THE STRAIGHT AND NARROW WAY.

DOCTRINES THE SAVIOR TAUGHT.

BY ELDER EPHRAIM H. NYE.

In the meridian of time, the Savior came and dwelt among the children of men. He was born in a stable and cradled in a manger. The days and years of His childhood and youth were spent with His parents in the ordinary walks and vocations of life. Many wonderful things occurred in relation to His conception and birth: Angelic choirs from the heavens descended, chanting glad tidings of great joy, peace on earth, good will toward men. Herod's cunning plans were baffled; his boundless rage, his cruel edict, the death of the innocents; Joseph's heavenly warning to flee to Egypt with the young child, his journey and return, his stay in Galilee that the Scriptures might be fulfilled; all these dropped out of the public mind, and, as the years rolled by, were forgotten and lost, except by his relatives and friends.

As He sojourned among men during the years of His youth and early manhood, there was little in His life to attract the attention of His fellows until he unostentatiously walked down into the waters of the river Jordan, and there was baptized by John; and though the Holy Ghost was seen to rest upon Him in the form of a dove, as He walked out of the water, and a voice from heaven was heard to say, "This is My beloved Son in whom I am well pleased;" yet men did not recognize in Him the Son of God.

Though He preached the gospel of repentance and baptism for the remission of sins, chose and ordained twelve Apostles and sent them forth to preach, and went forth healing all manner of sickness and dire disease, causing the blind to see, the deaf to hear, the lame to walk and leap for joy, teaching as no other man had taught, healing as no other man had healed, rebuking as no other man had ever dared rebuke men for the sins they daily committed, yet they rejected Him and condemned Him to a cruel death, and though He rose again (which fact was noised abroad so that all the inhabitants of Jerusalem were cognizant of it), still they could not see in Him the Savior of the world.

On the great day of Pentecost, when there were gathered together devout men of all the surrounding nations, "suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them (the Disciples) and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."

The people of the multitude were all amazed, for they heard of the wonderful works of God, each in his own tongue. Peter, standing up with the eleven, lifted up his voice and said unto them: "Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words." Then, repeating the words of the Prophet Joel, he showed to them that Christ should come, and briefly sketched the history of His life, recounting His wonderful works and noble deeds, showed forth to the people that they had by cruel hands put Him to death, thus crucifying the Lord of Glory; that in fulfillment of the Prophet's words, God had raised Him from the dead; that on the third day He had been seen by the Apostles and many others with whom He had conversed, "whereof we are all witnesses. Therefore, being by the right hand of God exalted, and having received "of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear." "Therefore, let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ."

"Now when they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do?" Not until this moment did they believe in Jesus of Nazareth as the Savior of the world. Though all His wonderful works had been performed in their midst, yet not until the story of His life, His terrible death, His glorious resurrection, and the wonderful outpouring of the Holy Ghost now manifested before their eyes, did faith spring up in their hearts, and a desire to be partakers of the heavenly gift, causing them to plead with the Apostles, "What shall we do?"

FAITH AND WORKS.

Faith is the main-spring of all action, a mighty moving power. By it Noah, Abraham and Moses performed their wonderful works; the children of Israel passed through the Red Sea, the walls of Jericho fell, the harlot Rahab perished not; Gideon, Barak, David and others of the prophets subdued kingdoms, wrought righteousness, obtained promises and stopped the mouths of lions.

The Apostle Paul understood the wonderful power of faith when he said (Heb. xi, 6), "But without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." This verse is self-explanatory. If we did not believe that God lives and will reward those who diligently seek Him, we should not seek Him at all. The third verse reads, "Through faith we understand that the worlds were framed by the word of God." So then, not only could the wonderful works before recounted be performed by the old worthies, but even worlds could be framed when necessary through faith.

But will faith alone accomplish the salvation of the soul of men. As opinions differ, and he who risks his soul's salvation upon the uncertainties of men's opinions, has but a vain hope of being led aright; let the Scriptures answer the question. James 2nd ch. 14-26. This declaration of the great Apostle seems to set at rest for all time the theory that faith alone is sufficient to save mankind. In closing his speech, he very forcibly states that, "As the body without the spirit is dead, so faith without works is dead also." Shall we not say, then, that works are necessary, and if so, what are those works?

REPENTANCE.

Again let the Scriptures tell the tale. Math. 3, 2d, "In those days came John the Baptist—saying 'Repent ye, for the kingdom of heaven is at hand.'" Jesus came preaching the gospel of the Kingdom of God (Mark i, 15) "and saying, the time is fulfilled, and the Kingdom of God is at hand; repent ye and believe the Gospel." (Mark vi, 12.) "And they (the Apostles) went out, and preached that men should repent." Jesus was evidently determined that there should be no mistake upon this matter when he said (Luke xiii, 3-5): "I tell you Nay; but except ye repent, ye shall all likewise perish. Of those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you Nay; but except ye repent, ye shall all likewise perish." The word of the Lord to Israel in the days of Ezekiel was equally positive (Ezek. xviii, 30), "Therefore I will judge you, O House of Israel, every one according to his ways, saith the Lord God. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin." Nor does it appear that conditions had at all changed in the days of the Apostle Paul, for we find him declaring in the most emphatic terms (Acts xvii, 30), "And the times of this ignorance God winked at; but now commandeth all men everywhere to repent." This, then, is the first grand step of preparatory work in securing salvation in the Kingdom of God.

But the question may arise in the mind of our reader, Wherein have I sinned? In what have I done wrong? I have complied with all the requirements of the decalogue, I have lived according to the golden rule, doing unto others as I would be done by. What have I to repent of? Have you not been guilty of following after and believing in man-made systems of religion and of worshiping in churches erected for the purpose of making merchandise of the souls of men? Look abroad upon the face of the earth, search in all the Christian world for the true Church of Christ as organized and recognized by Him, where do you find it? Like the shipwrecked mariner whose weary eye scans the vast horizon with a lingering hope that a friendly sail will come to his relief, till his heart grows faint and dies within him, so it is with many an honest soul seeking the way to eternal life, anon as he listens to the various creeds and examines the doctrines of the different sects, he discovers discrepancies everywhere. No one has a perfect form of worship; all have dwindled in unbelief; they have departed from the faith of the ancients; they have turned away from the true and living God, as the Apostle Paul said (2nd Tim. iv, 3), "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned into fables. Having a form of godliness, but denying the power thereof. Preaching for doctrine the precepts of men."

Churches have been erected whose spires rise in every town and city, village and hamlet over all the land, in which men preach for hire and divine for money; thus making merchandise of the souls of men, having, as Isaiah says, "Transgressed the laws, changed the ordinance, broken the everlasting covenant," and "it shall be as with the people, so with the priest," and as Jesus said in Luke, "Can the blind lead the blind? Shall they not both fall into the ditch?" We answer by saying, as the Apostles of old said: "Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins." (Acts ii, 38.) Yes, for the fruits of repentance are a broken heart and a contrite spirit; and it is provided that such an one should walk in the footsteps of Jesus, down into the water, and, like Him, be buried beneath the liquid wave.

BAPTISM.

This was the first act that Jesus did preparatory to His ministerial labors, and the very last command He gave to His Apostles prior to His ascension into heaven (Matt, xxviii, 19-20), "Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." And what had He just commanded them?—to baptise all nations. The next witness testifies a little stronger (Mark xvi, 15-16), "And He said unto them, Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned."

Oh, what an opportunity to secure eternal life, what a glorious promise, and this, too, from the Author of our salvation! Many say that they believe on Him, that they have faith in Him, and yet persistently refuse to accept the conditions that He has offered for their salvation.

Surely no one will have the audacity to assert that He who gave His life and shed His blood that we may obtain eternal life, has not the right to establish the conditions upon which we may secure the benefits of that atoning blood. His promise is plain, and in language unmistakable, "He that believes and is baptized shall be saved." Let us not forget that the declaration is equally positive that, "He that believeth not shall be damned." Nor is John the Beloved less explicit in his statement of what the Savior said to Nicodemus (John iii, 5), "Jesus answered, verily, verily, I say unto thee, except a man be born of water and of the Spirit he cannot enter into the Kingdom of God." Here is a declaration from the Great Master Himself, that ought to be a sufficient answer to all who fondly imagine that they can find some other way.

Again, there are those who believe that if they live a life of honor and integrity among men, and serve God according to the best light they have, that they will be entitled to an inheritance in the Kingdom of God. To all such, let the Scriptures once more declare the fact (Acts x, 1-6 and 48), "There was a man in Caesarea called Cornelius, a centurion of the band called the Italian Band, a devout man and one that feared God with all his house, which gave much alms to the people and prayed to God always. He saw in a vision, evidently about the ninth hour of the day, an angel of God coming in to him and saying unto him—Cornelius; and when he looked on him he was afraid and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God; and now send men to Joppa and call for one Simon whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the seaside. He shall tell thee what thou oughtest to do." Ah! Cornelius, you God-fearing, alms-giving, prayerful man, there is something that you have not done! Though your faith has reached unto heaven, and your prayers have been heard and your alms-giving considered by the Almighty, yet there is something for you to do of such great importance that the windows of heaven were opened and an angel sent forth unto you as a messenger, to notify you of the fact. What is it, Cornelius? He sent for Peter, as he was commanded, and when Peter came, saw his faith, and that of his household, heard their words and that they believed on the Lord Jesus, "he commanded them to be baptized." This is the door into the Kingdom of God.

OBJECT OF BAPTISM.

Now there is a great diversity of opinion among men as to the grand object for which baptism was instituted; some believing that it should be performed in the presence of a great number of people as a testimony to them that the humble penitent has put on Christ; others, again, claiming that it is an "outward and visible sign of an inward and spiritual grace," and still others, that it was intended as a witness before men of a "change of heart." Not a word can be found in the Scriptures to support any of these positions, but, on the other hand, evidence abounds in the sacred record to prove that the ordinance of baptism was for the purpose of "washing away" or "for the remission of sins." Let us take the testimony of Mark i, 4, "John did baptize in the wilderness and preach the baptism of repentance for the remission of sins;" of Luke iii, 3, "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;" Acts ii, 38, "Then Peter said unto them, Repent and be baptized, every one of you in the name of Jesus Christ for the remission of sins." Also Acts xxii, 16, "And now why tarriest thou? Arise and be baptized and wash away thy sins." Here the grand question arises: of what does sin consist? Is it not the violation of law or the breaking of a command, and is not the sin of omission as great as the sin of commission? Surely the commandment, "Remember the Sabbath day to keep it holy," is just as binding as the one that precedes it, "Thou shalt not take the name of the Lord thy God in vain," yet the failure to obey the one would be a sin of omission, while to break the other would be a sin of commission. And are not the commandments issued by the Savior and His Apostles as much the commands of God as those uttered on Mount Sinai? And, if so, a failure to comply when "God commands all men everywhere to repent," as in Acts xvii, 30, or where Peter commanded them to "repent and be baptized for the remission of sins," as in Acts ii, 38, brings us under the condemnation of a broken law and adjudges us as sinners before God.

Having now discovered the door of the straight and narrow way that leads to eternal life, which door is baptism, and the object of which is the remission or washing away of our sins, it now becomes particularly interesting to decide who are proper candidates for baptism.

SUBJECTS FIT FOR BAPTISM.

Among the various sects and creeds of modern Christendom, many believe in the practice of baptizing little children. We unhesitatingly say that no foundation or justification for such a practice can be found in the Scriptures. It has been shown beyond question, according to the Scriptures, that baptism is for the remission of sins. Sin is the breaking of a law or command of God. The child, until it comes to the years of understanding, is not able to comprehend law or understand the binding nature of a command; hence it is irresponsible. For where there is no comprehension there is no law; and where there is no law there can be no sin; and where there is no sin, baptism is uncalled for and out of place and is in direct violation of the commands of our Savior. For if by baptism one child who dies in its infancy may be ushered into the arms of Jesus, and for the lack of baptism another child dying in its infancy is forbidden His sacred presence, then is it not strange that He did not mention this important and essential ordinance of baptism when He said, as in Mark x, 13-16, "And they brought young children to Him that He should touch them and His disciples rebuked those that brought them. But when Jesus saw it, He was much displeased and said unto them, Suffer the little children to come unto Me, and forbid them not, for of such is the Kingdom of God. Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein. And He took them up in His arms, put His hands upon them and blessed them."

The testimony of St. Luke is almost identical. It reads as follows (Luke xviii, 15-17): "And they brought unto Him also infants, that He should touch them, but when His disciples saw it they rebuked them. But Jesus called them unto Him, and said, Suffer little children to come unto me and forbid them not, for of such is the Kingdom of God. Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, shall in no wise enter therein." Clearly, then, baptism was never intended for little children, for baptism having been instituted for the purpose of washing away sins, sins already committed, and the child not having committed any, the ordinance would not apply. But what is more important, he that believes in and declares it necessary for the little child to be baptized, and baptizes it, is committing a most grievous sin in the sight of God; but it is not true, as claimed by many Christians, that the little infant that dies without baptism is shut out from the presence of God, that hell is paved with little unbaptized children, and they are erecting a barrier to those little infants in the form of the ordinance of baptism and "forbidding" all such to come unto Christ, thus breaking one of His most emphatic commands, uttered when "He was much displeased" at what the disciples were doing, and said, "Forbid them not, but suffer them to come unto Me."

The little child is pure and innocent because it can commit no sin until it comes to the years of accountability. Sin, then, conceives in its heart, and as it grows in years Satan tempts it and it becomes sinful and wicked, and the means provided by the Almighty to cleanse it and make it again as pure and as innocent as it was in the beginning of its mortal career, is the sacred ordinance of baptism. And thus may the repentant sinner become like the example that Jesus set before them, as shown by Matt, xviii, 2-4, "And Jesus called a little child unto Him and set him in the midst of them and said, Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven." Thus the little child is given to us as a pattern of purity, a sample of innocence, by the Savior Himself; and the bare theory of baptizing such little innocents to wash away their sins becomes revolting to the human mind when considered under the light of reason, and the practice of it is an abomination in the sight of God. Therefore, little children are not eligible for baptism.

This declaration stands out in bold relief when viewed in the light of the following passages, which plainly prove that all candidates for the Kingdom of God must be capable of being taught (Matt, xxviii, 13-20): "Go ye, therefore, and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." All must have sufficient mental development to be capable of believing the doctrines taught, as shown by the Savior's commandment, and Mark xvi, 16, "He that believeth and is baptized shall be saved, and he that believeth not shall be damned." "But when they believed Philip preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized, both men and women" (Acts viii, 12). "And as they went on their way, they came unto a certain water, and the Eunuch said, See, here is water; what doth hinder me to be baptized? and Philip said, If thou believest with all thine heart, thou mayest, and he answered and said, I believe that Jesus Christ is the Son of God." (Acts viii, 36-37.)

A knowledge of the divine truths of revealed religion when once impressed upon the heart, causes faith to spring forth in the soul, and with admiration we reflect upon the life of Him whose wondrous love was manifested toward us when He offered His life as a sacrifice for our sins. By comparison we realize our own unworthiness; that our feet have strayed from the path of right and that we are steeped in iniquity.

With this conviction comes a resolution to turn, if possible, from our wicked ways and walk in newness of life. This brings repentance, a forsaking of sin, a reverence for Almighty God and an earnest desire to search after and serve Him in spirit and in truth. We resolve to tread the path in which our Savior walked, down into the waters of baptism, thus following Him through the door into the Kingdom of God, that where He is we may be also.

Sufficient mental capacity to be taught, to believe, to repent, and to voluntarily offer one's self for obedience to the succeeding principle of the Gospel, is a prerequisite to the ordinance of baptism. Little children have not this capacity, consequently there is no law of God requiring them to be baptized; and all man-made systems to the contrary will be null and void in the day of judgment.

MODE OF BAPTISM.

There are so many conflicting opinions on this question. The orthodox Christian churches having departed from the faith of the Apostles, and built up churches to themselves, for the purpose of making merchandise of the souls of men, have instituted the practice of sprinkling or pouring, and call it baptism, to support which not one word can be found in the Holy Writ. The whole tenor of the Scriptures from the time that John the Baptist came preaching the baptism of repentance for the remission of sins, on through all the writings of the New Testament, conclusively prove the fact that baptism by immersion was the mode taught and practiced by Jesus and His Apostles. Jesus, when He was baptized, "Went up straightway out of the water." When Philip baptized the Eunuch "They went down into the water, both Philip and the Eunuch, and he baptized him, and when they were come up out of the water," etc. All this clearly indicates immersion, or why go down into or come up out of the water? Paul says to the Romans, vi, 4: "Therefore, we are buried with Him by baptism into death," 5th, "For if we have been planted together in the likeness of his death," certainly there is nothing in a sprinkling or a pouring that represents either a burial or a planting, but each of these passages point in unmistakable terms to a baptism by immersion. The Apostle Paul again makes this clear in his Epistle to the Colossians, ii, 12: "Buried with Him in baptism." When John baptized in the wilderness, "There went out unto him all the land of Judea and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." (Mark i, 5.)

All the evidence contained in the sacred Scriptures points unmistakably to the fact that immersion was the only mode of baptism practiced by the Apostles and early Christians. Profane history gives conclusive evidence of this fact. Speaking of baptism of the first century, Dr. Mosheim says, "In this century baptism was administered in convenient places within the public assemblies, and by immersing the candidate wholly in water." (Mosheim's Church History [Murdock], Third Edition, Vol. 1, p. 87.) Of the second century, the same great author says: "Twice a year, namely, at Easter and Whitsuntide, * * * baptism was administered by the Bishop or by the Presbyters (Elders) acting by his command and authority. The candidates for it were immersed wholly in water with the invocation of the sacred Trinity, according to the Savior's precept."

Indeed, the first deviation from baptizing by immersion occurs in a case recorded by Eusebius, as happening in the third century. He alludes to it in these detracting terms: "He (Novatian) fell into a grievous distemper, and it being supposed that he would die immediately, he received baptism (being sprinkled with water) on the bed where he lay (if that can be termed baptism), neither when he had escaped that sickness, did he afterwards receive the other things which the canon of the church enjoined should be received." (Ecclesiastical History, Eusebius, p. 113.) Even down to the close of the thirteenth century baptism by immersion was the rule, and sprinkling and pouring the exception. Yet the innovation thus made in the third century has worked its insidious way among the various divisions of Christianity until today a convert can have any kind of baptism he may desire; thus have they departed from the faith of the Apostles and are teaching for religion the commandments of men, having "Transgressed the laws, changed the ordinance, broken the everlasting covenant," in fulfilment of the words of the prophet Isaiah. (Isaiah xxiv, 5.)

GIFT OF THE HOLY GHOST.

The next step in the regular order of initiation into the fold of Christ is to secure the birth of the Spirit, or the baptism of the Holy Ghost; this being essential to enable us to pursue an acceptable course in the service of the Lord, that the Holy Ghost may be with us as an abiding gift, as a light to our feet and a lamp to our pathway through life. The Lord in His wonderful plan for the salvation of the souls of men has provided a way for the humble and penitent baptized believer to secure this blessed gift. (Mark i, 8.) "I indeed have baptized you with water, but He shall baptize you with the Holy Ghost." (Acts i, 5.) "For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." Behold the promise fulfilled. (Acts ii, 2-4.) "And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance." But this precious gift was not to be given until after Jesus was glorified, as shown by the following (John vii, 39), "* * * For the Holy Ghost was not yet given because that Jesus was not yet glorified." On that great Pentecostal day the Holy Ghost was given and a glorious manifestation of heavenly light appeared sitting upon each of the Apostles who had accompanied the Savior in all His travels and had witnessed His wonderful works, and by His divine favor had been made partakers of His holy ministry. They now received the promised blessing in rich abundance, and a way was provided by which they might transmit it to others by the imposition of hands, as shown by the following (Acts viii, 17): "Then laid they their hands on them and they received the Holy Ghost." Evidently the Holy Ghost came not as the result of the baptism, nor in answer to the prayer of the Apostles, but by the laying on of their hands, clearly showing that this was the mode the Lord had provided by which the Holy Ghost should be conferred upon baptized believers. This again is clearly set forth in Acts xix, 5-6, "When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied."

THE BLOOD OF CHRIST.

We have now pointed out the path that leads to eternal life—the straight and narrow way, and carefully noted the inscriptions along the line, down into the water through the door into the Kingdom of God. Faith in the Lord Jesus Christ, repentance of all sins, baptism by immersion for the remission of sins, gift of the Holy Ghost by the laying on of hands; this is the course marked out by the Father to prepare His children to receive the benefits of the atoning blood of Jesus Christ.

Earthly things are typical of heavenly things as set forth in the following (1 John v, 7-8): "For there are three that bear record in heaven, the Father, the Word and the Holy Ghost, and these three are one; and there are three that bear witness in the earth, the Spirit, the water and the blood, and these three agree in one." By the water we keep the commandment, by the Spirit are we justified, and by the blood are we sanctified; and thus we become saints. He who has fully repented of his sins and been baptized for the remission thereof, and received the Holy Ghost by the laying on of hands, may then partake of the emblems of the Savior's flesh and blood; and in that sacred ordinance eat and drink to his soul, the benefits of that atoning blood. And such have the promise of the Savior that they shall never hunger nor thirst. There is no other way provided on earth by which mankind can secure the benefits of the atoning blood of Christ.

AUTHORITY.

Upon this question hinges the validity of all the acts of men. Every officer of our government must be elected or appointed according to the mode established by the Constitution of the United States, or his acts fall to the ground as null and void. The decisions of a court involving the validity of titles to land or other great interests would be void if it could be shown that the judge rendering the decisions had not been elected or appointed legally. Every deed issued by a sheriff at a sheriff's sale of real estate would be void if it could be shown that the sheriff was a usurper and not legally authorized to officiate in the duties of the office. All naturalization papers issued by a judge, if it could be shown that he had never been elected or appointed according to the constitutional requirements, would by a legal tribunal be declared worthless and the holder deprived of his citizenship. In fact, the question of authority to act in any office of the affairs of human life is so clearly understood by all persons of ordinary intelligence that time would seem to be wasted in discussing it; but not so in questions involving the future of the human soul. In these sacred and vastly more important matters upon which hang all our hopes of eternal life, the average man seems willing to trust to the opinions of a minister of some one of the orthodox sects or to the wild vagaries of an upstart who cries, "Lo, here is Christ, or "Lo, He is there," without for a single moment raising the question, Where is his authority to officiate in the sacred ordinances of the Gospel of Christ, or to initiate men into the Kingdom of God? The average merchant in conducting his regular business, when waited upon by one claiming to be an agent of a manufacturer, places his order with that agent fully expecting to receive the goods. As the time rolls on the goods come according to the sample shown and the order given. This fact alone is proof to the merchant that the agent was in touch with his principal and was a duly authorized agent. But if the goods come not, it is strong presumptive evidence that the agent was a fraud and was not authorized by the manufacturer to take orders for goods. If this test be applied to the ministers of the various sects of the Christian world, it will at once be found that they are self-appointed agents, not in touch with the principal whom they claim to represent, as their patrons receive not the goods. In other words, the signs promised by the Savior are lacking and do not follow the believer, which alone is sufficient evidence that the so-called ministers were never sent of God.

Jesus said, "Go ye into all the world and preach the Gospel to every creature, he that believeth and is baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe; in My name shall they cast out devils; they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark xvi, 15-18.) The promised blessings fail, the signs do not follow, they receive not the goods. The grand secret of it all is, God has not sent the agents through whom they seek these blessings; they hold no authority to officiate in the ordinances of His house; as agents they are not in touch with their principal. These ministers are self-appointed teachers of man-made systems of religion. They are teaching for doctrine the commandments of men.

From the time the Christian Fathers fell by persecution and death, down to the time the Emperor Constantine made the Christian faith universal through the Roman provinces in 323 A.D., the forms of the Christian religion were constantly undergoing a change. At that time there were incorporated in the Christian church heathen rites, which with the innovations added, down through the ages to the present time, stamps that church today as one entirely separate and apart from the original apostolic church. Without Apostles and Prophets through whom they might obtain the word of God, the church has steadily drifted from its moorings into the broad sea of men's opinions, until it is split and divided into hundreds of different sects and creeds, no one of which can today present an organization that even resembles the form of the Church of Christ. The most important features have been eliminated. Signs and wonders and miraculous gifts, together with the fruits of the Spirit, set forth by the Apostle Paul in I Cor. xii, have disappeared, and but the empty and powerless form is found among the children of men. The shadow alone remains, the substance has departed. And why? Because mankind have departed from the faith of the ancients. The rights, powers and privileges of the apostolic priesthood have long since been withdrawn from man, and all who officiate in religious rites do so without authority from the living God.

If we examine and see how the servants of God were called to the ministry in other ages, we can discover a guide to direct us in obtaining authority in this age. From out of the midst of the burning bush the Lord called Moses (Ex. iii), and when he (Moses) was about to be succeeded by Joshua as leader, he conferred upon Joshua authority by the laying on of his hands. (See Deut. xxxiv, 9.) "And Joshua, the son of Nun, was full of the spirit of wisdom, for Moses had laid his hands upon him." Jesus, when He entered upon His ministry, called twelve men and ordained them; "And He ordained twelve men that they should be with Him, and that He might send them forth to preach." (Mark iii, 14.) Again He said, "Ye have not chosen Me, but I have chosen you and ordained you." (John xv, 16.) Jesus said in His prayer unto His Father, "As thou hast sent Me into the world even so have I sent them into the world." (John xvii, 18.)

The Apostle Paul evidently had this question of authority to meet as he gave vent to his feelings in the following forcible language: "Whereunto I am ordained a preacher and an Apostle (I speak the truth in Christ and lie not), a teacher of the Gentiles in faith and verity." (I Tim. ii, 7.) It was very gratifying, no doubt, to the Apostle Paul, to be able to declare with such emphasis the fact of his ordination; and no wonder, when we consider the way in which he was called. He was justly entitled to declare it, as will be seen by the manner of his calling. "As they ministered to the Lord and fasted, the Holy Ghost said: Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed and laid their hands on them, they sent them away, so they being sent forth by the Holy Ghost," etc. (Acts xiii, 2-4.) Paul then was evidently called by direct revelation of the Holy Ghost, and when the hands of the Prophets were laid upon him, he was sent away, so also was his companion, Barnabas.

The author of the Epistle to the Hebrews makes a most positive declaration on this question. He says: "For every High Priest taken from among men is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sins; and no man taketh this honor to himself, but he that is called of God as was Aaron." (Heb. v, 1, 4.) A glance at Exodus iv, 14-16 and 27-28, will show us how Aaron was called: "And the anger of the Lord was kindled against Moses, and He said: Is not Aaron the Levite thy brother? I know that he can speak well, and also behold he cometh forth to meet thee, and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put words into his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do; and he shall be thy spokesman unto the people." Thus Aaron was called of God; and in all ages when God has had a people on the earth, His servants have been duly called of Him and ordained, and the stamp of His approval has been placed on their labors in signs and miraculous manifestations.

SALVATION FOR THE DEAD.

In this age of religious freedom, when every man is at liberty to worship how, where or what he pleases, when the Christian church is split and divided into innumerable sects and creeds, and is still dividing and subdividing; where the opinions of men, crystallized into creeds, pass current as systems of theological truths; while spiritualism in all its various forms is rampant upon the earth, and its younger and more delicately molded brother, theosophy, is gaining acceptance as a wonderful revelation from the unseen world; while darkness covers the earth and gross darkness the people, and men are continually seeking for that which borders upon the sensational—the word of God comes forth proclaiming the principles of salvation for the dead as well as for the living.

That there is but one faith, one hope, one baptism, one way to obtain eternal life, either for the living or for the dead, is clearly shown by the Scriptures. "To the law and to the testimony; if they speak not according to the word, it is because there is no light in them." (Isaiah viii, 20.) These shall be our guide. By this divine method we are willing that all shall be judged. Opinions of men are not the words of God, nor is the word of God to receive a private interpretation, as is clearly shown by the following (II Peter i, 20, 21): "Knowing this first that no prophecy of the Scriptures is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost." Opinions of men shall not prevail, but we will take the word of God for our guide. "And when they shall say unto you, seek unto them that have familiar spirits and unto wizards that peep and that mutter, should not a people seek unto their God for the living to the dead?" (Isaiah viii, 19.) Let us then go to the Scriptures, and seek the word of God for a knowledge of the dead.

After Jesus Christ, the Savior of the world, fulfilled His mission among the living and was about to depart to the unseen world and perform His work for the salvation of the dead: while He was suffering the pangs of death upon the cross between two malefactors, He was railed upon by one, yet worshipped by the other, to whom He said: "Today shalt thou be with Me in Paradise." This saying has created a belief in the Christian world that the vilest sinner on his death-bed or the murderer upon the gallows by confessing Christ at the last moment, can be saved. But let us find out where the Savior went. Did He go to His Father and God? Not if the Scriptures are true.

On the morning of the Savior's resurrection and Mary's visit to the sepulcher, she thought Jesus was the gardener. Yet when He said "Mary," she at once recognized Him, and in her joy evidently sought to embrace Him, for it is said, "Jesus saith unto her, touch Me not, for I am not yet ascended to My Father; but go to My brethren and say unto them, I ascend unto My Father and your Father, and to My God and your God." (John xx, 17.) If this be true, are we not justified in asking the question, "Lord, if Thou hast not been to Thy Father and God during these three days, where hast Thou been?" Let the Scriptures answer: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit by which also He went and preached unto the spirits in prison, which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the ark was preparing, wherein few, that is, eight souls, were saved by water." (I Peter iii, 18-20.) So then Christ went to the spirit world, and there preached the Gospel to the spirits in prison. And why? "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit." (I Peter iv, 6.) It would seem that this can need no explanation, for by this rule all men are to be judged by the same law, whether they hear the Gospel in life or after death. And herein is the justice of Almighty God made manifest, for if it were not so, and if the modern Christian theory should prevail, viz., that all mankind who do not confess Christ are lost, what shall be said of four-fifths of the people on the earth today, and those that have lived in like circumstances in the heathen world, who never heard of Christ?

If, when all mankind are brought before the judgment-seat to be judged, and the heathen hears his sentence read by the great Judge, "Depart from Me, ye cursed, into the place prepared for the devil and his angels, because you never confessed My name," would not the heathen be justified in saying, "Who art thou? I never heard of Jesus Christ. When I was on the earth I worshipped Joss and served him faithfully."

To punish the heathen for not confessing Christ when in fact he never heard of Him is contrary to the justice of an All-wise Creator. But God has provided a better way. All who have never heard the Gospel in life will have an opportunity after death, as clearly set forth in the above as in the following: "Verily, verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." "But," says the objector, "that means all they that are dead in sin," but read a little farther: "Marvel not at this, for the hour is coming in the which all that are in the graves shall hear His voice." (John v, 25 and 28.) Again, "For as Jonas was three days and nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." (Matt, xii, 40.) By these passages it is clearly apparent that the Savior fore-knew His mission to the spirit world in the heart of the earth, and that while there, all who were in their graves would hear His voice.

Not only was this understood by Jesus and His Apostles, but long prior to the Savior's day the Prophets foresaw the work He would do for the dead, "I the Lord have called thee in righteousness, and will hold thine hand and will keep thee, and give thee a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isaiah xlii, 6-7.) Here the prophet foretold the labors of the Savior. During His sojourn in the flesh, we have no account of His having brought out the prisoners from the prison, or proclaiming liberty to the captives, or the opening of the prison to them that are bound. Had He done so, the Roman government would have had a case against Him, yet Pilate found no fault in Him. Hence we must look elsewhere for the fulfilment of these passages.

"And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high and the kings of the earth upon the earth, and they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah xxiv, 21-2.) Here is the finale of a terrible picture of the earth's desolation, when it is to be empty, turned upside down, broken, dissolved, removed like a cottage, and the inhabitants thereof scattered. All are to be gathered, including the kings, and the high ones, as prisoners are gathered in the pit, shut up in prison and after many days visited. What will be the object of this visitation? Peter has already told it: as Christ visited the antediluvians, so when these have suffered the vengeance of Almighty God in the spirit, some of His servants, ministering angels, will be sent to visit them and preach the Gospel to them as Jesus did.

"Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, and the King of Glory shall come in. Who is the King of Glory? The Lord strong and mighty, the Lord mighty in battle." (Psalm xxiv, 7-8.) What was the subject of the vision thus portrayed by the prophet, and where was it to take place? He saw the Savior making His triumphal entry into the infernal regions, and with irresistible power the gate and doors are made to fly open and the immortal King stands in the midst of prisoners of the spirit world. Thus the full import of that beautiful passage of the psalmist David would read: "Lift up your heads, O ye gates of hell, and be ye lifted up, ye everlasting doors of the prisons of the damned, and the King of Glory shall come into the regions of darkness proclaiming liberty to the captives and the opening of the prison doors to them that are bound in hell."

If the antediluvians after their long sojourn in the regions of darkness were had in remembrance before God so that He sent His beloved Son to preach to them the Gospel during the time His body lay in the tomb, what shall be done for those who have died since the Savior's visit to the spirit world? As His Apostles and all His faithful followers served Him in life, who shall say that after death they will not follow His example, and continue to serve Him by going to the spirit world and there preaching to the spirits in prison who have died without a knowledge of the Gospel? And when these poor benighted beings, after their long captivity under the reign of Lucifer, listen to the precious truths of the Gospel of Christ and become converted, straightway the question arises, How can I obey the ordinance of baptism? I am in a disembodied state of existence, yet my Savior has said: "Except ye are born of water and of the Spirit, ye cannot enter into the Kingdom of God." Oh, wonderful plan provided by the Almighty! The living may be baptized for the dead. It is very plain that this great principle was understood by the ancient Saints, as will be seen by the words of the Apostle Paul, addressed to the Corinthians: "Else what shall they do which are baptized for the dead, if the dead arise not at all, why are they then baptized for the dead?" (I Cor. xv, 29.)