"Bible Students"

A convention took place recently near Washington, D. C., composed of people who style themselves '' Bible Students." They have legislated Hell out of existence, declaring in the name of their Christianity that there is no such thing, and calling upon ministers of all denominations to preach against a belief in it.

The call is of little use, for, alas, ministers of all denominations had already ceased pretty much to speak of this distasteful subject long before this convention of " Bible Students." Only, those ministers are more consistent than the "Bible Students." They know the Bible teaches beyond the possibility of a doubt that there is a hell-a place of everlasting punishment, prepared for the devil and his angels- which will also be the abode of all men who, like them, rebel against God. Knowing this well, and that no twisting and turning about the Greek original can change it, they have taken to denying that the Bible is the word of God. It contains the word of God, they say, but it is not itself the word of God. Thus they make themselves free to choose what they like, and eliminate what is distasteful to themselves or their hearers.

But these "Bible Students" have the hypocrisy and the audacity to pretend to believe that the Bible is the word of God. This gives more force to their denial of everlasting punishment. It gives it the authority of God, and thus the devil is better served.

Reader, the "Bible Students" may as well legislate the Great Bear or the North Star out of God's creation as to legislate everlasting, conscious existence in the lake of fire out of His revelation. They are there, whether men like it or not. Moreover, men will find out in the end that " Scripture cannot be broken; " that "not one jot or tittle" of it shall fail, and that it had been far better for them to have betaken themselves to the way of escape from hell, which God in grace is offering them now, than to plunge headlong into it with eyes wilfully shut.

Faces bloated with drunkenness and vice may be seen at any time among the crowds coming out of "Pastor Russell's" meetings, glorying in that "smart man who has knocked hell out of the Bible." What a story this tells! What a satanic way of acquiring popularity! What cruelty thus to deceive men, and turn them from the blessed gospel which delivers from the wrath to come! The Lord said of Judas, "It were better if he had never been born." What will He say to such "Bible Students? "

In the same line of things there reaches us by mail, at the distant point where we now are, a copy of a New York newspaper one of whose reporters gives an interview he had with the present leaders of the Jerry McAulay Mission in Water Street. If the language used by those men is fairly reported, the name of Jerry McAulay, that dear Christian man, should certainly no longer be associated with the mission. He loved the souls of men, and he knew that Christ alone could save them from the eternal consequences of their sins. He knew that His blood alone could wash them from their guilt, and His Spirit alone deliver them from the present power of sin. He pointed fellow-sinners to Christ therefore.

If the report before our eyes be true, his successors, alas, know nothing of Christ and nothing of their own hearts. Salvation to them is to stop drinking and become respectable among men once more. God's claims over man are ignored. His holiness they know not. Their language is blasphemous, and its vulgarity of the lowest and most repellent order. Men everywhere are growing profoundly ignorant of what Christianity is. A copy of The Bible in the World–the organ of the Canadian Bible Society-handed us recently, publishes the following from one of its agents in India:"When the jubilee of the occupation of India by the Crown was celebrated in Salem, a united prayer-meeting was held in the Town Hall, at which prayer was offered in English by Mr. Robinson, in Tamil by a Brahmin priest, and in Hindustani by a Mohammedan Moulvie. Twenty, or even ten, years ago, such a thing would not have been possible."

No, but it is possible now, for they who twenty, or ten, years ago were still "the salt of the earth," have lost that savor; and salt without savor is "thenceforth good for nothing but to be cast out and to be trodden under foot of men."

Such is the trend on all sides. Under all kinds of pleas-love, peace, union-indifference to the claims of the Son of God, unconcern for truth and righteousness, grow apace. Like the temple at Jerusalem, which was to be "a house of prayer," but had become " a den of thieves," soon to be left " without one stone upon another," so Christendom is fast approaching the hour when "the Amen, the faithful and true Witness," will fulfil His warning, " Because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth " (Rev. 3:16).

A Hint to Mothers

In Judges 13 is the account of Samson s birth. An angel is sent to his mother to tell her that God is about to break in upon her barrenness, and give her a son who will be a Nazarite (a separated man) to Him from his first to his last breath. This was great honor from God, even if it made Samson a man of reproach among men, as the long hair signifies-a self-denying man, as abstaining from all that comes from the vine witnesses, even if he failed much in the responsibilities of his Nazariteship. The parents realize the honor, and the father entreats the Lord to send again the messenger to tell them how they should bring up such a child. God answers his prayer, and sends back His angel; but to the father's question, " How shall we order the child, and how shall we do unto him ?" the angel only replies how the mother is to order herself.

If other vocations are worthy of patient training, is not that of a Christian mother? But such training is gotten only in God's school. O, Christian mothers, cherish God's school for yourselves.

(Chap. 2 :1-10.)

(Continued from page 267.)

The decision of the controversy that had arisen at Antioch over the question, Shall the Gentiles be compelled to be circumcised and keep the law of Moses ? left the authority under which Paul was preaching untouched. He continued his mission among the Gentiles, and preached still the same gospel, carrying it into new districts. Galatia was visited by him twice at least (Acts 16:6 and 18:23). He had introduced Christianity there. The Galatians had heard the gospel from his lips; they had received it as he preached it. Through believing and receiving the gospel he brought to them, much suffering had come upon them on its account (chap. 3:4); yet they had so realized its wondrous power that they had spoken of its blessedness (chap. 4:15) until troubling Judaizers had disturbed them.

As already said, these troublers had probably pressed that Paul's gospel was defective, that it needed to be revised and corrected, that they represented those whose authority was higher than Paul's. It was necessary that their representations and claims should be exposed and disproved. To do this, the apostle narrates here (chap. 2:i-10) a number of facts which his third visit to Jerusalem established as being beyond question. In acquainting the Galatian saints with these facts, he proved to them that all the questions these troublers were raising, as to the authority and the authenticity of the gospel he preached, its recognition as of God by the twelve and their fellowship with him in his mission to the Gentiles, had been authoritatively decided. The apostle's arguments with which to convince the Galatians of their error in listening to the pretensions and in believing the claims of the Judaizers, are unanswerable. Let us look at them.

First, he assures them that when he went up to Jerusalem to discuss with the twelve these very questions, he took special pains to make the issue a very practical one. He says, '' I took with me Titus," a Gentile convert (verse i). He took him as one whom he associated with, as entitled to full Christian fellowship. Being a believer through the gospel which Paul had preached, Titus was uncircumcised. Paul made it thus a matter of their deciding definitely whether they would allow him to be entitled to full Christian fellowship. Thus it was not a mere theory they discussed-something they might or might not have occasion to carry out in practice. The question was, Shall Titus, an uncircumcised Gentile, be allowed full Christian fellowship ?

In the second place (verse 2), he informs the Galatians that in going thus with Titus (making it a question of deciding as to their practice) he was acting under God's guidance. This is a very important point. If God revealed to Paul that it was His will for him to take Titus and go and discuss with the twelve the question of his right to full Christian fellowship, it is evident that God was forcing the matter to a definite and authoritative decision. Were not the Galatians responsible to respect and abide by a decision God had forced the apostles to make ? Are not we also bound to accept that decision as being God's will ? It certainly was an authoritative judgment-a judgment to which the authority of God attaches. Saints who, by whatever influences, insist on law-works, on human efforts, as a condition of salvation, are antagonizing the will of God authoritatively revealed.

In the third place, Paul fully acquainted the apostles at Jerusalem with the gospel he preached among the Gentiles. He is here appealing to the fact that it cannot be truthfully said that the apostles and elders were in ignorance of his gospel. He is showing they had very precise knowledge of it; and, furthermore, that since he himself had laid the information before them their decision as to it was not based on unreliable testimony. There can be no question as to their authority to declare whether Paul's gospel was in conflict with their own; neither can there be any question as to whether, in doing so, they were in possession of trustworthy testimony as to what Paul preached.

Fourthly, he shows that he was specially careful about making it a matter for a decision by those who could speak with authority. He was anxious not to run in vain. He did not want men who had privily crept in to spy out Christian liberty so as to the more effectually subject Christians to bondage- men who had no call from God, who had received no commission from Him, therefore without authority, to decide the matter. It was an authoritative declaration of the will of God Paul wanted. Accordingly he went to the divinely-commissioned apostles by themselves. They were the ones who had received the truth directly from the risen Lord. He made sure that the decision of the questions that had been raised as to himself and his mission should be in their hands. He did not subject himself, "not even for an hour," to any who were not authoritative exponents of the truth, who could not appeal to the fact that they had received directly from the Lord that which it was their responsibility to maintain. The apostles realized that the Judaizers were striking a blow at the very foundations of Christianity, and felt the need of an authoritative judgment. Only so could the truth be preserved. What a strong argument to bring to bear upon the Galatians !

In the fifth place, let us notice that he informs them that Titus was not compelled to be circumcised (verse 3). These men of reputation at Jerusalem, with authority from the Lord, permitted Titus to associate with them as one entitled to full Christian fellowship without forcing him to be circumcised, and without subjecting him to the yoke of the law. Here the apostle is appealing to a sample of the practice of the twelve. If the troublers were telling the Galatian saints that the practice of the men of authority at Jerusalem was to circumcise the Gentile believers (which they very likely did), the apostle is showing that, of his own knowledge, he is certain the practice of the twelve has not been as was represented. Furthermore, this act of the apostles at Jerusalem, in granting to the uncircumcised Titus the privilege of full Christian fellowship, was an authoritative decision as to what Christian practice was to be. It was something more than a mere precedent; it was an act to be received as a declaration of the will of God-the establishment of a practice having God's sanction. What a complete refutation of the unfounded assumptions and claims of Judaizers, whether those of apostolic days or our own!

Sixth. In the sixth verse Paul bears witness to the fact that at this conference with the apostles at Jerusalem he had nothing to learn from them. They added nothing to him. They did not so much as suggest that his gospel was defective, or that it needed to be corrected. He was not asked to revise it in any particular. There was nothing in the truth committed to them that was not implied or involved in what he had already received from the Lord. A comparison of the message which they were commanded to proclaim with the message given him to declare did not reveal any antagonism at any point. There was perfect harmony; there was no demand on their part that he should at all modify the gospel which he had been preaching-a telling point; an unanswerable argument.

Seventh :they thoroughly recognized that the gospel Paul was preaching among the Gentiles had been authoritatively committed to him (verses 7 and 8), and that his apostleship stood on ground quite independent of themselves; that if they were divinely authorized apostles, so also had he been called of God and honored with the apostolic office. God had given him to do the same signs and miracles He had given them, and thus He had attested him as being one whom He had set in the place of authority. This could not be denied; nor could the significance of it be resisted. To the question, Has Paul been divinely constituted an apostle ? they could only answer, It is perfectly plain that he has been. If it were asked, Has a deposit of truth been given to him ? the only answer they could give was, It is very evident there has been. And if the question was raised, Must not his apostleship be subordinated to theirs ? they had to admit that he was divinely appointed in absolute independence of them-and they fully recognized it.

Furthermore, in the eighth place, in verse 9, Paul points out another fact of tremendous import. He says, These pillars of the church at Jerusalem seeing that special grace had been given to me, frankly gave me the right hand of fellowship. By this act the apostles at Jerusalem declared themselves to be in full accord with him in his special mission among the Gentiles. They thus said, We unhesitatingly give you and the mission you are carrying on the expression of our recognition, both as a divinely-called apostle, and of your gospel as what you have authoritatively received from the Lord.

Finally, the apostle says, The only matter as to which these pillars at Jerusalem expressed concern was the subject of ministering to the poor. I suppose we are to see in this an expression of their conception of the character of the grace which God is bestowing on Gentiles. In their minds it did not mean license and self-indulgence. To them the free grace of God stamped its own character upon its recipients. They wished it to be understood that in commending and indorsing the gospel as a proclamation of salvation by grace through faith, to be preached everywhere without conditions attached to it, without insistence on the principle of law-works, they were doing so as maintaining that the gospel must be without the suspicion of any taint of unholiness.

That they were not exceeding their apostolic authority in so declaring their idea of the character of the gospel they were indorsing, I think, may be fully allowed. It was right and proper that as apostles they should clear themselves of any complicity with a gospel that lacks the true power of transformation.

In this light then we may regard this suggestion to Paul, that it is incumbent on him to remember the poor, as an authoritative expression of the real character of the gospel and the grace it proclaims. The need of this expression, who that has preached the gospel and realized how men naturally mistake its character, will not recognize ? Universally, unless the heart is laid hold of by the real power of grace, men turn it to license; but such license has not apostolic authority-neither that of Paul, nor of the twelve.

Now if we consider the full import of these facts so forcefully set forth by the apostle for the consideration of the Galatian Christians, it is evident that every pretension, claim, or argument, which the perverters of the gospel must have made to win the Galatians over to their cause, could have no foundation whatever. Their arguments were pure assumptions. They could not cite a single fact in demonstration of their claims. The movement in Galatia in which they were the prime actors is clearly shown to be not of God. The apostle proves it to be a work of evil, an effort of the enemy to undermine the truth in the minds of the saints. He successfully maintains his own divine call. He clearly establishes the authenticity of his gospel, and so its trustworthiness, its perfect reliability. He fully proves his thorough independency of the twelve, while making it clearly manifest that whatever the difference in the features of their respective deposits of truth, there is the most perfect agreement that there is neither opposition nor conflict at any point. Further, he shows that the twelve themselves acknowledged all this, and had frankly and heartily put the seal of their authority on his own practice in giving to Gentile converts unconditionally full Christian fellowship.

How completely he convicts the Galatians of the seriousness of their error in turning so quickly from the preaching they had received from himself, and embracing so ardently the perverted gospel of these unaccredited, unauthorized troublers, who could not point to a single sign of their having received authority from God, or show the slightest evidence of their having the support or sanction of the twelve.

I may add that there are gospels to-day that are as unapostolic as was the gospel of these perverters -gospels which, like theirs, have for their fundamental characteristic the principle of self-effort- gospels which insist on works of man as the condition of salvation. Those who preach them are manifestly not preaching the gospel of God-the gospel He committed to the apostles, whether to the twelve or to Paul. And those who are believing and supporting such gospels are not believing and supporting the divinely-authorized gospel.

Many, no doubt, are sincere, but they are deceived. May God deliver them! May He open their eyes to see the truth that will free them from their wretched bondage to the error of salvation by their own works! May He work in their souls the sense of the grace that is in Christ! C. Crain

(To be continued.)

Closed is my pilgrimage, and I am basking
In the full sunshine of God's love.
There's not a joy but cometh without asking;
"Tis bliss ineffable I prove.

In the vast circle of His matchless favor,
Forevermore I shall abide :
The weary pilgrim and the homeless stranger
Is found with Him, the Crucified.

In Him accepted as in Him arrayed,
In heaven's unsullied light I stand:
My great indebtedness my Surety paid,
And hither led me by His hand.

Though Christ it were to live, still death is gain:
The earthly house, by sin defiled,
Is dropped, and my pure spirit bears no stain
Of what it was ere yet God's child.

Unclothed, for that bright morn with Him I wait,
When His glad shout shall pierce the skies
When for His saints He comes in royal state,
Object supreme of longing eyes.

"Even so, come, Lord Jesus."

L.

THE BAPTISM OF THE HOLY SPIRIT AND OF FIRE

(Continued from page 10.)

It is remarkable how many expressions from the Scriptures, of diverse and widely differing meanings, are pressed into service by the perfectionists to support their views, and supposed by them to be synonymous with St. Paul's "second benefit." We have already examined some of them, and shown they have no reference whatever to the theory of the eradication of inbred sin at some time subsequent to conversion. Of all these expressions, the one that heads this chapter is ever given the most prominent place, and it is triumphantly alleged, with no possibility of serious refutal, that in this at least we certainly have what to many in the beginning of this dispensation was a blessing received after having been born again. Were not the apostles all children of God before Pentecost? Did they not all have the forgiveness of their sins ? Surely. Yet who can deny that they received the Spirit only at Pentecost ? And if this was so with them, how can we suppose there is any other way now of becoming fit for service ? Each individual must have his own Pentecost. If he does not, he is likely to miss heaven after all. And here the holiness teacher feels sure he has clinched his favorite doctrine beyond all possibility of disproof. Some distinguish between the baptism of the Holy Spirit and that of fire, and thus make a third blessing (!); but the majority consider the two as one,-the Spirit coming upon and within the justified man, like a flame of fire, to burn out all evil and impart divine energy. Thus they sing:

" Refining fire go through my heart,
Illuminate my soul:
Scatter Thy light through every part,
And sanctify the whole."

We must therefore turn again to our Bibles and carefully examine all that is thus recorded concerning the Spirit's baptism, noticing too, some other operations of the same Spirit, which have been greatly misunderstood by many.* *If I could feel sure that all my readers would procure a copy of S. Ridout's " Lectures on the Person and Work of the Holy Spirit," I would not take the trouble to write this chapter. But if any find my briefer remarks at all helpful, let me urge them to send for this larger work, which the same publishers will gladly supply.*

It was John the Baptizer who first spoke of this spiritual baptism. When the people were in danger of giving the forerunner an undue place, he pointed them on to the coming One, the latchet of whose sandal he felt unworthy to unbind, and he declared, " I indeed baptize you with water unto repentance, but He that comes after me is mightier than I, . . . He shall baptize you with the Holy Spirit and fire; whose winnowing fan is in His hand, and He shall thoroughly purge His threshing floor, and shall gather His wheat into the garner, but the chaff He will burn with fire unquenchable" (Matt. 3 :11, 12, N. T.).

In Mark's account no mention is made of fire. The only portion of John's declaration quoted is, "There comes He that is mightier than I after me, the thong of whose sandals I am not fit to stoop down and unloose. I indeed have baptized you with water, but He shall baptize you with the Holy Ghost" (Mark i:7, 8). There is a reason for the omission of "and fire," as we shall see in a few moments.

Luke's account is the fullest of all. After telling of John's mission, by emphasizing the large place that coming wrath had in it (as also in Matt. 3:7-10), "The axe," he declares, "is already applied to the root of the trees; every tree, therefore, not producing good fruit, is cut down and cast into the fire " (Luke 3:9). But who will execute this solemn sentence ? Will it be John himself or Another to come after him ? And if Another, will His coming be alone for judgment ? John gives the answer farther down:"I indeed baptize you with water, but the mightier than I is coming, . . . He shall baptize you with the Holy Spirit and fire; whose winnowing fan is in His hand, and He will thoroughly purge His threshing floor, and will gather the wheat into His garner, but the chaff He will burn with fire unquenchable" (vers. 16, 17, N. T.)

In the Gospel of John, again, as in that of Mark, nothing is said of fire. It is only, " I beheld the Spirit descending as a dove from heaven, and it abode upon Him. And I knew Him not; but He who sent Me to baptize with water, He said to me, Upon whom thou shalt see the Spirit descending and abiding on Him, He it is who baptizes with the Holy Spirit. And I have seen and borne witness that this is the Son of God " (chap, i:32-34).

The only other promise of the Spirit's baptism is that given by the risen Lord Himself ere His ascension, as recorded in Acts 1:5. After commanding the disciples to tarry at Jerusalem for the promise of the Father soon to be fulfilled, He says:" For John indeed baptized with water, but ye shall be baptized with the Holy Spirit not many days hence." Again, there is no mention of fire.

In chap. 2 of the Acts we have the historical fulfilment of these promises. The Holy Spirit descended from heaven and enveloped all the one hundred and twenty believers in the upper room, baptizing and indwelling them. There is no mention of the fire. Instead of that we read of something very different. "Cloven tongues, like as of fire sat upon each of them." Observe the statement carefully. It does not say a baptism of fire, but tongues, having the appearance of fire, sat upon each one. Was this that fiery baptism of which John spake ? I think not-and for a very good reason.

Twice we have found the double expression used, "He shall baptize you with the Holy Spirit, and with fire." Three times we have seen the last expression omitted. Why this difference ? John is addressing a promiscuous company in both Matthew and Luke. Some are repentant, waiting for Messiah; others are proud, haughty, hypocrites, and unbelievers. Some are humbly baptized in water, as signifying the death their sins deserve. Others evade the baptism, or would undergo it while unrepentant. John says in effect:Whether you are baptized by me or not, you shall all be baptized by the coming mighty One, either by the Holy Spirit, or in fire! He will make a separation
between the true and the false. Every corrupt tree will come down and be hurled into the fire! Too proud to be baptized in water unto repentance, the haughty Pharisee will be baptized in the fire of judgment.

The wheat will be gathered into the garner:they will be the Spirit-baptized ones. The chaff will be cast into the fire:this will be their baptism of wrath.

In the accounts given by Mark, John, and in the Acts, there are no unbelievers introduced. Both John and Jesus are speaking only to disciples. To them they say nothing of the baptism of fire. There is no judgment-no wrath to come-for them to fear. They receive the promise of the baptism of the Spirit only, and this was fulfilled at Pentecost.

From this point on, that is from Acts 2, we never hear again of this baptism as something to be waited for, prayed for, or expected. The promise of the Father had been fulfilled. The baptism of the Holy Spirit had taken place. There was never another Pentecost recognized in the Church. Only once thereafter is the baptism so much as mentioned in the New Testament, and that as something past, in which all who were believers had shared. " By one Spirit are ye all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have all been made to drink into one Spirit." This is the inspired statement of i Cor. 12:13, and it is addressed to "all in every place, who call upon the name of Jesus Christ our Lord " (i Cor. i:i). Many of them were weak Christians, many were carnal, many failed to enter into much of the glorious truth pertaining to the New Dispensation, but all were baptized by the one Spirit into the one body of Christ.

We must therefore enquire carefully what that spiritual baptism accomplished, and why it took place subsequent to the new birth or conversion of the apostles and other believers in the opening of the book of Acts.

First, let it be noted, the baptism of the Spirit was a future thing until Jesus was glorified. It was after His ascension that He was to send the Spirit, who had never hitherto dwelt upon the earth. While Christ was here the Spirit was present in Him, but He did not then indwell believers. " The Holy Ghost was not yet given, because Jesus was not yet glorified." In His last hours with His disciples He spoke of sending the Comforter, and He contrasted the two dispensations by saying, " He hath been with you, and shall be in you."

Secondly, observe that He was not to come for the cleansing or freeing of the disciples from sin. True, He would indwell them, to control them for Christ and empower them for holiness of life, and for authoritative testimony. But His special work was to baptize or unite all believers into one body. He came to form the body of Christ after the Head had been exalted in heaven, as Man, at God's right hand. The Saviour's work on the cross cleanses from all sin. The Holy Spirit unites the cleansed into one body with all other believers, and with their glorified Head.

Thirdly, the body being now formed, individual believers no longer wait for the promise of the Father, expecting a new descent of the Spirit; but upon their believing they are sealed with that Holy Spirit, and thus are linked up with the body already in existence.

In the early chapters of Acts we have a number of special manifestations of the Spirit, owing to the orderly formation of that mystical body. In Acts 2, the one hundred and twenty in the upper room are baptized into one body. Those who believed and were baptized with water, to the number of over three thousand, received the same Spirit, and were thus added by the Lord, to the newly-constituted Church or assembly.

In Acts 8 the word of life overleaps Jewish boundaries and goes to the Samaritans, who are obliged to wait till two apostles come from Jerusalem ere they receive the Spirit-"that there be no schism in the body." These ancient enemies of the Jews must not think of two churches, or two bodies of Christ, but of one ; hence the interval between their conversion and the reception of the Spirit upon the laying on of the apostles' hands. The Jews and Samaritans had maintained rival religious systems and temples for hundreds of years, and the contention was very bitter between them (see Jno. 4:19-22). So it is easy to see the wisdom of God in thus visibly and openly uniting the converts of Samaria with those of Jerusalem.

In Acts 10 the circle widens. Grace flows out to the Gentiles. Cornelius (already a pious man, undoubtedly quickened by the Spirit), and all his company, hear words whereby they shall be saved -brought into the full Christian position-and as Peter preaches, the Holy Ghost falls on them all upon their believing, a manifestation of power accompanying it, as a testimony to Peter and his companions;-they spake in foreign languages by divine illumination of the mind and control of the tongue. They are added to the body.

One exceptional instance remains; that recorded in Acts 19. Apollos has been preaching the baptism of John in Ephesus, knowing not the gospel of Christ's death and resurrection and the Spirit's descent. He was carrying to the dispersed Jews in Gentile cities the message of John. Instructed by Aquila and Priscilla, he received the full revelation and went on to Corinth. Paul followed him to Ephesus, and found certain disciples, who clearly came short of the Christian place and walk. To them he said, "Did ye, upon your believing, receive the Holy Spirit?" They replied, "We did not so much as hear that the Holy Spirit had come."* *See the Revised Version.* Now Christian baptism is "in the name of the Father, and the Son, and the Holy Spirit." So Paul asks, "Unto what then were ye baptized ? " This brings all out. They answer, "Unto John's baptism." Upon this the apostle preaches the truth of the Christian revelation, setting forth Christ as the one predicted by John, who had now come, died and risen, and who had sent the Holy Spirit down from heaven. They received the message with joy, were baptized by authority of the Lord Jesus, and upon the imposition of Paul's hands, received the Comforter. They too are added to the body, and the transitional state had come to an end.

Thereafter no mention is ever made of an interval between conversion and the reception of the Spirit. He now indwells all believers, as the seal that marks them as God's (Eph. i:13-15; see R. V.), whereby they are sealed till the day of the redemption of their bodies (Eph. 4:30).

If any have Him not, they are none of Christ's(Rom. 8:9). The indwelling Spirit is the Spirit of adoption, "whereby we cry Abba, Father." It is therefore impossible to be a child of God and not have the Spirit. He is the earnest and the first-fruits of the coming glory (Rom. 8:11-17, 23). He is our Anointing, and the youngest babe in Christ has this divine Unction (i John 2:18-20, 27).

Because we have the Spirit, we are called to "walk in the Spirit," and to be " filled with the Spirit,"that thus our God maybe glorified in us (Gal. 5:16; Eph. 5:18). But the Spirit's indwelling does not imply or involve any alteration in or removal of the old carnal nature, for we read, "The flesh lusteth against the Spirit, and the Spirit against the flesh:and these are contrary one to the other, so that ye cannot [or, might not] do the things that ye would" (Gal. 5:17).

Believers' bodies are the temples of the Holy Spirit, and we are called to guard them from pollution, and hold them as devoted to the Lord. It is because we are thus made members of Christ and joined to the Lord that we are exhorted to flee fornication and all uncleanness (i Cor. 6:12-20). How utterly opposed to the so-called holiness system would exhortations such as these be ? Think of teaching a man that because he has the Holy Spirit, all tendency to sin has been eliminated from his being, and then exhorting him to flee fleshly lusts which war against the soul !

Because I am indwelt by the Spirit I am called to walk in a holy way, remembering that I am a member of Christ's mystical body formed by the Spirit's baptism at Pentecost.

The baptism of fire I shall never know. That is reserved for all who refuse the Spirit's testimony, who shall be cast into the lake of fire, when the great day of His wrath has indeed come.* *If any object to this, and consider I he fiery baptism to be synonymous with the "tongues like as of fire" on Pentecost, I would ask them to carefully read again Matthew's account of John's ministry.*
H. A. I.

Then

" Deep down in the hell where all Christless ones go,
Immersed in despair and surrounded with woe,
They'll be hurried along on the fiery wave,
With no eye to pity and no arm to save."

God grant, my reader, that you may never know this dreadful baptism, but that if not already numbered among those baptized by the Holy Spirit into the body of Christ, you .may now receive the Spirit by the hearing of faith, as did the Galatians of old when they believed the things spoken by Paul (Gal. 3:2, 3). H. A. I.

(To be continued.)

There comes a day-not one in seven-
When earth's fair gates shall turn toward heaven:
A day the seer's prophetic eye,
In the dim distance, could descry.
Time's reign will be a thousand years,
And rest on earth again appears.
O heavenly Peace, thou then canst stay
With busy life, in that bright day!

There comes a day-'tis ushered in
By advent of the King of kings.
As Victor-Prince He comes, to claim
By title-deed His vast domain.
Behold His "vesture dipped in blood"!
His name is called "The Word of God."
His bride, all beauteous in His sight,
Follows, attired in peerless white.

There comes a day-who may declare ?-
Myriads of myriads fill the air.
Th' armies of heaven descend in view,
Such is His royal retinue !
List as the glad hosannas rise
From all above, below the skies :
"Blessing and honor, glory and power
Unto the Lamb forevermore! "

There comes a day-it may be near !-
This weary earth's most blessed year.
Gladness and joy for griefs and fears.
This long, familiar "vale of tears "
Cast off her garb of sable hue,
And, sparkling with the early dew
Of youth renewed, rejoice once more,
And peace shall reign from shore to shore!

There comes a day-earth's arch-foe bound!
No more his lion roar resound;
No subtle art, deceiving smile,
The weak, unwary heart beguile:
But life shall bear the grand impress
Of simple truth and righteousness.
Creation, groaning, waits for thee;
Speed, speed thee on, blest jubilee!
There comes a day-creation's own-
When psalms of praise the desert crown;
With carolings of joyous life,
A purer atmosphere be rife.
The lion and the lamb abide
In gentle nature side by side;
And the poor beast, if servant still,
Move under kind and tempered will.

There comes a day-lift up the voice
In one loud anthem! Earth, rejoice!
The curse, forever passed away,
All precious things return to stay.
Thistle and thorn and noxious weed-
True emblems of the heart, we read-
As darkness flees before the light,
Have fled as evil out of sight.

There comes a day-aye, listen, man!
Bring culture, progress, all you can,
They are as naught! That day will reveal
A richer plan, with Heaven's own seal;
For God will make all things to bend
To His own will-to this glorious end.
Then hail! all hail, millennial day!
The Prince of Peace shall His scepter sway!

A. L. G.

Chapter 6.

(Concluded from page 153.)

In chap. 6:1-6 the difference between the legal system and Christianity is very strikingly presented. The apostle supposes the case of a man who has been overtaken in some fault. He has made some misstep. Who will be most likely to recover that man ? Will one in whom the spirit of pride and self-boasting has been fostered know how to reach the springs of that man's failure ? Will he so understand the way of restoration as to be able to demonstrate it to the failing one ?

It is evident the spirit of vainglory widely prevailed among the Galatians, with pretensions of great spirituality. This was the fruit of the leaven of legality which had been introduced among them.

It is to this boast of being spiritual the apostle ironically refers when he says, "Ye which are spiritual." As if to say:Here is a test for your spirituality:this man overtaken in a fault, recover him. Will your boasts of superiority help him? Will high thoughts of self restore him? How utterly futile would all this be in such a case ! How well the apostle knew it! Hence his suggestion that the recovery of a man from his fault will require real humility. There will be need of remembering one's own liability to err. It is the consciousness of this that fosters in us (men in whom sin dwells) that spirit of meekness which enables one to make the burdens or troubles of another his own. This lowliness is what Christ Himself exemplified. Christians should walk as He walked (i John 2:6). The leaven of legality in the Galatians had turned them from the ways in which is fulfilled the law which controls in the life of Christ. Grace, and grace alone, enables for such ways.

In thinking themselves to be spiritual, the Galatians were self-deceived, and this self-deception was the fruit of legality. Had grace been the controlling principle, each one would have been concerned about their own burdens-their responsibilities-and instead of glorying as above those they judged to have failed, they would be rejoicing in the grace that had enabled them to meet their obligations.

It may be in place here to explain that in the original the words for burden, in verses 2 and 5, are not the same. In verse 2 it expresses the trouble of mind in which the one who has failed is, and with which, where grace, not law, is operating, one will identify himself. He will make that trouble his own in a very real way. In verse 5 the word expresses responsibility. Every one is personally accountable, and must answer for himself and not another.

In verses 6-10 the apostle contrasts the effects of legality and grace in another way. It is evident the introduction of the leaven of legality among the Galatians had resulted in the drying up of the outflowing streams of grace. The ways in which grace expresses itself had been given up. The apostle reminds them of it and would call them back to them. Grace, the grace the gospel had made known to them, taught them to communicate in all good things to those whom God had used to instruct them in the things of God. They had formerly, we may surely believe, had their part in forwarding the apostle on his way. Now the good things they once gave so heartily they were withholding. The activities in which grace had instructed them had been to a large extent checked.

The faithful apostle warns them against being deceived. He tells them, " God is not mocked." Their pretensions, their provoking one another, their envying one another, will not pass before His eye as the fruit of the Spirit. Even in nature we may learn that the harvest will be according to what is sown; this law is no less inflexible in the spiritual sphere. If the sowing is to the flesh, the reaping must be of the flesh also, and that too, according to the law of increase.

And here I must warn against a grave mistake often made. Sowing to the flesh must not be limited to what we commonly call the vulgar and gross things. There is sowing to the flesh in connection with what is regarded as cultured and refined. It was this sort of sowing that prevailed among the Galatians. In either case the harvest is not the abiding fruits of the Spirit. Christians are characterized by the fruits of the Spirit-fruits that are the anticipation of the joys of that time when we shall have entered upon the final and permanent condition of the life of which by grace we are participants now. Bearing these fruits is '^well-doing." The apostle exhorts us not to weary in it, and assures us that there will be no disappointment in the harvest if the sowing is to the Spirit. Instead of drying up the channels in which love flows out, we are exhorted to seize upon every opportunity for the service of love. How such service shines in contrast with the drying up of love's activities through the leaven of legality!

In verses 11-14, the apostle contrasts the motives actuating himself with those governing the troublers among the Galatians. Whether we read, "Ye see how large a letter," or with others, "What large letters, I have written unto you with mine own hand," it is clear Paul was seeking to impress the Galatians with what was a manifest fact, that in the intensity of his desire to communicate with them he had not waited for an amanuensis to write for him at his dictation as was his custom (2 Thess. 3:17). A practiced amanuensis could have produced a more attractive manuscript, but the apostle had not the ambition to make "a fair show in the flesh"- which, manifestly, was actuating the perverters of the gospel. The apostle faithfully exposes it.

The reasons for forcing the believing Gentiles to be circumcised were two. First, the cross of Christ, which abolishes all distinctions of men in the flesh, was an offence to the Jews. Association with the uncircumcised, though believing Gentiles, brought persecution upon them. They were anxious to avoid it. Hence they insisted strenuously on believing Gentiles being circumcised.

The second reason was their desire to be able to point to the circumcision of the believing Gentiles as a proof of their being different from the mass-better than the rest. It was not because they themselves were in reality keepers of the law. The apostle says they were not. Nor did they really expect the circumcised Gentiles to keep the law. Their purpose and desire was to be able to justify themselves in their association with Gentiles. They thought they could do that if they could convince the unbelieving Jew that the Gentiles they associated with were a better class of Gentiles than the rest. Their circumcision would be a proof that they did not give to the cross the meaning in which it was an offence to the Jew-that they did not regard it as God's declaration of the utter unprofitableness of the flesh. Paul, however, insists vigorously on the true significance of the cross. With him it mean's God's irreversible judgment, the complete cutting off of man in the flesh. To him, who in faith took sides in it with God, it was the world's crucifixion. It was the end of the world for him. He could no more be a part of it or have any place in it. On the other hand, it was also his crucifixion to the world; because of his subjection to it, the world itself linked him with the crucified One-had no more use for him than it had for the One they had crucified. The cross then in its true import measured the gulf that was between the world and Paul.

Oh that the truth of this were in our souls, beloved, in the same power as it was in the soul of the apostle. However far behind him we may be as to actual practical realization, let us maintain the truth of it faithfully. Paul is the authoritative exponent of Christianity. It is the actuality, the verity of God. Our subjective realization of it, alas, is defective; yet, thank God, every Christian has title to proclaim and insist on the divine reality as what God Himself has established, and in its actuality is permanent and unchangeable. Of course, no one who is before God will boast of its being subjectively realized in fulness.

Verses 15-18 are the apostle's conclusion. It is brief, but a rich and most precious statement of divine truth. Christians are in Christ Jesus, as elsewhere taught; it is of God they are in Him (i Cor. i :30). How immeasurable is the grace that has laid hold of us and taken us out of our relationships with the failed first man, and established us in eternal relationship with Him who is the Second and Last Adam! What unbounded mercy to be called of God, to be connected with Him! But if our being in Christ Jesus is of God's sovereign grace, then neither circumcision nor uncircumcision counts for anything. A believer from among the circumcised is nothing more than a believer from among the uncircumcised. What counts in Christ is what God has wrought. A circumcised Jew to be in Christ has to be created anew, or born again, through faith. An uncircumcised Gentile comes to be in Christ in the same way. It is not subjection to a religious rite or a ceremonial performance, but new creation.

In Christ Jesus, then, there is no opportunity for boasting, except in Christ Himself, who is all- everything. What we are in ourselves is nothing. What we make ourselves to be by our own efforts to improve goes for nothing. Christ is all.

Now the apostle wishes peace to be upon all who walk after this rule. The Galatians in following the perverters were not walking after the rule of new creation; they were not walking as men who had been created anew in Christ Jesus. They were not therefore in that faith in which peace and mercy could be realized.

It is altogether likely that being connected with the nation of Israel was a matter of great importance in the eyes of the troublers, and through them the Galatians had come to attach great importance to it also. But the apostle indicates that the important thing for an Israelite is to be an Israelite of God. Elsewhere he teaches that they are not all Israel that are of Israel (Rom. 9:6). Only the believing Israelites are real Israelites-Israelites of God. Such are included among those upon Whom Paul here wishes peace and mercy.

How forcefully he appeals to the authority under which he was writing. He says, " Henceforth let no man trouble me." If proof were needed that he was an authenticated messenger of the Lord Jesus, he was able to give it. He bore in his body the brands by which the Lord Jesus had signalized him as being His bond-servant and representative. Those scars that he had received in his many persecutions declared him to be the bearer of Christ's message to the world and the Church.

The end is abrupt. There are no salutations, no reminders of associations fondly remembered and affectionately cherished. It is simply, " Brethren, the grace of our Lord Jesus Christ be with your
spirit. Amen." C. Crain

(John 17:9.)

All believers may not see simply and clearly what a great salvation is theirs; but of every one who trusts in the Lord Jesus Christ, no matter how feeble the faith maybe, He says, "They are Thine." Faith is not our Saviour. Christ is. It is not how much faith we have which saves. It is the death of Christ. It is not our apprehension of the entire word of God which cleanses us from sin. It is the blood of Jesus. An Israelite on the Passover night might be in trembling as he thought of the judgment; but when the blood was on the doorposts, he was absolutely safe. It was not his faith which freed him from the judgment. It was the blood of the slain lamb. So it is not the measure of our faith which makes us children of God. It is faith in Christ. "Ye are all the sons of God by faith in Christ Jesus" (Gal. 3:26). Not by great faith, not by magnificent faith, not by wonderful faith, but just by faith. The Lord Jesus says, " I have given unto them the words which Thou gavest Me; and they have received them" (John 17:8). These are the people of whom He says, "They are Thine." What comfort of soul this gives us, to know we are God's property! It sets at rest every doubt as to our eternal safety. Our Lord has said, "My sheep hear My voice, and I know them, and they follow Me:and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of My Father's hand" (John 10:27-29).

Settle down on this fact, troubled soul:every believer belongs to God, and He will let no one touch His property. F.

SIMPLE PAPERS FOR YOUNG CHRISTIANS

BY H. A. IRONSIDE

" Fear not, Paul . . . lo, God hath given thee all them that sail with thee."-Acts 27 :24.

CONVERSION TO GOD.

He who sails with Paul has been truly and definitely converted to God. Paul's conversion occupies a larger place in the New Testament than any particular doctrine that Paul preached. About this, God would have no uncertainty. He lets us know clearly how Paul began the voyage to an eternity of bliss.

Three full chapters in the Acts are devoted to this important subject. In chapter 9 we have Luke's historical account of this model conversion. In chapter 22 Paul himself gives what has been called
the " Hebrew narrative " of this blessed event. He relates his conversion to Jewish auditors in a manner especially calculated to appeal to them. In chapter 26 we have his "Gentile narrative," where, "being made all things to all men," he again tells of his conversion, but in such style as to be clear to Agrippa the Edomite and Festus the Roman.

Then in the first chapter of the letter to the Galatians he once more dwells on this wonderful theme, particularly emphasizing the sovereignty of God in it all (verses 15, 16). The 3d of Philippians is a fifth account, where his special object is to disclaim all human merit; and he once more refers to it in i Tim. i:12-17, where he declares that in him as chief, Christ Jesus had shown all long-suffering, "for a pattern (or model) to those who should hereafter believe on Him to life everlasting."

With such an array of Scripture before us, which I hope each reader will carefully peruse, it is surely manifest that no one sails with Paul who did not begin with conversion.

I know it is unpopular to press this in some quarters today. "Don't trouble people about the how, where or when of conversion. The only thing of importance is to determine how they stand now." Such is the unscriptural and misleading instruction often given. And because of this souls are harmed by an easy-going ministry that does not arouse the conscience, and lets people complacently drift on to a lost eternity who are not sailing with Paul, though they fancy all is well. The words of the Lord Jesus may surely rebuke all such folly:'' Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven " (Matt. 18:3).

Conversion then is a very real experience, and not something that may take place unconsciously. I do not mean by this that all know the day, the hour, the moment, when they were converted. Paul did, undoubtedly; but often young persons go through a prolonged period of exercise, in which, little by little, they learn the folly of self-confidence and the simplicity of faith in Christ alone for salvation. When He is trusted in, conversion has taken place; but, for lack of sound teaching, many do not realize this, and so have more or less perplexity in answering the questions, " When, or where, were you converted ?"
But there should certainly be no difficulty in regard to the how. All people are converted in exactly the same way, however experiences may vary. Conversion is a turning from self to Christ; it is ceasing to rely on one's own fancied merits and trusting in the Lord Jesus alone. Has this great change occurred in your life, my reader ? If so, you have been converted, and you are now sailing with Paul.

Let no doubts or fears distress your soul if you do not seem to see things just as others do. Do not allow Satan to torment you with thoughts of your un-worthiness, or questions as to whether your faith is of the right kind. It has never been God's way to put all souls through some stereotyped experience. No two Bible conversions are alike as to the means of awakening or the way in which the soul was led to trust in Christ. And, on the other hand, it is important to remember that if you were worthy, you would not need a Saviour. It is because of your unworthiness you came to Him, the worthy One. Let your soul then be occupied with Him, and not with your own frames and feelings.

And as to "the right kind of faith"-a difficulty felt by vast numbers of young believers-remember it is not the right faith that saves, but faith in the right Person. You might have the strongest possible faith in yourself, in the priest, in the church, in the sacraments, in visions or dreams, and be lost forever. But, on the other hand, the feeblest faith in Christ Jesus, God's Lamb, saves for all eternity, and puts you forever in Paul's company.

In each account given of his conversion we see how God showed him the futility of self-righteousness and human religiousness as a means of salvation, and the absolute certainty of eternal salvation when the Lord Jesus is trusted in and confessed. When He becomes the soul's object, conversion is an accomplished fact.

So when we ask, "How, when, or where, were you converted ?" we really mean, "How were you led to trust in Christ ? When did you find out that He alone must be your Saviour ? Where did you get that sweet rest in Him ?"

And if, perchance, your exercises covered a number of weeks or months, out of which you emerged at last resting on His mighty arm and trusting His finished work, do not be distressed that you cannot particularize, but boldly confess Him as Saviour and own Him as Lord; for all who have turned from self to Christ are in the fullest, clearest, scriptural sense converted.

You may be troubled and perplexed about many things; your knowledge of many subjects may be very vague; your conflicts with yourself may be most trying, and at times thoroughly discouraging; but let nothing make you doubt that you are converted, and therefore eternally saved, if Christ is the One to whom you have turned for deliverance. Count on God to make all else clear as you go on, and fear not as to the final issue; for all who sail with Paul shall come out right in the end. The devil knows this, and therefore seeks to rob you of the good of it; but it is written, "Resist the devil, and he will flee from you."

(To be continued.)

" Surely every man walketh in a vain show:surely they are disquieted in vain:he heapeth up riches, and knoweth not who shall gather them. And now, Lord, what wait / for ? my hope is in Thee"(Ps. 39:6, 7).