“The young Jordan — type of that strange life of ours! Bright and beautiful in its cradle, laughing its merry morning away, through the flowery fields of the Huleh, plunging with the recklessness of youth, into the tangled brakes and muddy marshes of Merom; hurrying thence, full grown, like earnest manhood with its noisy and bustling activities, it subsides at length into life’s somber midday in the placid lake of Gennesaret. When it goes forth again, it is down the inevitable proclivity of old age, sinking deeper and deeper, in spite of doublings and windings innumerable, until finally lost in the bitter sea of death — the melancholy bourne [tomb] from which there is neither escape nor return” (LB 248).

The Dead Sea will be healed by waters from under the altar (Eze 47:8-10).

What does a “righteous” man do when confronted with the “obvious” sin of another? Does he “righteously” rebuke, and punish the sinner? “To the full extent of the law!”; how often we hear that cry of righteous zeal, or its equivalent, today! A wise man once remarked: “Every man wants justice for others… and mercy for himself. Sometimes God tests our reactions. Are we too quick to pass judgment? Are we eager to stand up for our rights? Are we as eager to cover a sin? We have all known the brother (maybe we see him in the mirror every morning) who is quick to judge, who relishes the role of “the righteous arm of the Lord” in dispensing His judgment, but who is aghast at the suggestion that he can dispense His mercy. “God can forgive, but we do not have that prerogative.” “We must make this sinner a public example, so others will be discouraged from doing likewise.” “God may have mercy on her, but that is for Him to say, not me.”

Joseph was not that sort of man; he was — “righteous”, with all the qualities of strength, decency, and mercy (but none of the harshness and arrogance) that that word implies.

This description seems an intended contrast with two of Joseph’s ancestors who are listed in the preceding genealogy of Mat 1:

• Judah was all for putting to death his daughter-in-law Tamar for playing the harlot. His “righteous” zeal was interrupted only by her proof that he had been her consort; that he, in fact, was guilty and she innocent. He was only lying with a harlot, but she was fulfilling the Mosaic law of succession and inheritance as best she could (Gen 38:24-26).

• David, a man after God’s own heart, was anything but “righteous” in the matter of Bathsheba and Uriah, compounding adultery with murder. But, when told of the theft of a little ewe lamb in Nathan’s masterful allegory, he burned with zealous fury: “As surely as the LORD lives, the man who did this deserves to die!” (2Sa 12:5) How flimsy his “righteousness” really was, he soon found out to his surprise.

If the lessons of the genealogy might be pursued a bit further, Joseph was in fact much more like two other of his ancestors:

• Salmon “covered” the past sins of Rahab the harlot by marrying her.

• Boaz married Ruth the Moabitess even though she had been rejected by the nearest kinsman.

What options were available to Joseph? The law of Moses outlined three possible courses of action to a wronged husband in Joseph’s position. All three are summarized in Deu 22:

• A betrothed wife found by her husband not to be a virgin (assuming no mitigating factors) was subject to death by stoning (Deu 22:13-21): “She has done a disgraceful thing in Israel by being promiscuous while still in her father’s house” (Deu 22:21). Possibly this severe punishment was no longer possible in Roman-occupied Israel. At the very least, however, such a woman would be divorced and ostracized from all proper society.

• But perhaps — and it is not difficult to imagine “just” Joseph casting about for a better way out — perhaps Mary had been forced against her will (Deu 22:25-27). Perhaps it had happened during her trip to Judah, and she had been too ashamed to tell anyone until now. In which case, she was not an adulteress after all.

• Or, a third possibility, perhaps this had happened before their betrothal (Deu 22:28,29). In that case, the matter could be remedied by Joseph releasing Mary so that she might marry the father of her child.

Pursuing the first alternative was clearly out of the question. Joseph “did not want to expose her to public disgrace” (Mat 1:19). And so he considered, as the best course of action, a private bill of divorce, after the precedent of either Deu 22:26 or Deu 22:29. Such an action would need only two witnesses, and would bring the least possible reproach upon Mary. This solution would allow her either to bear her illegitimate child in private away from Nazareth, or to marry the father, if possible. Obviously Mary’s future well-being was more important to Joseph than his own vindication.

“The school of adversity is the best school possible, but its tuition fees are high!”

“…The lesson of Joseph’s life is unmistakable. It is… that God works when His hand is not apparent, and often when it would seem as if He must be taking no notice, and by means that seem to exclude the possibility of His being at work. The conclusion is comforting to those who commit their way to God. It may seem to them that God is not only not working with them, but actually working against them. Let them remember the agony of Joseph in the pit, in slavery, in false imprisonment, and learn that the darkest paths of their life may be the ways appointed for them to reach liberty and life, wealth and honor — yea, a throne in the kingdom of the antitypical Joseph, who himself had to tread the dark and tearful valley of humiliation, and who, in the days of his glory, will introduce all his brethren, amongst many bright stars, to the most interesting of Jacob’s sons” (WP 70).

Author: Joshua; perhaps with later editing by Samuel.

Time: 1406 – 1400 BC.

Summary: Joshua was selected by God to succeed Moses and lead the nation into the Promised Land. The book outlines the conquest and occupation by Israel under his military leadership. God explicitly states that all the inhabitants of the land were to be utterly driven out or destroyed in order to assure spiritual purity and complete devotion to God. Joshua is the first book of what is called the Former Prophets.

Key verse: “Choose for yourselves this day whom you will serve… But as for me and my household, we will serve the LORD” (Josh 24:15).

Outline:

Entrance into the Promised Land: Josh 1:1 – 5:12

• God’s commission to Joshua: Josh 1:1-9
• Joshua’s mobilization for crossing the Jordan: Josh 1:10-18

• Mission of the spies: Josh 2:1-24
• Crossing of the Jordan: Josh 3:1 – 5:1
• Renewal of circumcision and Passover observance: Josh 5:2-12

Conquest of the Promised Land: Josh 5:13 – 12:24

• Appearance of the Captain of the Lord’s Host: Josh 5:13 – 6:5

• The central campaign: Josh 6:6 – 8:29

• Israel’s covenant as the Law of the land: Josh 8:30-35

• The southern campaign: Josh 9:1 – 10:43

• The northern campaign: Josh 11:1-15
• Summary of the conquest: Josh 11:16-23
• Appendix: catalogue of the defeated kings: Josh 12:1-24

Division of the Promised Land: Josh 13:1 – 22:34

• God’s command to divide the land: Josh 13:1-7
• Territory of the tribes west of the Jordan River: Josh 13:8-33

• Beginning of the division of Canaan: Josh 14:1-15

• Territory of the tribe of Judah: Josh 15:1-63

• Territory of the Joseph tribes: Josh 16:1-17:18

• Territories of the seven remaining tribes: Josh 18:1 – 19:51

• Inheritance of Levi: Josh 20:1 – 21:42

• Summary of the conquest and apportionment: Josh 21:43-45

• Appendix: departure of tribes east of the Jordan River: Josh 22:1-34

Joshua’s final speeches: Josh 23:1 – 24:33

• Joshua’s farewell address to the leaders of Israel: Josh 23:1-16

• Renewal of the covenant commitment at Shechem: Josh 24:1-28

• Joshua dies and Israel’s subsequent conduct: Josh 24:29-33

Typical history of Joshua through Samuel: Four OT books typify first and second advents of Christ, and our duties:

• Joshua: First work of “Joshua/Jesus”: making it possible for others to enter Land of promise: Josh 24:31; typical of Heb 2:14; Eph 1:11.

• Judges: No visible king, wicked society, failure of many.

• Ruth: A small remnant (both Jew and Gentile) remain faithful in the midst of wickedness and indifference.

• Samuel: “David” establishes kingdom at Jerusalem: Typical of 2nd coming, judgment, reward, reign of Christ and saints: Rev 5:9,10.

There is one thing which makes the study of prophecy of such immense practical importance. It is, that we shall be on earth when God’s judgments are executed.

Our scriptural hope is to be caught up to meet the Lord, and so to come with him when he comes to execute judgment on the wicked. But we are surrounded by those principles, influences, and systems, which are ripening to that maturity of evil which mankind will reach before those judgments come. God will judge them at the coming of Christ when they are fully ripe.

But has acquaintance with these subjects no tendency to keep us apart from such evils now? Surely it has; and that we might be so sanctified, or kept apart from evil, is one object God has in view in revealing these things to us.

It is not by exciting applications of prophecy to passing events that true edification is secured. The natural mind may feel the deepest interest in prophetic inquiries conducted in this way; but Scripture was not designed merely to instruct us as to what transpires in the arena of political factions, or to occupy our souls with such subjects. “Our citizenship is in the heavens.” “Let the potsherds strive with the potsherds of the earth.” It is not with such contentions that God’s revelation of the future concerns itself.

It forewarns us, in general terms, that wars and rumors of wars may be expected, till the scepter of universal dominion shall be wielded by the Prince of peace. But it is God’s judgment, and the approaching climax of iniquity which renders it inevitable, about which prophecy instructs us.

And even as to this, it is because the church will be on earth, amid the desolations of the crisis which is so rapidly approaching, that she receives those revelations respecting it. The church is thus enabled morally and spiritually to judge those things now, which in their maturity of evil God will judge by the righteous retributions of His wrath.

There are three very distinct spheres on which the judgments will fall when the Lord cometh out of his place “to punish the inhabitants of the earth for their iniquity”: Israel, the nations, and professing Christendom.

If we are to understand why judgment comes upon Israel, we must know what Israel’s calling and testimony is, and how it has failed therein.

If we are to discern the grounds of God’s righteous judgment upon the Gentile nations, we must be acquainted with His past and present dealings with them, and with their conduct under their special responsibilities.

So also, to understand the guilt of professing Christendom, we must know what the calling of the true church is, what is its testimony, and in what respects Christendom, while assuming the place and claiming the responsibilities of the church, has acted contrary thereto.

There are solemn subjects of inquiry. May our hearts be prepared for them. Much that is brighter remains beyond.

John Thomas (1805-1871)

THE THIRD EPISTLE OF PETER,

TO ALL PREACHERS AND RULERS OF CONGREGATIONS, A Looking Glass for the Clergy.

One of the best proofs that a prophecy is what it purports to be, is its exact fulfilment. If this rule be adopted in relation to the “Third Epistle of Peter,” there can be no doubt that it was written in the true spirit of prophecy. We thought it worthy of being preserved, and have therefore given it a place in this work.

PREFACE.

How the following epistle came to be overlooked by the early saints of christendom and by all the Fathers, or whether it was purposely suppressed by the Council of Nice, and why it was at last destined to be found with other old mss among the ruins of an ancient city by a miserable wandering monk, are all circumstances which my limited knowledge of these subjects does not enable me to explain. I am answerable only for the accuracy of the translation from a French copy presented by the monk himself. Neither can I prove the authenticity of the original, unless it be on the strict correspondence of the actual state of the church with the injunctions contained in the epistle, a correspondence which seems to hold with as much veracity as that which is found in the fulfilment of any prophecy with the prediction itself.

TRANSLATION.

CHAPTER 1. The Style and Manner of Living.

Now ye who are called and chosen to go forth to all nations and among all people, in time present and time to come, to preach the word, see ye take unto ourselves marks, nay many outward marks, whereby ye shall be known of men.

Be ye not called as men are called; but be ye called Pope, Archbishop, Archdeacon, or Divine, or Reverend and Right Reverend or some like holy name; so may you show forth your honor and your calling.

And let your dwelling places be houses of splendor and edifices of cost; and let your doors be decked with plates of brass and let your names, even your reverend titles be graven thereon; so shall it be as a sign.

Let your garments in which you minister be garments not as the garments of men, neither let them be “seamless garments woven throughout,” but let them be robes of richest silk and robes of fine linen, of curious device and of costly workmanship; and have ye robes of black and robes of white that ye may change the one for the other; so shall ye show forth wisdom and humility.

Let your fare be sumptuous, not plain and frugal as the fare of the husbandman who tilleth the ground; but live ye on the fat of the land, taking “good heed for the morrow and wherewithal ye shall be fed.”

And drink ye of the wines of the vintage brought from afar, and wines of great price; then shall the light of your spirits be the light of your countenances, and your faces shall be bright, even as the morning sun shall your faces glow in brightness thus shall ye show forth your moderation and your temperance in all things.

Let the houses in which you preach be called churches, and let them be built in manner of great ornament without, and adorned with much cost within: with rich pillars and paints, and with fine altars and pedestals and urns of precious stones, and cloths and velvet of scarlet, and vessels of silver.

And let there be rooms for the changing of robes, and places for the precious metals and mitres.

And let the houses be divided into seats for the congregation, and let every man know his own seat; and let the first seats in front of the altar be for the rich that pay by thousands, and the next for the poorer that pay by hundreds; and the last for those that pay by tens. And let the poor man sit behind the door.

And let the seats be garnished with cushings and crimson cloth, and with fine velvet; for if the houses of players and vain people who deal in idle sayings and shows of mockery, be rich and gorgeous, how much more so should be the houses that are dedicated to him “that is meek and lowly of spirit.”

CHAPTER 2. The Choosing of Ministers.

When ye go out to choose holy ones to be of your brethren, and to minister at the altar, choose ye from among the youth, even those whose judgments are not yet ripe, and whose hearts know not yet whether they incline to God or Mammon.

But ye are wise, and ye shall know the inclining of their future spirits, and ye shall make them incline to the good things which the church hath in store for them that are called, even those that shall be called of you.

Then shall ye have them taught exceeding many things. They shall not be as “ignorant fishermen,” or husbandmen, or men speaking one tongue, and serving God only by the knowledge of this law.

Nay, ye shall make them wise in the things of your wisdom; yea exceedingly cunning in many mysteries, even the mysteries which you teach.

Then shall they be fitted for the “laying on of hands”, and when the bishop hath done his office then shall they be reverend divines.

But if any man believe that he is called of God to speak to his brethren “without money and without price,” though his soul be bowed to the will of the Father, and though he work all righteousness, and “speak as with the tongue of an angel” — if he be not made a Divine by your rulers and by the hands of a bishop, then is he not a divine, nor shall he preach.

He that is chosen of you shall give you honor, and shall be honored of men, and honored of women; and verily he expects his reward.

CHAPTER 3. The Performance of Preaching.

When ye go to the church to preach, go not by the retired way where go those that would shun the crowd, but go in the highway where go the multitude, and see that ye have on the robes of black, and take heed that your pace be measured well, and that your march be stately.

Then shall your “hearts be lifted up,” even as the hearts of mighty men shall they be lifted up. And ye shall be gazed upon by the multitude, and they shall honor you; and the men shall praise you, and the women shall glorify you, even by the women shall ye be glorified.

And when you go in, go not as the ordained, prepared only with a soul to God and with a heart to men, and a spirit filled with the Holy Ghost; but go ye with your pockets full of papers and full of divine words: even in your pockets shall your divinity be.

And let your sermon be full of “the enticing words of man’s wisdom,” and let it be beautiful with just divisions, with tropes, and with metaphors, and with hyperbole, and apostrophe, and with interrogation, and with acclamation, and with syllogisms, and with sophisms, and throughout let declamation be.

And take good heed to your attitudes and your gestures, knowing when to bend and when to erect, when to lift your right hand and when your left, and let your motions be graceful, even in your attitudes and in your gestures let your grace be. Thus shall ye be pleasing in the eyes of the people and graceful in their sight.

Let your voice at times be smooth as the stream of the valley and soft as the breeze that waves not the bough on its bank; and at times let it swell like the wave of the ocean, or like the whirlwind on the mountain top.

Then shall ye charm the ears of your hearers and their hearts shall be softened, and their minds shall be astounded, and their souls shall incline unto you; and the men shall incline unto you, and likewise the women; yea unto your sayings and unto your persons shall they be inclined.

And be ye mindful not to offend the people; rebuke ye not their sins; but when ye rebuke sin, rebuke it at a distance: and let no man apply your sayings to his own case; so shall he not he offended.

If a brother shall raise up the banner of war against a brother, and christians against christians, rebuke them not; but he some of you on the one side and some on the other; and tell the one host that God is on their side, and the other host that he is on their side; so make them bold to kill. And even among swords and lancets let your black robes be seen.

Preach ye not “Peace on earth and good will to men,” but preach ye glory to the victor and victory to the brave.

If any man go into a foreign land and seize upon his fellow man, across the great deep into bondage; nay, if he tear asunder the dearest ties of nature, the tenderest leagues of the human heart, if he tear the wife from the husband, and force the struggling infant from its mother’s bleeding breast, rebuke him not!

And although he sell them in foreign slavery to toil beneath the lash all their days, tell him not that his doings are of Antichrist: for lo he is rich and giveth unto the Church: and is esteemed pious, so shall ye not offend him, lest peradventure he withdraw himself from your flock.

Teach them to believe that you have the care of their souls and that the saving mysteries are for your explaining; and when you explain your mysteries, encompass them round about with words as with a bright veil, so bright that through it no man can see.

And lo! ye shall bind the judgments of men, (and more especially of women,) as with a band of iron; and ye shall make them blind in the midst of light, even as the owl is blind in the noon day sun; and behold ye shall lead them captive to your reverend wills.

CHAPTER 4. The Clergy’s Reward.

“In all your gettings” get money! Now, therefore, when ye go forth on your ministerial journey, go where there are silver and gold, and where each man will pay according to his measure. For verily I say ye must get your reward.

Go ye not forth as those that have been sent, “without two coats, without gold or silver, or brass in their purses; without scrip for their journey, or shoes, or staves;” but go ye forth in the good things of this world.

And when ye shall hear of a church that is vacant and hath no one to preach therein, then be that a call unto you, and be ye mindful of the call, and take ye charge of the flock thereof and of the fleece thereof, even of the golden fleece.

And when ye shall have fleeced your flock, and shall know of another call, and if the flock be greater or rather if the fleece be greater, then greater be also unto you the call — Then shall ye leave your old flock, and of the new flock shall ye take the charge.

Those who have “freely received” let them “freely give,” and let not men have your words “without money nor without price,” but bargain ye for hundreds and bargain for thousands, even for thousands of silver and gold shall ye bargain.

And over and above the price for which ye have sold your service, take ye also gifts and be mindful to refuse none saying, “Lo! I have enough!” but receive gifts from them that go in chariots, and from them that feed flocks, and from them that earn their morsel by the sweat of their brow.

Yea, take ye gifts of all, and take them in gold and in silver, and in bread; in wine and in oil; in raiment and in fine linen.

And the more that the people give you the more will they honor you; for they shall believe that “in giving to you they are giving to the Lord;” for behold their sight shall be taken from them and they shall be blind as bats, and “shall know not what they do.”

And ye shall wax richer and richer, and grow greater and greater, and you shall be lifted up in your own sight, and exalted in the eyes of the multitude; and lucre shall be no longer filthy in your sight. And verily ye have your reward. In doing these things ye shall never fail. And may abundance of gold and silver and bank notes, and corn and wool, and flax, and spirits and wine, and land be multiplied unto you, both now and hereafter. Amen.

Christian Baptist.

THE APOSTOLIC ADVOCATE. June 1835, ed JT

A Few First Principles of Common Sense

Addressed to those who possess this sense common only to the few.

God is power. All power in the universe emanates from Him. Two kinds of power may be said to operate all its diversified effects — physical and moral. Physical force of power splits rocks, overturns mountains, engulfs cities, etc, and is always subordinate to, and executive of, moral or legislative power.

All power exercised by men is vested, and administered only by the permission of God. The fact that God permits a thing to be done is no proof that He approves it. Thus He permits men to legislate, but does not approve their legislation. The original, underived right of giving laws to mankind is the sole and absolute prerogative of Jehovah. Moses and Jesus are the only two persons in whom He has vested the authority of promulgating codes of law; all other lawgivers, “sacred and profane” are rebels, traitors, and usurpers of the rights of these two. Hence no man, though permitted, has any right to introduce a single law, custom or regulation into society in general, much less into the church of Jesus Christ in particular.

God, being omnipotent, can impart as much power, and to whom, as He pleases. No community of men can of right exercise, or impart to others, more authority than is vested in themselves. No exercise of authority is just or right, which is not sanctioned by God.

The commands of Jesus are authentic, and ought to be obeyed, because they are attested by God; and so ought those of the Apostles for the same reason. The decrees of Popes, Councils, Archbishops, Patriarchs, General Assemblies, Synods, Presbyteries, or Associations of any kind; — or those of Reverends of whatever title, ought not to be obeyed, because they are not attested by God. They are all apostate and antichristian.

All legitimate power or authority is vested in the congregation of the true believers. “The Church is the pillar and the support of the truth.” It has been transmitted, not by clerical succession, but from Jehovah to Jesus, from Jesus to the Apostles, from the Apostles to the faithful, who have retained it to this day.

Though vested with Divine Authority, the faithful can only of right exercise it in conformity with the letter and spirit of the written word. Before an assembly of believers can spiritually or legitimately administer the affairs of the body, the many must individually understand the scriptures concerning those affairs. If the persons, who compose the many, or majority, of a church be ignorant of what the scriptures teach concerning the government of the congregation, their proceeding will be unwarrantable, and therefore not binding on the few who may be enlightened.

As the power, or authority, is vested in the whole church, no individual can of right do anything in said congregation unless called upon so to act by those in whom the power resides; that is, by the many. If every member knew the will of God and would do it, all appointments would necessarily be unanimous. The cause of differences is two-fold; first, ignorance, and secondly, an indisposition to obey the truth when known. Unity of practice is sure to ensue from a knowledge of, and disposition to obey the truth. The means, therefore, that ought to be adopted to attain this desirable end, is to study the scriptures diligently with an honest determination to do whatever they require to be done. The truth is ascertained by testimony. All honest men who think can judge of testimony: if then, two adverse propositions be maintained, the one by this side, the other by that, that should be received, which is sustained by the most testimony — evidence, not votes, should decide; for by two or three witnesses, not by votes, shall every thing be established.

A vote is a voice, affirmatively or negatively given. To decide by vote is to decide by the numbers for or against a proposition. Numeration cannot determine truth; it can determine the strength of parties. To rule by numbers is to substitute the authority of men for that of God. It is the stratagem of the Anti-christ — a scheme of the devil to supersede the wholesome and efficient monarchy of Jesus. A vote may convey authority, but it cannot administer laws — it may make them, but in no instance can it apply them.

The Mediatorial Institution is a Kingdom. Its laws and ordinances were appointed by the Monarch. Nothing remains now but to administer them. No assembly of believers can of right say, that these laws shall not be enforced; no vote of a majority can of right impede their administration. To introduce republican maxims and principles into a monarchial institution, and especially that of the Kingdom of Jesus, is to set up rebellion against the authority of the King. Monarchism and Republicanism are incompatible — one or other must succumb.

Seeing that the many, or majority, cannot en masse administer the laws, and knowing from precepts and examples that some must, upon the principle that a body without discipline cannot long exist, certain of that body must be invested with administrative authority. This authority can only legitimately be conveyed by the many, appointing persons answering to the apostolic description as near as can be, to the offices ordained of God through the apostles of Christ. Persons appointed to the deaconship have a right to all authority necessary for the discharge of the functions thereof; and so in respect to those who are chosen to the administration of the laws.

To entrust power or authority to others, is to surrender to them the right of doing all that the many could of right do; always reserving to itself the privilege of its resumption. Power delegated, or entrusted to others, can no longer be independently exercised by the many, until it be by them resumed. This power when entrusted to a plurality of persons, can only be legally exercised by or with the consent of the majority of those to whom it is conveyed. When the majority of the elders of a church do an act in the presence of the congregation, according to scripture, precedent or rule, it is the majority of said church that acts; for the majority of all assemblies acts through its constituted authorities.

No eldership or executive, can have power enough, that does not possess sufficient to acquit itself of the responsibilities imposed upon it by the Legislative organ. In a congregation of Christians, the elders do not possess as much power as the scriptures entitle them to, who cannot effect the expulsion of a factious, a drunken, or otherwise disorderly member, contrary to the vote of a majority. No organization of a church can be scriptural, which prevents the carrying into effect the precepts of the Apostles.

They who are empowered by the many, according to the scriptural rule, are authorized by God; because constituted according to His appointment: and to them, therefore, it is the duty of all to submit themselves, as to those who watch for their souls and must give an account: that they may do this with joy, and not with mourning; for that would be unprofitable.

“Beloved brethren, human nature is always tending to extremes and transcending what is written. As the saying is, it will strain at gnats and swallow camels by the herd. It set up the Inquisition and is incessantly prying into matters beyond its jurisdiction. It is very fond of playing the judge and of executing its own decrees. It has a zeal but not according to knowledge, and therefore its zeal is intemperate and not the zeal of wisdom or knowledge rightly used. It professes great zeal for the purity of the Church, and would purge out everything that offends its sensitive imagination. But it is not a good thing to have a church without tares, black sheep, or spotted heifer? Yea, verily, it is an excellent thing. But then it is a thing the Holy Spirit has never yet developed, and cannot be developed by any human judiciary in the administration of spiritual affairs. There are certain things that must be left to the Lord’s own adjudication when he comes…” (John Thomas).

“Wherever there is intolerance, wherever we find conditions of communion among Christians imposed, which Christ hath not clearly enjoined; wherever creeds and modes of worship are enforced by human power, and men made to forfeit any of their civil rights, or are stigmatized on these accounts, there is the spirit which is not of God. Wherever one Christian, or a number of Christians, assumes the seat of authority and judgment in the Church of Christ, wherever they call for fire to destroy those who dissent from them or only exclude them from their communion and affection, there is a portion of the spirit of Antichrist, which has so long opposed itself to the benign principles of the Kingdom of the Prince of Peace, has been the cause of so many evils to humanity, and the occasion of making the inconsiderate esteem the amiable yet distinct and uncompromising religion of Jesus, as a source of mischief, instead of benevolence. “Alas, how much of this spirit remains amongst us all!! How few have learned that ‘In Christ circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God’ ” (John Thomas).

Rules for Bible Study

First: In any doctrine taught by types or shadows, the anti-type must always correspond with the type, and the shadow with the substance.

Second: In studying the Scriptures, consider that the New Testament is a commentary on the Old.

Third: Never be afraid of results to which you may be driven by your investigations, as this will inevitably bias your mind and disqualify you to arrive at ultimate truth.

Fourth: Investigate everything you believe – if it is the truth it cannot be injured thereby; if error, the sooner it is correct the better. 

Fifth: Pursue this course with as much independence as if you were the only one concerned.

Sixth: Rely on no authority less than divine in so momentous an undertaking.

PROVE ALL THINGS: HOLD FAST TO THAT WHICH IS GOOD.