Vol. Ill

BROOKLYN, N. Y.

No. 1

CREED SMASHINGS

NECESSARY FOR FEDERATION

Congregational, Presbyterian and Methodist

'Say ye not, A Federation, to all them to whom this people shall say, a Federation; neither fear ye their fear, nor be afraid.”—Isaiah 8:12.

THE desirableness of oneness in the Church of Christ is beyond dispute. The impropriety of sectarianism or division is now generally conceded, although twenty years ago many defended the divided condition of the Church as being helpful. They pointed to our Lord’s words, I am the Vine and ye are the branches; every branch in me that beareth not fruit my Father, the Husbandman, taketh away. And every branch that beareth fruit he pruneth, that it may bring forth more fruit.—John 15:1-5.

They claimed that the denominations were the branches. The evident teaching of the Master here is that his people are related to him in an individual sense and not as parties, sects or denominations, and that they are dealt with from the individual standpoint as one Church and not many.

St. Paul enunciated the same great truth (1 Cor. 12:13), declaring that the Lord Jesus is the Head of the Church, which is his Body, and that as the human body has many members under the full control of the head, except when diseased, so the Church, as members in particular of the Body of Christ, are all to be subject to the Lord as their Head. They are all to be so connected with their Head, and thus with each other, that when one suffers, all suffer with it, and when

one rejoices, all rejoice with cause they all have fellowship one spirit of the Head.

Hence the eye cannot say

it, in

be-the

to

the

hand, nor the hand to the foot, I have no need of you, for every member is necessary to the prosperity of the Body as a whole. And as the joint supports and strengthens the limb and is joined thereto by sinews, etc., so individually God’s people are united to each other in the bonds of grace and truth and love.

Church Federation Quite Different

It must be conceded that Church Federation or Confederacy is in many respects quite a different thing from the Church’s oneness illustrated by our Lord’s parable of the vine, and the Apostle’s illustration of the human body. Nevertheless, since a Federation is proposed as the nearest possible approach to the enjoined spiritual Union, it is proper that we and all Christians everywhere should enquire carefully the cost and the gain implied in the Federation movement. In this series of discussions the cost of Federation to the creeds of the most prominent denominations will be impartially considered. First in the list let us consider the sacrifices of Congregationalism, Presbyterianism and Methodism.

• (1) As to Church Government very slight .concessions will be required of any of the federating denominations. Denominational liberties as respects forms of worship and methods of government and discipline are to be permitted very loose rein. The Federation proposes chiefly the regulation of home and foreign mission work and a general watch-care over the interests of the federated systems along the lines of political influence. The expectation is that the political power of the Federation will have considerable to do with moulding of legislation favorable to the Federation, and later on, unfavorable to the smaller denominations not associated in the Federation.

• (2) It is along doctrinal lines that the sacrificing in the interest of Federation will be chiefly demanded.

that he predestinated an elect, saintly few to heavenly glory, and equally foreordained that the remainder of thousands of millions of non-elect should be maintained in life to all eternity, in order that they might suffer excruciating pains, both mental and physical, never-ending, as a part of the supposed penalty of the “Original Sin” committed by our first parents in Eden.

Evidently there will be few people in these highly intelligent Christian bodies ready to insist, as our forefathers did, that this element of faith is essential to salvation. Few of us would agree with Brother John Calvin, the great architect of this creed, that feti'ow-Christians rejecting this doctrine should be burned at the stake, as Brother Calvin decided in respect to Brother Servetus. No, thank God! We have outgrown some of the narrowness which so terribly fettered some of our brethren during the dark ages.

No Infants in Eternal Torment

Few any longer believe that there are “infants in hell not a span long,” because non-elect. Even where the doctrine of Election is still blindly held, few have the temerity to state their belief that any innocent infant was predestinated to everlasting torture. But Brother Calvin’s contention, expressed in the Westminster Confession, is that there are no innocent infants—that the condemnation of Original Sin was to eternal torture and that Adam’s children, “born in sin and shapen in iniquity,” were therefore not innocent, but guilty—born under the sentence of eternal torment and salvable from it only through membership in the Church of Christ.

Indeed we may say that this theory was still older than 'Calvin, for did not St. Augustine first declare the danger of infants to eternal torture and the necessity of their being brought into the Church of Christ by baptism in order to escape eternal torture? And is not the force of this teaching still manifest amongst both Protestants and Catholics, as evidenced by their fear to have an infant die unbaptized ■■—so that some, in extreme cases, even practice “baptism in utero”?

Doctrinally Methodism is indirectly opposed to Calvinism in every sense of the word. Possibly Methodists will have less to concede than Calvinists, because, although in Wesley’s day the doctrine of Free Grace was combatted on every hand, it is now the tacit faith of the vast majority of Christendom. The doctrine that God had premeditated and irrevocably foreordained the eternal torture of our race except a handful of the Elect was too horrible a one to stand.

So the Methodist doctrine of Divine Love for all and Free Grace as respects salvation has appealed more and more to the growing intelligence of mankind. Nevertheless we cannot do otherwise than concede that it will matter little to the thousands of millions which all “orthodox” creeds consign to eternal torture whether they shall suffer eternal agonies as a result of Divine lovelessness in foreordaining their sufferings or of Divine inability to outwork for their benefit the supposed advantages of Free Grace arranged for them by Divine Love.

The More Excellent Way

Our suggestion is that now, in the

ator as an all-powerful, but merciless sovereign.

In this blessed light now shining from God’s Book have we not a basis for Christian union? Let us see! If we can find in God’s Word that the doctrine of Election and the doctrine of Free Grace are both true, both Biblical, but that one belongs to the Church in this Gospel Age and the other to mankind in general in the coming Age, will not this solve our problem and give us doctrinal union instead of a mere federation based Upon the ignoring of doctrine? We can all assent to this, therefore let us Examine the facts.

The Bible assuredly declares a Divine election according to a Divine purpose foreordained—but not such an election as Brother Calvin outlined. God foreordained the selection of a Church, predestinating the number who would constitute its membership and the character of each one who would be acceptable as a member. He foreordained tests as to the worthiness of these members and the glorious reward that should be theirs and a great work which they shall be privileged to do for mankind—limitedly now, fully during the Kingdom reign. Accustomed to the election of fellow-citizens to the Presidency, to Congress, etc., where they will have the opportunity for blessing the non-elect, we should have carried this same thought to the Divine election of the Church. We Should have discerned that the elect Church, the “Seed of Abraham” (Gal. 3:29), is specially intended to be the channel of Divine blessing to “all the families of the earth” (Gen. 28:14).

How strange that we overlooked this and the assurance that with the completion of the Church Messiah would exalt her in the “First Resurrection” to be his Bride and joint-heir in his Mediatorial Kingdom, to be established

for the blessing of all mankind! How strange that we did not notice that every text of Scripture used by our Methodist brethren to substantiate their doctrine of Free Grace belong^ to the New Age! As, for instance, the Bible, after telling us of the completion of the Church, now espoused to the Lord, and after her marriage or union with him at his Second Coming, as “the Bride, the Lamb’s Wife,” tells that then “the Spirit and the Bride

of the future—the blessing of the world of mankind with a mental, moral, social and physical uplift.

The Proper View of Election

Cannot we all, Congregationalists, Presbyterians and Methodists, and all others of God’s people, unite. as one body upon this Scriptural hypothesis? Are we not satisfied with the terms of this election—that they are sufficiently stringent to exclude all except the saintly? Hearken to the Apostle’s declaration, which we once so grievously misunderstood: He says of God’s election, “Whom he did foreknow he also did predestinate to be conformed to the image of his Son.” In other words, when our Heavenly Father foreknew and predetermined to gather an elect Church as the Bride of Christ, he also, predetermined that none could be members of it unless they attained through faith and obedience in the School of Christ characterlikeness to Jesus—heart likeness to him—hence, as nearly as possible, an obedience of the flesh to his Law.

Surely no one will claim that any but a little flock has ever attained to this honored condition; hence our former ideas respecting the non-elect would consign the majority of our families, neighbors, friends and all the heathen to endless woe. But now how differently we see in God’s Word that the elect class is selected in advance, that in God’s due time, with the Redeemer, it may bless every creature with fullest opportunity to return to human perfection in a Paradise regained—restored during the Times of Restitution.

This proposition of the Scriptures Includes those who have gone down to the prison-house of death—into Sheol, into Hades, both the evil and the good. All shall then know, from the least to the greatest, that “Jesus Christ, by the grace of God, tasted death for every man.” They shall know that the

redeeming blood was not shed in vain, but will secure to each member of Adam’s race, not eternal life, but an opportunity to attain eternal life—-either on the heavenly plane during this Age or on the earthly plane during the Messianic Kingdom.

Have we not, in this beautiful election of the Bible, the basis for the grandest of all hopes, the highest of

shall say,

Come, and whosoever will

may come and take of the water life freely.”—Rev. 22'17.

Failure to Rightly Divide the Word Truth

of

of

to

Ah, yes, we failed disastrously __ keep the Apostle’s command, “Study

to show thyself approved unto God, a

workman that needeth not to

be

ashamed, rightly dividing the word of Truth” (2 Tim. 2:15). We failed to thus divide the Truth and to note the portion applicable now and the other portion applicable during the office of the Mediator. Thank God, we are not

yet too old to learn. We surely been thoroughly sickened by our taken interpretations of the which made nonsense of both the

have mispast, doc

trines—Election and Free Grace—and worse than this, defamed and vilified our Heavenly Father, “the God of all Grace.”

In the light now shining we may see that the terms of the Divine election of the Church are in every sense of the word without partiality, except as regards character and faithfulness. Those now called with the heavenly calling to be of “the elect” are indeed invited to eternal life on the spirit plane, to be like unto the angels, but more exalted, while the opportunities to be granted to the world in general during the Mediatorial reign will be inferior, earthly, restitutionary—yet grand.—Acts 3:19-21.

But this difference of reward is counterbalanced by the severer trials

all ambitions, to be “heirs of God joint-heirs with Jesus Christ Lord?” Can we want more than for ourselves? And does it not

and. our this en-

hance the glory of this prize to have the prospect of conquering the world for Jesus and for the Father during the Mediatorial Kingdom in the only way in which it ever can be conquered —God’s way?

Is it not for this Kingdom that our Redeemer taught us to pray, “Thy Kingdom come; thy will be done on earth as it is done in heaven?” Is it not for this Kingdom that he taught us to wait, saying, “Fear not, little flock; it is your Father’s good pleasure to give you the Kingdom”? (Luke 12:32.) Is it not for this Kingdom that the world waits? “Unto him every knee shall bow and every tongue confess.” “The knowledge of the Lord shall fill the whole earth.” "All shall know him from the least to the greatest.” “And it shall come to pass that every soul which will not hear that Prophet shall be destroyed from amongst the people.”—Acts 3:23.

Shall we, then, stop merely with an

outward federation Shall we not rather and heads and hands the Divine promise

or confederacy? unite our hearts along the lines of given to us—“In

thee and in thy Seed shall all the families of the earth be blessed?”—Gal. 3:29.

Doctrinally Presbyterians consider their the interests same. They

Congregationalists and are one; hence we may sacrifices of doctrine in of Federation as the both accept the West-

lapping time of this Gospel Age with and testings of those now called to be

minster Confession of Faith with its Calvinistic foundation—that God, before the foundation of the world, foreordained whatsoever comes to pass;

the oncoming New Dispensation, as the arc light casts the candle of the past into the shadow, so the clearer light now shining from the pages of God’s Word casts into the shadow all the doctrines of the “dark ages,” relieving us of the horrible nightmare which once beclouded our hearts and lives and made us fearful of our Cre-

of the elect. They must walk by faith and not by sight. They must take up their cross and follow the Lamb whithersoever he goeth. They must count their lives not dear unto them, but willingly sacrifice their earthly interests that they may be participators with their Redeemer in glory, honor and immortality, and in his great work

The Hope of Immortality

THIS subject, which has been so mis-understood, is convincingly and Scripturally treated in Peoples Pulpit, Volume 2, Number 4.

Send post card for free sample.

C. W. HEK, Editor.

CHANGES OF CREEDS NECESSARY

For Baptists, Adventists and Disciples In Order to Federation

“Say yg »ai, A Federation, to all them to whom this people shall say, a Federation ; neither

fear ye their fear, nor be afraid.”—Isaiah 8:12.

EPISCOPALIANS, CATHOLICS, LUTHERANS

What These Creeds Surrender

To Enter the Church Federation Proposed

“Say ye not, A Federation, to all them to whom this people shall say, a Federation; neither fear ye their fear, nor be afraid.'¹—Isaiah 8:12.

Let us, therefore, not be content merely to federate! Let us unite our hearts and heads and hands as members of the Body of Christ; let us be baptized with his baptism, into his death!

their claim to superior grace and truth by measuring swords of the Spirit with other ministers.

Up to the present time Episcopalians decline to be parties to the Federation unless their special claim be in some sense or degree recognized. Pride says it would never do to retract now all that the denomination has stood for in separation for centuries. They would urge Christians of the other denominations, especially the clergy, to consider the advantage which would accrue to the Federation by having all Protestant ministers accept their ordination. They do not claim that it would make them wiser or better men, nor more efficient teachers, either of truth or error. But they do claim that it would give them an authority in the eyes of the people and give color and reasonableness to the Federation of many churches with discordant creeds posing as one church in the Federation arrangement.

The Common People Thinking More

The argument is, “The common people, the laity,” are disposed more than ever to think for themselves on religious subjects and to study the Bible for themselves. If, therefore, as ministers, you desire to hold the people in check so that they shall not think for themselves you would do well to concede the claim of apostolic succession —that no one is permitted to interpret or teach the Bible except those who have received apostolic benediction.

It was disregard of this claim of apostolic benediction which led to freedom of thought on religious subjects and ultimately led to the formation of the various sects. You should now seek to restrict further investigation of -ths Bible and further interpretation of it by accepting our theory, by permitting us to grant you recognition in some simple form of the rights of apostolic authority through our bishops. If you do not do so you will more and more lose your hold on the people, for we are coming more and more to a time of individual thought on every topic.

The Scriptures intimate that this argument will ultimately prevail and great Protestant denominations be thus vitalized and, in co-operation with Catholicism, for a short while dominate Christendom socially and politically, crushing out individual thought and negativing and black-listing all religious teachers outside the Federation and its Catholic Ally. From this standpoint the Episcopal system will lose nothing, but even be a gainer of prestige through the Federation.

What Catholics Would Surrender

For Catholics to join the Federation would signify the surrender of a great deal, and yet, in the light of the Twentieth Century, surely much could be surrendered without any sacrifice of manhood—merely with the sacrifice of a little pride. For the Church at Rome to federate with the Protestant Churches would mean that they ceased to protest and that she relinquished her peculiar claims:

• (1) That she alone is the Church of Christ and has authority to instruct.

• (2) That she is more than a Church or prospective Kingdom—that to her has been committed by God the rulership of the world in respect to all matters temporal and spiritual, hence that she is the reigning Kingdom of God.

• (3) That her Pope is the authorized representative of Christ, anointed and commissioned of God to fulfil all the prophecies of the Scriptures rejecting the reign of Christ, his Mediatorial Kingdom, etc. This claim of Papacy that the Pope’s reign is de facto the reign of Christ is expressed in the declaration that he is the Vice-gerent of Christ—the one reigning instead of Christ.

• (4) The doctrine of trans-substan-tiation—that by the blessing of a priest the ordinary bread and wine are transmuted into the actual soul of Christ—■ (his flesh and his blood) for sacrifice afresh in each celebration of the Mass.

Whatever may have, been true in the remote past, assuredly our Catholic friends can no longer claim that all the purity, all the faithfulness to God, all the sanctity of life amongst be

Not Vice-gerent Christ

In view of the foregoing—in view of the fact that the Divine titles of all kings and emperors are now abrogated, papacy need feel no special disgrace to her cause in similarly abrogating the claim that the popes reign as representatives of Christ or have authority so to do. Indeed, such a claim is more safely denied than held, for in the light of our day papacy's best friends cannot look into the past and point with pride to any achievements as properly representing the reign of the Prince of Peace—Immanuel. In the light of the present all of God’s people, Catholics and Protestants of every shade, should rejoice to join in the Lord’s Prayer—“Thy Kingdom come; thy will be done on earth as it is done in heaven.” Surely this is what all saints of all denominations should desire and pray for and labor for.

Not that we can hope to bring it to pass of ourselves, however. Nearly nineteen centuries of efforts show to the contrary. Even our last century of great missionary endeavor, Catholic and Protestant, proves this. United States statistics show that in the year 1800 there were six hundred millions of heathens, and that in the year 1900 their numbers had doubled—there were twelve hundred millions of heathens. While continuing our exertions on behalf of the heathens abroad and at home, let us tie our faith to the Apostle’s words and “wait for God’s Son from heaven” (1 Thess. 1:10).

At the second coming of Christ and the glorification of his Church, “his elect,” “his saints,” gathered from all denominations, Catholic and Protestant (and some from outside of all of them)—only then will the glorious reign of Christ and the Church begin. Only then will the spiritual Seed of Abraham be complete and the work of blessing the unregenerate world begin —the Messianic Kingdom work—the

deemer, and who turn from the ways selves to the Lord. These are and of sin and to the best of their ability ever should be ONE in the most abso-walk in the path of righteousness, and lute sense possible, both now and be-

who make

The

'Say ye not,

Having

denom

full consecration of them- yond the veil.

Church Militant’s Surrender to the Church Triumphant

A Federation, to all them to whom this people shall say, a Federation; neither fear ye their fear, nor be afraid.”—Isaiah 8:12.

r viewed what the leading,^care whatever for morality and using denominations would need to sac- ^! the name of Christ hypocritically,

rifice in the interest of Federation, we come now to the final discussion of

this series—The Church Militant Triumphant and her interest in Federation movement. Let us deavor to take so broad a view of

and the en-this

subject that there will be no room for disagreement on the part of true Christians of any denomination.

The term Church Militant signifies the Church in warfare, struggling with the powers of evil, while the Church Triumphant signifies the Church victorious, glorious, joined with her Lord, the Heavenly Bridegroom, as his Bride and Queen in the great Mediatorial

Kingdom world of be added we have

soon to bless and uplift the mankind. It should further that while in this discussion considered the various de

merely as a garment to deceive, that they may - the better gain th^ir ends-. Thus we find the nominal Church to consist of:

(1) Hypocrites; (2) Moralists; (3) Indifferents; (4) Seekers after godliness; (5) The true Church, “the sanctified in Christ Jesus” (1 Corinthians 1:2)—“members of the Body of Christ” —prospective members of the Church Triumphant.

Fightings Without and Within

Every member of “the Church of the first-born” was called “to suffer with Christ” that he may be also later glorified with him in the Messianic Kingdom. Only those who will stand the test of faithfulness under suffer-

The Church Triumphant

The Church in glory and in power will contain no hypocrites and no merely nominal Christians—only the true, the saintly, the “sanctified in Christ Jesus.” Nevertheless it will be composed of two classes, as illustrated by the Priests and the Levites in the type. (1) Jesus glorified, the antitypical High Priest, and his faithful footstep followers, the antitypical under-priesthood, otherwise his “Bride.” Together these are styled a Royal Priesthood, or a Kingdom of Priests.

St. Paul tells us that Melchizedek, who was a priest upon his throne,, merely typified the Church Triumphant —Head and Body—The Christ, “A priest forever after the order of Melchizedek”—a priest upon his throne. During the New Dispensation that glorious Priest, Head and Members, will bless and uplift, rule and judge, the world of mankind, with a view to recovering as many as possible, as many as will obey him, from the ruin of sin and death. During the thousand years of the antitypical Melchizedek reign all the families of the earth will be blessed with opportuni-

ties of return to human perfection to earthly Paradise. The unwilling disobedient will be destroyed in

Second Death, thousand years,

At the close of

and and

the the

Christ’s Mediatorial

nominations of Christendom and their creeds, we must now ignore all human systems and creeds. We must take the broad, general ground of the Scriptures and recognize only one Church.

Nor may we make the mistake of saying that the one Church is one Sect. No sect, no denomination, however great and influential and numerous and rich, either in sordid or historic wealth, can be conceded the right to appropriate the name which our Lord gave to all truly his disciples. Surely

ings, have

trials, crosses, self-sacrifices,

the promise of sharing

Christ the ■ glories of the Church umphant. “If we be dead with we shall also live with him; if we fer with him, we shall also reign him; if we deny him, he also will us” (2 Timothy 2:11, 12).

with Tri-him, suf-with deny

overthrow of Satan and his empire—•. none of us is sectarian enough to dis-.

the scattering of darkness, ignorance and ■superstition which he fostered—• the flooding of the earth with the light of the knowledge of the glory of God —the restoration of natural Israel to Divine favor—the bringing in of everlasting righteousness through a mental, physical and moral uplift. Whoever then shall refuse all those blessings and privileges will be destroyed from amongst the people. Thus eventually in the close of the new dispensation God’s will shall be “done on earth even as it is done in heaven”—as fully, as completely. This is the “Kingdom of God’s dear Son” for which we wait and pray. And however good or bad other kingdoms, temporal or spiritual, have been, we need no longer consider

pute this premise. We must learn to recognize the Church of Christ from

the same viewpoint as does of the Church. We must force of St. Peter’s words to “Of a truth I perceive that respecter of persons; but in

the Head learn the Cornelius, God is no every na-

But why should the Church fight? Is she not commanded to live peaceably with all? Are not Christians exhorted to war not with carnal weapons and to be smitten on both cheeks, rather than to return evil for evil ? Where, then, comes in the fight? Who are the foes? Surely none would assail a non-resistant!

We reply that the facts do not bear

Kingdom will terminate.

(2) As the Levites were much more numerous than their brethren, the priests, so there is a corresponding class in the Church styled “a great company, whose number no man knoweth,” in that they were not specially predestinated. These less earnest, less zealous than the faithful “little flock,” will reach a plane of glory through tribulation also, but with less: joy. These, we are told, will be with the Bride as her companions. As Levites they will serve God in his temple, but not be members of the tem-

them substitutes for shall be the “desire (Haggai 2:7).

T rans-substantiation, tory

this one which of all nations”

M asses, Purga

We are free to admit that the Catholic doctrines of Trans-substantiation, Masses and Purgatory would be difficult for our Catholic friends to abandon for the sake of Federation or for any other reason. Nevertheless we be-

tion he that feareth him and worketh righteousness is accepted with him” (Acts 10:34,35).

Taking, therefore, the Scriptural view of the Church, we recognize it as the “Body of Christ” of many mem-

out that Apostles sistant, and yet as well

suggestion. Our Lord and his were peaceable and non-re-obedient to kings and laws, they suffered violent deaths, as stripes and imprisonment.

pie class, the Priesthood, have palm branches and be Throne, while the Royal will have crowns and be in as members of the Body (Rev. 7:9; 3:21.)

These will before the Priesthood the throne of Christ.

They had their names cast out as evil. And those who persecuted and maligned them verily thought that they did God service.

Human nature is the same today.

bers, over which he is the Head. It is . ....   ,.    ..   . . .. . .

composed of consecrated followers of Notwithstanding the fact that heretic-Christ irrespective of all denomina- roasting has become unpopular and tional lines—those who, turning from sin, accept Jesus as their Redeemer, through whom they have forgiveness of sins and reconciliation to the Father —those who have become disciples of Christ, taking up their cross to follow him and who have received the begetting of the holy Spirit.

Who could dispute that these are the Church of Christ? Who shall say that they must belong to this Communion or that, or lose their relationship to the Head, Christ Jesus? The Apostles never referred to Baptist

intolerable to the world, there are methods of privately and symbolically roasting, slashing, wounding and killing practised by those estranged from

God, though sometimes highly

es-

The Church Militant’s Surrender

All the soldiers of the cross, experiencing fightings without and within against the powers of sin and darkness and their own weaknesses, surely long for the time of their “change” in the “First Resurrection.” They long for the time when this mortal shall put on immortality; when this corruptible shall have put on incorruption; when we shall be like our Redeemer and see him as he is and share his glory.                        ,

Gladly, therefore, do all of God’s consecrated people wait for the blessed

— ---- . xu Christians, Methodist Christians, Cath-

lieve that in the light of our day there ₀]j_c Christians, Presbyterian Chris-is more to be learned upon these im- tj_anS) etc., but merely to those whom portant doctrines. ...     . we have described and whom they styled

.Without agreeing with these doc- _sai_nt_s—“the Church of the living God, trines without claiming Catholic affil- whose names are written in heaven” iation, let us here say that the Catholic

teemed of men and wearing vestments only slightly less glorious than those worn by Caiaphas and Pilate.

“Who Scourgeth Every Son”

The Scriptures explain that there is a two-fold reason why Jesus and all of his followers are required to suffer for righteousness’ sake.

(1) It is requisite to their own char

change promised at Coming—when that weakness shall be when that which is shall be raised in

our Lord’s Second which is sown in raised in power; sown in dishonor glory; when that

acter-development not only profess God and to Truth, should be put to read of our Lord

that they should absolute loyalty to but that this loyalty the test. Thus we that though “holy,

doctrine of Purgatory, which lies at the foundation of these three, is in many respects more rational than our Protestant doctrine of eternal torture. It would surely be more God-like to provide some way of escape for the millions of humanity than t o leave thousands of millions uselessly in untenable anguish to all eternity.

Summing up, then, we find that Lutherans would have nothing to lose by Federation—nothing to surrender, except a little pride. Episcopalians likewise will find Federation to cost them little. They can well afford to join the Federation, especially on terms upon which they insist—the recognition of ‘the apostolic succession. And this they can afford to concede in its very mildest form, realizing that it has never specially advantaged them anyway and is impossible of demonstration, in view of the fact that the Scriptures declare that there are but twelve apostles of the Lamb and symbolically show only a twelve-star crown to the Church during this Age and only twelve foundations to the New Jerusalem—the Church in glory. How then could bishops either possess or give apostolic blessings? (Rev. 12:1; 21:14.)

DO NOT FEDERATE—UNITE

Reminding all that our text opposes

(Hebrews 12:23; 1 Timothy 3:15). Let us keep strictly within the lines of God’s Word and avoid the errors of the past. Let us today consider this Church as the Church Militant and prospectively the Church Triumphant.

The Church Militant

If we all agree that we have before our minds the real Church, the Church of the New Testament, let us notice that there is a nominal Church also and that we are not competent to fully

harmless, undefiled,” he was proved perfect in his loyalty by the things which he endured—by his obedience even unto death, even the ignominious death of the cross. The same principle, the Scriptures assure us, operates in connection with all whom God is now calling to be Emmanuel’s associates in the Mediatorial Kingdom. They must suffer with him if they

would reign with him. They must

which is sown an animal body shall be-raised a spirit body (1 Cor. 15:42-44, 53, 54). Surely such, having prayed, “Thy Kingdom come; thy will be done on earth as in heaven,” are waiting for the King and God’s time for establishing his Kingdom for the blessing of the world.

No wonder the Apostle wrote of these, “Ourselves also, which have the-first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our Body”—the Body of Christy the Church, through the power of the “First Resurrection” change. This-will be our glad surrender to the Church Triumphant, when we shall hear the Master’s voice saying, “Well done, good and faithful servants; enter ye into the joys of your Lord. You

determine which are

the real and

which are the nominal Christians ex

walk 6:12; 1:12;

(2)

in his steps (Galatians 5:11;

2 Thessalonians 1:5; 2 Timothy 2:9, 12; 3:12).

These experiences are designed

cept by the test which our Lord has of God to qualify us to be judges of ■  ■         ... - the _woria during the Messianic Age—

Federation, we conclude by

ing the munions

Protestant Christian

advis-

Com-

discussed foregoing not to

be content with Federation, go the entire length of

but to Union—

dropping all their pet ideas and acknowledging as fellow-Christians and fellow-members of the Body of Christ, the Church, all who acknowledge Jesus as their Savior, their Re-

given—“by their fruits ye shall know them.”

While the real Church of fully consecrated believers, faithful to the Lord and his Word and the principles of righteousness, is represented by a very small number, there is a nominal Church related thereto as is a shell to the kernel of a nut. The nominal Church includes those whose manner or whose attendance on worship implies a relationship to Christ without having gone the length of a full faithacceptance of him in sacrifice, perhaps without having fully turned from sin even in their hearts, and without having made a full consecration to serve the Lord.

This nominal mass may be subdivided into believers who are favorably disposed toward Christ and righteousness; others who regard the Church as merely a moral club designed for social and moral benefit or influence upon the world, by counteracting sinful influences; still others, bitter at heart, sinful and selfish, having no faith whatever in Jesus and no

that the Christ, Head and Body, may be merciful and faithful towards the people of the earth. Likewise it is proper that the world should know that its judges have thus been tempted and tried, and are able to sympathize with them in their weaknesses and in their endeavors for righteousness—and more willing to help them up, up, up to human perfection than to consign them to the Second Death.

Although this conflict Aas lasted for more than eighteen centuries it has not been long for any single individual. With the Master himself the trial period was only three and a half years. On the whole, as compared with eter-

nity, the entire Gospel fice, as the Master said, while.” And as for the testings themselves, St.

Age of Sacri-is but “a little afflictions and Paul gives the

proper thought, saying, that at most they are “light afflictions, but for a moment and not worthy to be compared with the glory that shall be revealed in us,” the overcomers (Romans 8:18).

have been faithful over a few things, I will make you ruler over many things”—participants in the Messianic Kingdom glory and its dominion of earth for the uplifting of mankind (1 Cor. 6:2; Rev. 2:26).

Union or Federation—Which?

We ask, What advantage will accrue to the Church Militant through the oncoming Federation? We reply that great advantage will come to the saintly few, not in the manner expected,, but along the lines of the Divine promise that “All things shall work together for good to them that love God —to the called according to his purpose.” The Church Federation, which, the Scriptures distinctly show us will be effected, will include the various’ classes already indicated:—(1) Hypocrites; (2) Moralists; (3) Indifferents; (4) Followers afar off; (5) Saints.

But in the Federation the Moralists and Higher Critics will be dominant forces. The saintly will'less than ever be in evidence and appreciated. The outward and apparent success of the-

Federation will seem wonderful moment, but the results will be trous.

The saintly few, guided by

for a disas-

God’s

Word and holy Spirit, will awaken to> (Concluded on second page, first column.}