\nIsaiah prophesied that in the New Testament dispensa-\\ntion men would be all taught of God. Isa. 54:13.\\nJesus shows that this prophecy has special reference o\\nthe Christian dispensation. Jno. 6:4:5. Paul recog-\\nnizes the same fact by his affirmation to the Thessalo-\\nnians, For ye yourselves are taught of God. 1\\nThess. 4:9. John also says, But the anointing which\\nye have received of him abideth in you, and ye need\\nnot that any man teach you: but as the same anoint-\\ning teacheth you of all things, and is true, and is no\\nlie, and even as it hath taught you, ye shall abide in\\nhim. 1 Jno. 2:27. John here has special reference\\nto the abolition of the prophet as an agent to reveal\\nGod s will unto us, and shows conclusively that God s\\nwill is revealed unto every individual Christian by his\\nHoly Spirit.\\nThe reason why it was proper that man should pray\\nthrough the priest in the Old Testament dispensation\\nwas that God s wrath against him because of his wicl\\nedness had never been perfectly satisfied by a sin-sacri-\\nfice. Man had therefore to approach God with a\\nsacrifice, and as man could not approach God with a\\nperfect sacrifice prior to the sacrifice of Christ s\\nlife upon the cross, all things were not within the\\nreach of man s faith as it is since Jesus made the\\natonement. Paul spoke of this very thing in Rom.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0377.jp2"}, "378": {"fulltext": "o74 THE ]5ETTEH TESTAMENT.\\n8:32 He that spared not his own Son, but delivered\\nhim up for us all, how shall he not with him also\\nfreely give us all things? From this we see very\\nclearly that all things are at our command since\\nJesus died. Not that he died to purchase all things\\nfor us; because we had not lost all things in Adam:\\nbut he died to purchase that which we had lost in\\nAdam, namely, absolute purity, and this having been\\npurchased we are again in perfect harmony with God\\nhence he will through him that ledeemed us give unto\\nus all things. This scripture should be taken in an\\nunlimited sense by Christians, as the following sublime\\npromises of the Sew Testament show.\\nAnd all things, whatsoever ye shall ask in prayer,\\nbelieving, ye shall receive. Matt. 21:23.\\nTherefore I say unto you. What things soever ye\\ndesire, when ye pray, believe that ye receive them, and\\nye shall have them. Mark 11 :24.\\nAnd whatsoever ye shall ask in my name, that will\\nI do, that the Father may be glorified in the Son.\\nJno. 14:13.\\nIf ye shall ask anything in my name I will do it.\\nVer. 14.\\nIf ve abide in me, and mv words abide in you, ye\\nshall ask what ye will, and it shall be done unto you.\\n\u00e2\u0080\u0094Jno. 15:7.\\nAnd in that day ye shall ask me nothing. Verily,\\nverily, I say unto you, Whatsoever ye shall ask the\\nFather in my name, he will give it you. Jno. 16:23.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0378.jp2"}, "379": {"fulltext": "A BETTER ACCESS TO GOl). 3^5\\nWhat an excellent list of promises. Such were\\nnever given in the law of Moses. We are promised\\nwhatsoever we ask, whatsoever w\u00e2\u0082\u00ac desire, whatsoever\\nwe will, anything, and all things. Could God have\\ngiven us broader promises than these? If God s people\\nwill only believe God and launch out upon his prom-\\nises, they have within their reach a power capable of\\nturning the moral world upside down, and of proving\\nto the world that God is the same miraculous God to-\\nday and just as near the human family as in any age of\\nthe past. Oh, how the centuries of apostate darkness\\nhave robbed God s people of their rights. The entire\\nChristian dispensation should have been one contin-\\nuous belt of universal miracles; whereas it has only\\nknown the fullness of God s power in isolated local-\\nities here and there. Let us assert our rights and take\\na stand against the power of the adversary, who will\\nhinder our faith if he can, and we shall soon realize\\nthe testimony of the apostle John Whatsoever we\\nask, we receive of him, because we keep his command-\\nments, and do those things that are pleasing in his\\nsight. Jno. 3:22.\\nThere is only one narrow exception in the promises\\nof God to hearing our prayers in this gospel dispensa-\\ntion. It is as follows: And this is the confidence\\nthat we have in him, that, if we ask anything accord-\\ning to his will, he heareth us. 1 Jno. 5:14. We\\nhave called this a narrow exception, and such it is in\\ntruth if properly understood. Unbelievino- professors", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0379.jp2"}, "380": {"fulltext": "376 THE iu:tter testament.\\nof religion attempt to stretch it wide enough to cover\\nalmost all their prayers, but it was not so meant by the\\napostle. Sanctified people are perfectly resigned to\\nthe Avill of God; hence God s will has become their\\nwill, and such people are not very apt to make prayers\\ncontrary to God s will. Because of their fallibility it is\\npossible that they should ask some things that would\\nbe contrary to God s w^ill, but this is not true concern-\\ning the generality of their prayers. Therefore we\\nshould not be too willing to grant that our petition is\\ncontrary to God s will, but should cling to the promise\\nthat we shall have whatsoever we ask, and if our peti-\\ntion be truly contrary to God s will, and we are living\\nwithin talking distance to God he will tell us. Xoi\\nuntil we have received such revelation from God are\\nw^e to give over the petition.\\nREST.\\nThe law^ of Mose^ provided three special rests a\\nrest in the land of Canaan, which was a political re^t,\\na rest for their bodies every seventh day, and a rest for\\nthe land every seventh year.\\nTHE REST OF CAIS^AAN.\\nAVhen speaking unto Moses concerning the entrance\\nof the children of Israel into Canaan, God said, My\\npresence shall go with thee, and I will give thee rest.\\nEx. 33:14. Again, he promised in Deut. 12:9, 10:\\nTor ye are not as yet come to the rest of the inher-", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0380.jp2"}, "381": {"fulltext": "itance, which the Lord your God givotli you. I Mt\\nwhen ye go over Jordan, and dwell in the lanil which\\nthe Lord your God giveth you to inherit, and wlion lie\\ngiveth you rest from all your enemies round about, so\\nthat ye dwell in safety. Moses was not permit tc:l to\\nlead the people into the Canaan rest promised in t nese\\ntexts; for because of a transgression against God he\\nwas called into eternity and God gave the leadersliip of\\nthe people unto Joshua the son of Nun; through him\\nGod led the Israelites into the promised land and\\ngave them the promised rest.\\nAnd the Lord gave unto Israel all the land wnich\\nhe sware to give unto their fathers; and they possessed\\nit, and dwelt therein. And the Lord gave them rest\\nround about, according to all that he sware unto their\\nfathers: and there stood not a man of all their enemies\\nbefore them; the Lord delivered all their enemies into\\ntheir hand. Josh. 21:43, 44. And it came to pass\\na long time after that the Lord had given rest unto\\nIsrael, from all their enemies round about, that Joshua\\nwaxed old and stricken in age. Josh. 2:3:1.\\nRest was a term used by the Jewish writers through-\\nout the legal dispensation to designate the peace of their\\ncountry. Almost every peaceful age is described witii\\nthe words Then had the land rest from the enemies\\nround about, Then had the land rest from war, etc.\\nTHE REST FOR THE BODY.\\nSix days thou shalt do thy work, and on the\\nseventh dav thou shalt rest: that thine ox and thine", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0381.jp2"}, "382": {"fulltext": "378 THE BETTER TESTAMEKT.\\nass may rest, and the son of thy handmaid, and th(3\\nstranger, may be refreshed. Ex. 23:12. The Jewish\\nsabbath, as this text shows, was a day of rest for both\\nman and beast. Th\u00c2\u00aby held convocations upon that\\nday, but rest was its principal feature. It is called\\nHhe rest of the holy sabbath in Ex. 16:23 and the\\nsabbath of rest in Ex. 31:15; 35:2; Lev. 23:3.\\nThe sabbath was a day of rest without exception.\\nMoses said concerning it in Ex. 34:21: Six days thou\\nshalt work, but on the seventh day thou slialt rest: in\\nearing time and in harvest thou shalt rest.\\nThe sabbath was a day of absolute rest. Death was\\nthe penalty imposed upon the man w^ho performed\\nlabor upon it. Six days shall work be done, but on the\\nseventh day there shall be to you an holy day, a sabbath\\nof rest to the Lord: whosoever doeth work therein\\nshall be put to death. Ye shall kindle no fire through-\\nout your habitations on the sabbath day. Ex. 35:2,\\n3. While the children of Israel were yet in the wilder-\\nness, they found a man gathering sticks upon the sab-\\nbath day; they immediately placed him under arrest\\nvntil the Lord commanded that they should stone\\nhim to death, and we are told that all the congrega-\\ntion brought him without the camp, and stoned him\\nwith stones, and he died. Xum. 15:36. This seems\\nlike an act of cruelty, but it was only carrying out the\\ncommands of God respecting the sabbath day.\\nThe sabbath was enjoined upon the Israelites as a\\nmemorial of God s rest upon the seventh day at the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0382.jp2"}, "383": {"fulltext": "REST. 379\\ntime of the creation. We read concerning God s rest\\nafter he had created the heavens and the earth in six\\ndays: And he rested on the seventh day from all his\\nwork which he had made. Gen. 2:2. Concerning\\nthe institution of the sabbath of the Jews, Moses said,\\nIn six days the Lord made heaven and earth, the sea,\\nand all that in them is, and rested the seventh day:\\nwherefore the Lord blessed the sabbath day and hal-\\nlowed it. Ex. 20:11.\\nTHE REST FOR THE LAND.\\nBesides the rest for the bodies of man and beast,\\nevery seventh day, Moses provided a rest every seventh\\nyear for the land. Six years thou shalt sow thy\\nland, and shalt gather in the fruits thereof: but the\\nseventh year thou shalt let it rest and lie still; that the\\npoor of thy people may eat: and what they leave tlie\\nbeast of the field shall eat. In like manner thou shalt\\ndeal with thy vineyard, and with thy olive-yard.\\nEx. 23:10, 11. Six years thou shalt sow thy field,\\nand six years thou shalt prune thy vineyard, and gather\\nin the fruit thereof; but in the seventh year there\\nshall be a sabbath of rest unto the land, a sabbath for\\nthe Lord: thou shalt neither sow thy field, nor prune\\nthy vineyard. That which groweth of its own accord\\nof thy harvest, thou shalt not reap, neither gather the\\ngrapes of thy vine undressed for it is a year of\\nrest unto the land. Lev. 25:3-5.\\nTHE REST FOR THE SOUL.\\nIt was foretold by the prophets that the Savior", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0383.jp2"}, "384": {"fulltext": "liSO TTtE BETTEU testament.\\nshould give rest unto his people. Isaiah prophesied\\nconcerning this rest, as follows: ^And in that day\\nthere shall be a root of Jesse, which shall stand for\\nan ensign of the people, to it shall the Gentiles seek\\nand his rest shall be glorious. ^\u00e2\u0080\u0094Isa. 11:10. When\\nthe Savior app,eared, he announced that he had come\\nto give rest. His words are: Come unto me, all ye\\nthat labor and are heavy laden, and I will give you\\nrest. Take my yoke upon you and learn of me; for I\\nam meek and lowly in heart: and ye shall find rest\\nunto your souls. Matt. 11:28, 29. The nature of\\nthe rest offered here by the Savior differs from all the\\nrests provided for in Moses law. Moses had provided\\nrest from enemies; rest for the body and rest for the\\nland, but no rest for the soul; but Jesus has provided\\na rest for the soul. He makes no special provision for\\na rest to our country, our land, or our bodies; but by\\nhis great atonement he bestows upon us that perfect\\nrest of soul that is intended to give us perfect\\nhappiness.\\nThe epistle of Paul unto the Hebrews shows that the\\nspiritual rest given us in Christ is the antitype of those\\nliteral rests given unto the Jews by Moses. After\\nquoting in chapter three, verses 7-11 a part of the\\n95th Psalm, which speaks of the manner in whicii the\\nchildren of Israel doubted God s word, and of God s\\noath which he swore at that time, saying, They shall\\nnot enter into my rest, he says, Take heed, brethren,\\nlest there be in any of you an evil heart of unbelief, in", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0384.jp2"}, "385": {"fulltext": "REST. 381\\ndeparting from the living God. Ver. 12. I am\\nunable to understand Paul here if he is not teaching\\nthat there is a rest now to be obtained in Christ that is\\ntlie perfect antitype of the rest God gave the Jews,\\nfrom the nations round about, in Canaan. Yes, this is\\nexactly what he is teaching; because he says in chapter\\n4, verses 1, 2, Let us therefore fear, lest, a promise\\nbeing left us of entering into his rest, any of you\\nshould seem to come short of it. For unto us was the\\ngospel preached, as well as unto them; but the word\\npreached did not profit them, not being mixed with\\nfaith in them that heard it. We can not easily mis-\\nunderstand Paul here. He shows that the gospel was\\npreached unto the Israelites in the wilderness and is\\nalso now preached to us in the Christian dispensation.\\nThe gospel that was preached in the wilderness was\\nthe promise of a rest in Canaan, from all the enemies\\nround about, but the gospel now being preached to all\\nnations is the blessed promise of that perfect rest of\\nsoul which as we have before seen, is provided for us\\nin Christ. Many have believed that the rest spoken\\nof by Paul in this place is not to be enjoyed until we\\nreach heaven; but this is refuted in verse 3, which\\nsays, For we which have believed do enter into rest.\\nIt is not said that we shall by and by enter into\\nrest, but that we do enter into rest present tense.\\nWith the latter part of verse 3, Paul begins to take\\nup the rest of the seventh day, and shows that it was\\nalso typical of the spiritual rest of soul which we enjoy", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0385.jp2"}, "386": {"fulltext": "382 THE HETTER TESTAMENT.\\nin Christ. His words are: As I have swi^ru in my\\nwrath, If they shall enter into my rest: alth )iigh the\\nworks were finished from the foundation of the world.\\nFor he spake in a certain place of the seventh day on\\nthis wise, And God did rest the seventh day from all\\nhis works. And in this place agai If they shall enter\\ninto my rest. Verses 3-5. Paul here associates God s\\nrest upon the seventh day at the creation with our spir-\\nitual rest in Christ, in such a manner as to eniible i s\\nto see that he understood the former to be a type of the\\nlatter. I do not think hat his words can be reason-\\nably interpreted in any other light.\\nIn verse 10 he says, For he that is entered into hi.^\\nrest, he also hath ceased from his own works, as God\\ndid from his. In this verse we have a most beautiful\\nthought: We who enjoy the spiritual rest in Christ,\\nhave ceased from our own works as God did from his at\\nthe time of the creation. We have seen before that the\\nrest of the Jews every seventh day was a memorial of\\nGod s rest at thu creation, but it would be well to show\\nhere that the resc of the sabbath was not a perfect\\nimitation of God s rest. It was a rest for the body;\\nhence it could not be a perfect imi.^ation of God s rest.\\nGod worked six days and rested on the seventh; he\\nalso rested tlie eighth and ninth days, and has never\\nsince broken his rest: but the Jews, under the law, did\\nnot perfectly imitate this rest; they worked six days\\nthen rested for one day, then took up the same manuul\\nlabors again, then rested again upon the seventh dny,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0386.jp2"}, "387": {"fulltext": "REST. 383\\nand thus they must ever continue, because they could\\nnot maintain the body without performing som.^\\nmanual labors. The reader can readily see that wo\\ncan not perfectly imitate God s rest except we enter\\ninto a spiritual rest. The rest that Christ gives us is\\nspiritual, hence may be a perfect imitation of God s rest.\\nGod rested from all his labors upon the seventh day and\\nhas continued to rest from his labors ever since, and\\nwe also rest from all our labors in a spiritual sense\\nwhen we obtain salvation and rest unto our souls. Our\\nworks from which we cease, when we ejiter Christ s\\nrest, is our former sinful life. Christ has made pro-\\nvision in his grace for us to be ever kept from turning\\nbade to these sinful works; hence we continue ever-\\nmore to rest from our labors, as God did from his.\\nWe have seen that inasmuch as the seventh-day sab-\\nbath was a rest for the body, when manual labor vvas\\nperformed on that day, the body was sentenced to the\\npenalty of death. This law, though so cruel in\\nnature, when carried out under the system of Moses\\ntypified a sublime truth under the gospel. Our rest\\nbeing that of the soul, should we turn again and per-\\nform the works of the soul (our sins) from which\\nChrist, by his grace, has caused us to rest, our soul\\nAvould be called upon to pay the penalty of spiritual\\ndeath hence we see that only by a continual life of\\nrighteousness, may we continue in the blessed rest of\\nthe gospel dispensation.\\nIn verses 8 and 9 Paul again takes up the rest of the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0387.jp2"}, "388": {"fulltext": "384 THE IJETTER TESTAMENT.\\nIsraelites in lilei ul Canaan as a type of the rest of soul\\nthe Christians now enjoy. He says: For if Jesus had\\ngiven them rest, then would he not afterward have\\nspoken of another day. There remainefch therefore a\\nrest unto the people of God. The Jesus mentioned\\nhere was Joshua, who is called Jesus in the LXX., the\\nversion of the Old Testauient which was used by the\\napostolic church. Paul shows that Joshua did not give\\nthe people rest. He is speaking of the true spiritual\\nrest. Joshua gave them a literal rest in Canaan from\\ntheir enemies round about, but he did not give them\\nthat spiritual rest of soul that God has ever had in store\\nfor his people; hence says Paul, There remaineth\\ntherefore a rest unto the people of God. Thank God\\nthat we have learned that this blessed rest is for us, and\\nfor us now, and have had the blessed favor bestowed\\nupon us of entering into it and enjoying it to the\\nperfect satisfaction of our souls.\\nIn conclusion I wish to call attention to a type of\\nthe twofoldness of salvation in the order in which\\nIsrael received the rests obtained under the law. The\\nsabbath rests were received in the wilderness, and the\\nrest from enemies round about, in the land of\\nCanaan. We have seen that the exodus from Egypt\\nto the wilderness typifit^d justification, and from the\\nwilderness to Canaan, sanctification. The rests\\nobtained in the wilderness and in the promised land\\nbeautifully accord with this idea. The rest of the\\nsabbiitlis was a rest from labor, and was typical of that", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0388.jp2"}, "389": {"fulltext": "THE CHURCH UXDER THE OLD TESTAMENT. 385\\nrest from spiritual works (wicked works) obtained in\\njustification; hence to arrange properly the type, they\\nwere all delivered to Israel in the wilderness. The\\nrest from enemies round about typified the deliver-\\nance from inward foes of carnality, obtained in sancti-\\nfication; hence, to complete the twofoidness of the\\ntype, this rest was not received until Israel entered\\ninto the promised land.\\nTHE OHUECH OF GOD UNDER THE OLD\\nTESTAMENT.\\nChurch IS a derivative English word from kuriakos^\\na Greek word wnich signfies the house of the Lord.\\nKuriakos never occurs in the New Testament nor\\nin the Greek Old Testament (LXX.); hence to be\\naccurate the word church has no place in the Bible.\\nChurch in the English New Testament is always from\\nekklesia^ a word which signifies an assembly.\\nThe King James committee used tne word church\\ninstead of assembly^ because the former had univer-\\nsally supplanted the latter in their ume. The German\\nkirche\\\\ Danish kirke\\\\ Swedish kyrka\\\\ Scotch kirk,,\\nand the English church are all derivatives of the Greek\\nkuriakos. These terms signified to the various\\nnations at the time the common version was made,\\nwhat ekklesia did to the Greek Christians of the first\\ncentur}/ so it appears that the translators did not use\\n25", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0389.jp2"}, "390": {"fulltext": "386 THE BETTER TESTAMENT.\\nthe word church with any intention of withholding the\\ntruth, but rather to use such a term as the common\\npeople would readily understand\\nJust when or how the transition from ekkUsia\\n(assembly) to kiiriakos (church) was made is a prob-\\nlem yet to be solved. It was perhaps first properly\\napplied to a house of worship, and afterwaids by a\\ngradual usage became the designation of the body of\\nworshipers; this would account for the application of\\nthis term, both to the house of worship and to the\\npeople who worship in the house, at the present day.\\nBe this as it may, it is not my intention here to change\\nBible terms, but to set forth the true signification\\nof their originals. I am not concerned about the\\nlerms the people use, if they possess the scriptural\\nidea. I shall let the word church stand as it is in the\\nauthorized version, only I shall take the liberty to\\nadopt it as a uniform translation, and wherever ekklesia\\noccurs in a text I may have occasion to use, I shall\\nquote it church. But let it be remembered that I am\\nconforming strictly to the scriptural idea; therefore\\nwhen I shall use the word church its signification shall\\nbe an assembly of people; because in scripture it h;;s\\nno other signification.\\nThere is no idea of the nature of the assembly con-\\ntained in the word church; for the scriptures apply it\\nto both secular and religious assemblies. The reader\\nmay verify this by referring to Acts 19:32, 39, 41,\\nwhere the Greek lias ekklesia for the secular assembly", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0390.jp2"}, "391": {"fulltext": "THE CHURCH UNDER THE OLD TESTAMENT. 387\\nthere mentioned. In its religious use the word church\\nis used in both a local and a universal sense local, 1\\nCor. 1:2; universal, Col. 1:24.\\nTHE CHURCH IN THE WILDERNESS.\\nThis is he, that was in the church in the wilder-\\nness with the angel which spake to him in the mount\\nSina, and with our father: who received the lively\\noracles to give unto us. Acts 7:38.\\nThe Jewish nation is here called a church. In the\\nauthorized version the word church does not occur in\\nthe Old Testament, but in the original Hebrew and\\nalso in the LXX. its equivalent occurs many times.\\nEhklesia is applied to the Jewish people in the LXX.\\nas frequently as it is applied to the body of believers\\nin the New Testament. The King James translation\\nfrom the Hebrew always, and the Bagster translation\\nfrom the LXX. generally, use the words assembly and\\ncongrecfation instead of church. We will quote from\\nBagster s translation from the LXX. throughout this\\n(^.hapter, using the word church in every instance where\\nekhlesia occurs in the original. We can not be justly\\nfaulted for this, since we are only adopting the trans-\\nlation uniformly employed in the Xew Testament.\\nLOCAL GATHERINGS ARE CALLED CHURCHES.\\nAnd I appointed against them a great church.\\n?feh. 5:7.\\nAnd I shook out my garment, and said, So may\\nGod shake out every man who shall not keep to tliis\\nword, froni his house, and from his labors, l)c sjimI!", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0391.jp2"}, "392": {"fulltext": ";j88 the better testament.\\nbe even thus shaken out, as an outcast and empty.\\nAnd all the church said, Amen, and they praised the\\nLord and the people did this thing. Ver. 13.\\nS;) wlien Esdras had prayed, and when he had con-\\nfessed, weeping and praying before the house of God,\\na very great church of Israel came together to him,\\nmen and women and youths; for the people wept, and\\nwepr. aloud. Ezra 10:1.\\nAnd David stood in the midst of the church, and\\nsaid, Hear me, my brethren, and my people: it was in\\nmy heart to build a house of rest for the ark of the\\ncovenant of the Lord, and a place for the feet of our\\nLord, and I prepared materials suitable for the build-\\ning. Chron. 28:2.\\nx\\\\nd now I charge you before the whole church of\\nthe Lord, and in the audience of our God, keep and\\nseek all the commandments of the Lord our God, that\\nye may inherit the good land, and leave it for your\\nsons to inherit after you. Yer. 8.\\nAnd Josaphat stood up in the church of Judah\\nin Jerusalem, in the house of the Lord, in front of the\\nnew court. 2 Chron. 20:5.\\nAnd Oziel, the son of Zacharias, of the children of\\nBanaias, of the sons of Eleiel, the sons of Matthanias\\nthe Levite, of the sons of Asaph upon him came the\\nSpirit of the Lord in the church. Yer. 14.\\nAnd they brought the goats for a sin-offering\\nbefore the king and the church; and laid their hands\\nupon them. 2 Chron. 29:23,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0392.jp2"}, "393": {"fulltext": "TIIH CiniM ir UNDER TIIH OLD TESTAMENT. 3h!)\\nAnd all the church worshiped, and the psalm\\nsingers were singing, and the trumpets sounding, until\\nthe whole-burnt-sacrifice had been completely\\noffered. Ver. 28.\\nAnd a great multitude were gathered to Jerusalem\\nto keep the feast of unleavend bread in the second\\nmonth, a very great church. 2 Chron. 30:13.\\nFor a great part of the church was not sanctified;\\nand the Levites were ready to kill the passover for\\nevery one who could not sanctify himself to the\\nLord. Ver. 17.\\nAnd the church purposed together to keep other\\nseven days: and they kept seven days with gladness.\\n\u00e2\u0080\u0094Ver. 23.\\nVerse 24 contains also the word church in the Greek,\\nand verse 25 has it twice.\\nI will declare thy name to my brethren: in the\\nmidst of the church will I sing praise to thee. Ps.\\n21:22 (authorized version ?s. 22:22).\\nMy praise is of thee in the great church: I will\\npay my vows before them that fear him. Ver. 25.\\nMy foot stands in an even place: in the churches\\nwill I bless thee, Lord. Ps. 25:12 (A. V. Ps.\\n26:12).\\nI will give thanks to thee even in a great church\\nin an adundant people will I praise thee. Ps. 34:18\\n(A. V. 35:18).\\nPraise God in the churches, the Lord from the\\nfountains of Israel. Ps. 67:26 (A. V. 68:26).", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0393.jp2"}, "394": {"fulltext": "300 THE HKTTER TESTAMENT.\\nThe heavens shall declare thy wonders, Lord;\\nand thy tratli in the charch of the saints. Ps. 88:5\\n(A. Y. Ts. 81) :5).\\nLet them exalt him in the church of his people,\\nand praise liim in the seat of his elders. Ps. 106:3 2\\n(A. Y. Ps. 10r:32).\\nSing to the Lord a new song: his praise is in the\\nchurch of the saints. Ps. 149:1.\\nTHE DAY OF THE CHURCH.\\nThe day in which ye stood before the Lord our\\nGod in Choreb in the day of the church. Deut.\\n4:10.\\nAnd the Lord gave me the two tables of stone\\nwritten with the finger of God, and on them there had\\nbeen written all the words which the Lord spoke to\\nyou in the mountain in the day of the church. ^Deut.\\n9:10.\\nThe Lord thy God shall raise up to thee a prophet\\nof thy brethren, like me; him shall ye. hear accord-\\ning to all things which thou didst desire of the Lord\\nthy God in Choreb in the day of the church. Deut.\\n18:15, 16.\\nThe day of the church mentioned in these texts was\\nmemorable because of the wonders that transpired\\nupon it. The entire Jewish nation was assembled at\\nthe foot of mount Sinai, and the Lord himself ad-\\ndressed them from his lofty pulpit. The sermon\\npreached w^as the ten commandments. This was\\nIsrael s first church service. It was doubtless hence\\ncalled the day of the church.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0394.jp2"}, "395": {"fulltext": "THE CHURCH UNDEK THE OLD TESTAMENT. 391\\nTHE WHOLE NUMBER OF JEWS RESIDING IN A PAR-\\nTICULAR CITY OR LOCALITY IS STYLED A CHURCH.\\nFor the king, and all the princes, and all the\\nchurch in Jerusalem, designed to keep the passover in\\nthe second month. 2 Chron. 3:20.\\nAnd the proposal pleased the king and the\\nchurch. Yer. 4.\\nTHE ENTIRE JEWISH NATION IS STYLED A CHURCH.\\nAnd Moses spoke all the words of this song, even\\nto the end, in the ears of the whole church. Deut.\\n32:1 (A. V. Deut. 31:30).\\nAnd all the tribes of Israel stood before the Lord\\nin the church of the people of God, four hundred\\nthousand footmen that drew the sword. Judg. 20:2.\\nAnd David said to all the church of Israel. 1\\nChron. 13:2.\\nAnd all the church said that they would do thus;\\nfor the saying was right in the eyes of all the people.\\nVor. 4.\\nAnd Solomon kept the feast at that time seven\\ndays and all Israel with him, a very great church,\\nfi om the entering in of iEmath, and as far as the river\\nof Egypt. 2 Chron. 7:8.\\nAnd they sent and called him: and Jeroboam and\\nall the church came to Roboam. 2 Chron. 10:3.\\nAnd all the church of Judah made a covenant with\\nthe king in the house of God. 2 Chron. 23:3.\\nSo the warriors left the prisoners and the spoils\\nbefore the princes and all the church. 2 Chron.\\n28:14.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0395.jp2"}, "396": {"fulltext": "392 THE BETTER TESTAMIENT.\\nAnd all the church together were about forty-two\\nthousand three hundred and sixty. Ezra 2:64.\\nMany moi:e texts might be added to this list, but 1\\nhave quoted sufficient to enable the reader to see that\\nthe Jewish people was God s church under the Old\\nTestament. They were organized as a church in the\\nwilderness. They were not called a church before\\ntheir sojourn in the wilderness. Before they moved\\nto Egypt, in the days of Joseph, they were but a\\nfamily, and during the time that they remained in\\nEgypt they were the proselytes of the Egyptians.\\nThis is clearly stated in the Greek of Ex. 22:21; 23:9,\\nwhich texts correctly translated, read as follows:\\nAnd ye shall not hurt a proselyte, nor afflict him:\\nfor ye were proselytes in the land of Egypt. And\\nye shall not afflict a proselyte, for ye know the heart of\\na proselyte; for ye yourselves were proselytes in the\\nland of Egypt. A proselyte is a joiner; therefore\\nthe Israelites were the joiners of the Egyptians: but\\nGod led them out of the land of Egypt, after which\\nhe said unto them, I am the Lord your God, who\\nhas separated you from all people.\\nMoses was the organizer of the Jewish church; he\\nappointed rulers over thousands and over hundreds,\\nand over fifties and over tens to judge the smaller\\nmatters of the people. Ex. 18:25, 26. He also made\\nhimself the president of the church. The judges were\\nhis successors in the presidency. The smallest cases\\nfor judgment were laid before the ruler over ten; if", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0396.jp2"}, "397": {"fulltext": "THE GHtJRCH UNDER THE OLD TESTAMENT. 31)3\\ntoo hard for him, they were carried to the ruler over\\nfifty; if too hard for him, to the ruler over a hundred;\\nif too hard for him, to the ruler over a thousand; if\\ntoo hard for him, to the president. Moses also gave\\nhis church a discipline (the Pentateuch), appointed\\nseventy preachers (Num. 11:16, 17, 24, 2o), and did\\nsuch other things as pertained to the perfect organiza-\\ntion of the church.\\nAs the church of the Old Testament was constituted\\nby the Jewish nation, natural birtli was the door into\\nit; heMC3 every person born of Jewish blood was a\\nmember of the church.\\nThe door of the Jewish church was not, as some\\nsuppose, closed against all the Gentiles; there was\\nanother door by which they could enter as joiners, or\\nproselytes. It may truthfully be said that Moses law\\ncontained no hope for any who did not belong to the\\nJewish nation, but the proselytes were members of that\\nnation.\\nThe following texts show the condition upon which\\na Gentile was made a proselyte Jew. And if any\\nproselyte shall come to you to keep the passover to the\\nLord, thou shalt circumcise every male of him, and\\nthen shall he approach to sacrifice it, and he shall be\\neven as the original inhabitant of the land; no uncir-\\ncumcised person shall eat of it. There shall be one\\nlaw to the native, and to the proselyte coming\\namong you. Ex. 12:48, 49. And the Jews had\\nlight and gladness, in every city and province wherever", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0397.jp2"}, "398": {"fulltext": ":)!)4 THE BETTER TESTAMENT.\\nthe ordinance was published: wherever the proclama-\\ntion took place, the Jews had joy and gladness, feast-\\ning and mirth and many of the Gentiles were circum-\\ncised, and becam.^ Jews, for fear of the Jews.\\nEsther 8:16, 17. Circumcision is here set forth as the\\ncondition upon which Gentiles were received into the\\nJewish church. Some other initiating ceremonies\\nwere added later by the Kabbis, but the circumcision of\\nthe males was all Moses required of the Gentiles\\nto become Jewish converts. So the Jewish church\\nhad two doors of admission: that of natural birth, by\\nwhich the iiatural-born Jews entered it involuntarily\\nand unconditionally; and the door of proselytism, by\\nwhich the Gentiles entered it voluntarily and condi-\\ntionally.\\nJfone of the Gentile nations were denied membership\\nin the Jewish church except the Ammonites and\\nMoabites. The Ammonite and Moabite shall riot\\nenter into the church of the Lord, even until the\\ntenth generation; he shall not enter into the church\\nof the Lord, even forever: because they met you not\\nwith bread and water by the way, when ye went out\\nof Egypt; and because they hired against thee Balaam,\\nthe son of Beor of Mesopotamia, to curse thee. But\\nthe Lord thy God would not harken to Balaam; and\\nthe Lord thy God changed the curses into blessings,\\nbecause the Lord thy God loved thee. Thou shalt\\nnot speak peaceably or profitably to them all thy days\\nforever. Thou shalt not abhor an Edomite, because", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0398.jp2"}, "399": {"fulltext": "Tin: HL iicii INDKR Till: 01. 1) ti taM):nt. :]1)o\\nhe is thy brother; thou shalt not abhor an Kgyptian,\\nbecause thou wa.^t a str; ngor in his land. If sons be\\nborn to them, in tlie third generation they shall enter\\ninto the church of the Lord. Deut. 23:3-8. In\\nthat day they read in the book of Moses in the ears of\\nthe people; and it was foujid written in it, that the\\nAmmonites and Moabites should not enter into the\\nchurch of God forever. Xeh. 13:1.\\nEvery individual received into the Jewish church\\nfrom the Gentile world was required to have a perfect\\nphysical body; also he was required to be of legiti-\\nmate birth. See Deut. 23:1, 2.\\nIt is impossible to obtain a correct knowledge of the\\nlaws respecting the proselytes from the authorized vei-\\nsion; because it uses the word stranger, which by\\nno means expresses the idea contained in the original:\\ntherefore I quote a list of texts from the Bagstei\\ntranslation of the LXX., correcting the rendering of\\nproselutos wherever it is not properly translated pros-\\neli/te; by this moans these texts will be rendered so\\nsimple that they may be readily comprehended without\\nthe aid of commentation.\\nTHE PROSELYTES ^VERE REQUIRED TO KEEP THE\\nSABBATH THE SAME AS THE XATITES.\\nBut on the seventh day is the sabbath of the Lord\\nthy God; on it thou shalt do no work, thou, nor thy\\nson, nor thy daughter, thy servant, nor thy maid-\\nservant, thine ox, nor thine ass, nor any cattle of thine,\\nnor the proselyte that sojourns with thee. Ex.\\n20:10.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0399.jp2"}, "400": {"fulltext": "396 THE BETTER TESTAMENT.\\nSSix days slialt thou do thy works, and on the sev-\\nenth there sliall be rest, that thine ox and thine ass\\nmay rest, and that the son of thy maid-servant, arid\\nthe proselyte may be refreshed. Ex. 23:12.\\nthe proselytes as well as the natives were\\nforbidde:n: to eat blood.\\nTherefore I said to the children of Israel, No soul\\nof you shall eat blood, and the proselyte that abides\\namong you shall not eat blood. Lev. 17:12.\\nTHE :NrATIVES WERE FOBIDDEK TO HURT THE\\nPROSELYTES.\\nAnd ye shall not hurt a proselyte, nor afflict him;\\nfor ye were proselytes in the land of Egypt. Ex.\\n22:21.\\nTHE JEWS WERE COMMANDED TO LOVE THE PROS-\\nELYTES AS THEMSELVES.\\nAnd if there should come to you a proselyte in\\nyour land, ye shall not afflict him. The proselyte\\nthat comes to you shall be among you as the native, and\\nthou shalt love him as thyself \u00e2\u0080\u0094Lev. 19:33, 34.\\nTHE PROSELYTES WERE REQUIRED TO OFFER SACRI-\\nFICES THE SAME AS THE i^ATIVES.\\nEvery native of the country shall do thus to offer\\nsuch things as sacrifices for a smell of sweet savor to\\nthe Lord. And if there should be a proselyte among\\nyou in your land, or one who should be born to you\\namong your generations, and he will offer a sacrijBce, a\\nsmell of sweet savor to the Lord as ye do, so the\\nwhole congregation shall offer to the Lord. There", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0400.jp2"}, "401": {"fulltext": "THE CHURCH UXJ)EK THE OLD TESTAMENT. 307\\nshall be one law for you and for the proselytes abiding\\namong you, a perpetual law for your generations as\\nye are, so shall the proselyte be before the Lord.\\nThere shall be one law and one ordinance for yon,\\nand for the proselyte that abides among you. Xuiii.\\n15:13-16.\\nTIJE PROSELYTES WERE REQUIRED TO PURIFY THEM-\\nSELVES THE SAME AS THE NATIVES.\\nAnd he that gathers up the ashes of the lieifer\\nshall wash his garments, and shall be unclean until\\nevening; and it shall be a perpetual statute for the\\nchildren of Israel and for the proselytes joined to\\nthem. Num. 19:10.\\nTHE PROSELYTES HAD EQUAL RIGHT WITH THE\\nNATIVES TO THE CITIES OF REFUGE.\\nYe shall assign three cities on the other side of\\nJordan, and ye shall assign three cities in the land of\\nCanaan. It shall be a place of refuge for the children\\nof Israel, and for the proselyte, and for him that\\nsojourns among you; these cities shall be for a place\\nof refuge, for every one to flee thither who has killed\\na man unintentionally. Num. 35:14, 15.\\nTHE JUDGES \\\\VERE REQUIRED TO DEAL JUSTLY\\nWITH THE PROSELYTES.\\nAnd I charged your judges at that time, saying.\\nHear causes between your brethren, and judge rightly\\nbetween a man and his brother, and the proselyte that\\nis with him. Pent. 1:16,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0401.jp2"}, "402": {"fulltext": "398 THE BhTTER TESTA MEXT.\\nGOD EXECUTED JUDGMENT FOR AND LOVED THE\\nPROSELYTES.\\nFor the Lord your God, he is God of gods, and\\nLord of lords, the great, and strong, and terrible\\nGod, who does not accept persons, nor will he by any\\nmeans accept a bribe: executing Judgment for the\\nproselyte and orphan and widow, and he loves the\\nproselyte to give him food and raiment. And ye shall\\nlove the proselyte, for ye were proselytes in the land of\\nEgypt. Deut. 10:17-19.\\nTHE PROSELYTES WERE COMMAKDED TO REJOICE THE\\nSAME AS THE NATIVES.\\nAnd thou shalt rejoice in all the good things, which\\nthe Lord thy God has given thee, thou and thy family,\\nand the Levite, and the proselyte that is within thee.\\nDeut. 26:11.\\nAs the Jewish church was but a secular institution it\\nhad not only a natural door of entrance into it, but it\\nhad also a literal rioor by which all its members passed\\nout of it. It pertained to this world only, therefore,\\ndid not hold its members after death; hence death was\\nthe door by which all its members, whether faithful\\nor unfaithful, passed out of it. It was the door of ex-\\ncommunication from the Jewish church. Concerning\\nthe manner of dealing with unfaithful brethren Moses\\nsaid: Whatever soul, either of the natives or of the\\nproselytes shall do anything with a presumptuous\\nhand, he will provoke God; that soul shall be cut off\\nfrom his people, for be has set at naught the word of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0402.jp2"}, "403": {"fulltext": "THE BETTP:il CHURCH UNDER XEW TESTAMENT. 399\\nthe Lord and broken his commands: that soul shall be\\nutterly destroyed, his sin is upon him. Xum. 15:30,\\n31. According to this men were to be excommunicated\\nfrom the Jewish church for every sin they committed\\nwith a presumptuous hand, that is with a proud hand.\\nThere were many sins classed as presumptuous sins in\\nthe law of Moses, for all of which men were to be excom-\\nmunicated, ilx communication is here described as an\\nutter destruction of the offender. By this is meant a\\ncutting off out. of the land of the living, or temporal\\ndeath, ^o other door of excommunication from the\\nJewish church is mentioned in Moses law.\\nFrom the time of Moses the Jewish people had only\\nan ecclesiastical government until the days of Samuel\\nthe prophet, who organized them into a political\\nnation, and appointed their first king. From Samuel s\\nday to the coming of Christ the Jews had a politico-\\nreligious government, that is they had the church and\\nstate united. God gave them a king with reluctance,\\nby which he showed his disapproval of their union of\\nchurch and state.\\nTHE BETTER CHURCH OF GOD UNDER THE\\nXEAV TESTAMENT.\\nThere are two great errors advanced in the ecclesi-\\nastical world in regard to the church question. One is\\nthat God had no organized church under the Old", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0403.jp2"}, "404": {"fulltext": "40t) THE BETTER TESTAMENT.\\nTestament, and the other is that Jesus Christ has not\\norganized a new church under the Xew Testament, but\\nhas merely improved the church of Moses and ex-\\ntended it into the Gentile world. The former of these\\nerrors has been disproved in the preceding chapter,\\nand the latter I shall refute in this.\\nI begin with Matt. 16:18: And I say also unto\\nthee. That tliou art Peter, and upon this rock will I\\nbuild my church and the gates of hell shall not prevail\\nagainst it. Jesus here represents himself as an\\norganizer of a church; he plainly says, I will build\\nmy church we would, therefore, be ignoring his\\nwords to say that he did not build a church.\\nAVe will turn next to the epistle unto the Hebrews:\\nAnd Moses verily was faithful in all his house, as a\\nservant, for a testimony of those things which were to\\nbe spoken after; but Christ as a son over his own\\nhouse, whose house are we, if we hold fast the confi-\\ndence and the rejoicing of the hope, firm unto the\\nend. Heb. 3:5, 6. The two churches, that of the\\nOld Testament and that of the Xew, are here spoken\\nof in the figure of two houses. The Old Testament\\nchurch is represented as the house of Moses, and that\\nof the Xew Testament as the house of Christ. Moses\\nis said to have been faithful as a servant of God in his\\nhouse, and Christ is said to be faithful as a son of God\\nin his house. Christ s house, or church, according to\\nthis text must be greater than Moses church, inas-\\nniuch as the son is greater than the servant. Tliat", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0404.jp2"}, "405": {"fulltext": "THE BETTER CHURCH UKDER NEW TESTAMENT. 40 L\\nthe term house in this text signifies a church is\\nevident from Paul s first epistle to Timothy, in which\\nhe says the house of God is the church of the living\\nGod. Oh. 3:15. He is speaking here of Christ s\\nhouse, and if Christ s house is the church of the New\\nTestament, Moses house must have been the church\\nof the Old Testament.\\nWe will notice the nature of Christ s church in com-\\nparison with the church of Moses. Ye also, as lively\\nstones, are built up a spiritual house, an holy priest-\\nhood, to offer up spiritual sacrifices, acceptable to God\\nby Jesus Christ. 1 Pet. 2:5. Christ s church is\\nhere denominated a spiritual house; Moses church\\nwas not a spiritual house, but ruerely of a secular\\nnature; it was constituted by a literal nation of flesh\\nand blood, while Jesus church is constituted by a\\nspiritual nation who are saved by grace the general\\nbody of true Christians. Paul defined the New Testa-\\nment church as follows: And have put all things\\nunder his feet, and gave him to be head over all things\\nto the church, which is his body. Again, in Col.\\n1:24 he says, Who now rejoice in my suflferings for\\nyou, and fill up that which is behind of the afflictions\\nof Christ in my flesh for his body s sake, which is the\\nchurch. These texts make the body of Christ and\\nthe church identical. This is the only universal signi-\\nfication the word church has in the New Testament.\\nThe body of Christ is composed of all the true mem-\\nbers of Christ; hence we have in these scriptures a\\n26", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0405.jp2"}, "406": {"fulltext": "4:02 THE BETTER TESTAMEi^^T.\\nproof of my assertion that the churcli is constituted\\nby all those who are saved by grace.\\nWe have seen in the former chapter that Moses\\nchurch was a secular arrangement, and had therefore\\nliteral doors by which men entered into it, and a literal\\ndoor through which men passed out of it. So likewise\\nwe shall now see that inasmuch as Christ s church is\\nof a spiritual nature, it has a spiritual door of admis-\\nsion into it and a spiritual door of expulsion from it.\\nThe door of admission into Christ s church is ex-\\nplained in 1 Cor. 12:13 For by one Spirit are we\\nall baptized into one body, whether we be Jews or\\nGentiles, whether we be bond or free; and have been\\nall made to drink into one Spirit. The one body\\nmentioned here is the one body of Christ, which I\\nhave before shown to be the church of the New Testa-\\nment. The baptism of the Spirit which makes us\\nmembers of the church of Christ, is the same experience\\nthat is elsewhere in the New Testament denominated\\nthe birth of the Spirit. This is the only door through\\nwhich men may enter tne Xew Testament church.\\nNatural birth made men members of the Jewish\\nchurch, but a spiritual birth is required to make us\\nmembers of the Christian church.\\nLet us now compare the door of excommunication\\nfrom the New Testament church with the door of ex-\\ncommunication from the Old Testament church.\\nSince natural birth made the Jews members of the Old\\nTestament church, they were bound to retain their", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0406.jp2"}, "407": {"fulltext": "THE BETTER CHURCH UNDER NEW TESTAMENT. 403\\nchurch membership as long as natural life continued,\\nregardless of the multitude or heinousness of the sins\\nthey might commit hence the only door through\\nwhich a member of the Jewish church could have been\\nexpelled was that of natural death. Therefore none\\nbut those who committed capital sins could have been\\nlegally excommunicated, their excommunication hav-\\ning consisted of a stoning to death or execution by\\nsome other means. As spiritual birth is the door into\\nthe church of the New Testament, those who have\\nbeen born of the Spirit retain their church member-\\nship as long as they retain their spiritual life. They\\ncan only retain their spiritual life so long as they\\nrefrain from committing sin, because we are told that\\n**8in, when it is finished [committed], bringeth forth\\ndeath. Jas. 1:15.\\nAs only natural death ended membership in the Old\\nTestament church, and every member of the Jewish\\nnation, no matter how wicked, continued in the\\nchurch until death, the Jewish church was an unholy\\nchurch. But not so with the church of the New Testa-\\nment. Since spiritual death ends our membership in\\nthe church of Christ, and it is brought about by\\na single sin against God, no human being with the con-\\ndemnation of sin upon his soul can ever possess a mem-\\nbership in the New Testament church; hence it must\\nbe a holy church.\\nAs the church of the Old Testament was merely\\nhuman, or secular, in its nature, it was but a union of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0407.jp2"}, "408": {"fulltext": "404 THE BETTER TESTAMENT.\\nthe bodies of the people, and with the death of its\\nmembers ic ceased to exist; but the New Testament\\nchurch being spiritual in its nature binds together the\\nsouls of men into a perfect unity in Christ; hence we\\nread of the members of the New Testament church\\nthat they are of one heart and one soul. Acts 4:32.\\nPhysical death does not atfecfc oar membership in\\nChrist s church, but we continue in it the same after\\ndeath. God s church upon earth in the new diapensa-\\ntion is the same in its nature as his churcn in\\nheaven, or in other w^ords it is the same church that\\nhas come down from heaven. Well could the apostle\\nPaul speak of the whole family in heaven and earth.\\n~Eph. 3:15.\\nThe government of the New Testament church, like\\nits organization, is spiritual and divine. The officers\\nare all appointed by God through the Holy Spirit.\\nSeel Cor. 12:28; Eph. 4:11; Acts 13:1-3; 20:28.\\nThe discipline of Christ s church is the New Testa-\\nment; it is the only book of government that has been\\ngiven by the Founder of the church; hence it is to be\\ngranted that he has not intended that we should have\\nanother, and I feel safe in saying that none who pos-\\nsess a membership in Christ s church alone will ever\\nneed another.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0408.jp2"}, "409": {"fulltext": "HUMAN ECCLESIASTICAL ORGANIZATIONS. 405\\nllUMA^s ECCLESIASTICAL OEGAXIZATIONS\\nMODELED AFTER THE CHUECH OF\\nTHE OLD TESTAMEXT.\\nAs the church of Jesus Christ is a spiritual institu-\\ntion, it is impossible for men to build an organization\\nlike it, because they can not manufacture spiritual\\nthings; but the church of Moses being of a secular\\nnature is easily imitated; hence it is that every human\\nt^ociety styled a church, is modeled after it. Men can\\nnot form human beings into a spiritual body, but they\\ncan tie them up in a secular manner like Moses did.\\nThey can not imitate the spiritual birth, the only door\\nof entrance into the church of Christ, but they can build\\nliuman societies and hold the children of their mem-\\nbers to be members by virtue of natural birth, like\\nMoses did in his church. This is pretty well carried\\nout in Catholicism, Episcopalianism, Lutheranism,\\nand several others of the older denominations. Those\\nof the Protestant denominations in which men do not\\nIjecome members by natural birth, borrow the other\\ndoor of admission into Moses church, that of pros-\\nclytism. A Jewish proselyte was a joiner of the\\nJewish church from another nation; and it is through\\nthe door of joining that every member of all the\\nProtestant denominations has obtained membership\\nexcepting those mentioned bcjjfore who became mem-\\nIjers by natural birth. There is not a Protestant\\ndenomination which holds that spiritual birth wil^\\n27", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0409.jp2"}, "410": {"fulltext": "406 THE BETTER TESTAMEiiT.\\nmake a man a member of their institution, and can\\ncarry out their belief; hence it is very evident that\\nnone of them in this respect are modeled after the\\nchurch of Christ.\\nProtestantism differs from the Jewish church in\\nregard to the door of excommunication; they expel\\nmembers without killing them, but with respect to\\ntheir faithful members, that which they hold to be the\\ndoor out of their church is the same as the door out of\\nMoses institution; viz., natural death. Not a human\\norganization on the face of the earth can hold its mem-\\nbers after physical death, and they do not claim to. So,\\nwe see in this respect, also, they differ widely from the\\nchurch of Jesus Christ.\\nAs spiritual death does not affect membership in tlie\\nvarious human organizations, every individual who\\nonce joins their institution, retains his membership\\nregardless of the sins he may commit, until lei^Mlly\\nexpelled or until physcial death; therefore none of\\nthese human institutions can be holy institutions. The\\nmajority of the members of the various human socie-\\nties have never discerned the church of Jesus Christ,\\nand knowing only the human institutions, are led to be-\\nlieve that there is no holy 3hurch upon earth; heuce\\nthey oppose the doctrine of a holy church. They are\\ndeserving of sympathy, because if they but understood\\nthe Xew Testament church they could not fail to see\\nthat it is holy, and that none but true Christians pos-\\nsess a membership in it.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0410.jp2"}, "411": {"fulltext": "HUMAN ECCLESIASTICAL ORGANIZATIONS. 407\\nThe question might be asked, AYhat is the necessity\\nof the human organizations? I would answer, There\\nis absolutely no necessity for them, and if everybody\\ndiscerned the church of the New Testament they\\nwould discard them. Had the Christians ever con-\\ntinued to understand the church of Christ, they never\\nwould have made them. The mildest apology that I\\ncould offer for them is the misunderstanding of the\\nChristian world.\\nAt least thirty thousand Christians have renounced\\nall these human organizations and take a stand for tlie\\nchurch of Jesus only. Those who do not discern the\\ntrue church doubtless sincerely believe us to be in error;\\nbut we are not in error; we stand upon the only\\necclesiastical rock. Everything else is sand. We have\\nfound the church described in the New Testament,\\nand that it is governed by the Xew Testament.\\nThose who do not see the true church are sincere in\\ntheir belief that human societies are helpful to the\\nadvancement of Christianity, but with the spiritual\\nlight that God has given us we can see that they are a\\nhindrance to the cause of Christ. They have been\\nplaced by men in the attitude to the people that should\\nonly be occupied by the church of Christ, and the\\nmasses have been instructed to believe that they col-\\nlectiA^ely constitute the church of Christ; hence when\\npoor sinners join these organizations, their consciences\\nare somewhat eased with the thought that they now\\nliave a membership in the church of God, an l many of", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0411.jp2"}, "412": {"fulltext": "408 THE BETTER TESTAME.NT.\\nthem continue under this soothing deception until they\\npass into eternity, unsaved and lost forever. They are\\ndamned by the very ecclesiastical organization that is\\nheld up by the people as a soul-saving institution.\\nHad it not been for the sect that gave them an empty\\nprofession of salvation, they might some time during\\ntheir life have been led to Christ under the preaching\\nof the gospel. Should we not therefore destroy all\\ntliese human inventions and offer to the people only\\nthe church that Jesus has instituted, in which they\\nCiUi not possess a membership except by possessing the\\ngrace of God in their hearts?\\nWe have seen in a former chapter, that from the\\ndays of Samuel to the time of Christ the Jews existed\\nboth as a church and as a state, and that the church and\\nthe state were united. This could be, since Moses\\nchurch was a secular institution; but such a union can\\nnever be affected betv/een the church of Christ and a\\npolitical government; because it (the church of hrist)\\nis of a spiritual nature. The world has been greatly\\nharassed much of the time since the gospel was deliv-\\nered to man by a union of church and state. This\\nhas proved to be the most diabolical agent the devil\\nhas employed to propagate his work; but it was not a\\nunion of the state with the spiritual church of Christ,\\nbut with a secular institution of man. In their union\\nof church and state, denominatioualism has also at-\\ntempted to duplicate the church of Moses,", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0412.jp2"}, "413": {"fulltext": "JKi;rsAi.KM wntc/r is above. 400\\nJERUSALEM WHICH IS ABOVE, OR THE NEW\\nJERUSALEM.\\nBut Jerusalem which is above is free, which is the\\nmother of us all. Gal. 4:2G.\\nHim that overcometh will I make a pillar in the\\ntemple of my God, and he shall go no more out: and I\\nwill write upon him the name of my God, and the\\nname of the city of my God, which is new Jerusalem,\\nwhich Cometh down out of heaven from my God: and\\n1 will write upon him my new name. Rev. 3:12.\\nIt is evident that the Jerusalem mentioned in these\\ntexts is not that literal city which was the seat of gov-\\nernment to the Jewish people of ancient times, but a\\nspiritual city. In the former of these texts Paul uses\\nthe expression, Jerusalem which is above in contra-\\ndistinction to literal Jerusalem. See verse 25. He\\nhas just been speaking in the preceding verses of the\\nOld and New Testaments as the antitypes of the two\\nwives of Abraham. Abraham s bond wife he considers\\na type of the Old Testament and his free wife, of the\\nNew Testament. The two Jerusalems he associates\\nvery closely with the two testament. The literal Jeru-\\nsalem he shows to have a close connection with the\\nOld Testament; and the Jerusalem which is above,\\nwith the New Testament.\\nThe New Jerusalem mentioned in the latter text is\\nthe same as the Jerusalem which is above in the\\nformer. The adjective new distinguishes it from", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0413.jp2"}, "414": {"fulltext": "410 THE I^ETTKK TESTA M!:NT.\\nthe literal Jerusalem, and the fact that it came down\\nout of heaven from God proves it to be a spiritual\\ncity. The same spiritual Jerusalem is mentioned in\\nthe twelfth chapter of Hebrews, where it is again\\nclosely associated with the new covenant, as in the\\nfourth chapter of Galatians. See verses 18-24.\\nBut what is the spiritual Jerusalem that pertains to\\nthe new covenant? To successfully answer this ques-\\ntion, I must first show the relation of literal Jerusalem\\nto the old covenant. During the sojourn of the Israel-\\nites in the wilderness, God spoke to Moses saying:\\nWhen ye go over Jordan, and dwell in the land which\\nthe Lord your God giveth you to inherit, and when he\\ngiveth you rest f i om all your enemies round about, so\\nthat ye dwell in safety then there shall be a place\\nwhich the Lord your God shall choose to cause his\\nname to dwell there; thither shall ye bring all that\\nI command you; your burnt offerings, and your sacri-\\nfices, your tithes, and the heave-offering of your hand,\\nand all your choice vows which ye vow unto the\\nLord. Dent. 12:10, 11.\\nGod here promised the Israelites that he would\\nchoose a special place of worship in the promised land,\\nafter they should once become settled in it; his name\\nwas to dwell in the chosen place, and to that chosen\\nplace they were to bring their burnt offerings and sacri-\\nfices and tithes, and heave-offerings, and also their vows.\\nIn the year of release, which was every seventh year,\\nthey were commanded to assemble in that chosen place", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0414.jp2"}, "415": {"fulltext": "JERUSALEM WHICH IS ABOVE. 411\\nto hear the reading of the law of Moses. Deal.\\n?)l :9-ll. In the chosen place judgment was to be ren-\\ndered concerning all matters of importance. Deut.\\nIT :F^-12. Three times in a year feasts were to be kept\\nin the chosen place, at whicli all males were required\\nto be 2 resent; in the feast of unleavened bread, and\\niji the feast of weeks, and in the feast of tabernacles.\\nDent.. 16:16. In short, this chosen place was to be the\\nscene and center of all Levitical worship.\\nGod did not choose this place of worship until the\\ntime of David, when he made choice of the city of\\nJerusalem. Prior to this they had but temporarily\\nselected a place to worship. Since the day that I\\nbrought forth my people out of the land of Egypt I\\nchose no city among all the tribes of Israel to build a\\nhou.se in, that my name might be there; neither chose\\nI any man to be a ruler over my people Israel: but I\\nhave chosen Jerusalem, that my name might be there;\\nand I have chosen David to be over my people Israel.\\n\u00e2\u0080\u00942 Chron. 6:5, 6.\\nPiom David to the time of Christ, Jerusalem was the\\nchosen place for the Jewish people to worsliip, the\\nhouse of God having been located there. But the\\nprophets fore! old that in the Christian dispensation\\ni]\\\\ V.( shor.ld be another house of God erected in another\\nJirvisalem. I will quote from the LXX. The word\\nwhich came to Esaias the son of x\\\\mos concerning\\nJiKh^a, aiul concerning Jerusalem. For in the las^\\ndn ys the mmintain of the Lord shall be glorious, and the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0415.jp2"}, "416": {"fulltext": "412 tHE BETTER TEStAME^s t.\\nhouse of God shall be on the top of the mountains, and\\nit shall be exalted above the hills; and all nations shall\\ncome to it. And many nations shall go and say,\\nCome, and let us go up to the mountain of the Lord,\\nand to the house of the God of Jacob; and he will tell\\nus his way, and we will walk in it: for out of Sion shall\\ngo forth the law, and the word of the Lord out of\\nJerusalem. Isa. 2:1-3. This same prophecy is\\nfound also in Micah 4:1, 2.\\nIt is here predicted that in the Christian dispensa-\\ntion the house of God should be established on the top\\nof the mountains, above the hills. Ft is a spiritual\\nhouse of God that is here referred to, which was\\ntypified by the literal house of God, in literal Jerusa-\\nlem. As the literal house of God was located in literal\\nJerusalem, it is not unreasonable to suppose that ths\\nspiritual house of God would be located in spiritual\\nJerusalem; if therefore the spiritual house of God, of\\nthe Christian dispensation, stands on the top of the\\nmountains, there must be a spiritual Jerusalem upon\\nthat exalted plane. This thought is corroborated by\\nthe Savior in Matt. 5 :14, where he speaks as though\\nhis followers dwelt in a city that is set on a hill.\\nObserve also that the apostle John was carried away\\nin the Spirit to a great and high mountain to view the\\nspiritual Jerusalem. Rev. 21 :9, 10. By this time we can\\nsee that when Paul spoke of Jerusalem which is\\nabove he referred to the spiritual Jerusalem that is\\nlocated above the hills, in the Christian dispensation.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0416.jp2"}, "417": {"fulltext": "JERUSALEM WHICH IS ABOVE. 413\\nIn the literal house of God, in literal Jerusalem, was\\nthe place to worship under the law of Moses; but in\\nthe spiritual house of God, in spiritual Jerusalem is\\nthe place to worship God under the gospel. The spir-\\nitual house of God is the church of the living God.\\nSee 1 Tim. 3 :15. Spiritual Jerusalem signifies a state\\nrather than a locality. This we may perceive from the\\nconversation of Christ with the woman of Samaria.\\nThe woman saith unto him, Sir, I perceive that thou\\nart a prophet. Our fathers worshiped in this moun-\\ntian; and ye say that in Jerusalem is the place where\\nmen ought to worship. Jesus saith unto her, Woman,\\nbelieve me, the hour cometh, when ve shall neither in\\nthis mountain, nor yet in Jerusalem, worship the\\nFather. But the hour cometh and now is, when\\nthe true worshipers shall worship the Father in Spirit\\nand in truth: for trhe Father seeketh such to worship\\nhim. God is a Spirit: and they that worship him must\\nworship him in spirit and in truth. John 4:19-24.\\nJesus here shows that Jerusalem should no longer con-\\ntinue to be set apart as a special place of worship, but\\nthat in the Christian dispensation God is to be wor-\\nshiped universally in spirit and in truth. This is a\\nproof that the Jerusalem to which we go to worship\\nis a spiritual condition and not a locality. This lofty\\nstate in which the house of God is established is the\\nplane of God s holiness, and to ascend unto the house\\nof God, in the gospel dispensation, is to obtain sal-\\nvation.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0417.jp2"}, "418": {"fulltext": "414 THE BETTER TESTAMENT.\\nThe twenty-first chapter of Revelation gives us a\\nbeautiful description of the new Jerusalem, which\\nmany have supposed to represent heaven, while others\\nhave thought it represented a literal city to descend\\nfrom heaven by and by; but after carefully examining\\nthe character of this city as described by the Revelator,\\nI am confirmed in my belief that John saw in a heav-\\nenly metaphor our blessed Xew Testament church in\\nwhich blood-washed saints worship the Father in the\\ngospel age.\\nHe calls the heavenly Jerusalem the bride, the\\nLamb s wife. Rev. 21:9. The Lamb is Christ.\\nJohn 1 :29. The heavenly Jerusalem is therefore the\\nwife of Christ. This is a striking proof that it is a\\nmetaphoric description of the Xew Testament church,\\nbecause there is nothing else mentioned in the ISTew\\nTestament unto which Christ is said to be married.\\nBut is his marriage with the church already consum-\\nmated? If we can prove that it is, that will unques-\\ntionably locate the holy Jerusalem in the present dis-\\npensation. I shall at once appeal to the testimony of\\nthe New Testament. As early as the time of John\\nthe Baptist Christ must have possessed a bride; because\\nthat prophet when speaking of him says, He that\\nhath the bride is the bridegroom. John 3:29.\\nJesus professed himself to be a bridegroom. And\\nJesus said unto them. Can the children of the bride-\\nchamber mourn, as long as the bridegroom is with\\nthem? But the days will come when the bridegroom", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0418.jp2"}, "419": {"fulltext": "JEKTSALKM WJIJCH JS ABOVE. 415\\nshall be taken from them, and thou shall they\\nMatt. 9:15. If Christ was already during the incar-\\nnation a bridegroom, he was even at that early date\\nmarried.\\nBut who was the bride? For the husband is the\\nhead of the wife, even as Christ is the head of the\\nchurch. Eph. 5:23. Therefore as the church is\\nsubject unto Christ, so let the wives be to to their\\nown husbands in everything. Ver. 24. Husband\\nlove your wives, even as Christ also loved the church,\\nand gave himself for it. Ver. 25. So ought men\\nto love their wives as their own bodies. He thai\\nloveth his wife loveth himself. For no man ever yet\\nhated his own flesh; but nourisheth and cherisheth it,\\neven as the Lord the church for we are members of\\nhis body, of his flesh, and of his bones. Verses\\n28-30. For this cause shall a man leave his father\\nand mother, and shall be joined unto his wife, and they\\ntwo shall be one flesh. This is a great mystery: but\\nI speak concerning Christ and the church. Verses\\n31 :32. In these verses Paul places the churcli in the\\nsame relation to Christ that the wife stands to the hus-\\nband. As a true husbana, Christ is the head of the\\nchurch, his wife, and the church is subject to him. lie\\nloves hei, even to give his life for her. He nourisheth\\nand cherisheth her, and she is of one body, flesh, and\\nbone with him. Herein is fulfilled perfectly the holy\\nmarriage relation as set forth by our Savior in the\\ngospels. Lest we should misunderstand him, the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0419.jp2"}, "420": {"fulltext": "416 THE BETTEK TESTAMENT.\\napostle in verse 32 states directly that what he has\\nbeen setting forth in regard to the relation that exists\\nbetween husband and wife has been spoken concerning\\nChrist and the church. So there is no doubt that the\\nmarriage of the church unto Christ is already consum-\\nmated, and she is now his bride, and must therefore\\nbe tlie heavenly Jerusalem that John describes in\\nRevelation.\\nLn Eom. 7:4 Paul again speaks of the church as hav-\\ning been married unto Christ. Wherefore, my\\nbrethren, ye also are become dead to the law by the\\nbody of Christ; that ye should be married to another,\\neven to him who is raised from the dead, that we\\nshould bring forth fruit unto God. We shall not in\\nthe face of such plain scriptures question the fact that\\nthe marriage of the church unto Christ has already\\ntaken place. But let us again look at the Revelator s\\ndescription of Christ s bride. He tells us that the wall\\nof the city had twelve foundations and in them the\\nnames of the twelve apostles of the Lamb. Rev.\\n21:14. Since rhe twelve apostles are the foundations\\nin God s church, should we not consider this another\\nstriking proof that the church is the heavenly Jeru-\\nsalem John saw?\\nThe walls of this heavenly city described in verses\\n12, 16-18 must be the very walls Isaiah spoke of when\\nhe prophesied saNing, *In that day shall this song be\\nsung in the land of Judah: We have a strong city;\\nsalvation will God appoint for walls and bulwarks.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0420.jp2"}, "421": {"fulltext": "JEUUSALKM WHICH IS ABOVE. 411\\nIsa. 26:1. Thou shalt call thy walls salvation, and\\ntliy gates praise. Isa. 60:18. The prophet couhl\\nnot have had reference in these prophecies to the walls\\nof literal Jerusalem. But since in the Xew Testament\\nspiritual Jerusalem salvation from sin is obtained ami\\nmen within her walls are kept pure in God s sight, her\\nwalls must be the very fulfillment of Isaiah s proph-\\necies.\\nThe Eevelator further tells us that the heavenly\\nJerusalem has gates on all sides: it has three gates on\\nthe east, and three on the west, three on the north,\\nand three on the south side of the city. This signifies\\nthe abundant entrance into the church of God. As\\nthe city is a spiritual city, the walls are spiritual walls\\nand the gates spiritual gates; and they signify that\\nmen from every condition in life can be redeemed and\\nenter directly into the spiritual house of God in the\\nnew Jerusalem. These gates we are told shall not be\\nshut at all by day, and we are told that there shall be\\nno night in this city. Ver. 25. This signifies the\\ncontinual opportunity for salvation that is offered unto\\nthe people in the Christian dispensation.\\nVerse 27 tells us that there shall in no wise eiiter\\ninto this heavenly Jerusalem anything that defileth,\\nneither whatsoever worketh abomination, or maketh a\\nlie: but they which are written in the Lamb s book of\\nlife;. This corresponds with Isaiali s prophecy of\\nthe Xew Testament cliurch in Isa. 26:2 Open ye\\nthe gates, that the righteous nation which keepeth the", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0421.jp2"}, "422": {"fulltext": "418 TFIE BETTER TESTAMENT.\\ntruth may enter in. Only those who have their\\nnames recorded in the Lamb s book of life can dwell\\nwithin the new Jerusalem, as this book is the record of\\nthe Xevv Testament church. Heb. 12:23. We have\\nin this another striking proof that the new Jerusalem\\nis the church of God.\\nIn verse 18 the Revelator tells us that the wall of the\\ncity was built of jasper, and the city itself of pure gold\\nlike unto clear glass. In this metaphor the purity of\\nthe New Testament church is beautifully represented.\\nThe Lamb of God, we are told in verse 23, was the\\nlight of this city. The Lamb is the light in the church\\nof God; therefore, we consider this another proof that\\nthe church is the heavenly Jerusalem.\\nIn the twenty-second chapter the Revelator describes\\ntlie pure river of water of life flowing through this\\nheavenly Jerusalem, which proceeds out of the throne\\nof God and of the Lamb. All spiritual people can\\nreadily see in this a beautiful description of God s\\nfountain of salvation unto which we have access by\\nfaith in Christ.\\nThe tree of life is said to be growing in this river\\nand on each of its banks. Ver. 2. In Eev. 2:7 all\\nthat overcome are promised access to this tree of life,\\nwhich, it is there stated, stands in the midst of the para-\\ndise of God. This figure is derived from the fact that\\nthe tree of life stood in the original paradise in which\\nAdam and Eve dwelt. They were prohibited from\\neating of the fruit of that tree after the fall. Hut", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0422.jp2"}, "423": {"fulltext": "JERUSALEM WHICH JS ABOVE. 419\\niiDvv in Christ we again partake of that tree of life in\\n1 .spiritual sense; for Christ is our tree of life. The\\nleaves of this tree, we are told, are for the healing of\\nthe nations. Rev. 22:2. It would be ridiculous to\\nsay that the liealiiig that comes from the leaves of thi\u00c2\u00ab\\ntree of life is reserved until after the Savior s second\\nadvent, for the world will cease to be divided into\\nnations at that time. In this we have a striking proof\\nthat we have access to the heavenly Jerusalem in the\\npresent dispensation, and we have healing not only\\nfor our souls from siu, but also for our bodies from\\ndisease and sickness.\\nThe location of Christ s second advent at the close\\nof John s description of the heavenly Jerusalem\\n(Rev. 22:7) is another proof that we have access to\\nthis glorious city in this dispensation.\\nThe wiping away of all tears from the eyes is under-\\nstood by all those who possess the true joys of sal-\\nvation.\\nThe saying that there shall be no more death in this\\nheavenly Jerusalem is fulfilled unto us in the present\\ndispensation; because it is written that Christ hath\\nabolished death, and hath brought life and immortality\\nto light through the gospel. 2 Tim. 1:10. It is spir-\\nitual death to which the Revelator referred when he\\nsaid there should be no death in the heavenly Jerusa-\\nlem, and it is spiritual death in sin that Christ has\\nabolished. He has given us in its stead that glorious\\nspiritual life within our souls thnt (Muibles us t live i\\\\", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0423.jp2"}, "424": {"fulltext": "A 2n THi: BETTER TESTAMENT.\\nsublime and holy life in this world. Surely we can see\\nuy this time that the heavenly Jerusalem appeared at\\nthe beginning of the present dispensation, and is the\\nhabitation of all those who dwell in the church of God.\\nTHE END.", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0424.jp2"}, "425": {"fulltext": "r/.7 \u00e2\u0096\u00a0^^^}pr^^f^-wK^^^\\nM", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0425.jp2"}, "426": {"fulltext": "K*?C^\\nwm", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0426.jp2"}, "427": {"fulltext": "", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0427.jp2"}, "428": {"fulltext": "", "height": "4369", "width": "2842", "jp2-path": "bettertestament00sche_0428.jp2"}}