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1
THE DOCTRINES
OF
THE SALVATION ARMY
PREPABED FOR THE TRAINING HOMES.
BT THB OBNERAL.
BE09 aUNSSSIIBBB
W>
ii
TORONTO:
TSBBXTOBIAL HTSADQUA-BTERS : GOB. J AMES AND
Albert Streetl>.
FBINTINa AJn> PCBLISHING HOUSB : 12 ALBERT St.
1892.
CONTENTS.
BCTK
)N 1.-
((
2.-
((
3.-
(t
4.-
t(
5.-
<(
6.-
4f
7.-
<(
8.-
4*
9.-
*t
10.-
il
11.-
«•(
12.-
M
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4(
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M
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t(
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<;'
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4«
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«(
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<(
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21.—
«(.
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<|
23.—
■ 4(
24.-
<(■
25.—
4(
26.-'
it
27.-(
^^\J-mJ •• •» ,, ,, ,, .,
—Jesus Christ is God
-How WE Became Sinners
-Redemption
-The Extent op the Atonement
-The Finished Work of Christ
-Election
-The Holy Ghost
-Conditions of Salvation, Repentance
AND Faith
-The Forgiveness of Sins
-Conversion
-The Two Natures
-Assurance
-Sanctification. What it is . .
Can IT BE Attained ?
Can be Attained . .
The Conditiojcs
Page.
1
((
«(
((
((
n
n
((
•Objections
The Fruits
Backsliding
Final Perseverance
Death and After . .
Hell
The Bible
Woman's Right to Preach
Getting Men Saved
4
9
14
21
23
20
36
40
44
46
48
53
56
61
m
68
71
78
88
86
89
91
94
97
101
103
God.
[Sect. 1.
THE DOCTRINES
OF
THE SALVATION ARMY.
PBEPABED FOR THE TRAINING HOME,
BY 03DER OF THE GENERAL.
SECTION I.-GOD.
1. You profiBss to boliove in Qod. Why do you beli^^osoT
I believe in the existence of God for four reasons.
2. What is your first reason ?
Because I see abundant proof of it in the world around
hive Ka'dtn ^"^^ '^"' ^^ ^"^^ «^°- ^^^ere mu" t
For instance, when I see a house I am satisfied thaf f hnf
house did not come there by chance, but thatfsor letim^^^^^
other, It must have had a huilder. When I see a w^chl
am equally sure that there must havrbeen LmA^T^
wa^fed'lu^^^^^^ ^'^^ ^-^efzttr Talf th^t
3ffV? uJt^ just so, when I see a sun or an ocean or a Tnnr,
1 1
Sect. 1.
God.
3. What Is your seoond reason ?
Because I feel in my own soul that there is a God. 1
always ave felt so, and everybody else feels the same ;
only foo.5 say in their hearts, or with their tongues, that
i--T®il°°S^°^.V.*^**i''®T generally acknowledge Him at
last, when death make them tell the truth.
PaaTwIiii 1^ ^**** '*^* *° *^ **®*^ 'There la no Qod.'"-
4. What Is your third roason 7
I believe that there is a God because I have felt Him at
work m my own soul, pardoning my sins, changing my
hegt, comfortmg me fa sorrow, and making me joyful
6. ¥ifhat Is your fourth reason ?
Because the Bible, which I know to be a good and true
book, declares that there is a God, and describes His
wonderful works among the children of men.
6. How do you describe Qod 7
As an almighty, eternal, independent, and self -existent
uemg, who sees and knows everything, and is nerfectlv
wise, good, holy, just, and true. »»**"«« penecuy
7. Are there more Qods than one 7
No. God Himself declares this.
^^^wr, O Israel: The I^ord our God U one iMr^^'—Deutm--
8. But you pray to Jesus Ohrist and to the Holy Spirit
ae well as to the Patherw How is this, if they are
notQode7
Although thwe is only one God, yet, in a mysterioiis
way, the Scripture reveals to us that there ai« thx^e
perrons m the Godhead: the T^ather, the Son, and tiSe
God.
[Sect. 1 .
•. How la thte doctrine apokon of?
Thto dootrtoe is known as the Trinity of the Godhead
Yes ; the Bible to fuU of It.
G.S. aSdthaW^y"|^t|?if ^Jr *""* ^^I Ch'tot fa
that the Father™ gSa ^ w God, as are used to declare
n^grrfc^r sM^Tdrefc^ each, the «une
Kl^n'*to*^tSe™C ^rtS'le^^S^M W""'*^ *« ^
commanded to be^^lvS to the I^ltte^* *^* ^ «*^«° «"*
«. Can you ffl»o any pamaxo fHtm Uio bim. whi.i.
•«im. ap«:lally «« provo thtodoctrVni t
bl^SV^^ri'-t^'-'g^e^ae Paul sends his
iJLJWhat to your duty to thte Kraat Md sood Ood »
3
Sect. 2.]
Jesus Christ is God.
SECTION 2.-JESUS CHRIST IS GOD.
1. You say that Jesus Christ Is a Divine Person : by
that you mean He is Qod. How do you prove this ?
From the Bible.
2. Will you name one of the Bible aripuments which
satisfy you on this important subject?
1. He is called God in the most unmistakeable manner
in the following and other places ; —
" The mighty GoAr —Isaiah ix. 5
" God over sA\"— Romans ix. 5.
" The true God."— 1 John v. 20.
" The m-eat God:'— Titus xi. 13.
See also J^o^n i. 1, John xx. 28, Acts xx. 28, 2 Peter i. 1,
3. Name your second Bible arsrument?
2. Those powers and perfections are ascribed to Christ
which belong to God only.
1. Everlasting Existence—
In Isaiah ix. 6 He is said to be " The everlasting
Father." ^
In John i. 2, "The same was in the beginning with
God."
Micah V. 2 declares that " His goings forth have
been from of old from everlasting."
2. Omnipotence (All powerful) —
In Isaiah ix. 6 He is described as the mighty God,
" I am Alpha and Omega, the beginning and the eTiding, eaith
the Lord, which is and which was, and which is to come, the
Almighty."— iJevetotioni.& ^
Jesus Christ is God.
[Skct. 2.
3. Omnipresence (Everywhere present)-
commSSdSSm.'Vd iS^flm'^th*""*', ""a''""', I have
4. Omniscience (AU-seeIng)—
5. Unchangeable—
-fl6?r?^/Snf a*^' '^^^ yesterday, and to-day, and for ever."
6. As Possessing every Attribute of the Father-
by Hto! '^'''■^ °' CK^"ON is said to have been performed
4|in»eTgS ^f^LX^^jin^^.^"^"-* "^ '<» -'
or dominion^ V priiciD^iMM^i^'ir^'*''*' f/^*' '""o"*"
land^* GOVEBNMNBT OP THIS woittD is said to be in His
8ect. 2.]
Jesus Christ is God.
a Clu-ist is declared in the Bible to forgive sins.
*• Forbearing one another, nnd forfflvinff ona ftnftth«t. if *«„
man have a quarrel against any • even m fihSS- £v « ®'' " ^^^
also do ye."-c;c(oaOTarwiit 13? ^^*'" 'orgayeyou, ro
4. He wUl raise the dead and judge the world
JudX^'Sn^nWo^n^^^^^^^^ »>«'^-*^ -mmlt'ted al
beca^fe^Lfi^steo?^^?^^^^^^^ Jndgment al.o.
♦1,0?**'^®! "^l*"* **^*« • '<>'f **^« *»o"»- is coming, in the which all
♦--♦^-^J?®*.®.2?^H**'^*^®^ "8*f» preach nnto the neonle and fc/>
4. What Is the fburth arflrument you produce fH»m
Scripture for the Divinity of Jeeue Christ ?
Religious worship was paid to Christ.
L Apostles and saints worshipped Him
** And they prayed, and said, Then. Lord whinh irnr.»<^4^>>
lllsliy^A^st'^T'' '^°^ ^^et^e' o' 2S'eietw?t£Srh1^^^
"♦TiiTf '.•^^"Vlo.-'Vfu^® f ®" asleep/ ~4c«« vii. 59, 60. "
flrfit hno^f?ri ''?l*?® Christ, wTm) i8 the faithful witness, and the
Si th^Untohfm'ih???^ and the prince of the kings of thS
hi own blood, "^^ "^* ancf washed us from oSr sins in
pithe? ^to'^'iff^L^i ^^"^^^ i^"/ P/^^*8 "*»*<> God and his
6
____Je8us Christ is God.
[Sbct. 2.
n. Angels worshipped Him.
wo^M? he*?2ithrAnd lit 1^^^^^ into the
Heln-ewa i. 6. *" **** •"8«1» <>' Ood worship hlm.^
a^^^t°tleSr5itV*n^^^ of many angel, round
of them was tea thouMndSSSi ^S^ 'A® ^^^^' "»<* *^o number
of thoueanda ; saying wSS TlSi?;.^^''''?S°^V^^ thousands
that was BlaiA to^rSSLiVe p?wer a^d hAiSL^^'^'^X *^**^« ^»^
.trength. and l>onom..%SS"5^Vy?iStaaS^!!?i^^^^^^^^^
ni. AU creatures are to worship Him.
, " Ana that eTenr fimm. riJ?.' i^ "^i""* oudor the earth :
liora. to the >^^o'tdSkT^^]^,,^^^^^^J^^s0^ku
Christ Himself claimed to be Divine.
^/i^bl'X^^^yi^l'^b'^, »ine: therefore .Md
Johnxvi. 16. ***""* mine^ and shall shew it unto you."---
" I and my Father are one. "-JbTin x. 30.
«. What !• your sixth Bible ar»u«.*«*«..
o^ Jesus Christ 7 ^'^"•"•nt ftor the Qodhsaif
Read JIfa«;ieM; x. 27th to the 38th verse
Those which declare and describe His manhood.
.7
Sect. 2.]
Jesus Christ is God.
8f How do rou anawor thia atrguntont
By simply stating that these texts only prove a truth
which we hold as strongly as they or anyone else can do.
But, in addition to the truth that Jesus Christ is really
and truly Man, we believe that He was really and truly
God. He became Man that He might suffer, and He was
God that He might atone.
9. Havo you any other arsfument for this groat truth
outsid<» the Bible ?
Yes ; I argue from my own feeling of what Jesus Christ
is to me as a Saviour that He is Divine, and everyway
worthy of my supremest love and worship and service.
10. Has He done that for you and in you which only
Qod could do ?
Yes I He has pardoned my sins, reconciled me to the
Father, delivered me from the power of sin and the devil,
and He keeps and comforts m© daily in ihis mighty con-
flict, and gives me a holy assurance that He wifi, if I
prove faithful, finally give me a crown of life.
11. Then, altogether, you are satisfled that Christ is a
Divine Person, really and truly Qod, and that, as
such, He has a ri^rht to the worship and service of
all men?
Yes ; I am perfectly satisfied of this ; and I intend to .do
all I can to gain for Him the honour and service which
belong to Him, and I pray daily thai He may give me
Divine strength to fight manfully in His cause until the
end, and then bring me to see Him in the glory of His
heavenly kingdom.
8
SECTION a-HOW WB BECAME
SINNERS.
'■ "STatT ^•^ ••*"• * ••"•■ ^•^-t -o you mean by
fr J^\Vd^a^^^^^^^^^ SfCr^ ^^*\er seDarate
wiUs, knows. Ld f^h, «S.I K^^V.* 4 spirit which thinks,
good'from evU. ^^' *°^ ^^ ^^'^^^ ^^ can distinguSS
2. Will this soul die with the body ?
No ; the soul is immortal ; that is, it can never perish.
spirS 8?aifr"2tii?n,^^^^ " was: and the
*• For what is a man profit^ 5 6«?h.*: ~^^^.?!f^^*« »«• 7.
and lose his own soul f or wWt «£Si^^*ii8am the whole world,
tor his 8ouir-.J|fa«Ji^^x^2e. " *"'*° «^^^® ^"^ exchange
3. You often say, when you are teikin^^ ♦!.-*
allsinnere, How Is this? Did qo^^^^
sinners? *"®** snuake men
Qh, dear, no. God made Adam anrl T?^^ ^ \
being good and happy,^?^'hid tW hT ^u^^P <>^
wouFd now have be';^^^ of holy^^^ ^^^pte ^^ ^^"^^^
upri^V;*'^'ut'*%^^ 'Sh't*^^** ^"^ hath made ma^
Ecciesiastea vii, 29, aought out mony^ inventions.'^
«i
*!,«
t '
i "
♦. How then dSd they fall?
God gare Adam and Eve permission to eat of the fruit
Sbot. 3.]
How WB Became Siinnebs.
of every tree ia the garden save one ; if they ate of that
one they were to pay the penalty of <^3ath. But Satan
enticed them to eat, and they first listened to hia false-
hoodSt then believed them, and then disobeyed, and took
the forbidden fruit.
8. What were the consequences ef this act of dis-
obedience to Adam and Eve 7
By that act they lost their purity and the favour of God,
were driven from Eden, received the sentence of death in
their bodies, came under the power of sin and the Devil,
and were exposed to the damnation of Hell.
6« Can you quote the passage of Scripture in which
the command of Ck>d on this sulaject was ||;iven t
" And the Lord God commanded the man, Baying, Of every
tree in the garden thoa mayest freely eat ;
'* But of the tree of the knowledge of good and evil, thou
Shalt not* eat of it : for in the day that Idion eatest thereof thoa
Shalt surely die."— G^^ntfsis ii. 16, 17.
7. Was not the sin which Adam committed a very
awfui one 7
Yes ; there was in it the seed of all other sins,
" There was the sin of unbelief— \}aAj disbelieved Grod,
and believed the Devil's lie.
**The):e was the sin of cwetous/ness—^jsoA, had given
them the free use of all the trees except one, antTthey
ooveted that.
" There was the sin of ingratitude. Though they had
received so much from God, they were discontented and
nngratefuL
"There was the sin of pride. They aspired to be like
God, and independent of Him.
** There was the sin of rebellion against GUmI'r authority.
Though they had a plain command uttered by the voice of
God Himself , they dared to resist Him, and do that which
He directly said they should not do."
10
-ow WB Became Sinners. [SeotTs.
L ^ "^^ lost tiie Joys of Paradise,
Soman, la ffll "™'*^ ""^ O"™* *<»» o* the glory of CtooU"-
•nd therafer. all lUik. cuilty tf^fbra Ctod »
bLspheme aS A?^. „2S:;;Jhi* •*• ''.', **" "o* swear and
Kiven un to thfi oISfrf„??7*^^^l?*'' aU are a< heart alike.
St«lyFndlffSSW*tte"tt*i'a5'T.3^'l?^^
of mankind. ciauus of God, and tlie happlneas
^MA®£??vil\lill^iL*8 >he essence of selfishness: to
11
Sect. 3.]
How WE Became Sinners.
\
11. On this principle then, true religion is Benevolence?
Yes. True relfgion is charity, or benevolence, or love.
It is the being given up to doing good and making others
happy. This is the religion of Jehovah— God is love.
This was the religion of Jesus Christ— Ye know the grace
of our Lord Jesus Christ, who, though He was rich, yet,
for our sakes. He became poor, that we, through His
poverty, might be made rich.
" Beloved, let us love one another : for love is of God ; and
every one that loveth is bom of God. and knoweth God.
" He that loveth not knoweth not God; for God is love."—
1 John iv. 7, 8.
12. Then only a heart of love, produelns: a life of
benevolence, is acceptable to Qod on earth, and a
true preparation for heaven ?
Yes. Love is the fulfilling of the law, for love is of God,
and every one thit loveth is bom of God. Though a man
give his goods to feed the poor, and his body to be burned,
and have faith that can work miracles or convert sinners,
and all other gifts into the bargain, if he is not moved and
filled with love, he is as a sounding brass and a tinkling
cymbal.
" Beloved, let us love one another : for love is of God ; and
every one that loveth is born of God, and knoweth God."—
IJoTiniv. 7. , ,
** Though I speak with the tongues of men and of angels and
have not charity. I am become as sounding brass, or a tinkling
cymbal."—! Oonnthins xiii. 1.
13. But how can so fp^at a changre be efFected ?
Only the mighty power of the Holy Ghost, through faith
in our Lord Jesus Christ, can change a man's heart and
make him a new creature.
14. Then it is utterly hopeless for any man to hope to
be able to live such a life of love as is required by
Qod without beinK converted ?
Yes ; it is useless for any one to strive to keep the holy,
12
How WE Became Sinnkh s. [Sect. 3.
socrmce , out tney have no power to stem anH eAy^rtr^^^u
10. What la the only hope fertham? ,
n^" iMn ' ?^ 'M''* '^"y- and the only way, to «ood-
Kive^hem the poww of the lliv rhJ=f V^" Jf*'?^' a»»d
r^-ti
f'l
*^^^^-
13
Sect. 4.]
Redemption.
SBCTION 4.~REDEMPTION.
1. What to the moaning of Redemptton f
hJ^"SJfl5i^°Hr™®*^*® J^eem, or deliver from boDdage
^rh^^^^4.^^ ^""^ ''' P*^ by payment of apriS.
H?/£jSoJf^^ to redeem our spols from the claims of
St^^^Ji n7' *°* i^'^J^* *°d Satan, and Hell, by the
payment of His own blood.
2. What does CkMl seek to aceomplieh f^ our raee In
theworkorrectomption ?
He seeks to recover us from all the effects of the FalL
and to raise us to a position holier, happier, and mora
secure than that whichVas lost by Actenu ^^
S. How does Qod eoek to aecompltoh this t
ro^*.*^® A'®^^"??'^'?^^, and death of our Lord Jesus
Oirfst, and by the Hph^ Ghost operatin^c diieotlyon toe
world and working through an army o1 men who have
been washed from their sins in the blood of Jesus Christ.
4. You liave told us that aesus Christ was a divine
person, that Is, He wae Qod| wae He also human,
that is, a man ?
nnT^SS ^ ^ trulynuinaa He was truly God. For
SS«2^5S^^S came from Heaven, took upon Him our
n^toe, and thus made it possible fi Him to suflTer to oS
6« What did the Saviour do fbr us ?
I. He made known the Father's wUl in Hin teajih!n<»
s
I
I
Redemption,
[Sect. 4.
Hto life.*^ ^^^^ * ^^^^ e^mple for our own imitation in
ni. Made an atonement for oar sins in His death.
«- What Is the meaninsT of the word ATONEMENT ?
^rJJu?®'** ^1*^® '* o,i-one-ment,*' and it siirniflea the wr,.
«"«, Mj meec inis difficulty, Jesus Chrifti;^^"f*r^;«V;C^TJ^t!
I j._r__ . .T . —r.*^" *'"*** jLi»vc ueen Enoufirhr. nnf-hinff^^.
«««, ^ meec ims difficulty, Jesus ChristVtfiSiigYthe oiUy
15
^}
■i
Sect. 4.]
Bedemption.
Son of the Father, came, and suffered as a sacrifice for us
and so magnified the importance of the law we had
broken, and, at the same time, made a way for our
deliverance from its penalty.
8. Is not the death of Christ sometimes described as a
"satisfaction " to Divine Justice 7
Yes. The death of Christ satisfied Divine justice, inas-
much —
I. Our sins deserved death.
II. Christ voluntarily died in our place.
T^T^^^' S^ ^"^*^"e of His dignity as God, and His purity as
Man, His sacrifice was possessed of infinite merit, and
fully met the claims of the law, and justified God in
remitting the punishment, and in forgiving all who repent
and believe on Him. » « ^/^ «
9. What passages of Scripture would you quote as
teaching: this doctrine ?
I. Those which> speak of Christ as being a ransom for
mankmd. © «- c j.wx
The word rapsoni signifies the price paid for the deliver-
ance of a captive. It has this meaning in Matthew xx 28
The word ransom in 1 Timothy ii., 6-- '
time^*^*^® ^^^^®^^ ^ i-ansom lor all, to be testified in due
signifies the ransom paid for the life of a captive, by
giving up the life of another person, the idea, in jioth
cases, being that of " substitution " or ^* satisfaction."
II. Those passages which speak of Christ as beinoc the
irtedeemer of the race— ®
««l*/S*?f ?"^u^ *® y® K°°^ *^«'* y® ^ere not rGdeemed with
corruptib e things, as Bilver and gold, from yo -r vain couversa-
tion received by tradition from your fathers; but w"th the
SXrs^A^?4'p^?e^^^^ ^ ^^-^ Without blemi.^\*5i
♦♦ For ye are bought with a price."~l Corinthians, vi. 20l
10
Redemption.
[Sect. 4.
bIood°ou?'S^%''iS°'l°' •I'lliath redeemed uo to God by thy
Sutotiteorsr^^-'^''''' ^I'^"^"* ^•"'^»« l^'-g the
die tofthH'^^'if ^a*ndl*f ?*thf ^^^^ "^ *?•*' °'«' »"» »t«"ia
JbA« xl , W. * "*"°'» P®''**' not"-
" But God commendeth his love townrii n« inn,.t _i,-i
T7ere yet sinners, Christ died (^'uBT-^^Ci'^ *\»*' '*"'« ''«
reoe ™a,^how ttlt'cbS's? ??^ ^l^ °' ^'•' **»' '"ch I also
scriptar4^'?:!lTo„?S„fxt'r *"" "°° ««oordlng to the
anL5a*fo??h«'^f,T' ^^° was made a little lower than the
i«JrncmaHnnTJt^-^^^^i''\\P®*^ of Christ as making
reconciliation, by His death, between men and God-~
Belt^hYfeB^''ShZt °/JoJ'j5^o hath reconciled nsto hinv
IS uonnthians y.^ IS, 19, ""'"" "" *^v«««iasioa. —
17
ell
Shot. 4.J
Rbdemption.
f»JV^2'i'-I?®*v^®cr®''® ®°®™*«'«^o were reconciled to God
by the death of hin Son, much more, being reconciled wo ahSl
♦teS?** °"' ^f,^ •!?*»» 0*»'*8t, by whom wehave now reoeivS
the atonement."— JBomaiw v. , 10, 11. reoeivea
10. Did th« Saviour Himself, teaeli that H« came te
make an Atonement for the Race ?
Yes; He declared the substitutionary character of His
work whea He compared Himself WthTs^nt to
which the Israelites looked and were deliverod-^^
- Jl^°? 5? ^**8«8 "'*<^^ "P *^o serpent in the wildemesa even
80 must the Son of man be lilted iip."-Jo7iji ili, ii ' ^"
fwuS-^^ declared that He gave HisUfe a ransom
" Even as the Son of man oame not to be miniBfova^ «,.*^
IL When He tells the multitudes that thev mav «Af wia
SSJi ^S.l*^T® '* ^y ««!*». whiohl wiJl give for t^lite 5f tho
fleAismoat todeed, and my blo<5 drlS iSde^^'-^o^ "'
toti;;A*«ii?^«tf^fJ?; tbegood shepherd gl«th hi, IMe
IV. When He affirmed that His blood yraa shed tnw
many for the rembfiou of their slnsh-^^ ^^ '**
18
Abdbmption.
[S JOT. 4 w
11. DM not all the PrephaelM which dMoribMf «h.
uadS^t^S^f ttlptWe"^? V^"«*»"* '^„'"^ be
«peclaU7tho6thS6ffiyLM- " * Baorlfloe, and
aad irtth hie «m™ wl SSThi^^^^
lK»dhathlaiaon^Ue'^JtVoJ°„5'L£y°l2SA«'}?
!.'
|-
19
Sect. 5.] The Extent or the Atonement.
' 4 ' '
SECTION 5.-THE EXTENT OP THE
ATONEMENT.
1. Do the benefits of the atonlni^ work of Christ extend
to all n%mn 7
Yes ; they were obtained, and are intended for the who?e
world ; that is, for all who nave lived in the past, for all
who live now, and for all who will live hereafter.
2* How do you prove that Christ died for all men 7
1. From what we know of the benevolent character of
God we should expect that He would include i;he whole
race in the merciful undertaking. It would appear to us
absolute cruelty to leave any out.
2. There is not a passage in the Bible that says He did
not die for all men.
3. There are many patiages in the Bible that say He did
die for all men.
'^ Who gave himself a ransom' for all, to be testified in due
time."— 1 Timothy ii., 6.
•* For therefore we both labour and suffer reproach, because
we trust in the living God, who is the Saviour of all men,
specially of those that believe."—! Timothy iv., 10.
•* But we see Jesus^ who was made a little lowar than the
angels for the suffering of death, crowned '^ibh glory anu
honour ; that he by the grace of God should tastti death for
every jn&n."— Hebrews ii., 9.
4. The Bible also says that Christ died for " the world,"
the " whole world."
«(
' Vm. 1 iOd PC loved the world, that he gave his only begotten
Scr , tn t ' aosoever believed in him should not perish, but
ha'? -^ IP i'trittsting life-." — John iii.^ 16»
20
The ExrgN T of the Atonemeivt. [Sect. 5.
" The next day JoLu ueetli Jesus coming unto him anA anifh
wSl;il^-^^.n^r^.°^«-^' -^-^ taUeth^Say'th^e'roftt
jJ/rniifJa.*"^®*"^ **"* ^^''^'*' *^® ^""^^^^^ °' *^® world.--^
"And the bread that I will t/ive is mv fleah nrVi?Afi t «,it
give for the life of the world. •'-■John vi^sl ' ""^ ^ "^^
a. How do tho Calvinisto try to oxplain away tho««
passafl^eo 7
h^L^%'1^^^^^ '^ ^"^ ^¥ "®^®^*^ ^o^^l^ " fcJiat i« intended
^Kf.oL^H^^v,'^'!®'?'"^ ^.1^°*^ "^a°- B^t there is no such
phrase as the elect world in the whole Bible, and we wi 1
not allow any one to narrow up the mercy and cTacr of
God by any such fanciful inventions. grace ot
4. What other arsrument do you draw from the Bible
which proves that Christ died for all 7
th^R^bl^^i^*•^S^'''!^^^®?u^^5x^?°^® who are saved, but
vi ]^f ^® ??!u '""^i^" ^*^?T^es that He died for those whc wiU
be lost, and therefore He must have died for all.
'* But if thy brother be grieved with thy meat, now walkpst
for
4(
" And through thy knowledge shall the weak brother neriBh
»r whom Christ died."~l Corinthians viii, 117 °^*^^°®^ Pensti,
But there were false prophets also among the DeonlA ovam
as.there shall be false teachers among you. wh? p?fvilv shaH
this? ^^nth'A^a ^^ ^®'?l*®'' ^^^'^ d«^3§^8 th'e LordXt Lught
them, and brmg upon themselves swift destruction."-! Pe^er
6. Havo you any other arcrument 7
Yes ; if Qirist did not die for all, how could we unre all
smners to believe He died for them? Unless he di^ f or
Si^^''^'"*'?.''''''^^]'® ^"^S^^ ^i«dfor him, neither^u?d
any man be condemned, or condemn h mseJf for not
befievmg that of which he had no assurance. But Christ
?ul ?^^1*P^ T""^^, ^^P* and every man must believe it on
yiiw yvxu uj. eyeriastmg damnation.
21
Sjbct. 6.] Thb Extent of tm ATONm^E^ .
^ !• thero any cith«r argument ?
dmik."-Jo/inva,37. •"™w «« nun oome onto me, and
ISi:
J
"Thb FnnsHED Work qp Chbist. rSiarr. «'
SBOTION e.-THB! FINISHED WORK
OF CHRIST.
1. iron will •ometlm., hear people talk aiw.»* «.^
wvrKoronrieb What la meant by it T
rt*n4. i^t S-A .
Is this so ?
We think not.
3. What makes you think it is not so 7
^:^rj:*::rr.jTj£:i -^"r-rrat-tre
*ho«. Who bTitat^Th'^iTi: :: ? •* •«-■*-««• -^
■nan f 25. and some ona^t'^f /*"'* *''® ■'*"*• M I ow a
««« »J« for th« ^tf° WI" ;^.'°5. "?«. «ny creditors cannot
paid, whether I beilWlt or no. ""'"'' ^^"'^ *'^® **''" **
23
i
I* !l!
Sect. 6.] The Finished "Work of Christ.
5. But is it not replied that if the sinner is lost it is not
because he is A SINNER, seeing that his sins have
been borne by Christ, but because he will not
BELIEVE the fact, and they quote:-" He that
beii^veth shall be saved, and he that believeth not
shall be damned " ?
Yes ; but any one can see that if all the sinner's debt
has been paid, all the sin of unbelief mnst have been paid
also, otherwise how can his past unbelief be forgiven, and
if atl his xcnhelief has been atoned or paid for, how can he
be sent to hell for that, any more than any other sin?
6. How can anyone consistently hold this doctrine of
the literal payment of the sinner's debt ?
Only by rejecting the glorious truth that Christ died for
all. Those who hold to a limited atonement are at least
consistent, because they say that Christ paid the debt of a
certain number, and therefore their salvation is secure
whatever they do, a^ Christ cannot die in vain.
•
7. But is not this view of the literal payment of debt
inconsistent In those who believe that Christ died
fdr all ?
Decidedly so. Because if Christ paid everyone's debt,
then everyone will be saved, and so the doctrine leads up
to universal salvation.
3. But Is it not true that Christ did pay our debt when
He died for us ?
Not in the sense that debts are paid here. Otherwise,
as we have seen, those for whom Christ died are for ever
free, act as they may, because payment cannot be twice
demanded, as a favourite hymn, with those who hold this
Tiew, says :
" First at my Suretys hand,
And tlisn Sit- mins."
24
pity of God to W oifc^to ^n bt?^^'"'' *"' .*,''«' l°^««^rt
repent and return in cnfld^ce to HFm"^'"^ ^}, '^°.'« ^^o
be just and yet the justm^TL*.^ t?M^,^\'S?n^JeVs°
10. Then did ei«-B»4. _
We /?n *i^<. 1 , "««nt to have endured ?
wooldhave be?n e^-t?/b^TerdUX"V4g°?;«1S
It. Can any man do or aufFar <..„«..■
or after Con»«r.ion to iwiT^^S, •'*"•■■ "•«*>•*
way ? " ** MMIT MLVATION in any
^^°'toUsiS'Zf^^a^rZ/f^^^'>io^' salvation from
Played in tl.ework^anTJ^e?ffl*e"o?'5e'rclLfir'' "^ '^'^-
«ateS SS^a^nl^sifeVlilS^''-!?. ""^ on" the e««.
Md power, be unto Him thlf Sifnl?®' °'°* honour, and elarir
the £»n.b for ever°^i"ei^?:5.fi^|S^^u^^h6^oieX&
l4
fli
25
S»CT. 7.]
Blbction.
,r
il
'I
ifll
i
SECTION 7.-BLJSCTION.
1. Can you explain what Is tauarht by Oalvlntote on
the tf octrino of Election ?
Yes ; Calvanists teach, that God has, of His mere good
pleasure, and for His own glory, from all eternity elected
or chosen, wifhout any regard to the faith or conduct of
the individuals themselves, a portion of the human race
to be saved, and covenanted to bring them to heaven.
1. But what do they teach Qod's action to be with
fOiparcS to those who are not thus elected 7
Calvanists teach that Grod has from all eternity, of His
own good pleasure, and without any regard to their con-
duct, reprobated, or left the remainder of mankind to
everlasting damnation.
3. Why are these views called Calvlnlstlct
Because they were taught with considerable earnest-
ness and abilify by a Swiss Beformer, whose name was
John Calvin.
11
4. When were theee Calvinlstio doctrlnee first tau^t
In the Church T
They are not found in the writings of any Christian
teachers i.ntU nearly 300 years after CtaisU
tin Are there not eome passaigee In the Bible upon
which Calvinists specially rely which have the
appearance of teachins^ this doctrine ?
Yes ; there are some passages in the Scriptures that
seem to lean toward these views, but it is only because
they have not been nronerlv translated nr becaime th
26
Election.
[SisoT. 7.
^ole.^fa .nose emp,S?iX!K?r'S»^o1
t^¥»'^^'?S?^n''S/°JS*''SS???«' "t God tte Father,
but that thpoiMth I^^ f^r? '"i OJ??' *° •» sanotifled.
the Spirit, they ilmaS2 ^^t°l *52 !«wotlfloatlon rf
God. But thelrflmTi;^ ^ 7*® *'*"* ' *'"»* *s. accepted of
cond %ona2. and >Uf Tinw. Sftc^oa te. therefore, striotlv
foreknowle3^5 God ???," **^?^ P'»«? accordlig to tte
la Intended %^uK'ln pS?,??'?'?°5.*<»'«to«Vand
continued ieaJi»u^inn i? A*"^**"* obedience, and In the
Christ. ThinttS fa *thtr^„'ir*"''e^,?f 'he blSd of
there is no other. »berefore condltionaL Indeed,
T. aive anothop DasaaBa auii^..^ *
views. H««a(» quotoo to aintaln thaae
torth?L'bolS?e<^Sf ?h|°ig:i*£?i?*' "^^ to Goa for ,00,
|eilnn)nB chosen you to a^»«'o,?fl?"™w®°^ ''»«> f*om^
Bpfeit and belief of tha tSiT£ . S,!''""'* eaooMfloation of ttl
our gospel, to the obtoiJiSt^ofYu'"",""'*" »>» oiUled you bv
Chiist."- j'sTta^t^^^lf 8j^J «>e Slory of our iKad jSsS
referwd to tlSTlS^ th^h^ |S?*"1« ""e Apostle simply
Suence. saved and dbose/ f^'l^?^' '■"?*•«.'•» conlwl
^:wHpei m tuose parts. ^* "^""^ FA^«*eaiiig of the
a?
i e^
Sect. 7.]
Election.
I t
liil i
!( ■"
ti
E^ :
fl
8. What other passafre is quoted in favour of thie
teaehing 7
The closing sentence of the parable related in the first
part of the 22nd chapter of Matthew. "For many are
calledy hut few are chosen:* This text is supposed to
teach that, while the call of salvation is sounded out to
many, only Q,few are elected to comply with it.
9. Is this the correct meaning of the parable ?
No ; it is just the opposite. The parable says, that a
number of people were invited to a marriage feast ; a well-
known condition of being admitted to which was the
wearing of a certain garment. One man not only refused
to put on this garment, but insulted the King bv appear-
ing at the feast without ic, and was, therefore, very
properly cast out. He was called to the feast, but the
condition of his beins; allov/ed to partake of it was the
wearing of this particular kind of robe. He refused to
comply with the condition, and was, accordingly, not
chosen to partake of the banquet. , ,^ ,
Just so the call to salvation goes forth to multitudes,
but only a few corn/ply with the conditions, which are
repentance towards God, faith in our Lord Jesus Christ,
and obedience to the truth, and are, therefore, not chosen
to enjoy and possess the blessings God has provided for
His people.
10. What other texts are quoted as supportinsr the
view of Election 7
" And when the Gentiles heard this, they were glad, and
glorified the word of the Lord : and as many as were ordained
to eternal life believed."— ^cts xiii., 48.
This passage, as it stands, certainly teaches that some
in the assembly were ordained or chosen to be eternally
saved. But, properly translated, it does not mean this.
Doddridge, a Calvinist, and a great authority as a Greek
scholar, translates the passage thu«« : " As many as were
DETERMINED for eternal life, believed." That is just what
28
Election.
[Sect. 7.
to be saved. ^ '^«risr, ne will be elected, or selected,
11. l8 not the 9th chanter oc »««.-
Calvi„,st.teteachthirdeVtrr„e7 • •"'•'^- *»^
sJMfthl^^^^^^^^^^ }^d^« -ot. TheElection
of Jacob and his seed to Dolsess an/^.t.?^^^^^^^^ ^^ C^od
national privileffes an A?« «^ ?^** ®^J^y religious and
conditional ptel\°lita°o'Ltffiin^^&r^'- '° ^°
tion might stand not oJ wSrt^f Tnt ^f®?*? '"i«»-ding tS elec-
BojKcmsix.,!!. woras, out of him that ca^etb;*'—
<>""^o^si^^^^^^^^ nation
13. How Should verse Thirteen be understood ?
hattl'±Al£,f^l it'"^ ^^^" ' '''^^^^ ^^* Esau hare I
+K?? T^ ^d regarded Esau and his se^r! wifi. i
that Jacob, so far as their naf^}oniri,.l^r. ^^^^ ^^'S® favour
which is a very differenf f h?«^^^^ Position was concerned
lasting damJiltiif 'befUe fe^P^^^ ^^Jo evi?!
opportunity of knowing g^d from ^U.^''' ^^ ^*<i *he
14. How do you explain Verse Fifteen ?
havrmercy?inVl°Jfiih^^^^^^ ^'^^ ^'^^^ '"^rpy on whom I wili
^""^niStkr^^^n^^ t'^.^^\S^'-fJ^^- chapter
bi^trv of the Jew^' who ^re onL.H ^^^^^^^^ss and
being brought by the Gospel on f n^R?f ®^ ^ *^^ Gentiles
privfleffP an /I /.,.: ..jT-**P®^ .°^ *o the same nlAf.fni..v, ^*
- __ _... _^^,,,,^,„ as themselves; and fheAp^tiS
29
Ml
t
Sect. 7.j
Election.
i
here arKues that, as God had, if He saw fit, the right ta
choo^Sacob for'this high i)rivil^e, and to rejectEsau, bo
now He had the right to reject the Jews on the ground of
their unfaithfulness, and to put theGentdes in their place.
All that follows is in the same spirit.
»* Therefore hath ho mercy on whom he will have mercy and
whom he will ho hardeneth.»'— Romans ix., la
15. What do you undorstand by tho Foroknowlodso o^
Ood?
By Foreknowledge I understand that God foresc b, or
knows beforehand, what is going to happen.
16. What is the moaning of Prodootlnation ?
Bv Predestination Calvinists mean that God has ordered
and arranged everything that shaU happen or come ta
pass in the future.
17. What !• the dIfForonco betwoon Predestination
and Forelcnowiedse 7
To foreknow is simply to see beforehanu that certain
things will happen, but to predestinate certain events is
to nSke them happen with absolute certamty.
18. Is it not frequently tauffht that Qod'e Foreknov -
lediee of events provee that those events are m^~
arranssd and made to come to pass by Him.
Yes ; but this is not the case. The fore^T^owledgeotj
event by God does not any more naake Him the author c _
that event than the a/<erknowledge of the event would
make me the author of it. Astronomers can forese^that
is. foreknow-an eclipse of the sun, and describe, with the
g^atest minuteness, the hour andcircumstances whe^
^1 come to pass, but this, it will be readUy admitted, h^s
nothtog to do with predestinating or causbg the edipse
iteelf. Just so God^ foreknowledge of » n»a?^aff ^J^fi^^
or rejection of salvation has nothing to do with his acting
either one way or the other.
30
EI.KCTION.
• ot
[Sect. 7.
10. How do you explain Roman. »iii.. 30 7
^'^<li^^^''i:^^ea:i^^'^'f'--^. them he alBo called -
ia8Med.themhea!s'i^?o»lSedf»i'|°^«'«m-' T '^^^-
%readtagtheversethatgoesbeforeit
»n&artol?^42'«?g?,V*j^'?^«'p»-'«rtlnate to be
born among many br^hron'!'L^Sj;^^',^fj^'»^8h"> be the tot!
2a&n'i^,,i°^3^J?o 'ronld receive His Son and
be made like J™is a„S?h~- t***^^*' "'^c'ed »« snchto
of God and pewev^ to*J^XmUv ^'W*''*"«'"'°'°? "' «^
certainly justifles and gl^^™*^ *" ^'« ^on, tliem He
and obedienSTdSiX'Sin'loT •'°"<**"<»"'l^ K
21- What is one of tii» ««ki^«> ^
<»Sfe«^f «r&hanKnrd rt *» ,""- to
/p^«^""^Lf ^ce^»h^i«?^^ the selection
ticularble8sinasoplnT5«»u: !2.*''\*'*<''«r <» enjov nar-
instance:— ***** *"<* prepared them. For
1etem&J~"' »" "to'-^y. predestinated or pro-
That confjesslng and fowaking sinner «h-.. „k...-
81
! i
M
1^
ft
Sect. 7.]
Election.
That believers in Jesus Christ shall be saved.
That rejecters of Jesus Christ shall perish.
That the saints shall enjoy His favour.
That those who endure to the end shall be saved.
22. Has not Qofi the power to prevent that conduct on
the part of men which He does .lot approve ? In
other words, could not Qod prevent sin ?
So far as we can see, God could not have made it
impossible for man to sin, and yet have madp hirri
absolutely a free agent. And if he Kad nSt beTn a fre^
agent, the great purpose of God in creating him would
have been defeated, namely, he would not have been made
m His own image. "*««w
23. But If Qod foresaw that Adam would fall, and
thereby brln^ all this sin and misery into the
world, why did He create Him 7 or, havin^r done so.
why did He not destroy him immediately after his
transgression ?
I
^lSZtl^^' ^^ the same time, ^ equaUy foresaw that, on
the whole, a greater amount of happiness would result to
the universe bv allowing him to live. Indeed, but fo?
^w?;^f^^' T a Benevolent Being, would have been under
obligation to have destroyed him. uuuer
24. is not this subject a sreat mystery ?
Yes. It has puzzled the most profound minds from the
{^ginning, and many have got out of their depth and been
led astray through it. Our wisest course is tS leave these
speculations, and make the utmost profit of what ^dhas
revealed T^'e know He hates sin, and we believe Skt hI
If.^J.^^'t''*'"*'^ *^.#®Jfi?*^P^® saved from committing
It ; anf we know also that He fails because He has such a
wretched, cowardly set of Soldiers to fight for Hii^ With
conH?,l^rtr'; ??^ P^^?^3^ ^* *^S^' ^« ^^^e eve^^kson to
o?tgi"ilr^'d^ andth7devil out
39
Election.
[Sect. 7..
•n«n 7 ""ivation and damnation of
world or that GodisTove at aU* iTm. ^J""i, ^'^ 1°^«° the
n helf for ever, without the^^'iLS-?^,-^^^^^^^^
shoSlTp^tRoh mantf««fT^* °f J"««ce. That God
portlon_^of thehuZa^^cetotl'Thfi"'^ »« to seleot^a
remainder to go to hell w^hoSt ,^ *"• "'»"' leave the
conduct or character dlr«^tiSo/°y regard to their
contradicts our notions of rtShY *5^ n»°9t emphaticaUv
to the plainest teacWn|of ofc^on"""""*- " '« <=» "trt^^
reason ? «» wy revelation, and not by
a.;e a^^ fo^So A?rcr ^?«°^^^^^
«°°trary> it. Tnd as these°doctr^'^« that which is
B bi^ and are contrary totTre^-^--CctTh'eS '^''^
^t*':: ;*"*•'••■ •''^-««"' ^avo yo„ totH,.o doo-
?^SoF-"---«^^^^^
" ThTp"" K,"" ••'• " *"•' C-otatlon. ,
j^The Parable of the Sower. (Mattkeu, xiii., 3-a and
33
Sect. 7.]
Elxgtion.
In this parable we have the reason why people are not
naved ho plainly stated that a fool, thougn a wayfaring
man ought to understand it. It is not an absolute and
dreadful decree that has left the poor soul outside the
circle of loving effort. On the contrary, there is the same
Sower iind the aarrie seed for the unfruitful as the fruit-
ful. The fault is not in the Sower nor the seed^ but in the
^hearts of those who receive it and are not profited thereby.
30b What other Bible arfl^uinonts have you ai^lnet
theee doctrinee 7
All those passages which declare that God willeth the
salvation of all men, and is opposed to the damnation of
any. The doctrine of Election, as taught in those decrees,
make Him to be a liar.
**H0ve I any pleasure at all that the wicked should die?
eaith the Lord Gort : avd not that be should return Irom his
ways and live.**— Ezekial xviii., 23.
** Bay unto them, As I live, Baitb the Lord God, I have no
pleasure in the death of the wicked ; but that the wicked tnrD
from his way and live: turn ye, turn ye from your evil wys ;
for why will ye die, O house of Israel ? "- -EmMsI xzzilL, 11.
*' The Lord is not slack oonceminR his promise, as some men
count Blackness ; but is longsuffering to us-Tiard, not willing
that any should perish^ but that all should come to repent-
anoa ''—2 PeUr iii , 9.
31> What other paeeasee have you to quote a^ralnst
theee doctrinee 7
Half the Bible. But especially those passages which
represent the yearning pity of Grod for perishing men.
** O Jerusalem, Jerusalem, which killest the prophets, and
stonest them that are sent unto thee: how often would I have
gathei 3d thy children together, as a hen d^th gather her brood
under her wings, and ye would not t **—Luke xiiL, SI
** And when be was come near, he beheld the city, and wept
over it. Saying, If thou hadst known, even thou, at least in this
thy dav, the things which belong unto thy peace t but now they
are hid from thine eyes."— Zufca six., 41, 42L
34
EI.BCT10N.
[Skot. 7,
SerlpturM aaralmt tliMe doctrine* T
.35
i
Sect. 8.]
The Holy Ghost.
m
SECTION 8.— THE HOLY GHOST.
1. What further beneUt did the death of Christ pro-
cure for the race ?
He obtained for us the presence and operation of the
Holy Spirit.
2. Was the Holy Spirit in the world before Christ ?
Yes, certainly.
3i Hovif do you reconcile this with the statement that
the woric of the Spirit was secured for the race by
the death of Christ 7
The benefits of Christ's death in the work of the Spirit,
and otherwise, were anticipated by God ; flowing back-
wards to Abel, or Adam himself, who were as much saved
through the blood of Christ as any sinner of our day.
4. But was not the Holy Ghost griven to the Apostles
on the day of Pentecost ?
Yes, the Spirit was given them, in a special measure
then, and, through them, to the world generally. The
Day of Pentecost was, to the Apostles and early disciples,
what many all-nights, or special meetings, are to The
Salvation Armv people now-a-days— a day of special
endowment for the work before them. But. He, the Holy
Spirit, had been working on mankind from the beginning.
6. How Is the work of the Spirit necessary ?
Because men are not only condemned sinners, exposed
to the fires of God*s wrath, but hardened rebels, in love
with their sins, and hating God and all His ways, and
rather than wanting to be restored to God and made like
Him, there is nothing they are so dead against ; there-
36
The Holy Ghost.
[Sect. 8,
{«^l*/^ ^°^^ ^Pi^^* is given to overcome this opposition
and tTuiuoe men to submit to God and be saved. ^^'''""''^'*'
6. How does the Holy Spirit seek to briii^ about the
submission and salvation of men 7
By raising up men and women to fight for God. Bv
qualitymg tSem with wisdom, love, and^^zeal; by giving
tliem thoughts and messages direct from Himselff Ind by
sustammg and comforting them in the conflict.
, 7. But does not the Holy Spirit Himself speak directly
to the hearts of men ?
Yes, the Holy Spirit speaks directly to the hearts of
«tmiers, persuading and urging them to submit to Goa
and be saved. In the same way the Spirit also moves
directly upon the hearts of Saints, persuading,^^^^^
and influencing them in aU that conSTrns theiS ^iSe^f
usefuhiess, and happiness. "oimess,
"And the Lord said. My spirit shall not always strive with
"Andmyspeech and my preaching was not with enticinc
words of man's wi8dom,.but in demonstration of the Spi?it ani
of power. . That your faith should not stand in the w torn ot
men, butin the power of God/'-l Co Wn*;iian«ii.,4!r
a What do you mean by the Spirit speaking DIRBCTLY
to the hearts of men ?
I mean that He does not confine Himself to sending
messages to men through Bis people, or through 6oi2f,
}^l?^* Himself, goes straight to people's hearFs and so
them to do. ^ ^^ ^^^"^ ^^^^ ^^*^ ^« ^a^^^
9. Can the 8plrit of Qod be resisted ?
f i,}?f ' ^^^"esfcjonably. Men can, and do resist the Spirit-
that is. they refuse to do what He wants them. Sin^
a?
Sect. 8.]
The Holy Ghost.
refus^^ give up their wicked course of conduct, submit
to Goa^: and accept mercy.
" Te stiffneolced and uncircnmcised in heart and ears, ye do
always resist the Holy Ghost : as your fathers did, no do ye."~
Actsvii„SL
10. What are the consequences of persistinc? in this
resistance of the Holy Qhost ?
Destruction. LonR resisted, the Spirit gives the sinner
up to the hardness of his heart, and leaves him to perish.
" Ephraim is joined to idols : let him alone."— Hbs«a iv., 17.
'* But they rabellea and vexed his holy Spirit: therefore he
was turned to be their enemy, and he fought against them."—
Isaiah Ixiii., 10,
" Unto whom I sware in my wrath that they should not enter
into my rest."— Psalm xcv., 11.
11. But what !8 the reason men thus resist the Holy
Spirit 7
It is because they love their sins, and He offers them no
mercy, no comforb, no Saviour, no heaven, on any other
condition than giving them up. Therefore they shut up
their hearts against Him, and hate Him.
12. Then this shows the real reason why men perish T
Yes. It is not because God will not save men, or
because Christ did not die and open up a plain way of
mercy for them, but because they refuse to be persuaded
bythfe Holy Ghost to submit to God, give up their sins
and be saved. « *-
"And ye will not cdme to me that ye might have life."—
Jo 7m v., 40.
".^i^" ^**H' ^^J. ' ^^^* except ye repent, ye shall all likewise
peri^. — Luke xiu., 3,
^J*?.? J.^**.!^®^^®^®*^***^ is baptised shall be saved: bnt he
that beUeveth not shall be damned."— JJfar/i! xvi., 16,
18. Then if a man sroes to Holl, it is his own fault r
Yes, he will be forced to admit in the last da^r fK^f n^^
38
Thb Holt Ghost.
[Sect. 8.
^^^^Tb^tji'Sf^'}^^^'^'.''''t^^'^ ^»y tor hfe
Ghoit strove wlthlim«nH'?K '?'.?'?»• »>«* that'th^oly
that he is notl?&.?S^,nintt.ll tt ^tt" *"^
Sives them, wm in v1rSi°nf fS'^ the light whWo^
saved. * ^ '" ^"*"° °t the sacrifice of Christ, be
-^?'"P>*e w?S.E:!SSLn* "«'>*«"' «-<»y =»" that
oei.fth»fg^li°JS'°?^,S^??°»*^.«nd B«ii Of a tenth I per-
he that feareto him/<SS§^oJkete!XiJ'"* '" 'f''? "^"^
mthhiia."-- ^ce« i 31., s^ " ■^'^''teousneBs, ia accepted
as^^i^,^^ -J^^^S^o- 't is our duty to ge °rihem
tlon or ainners. and brins them to Ood 7 "'"*~'"
<>h^**^iffi' ""i", 1« do not we shall certainly be
let^Si^ Md pS^^H^^.?' ^^'^ destruction. *Oh.
at^eUgreat^'S^ta^bS^* t^^^^^tl^^^^ 'Z
iniquitv ; but &?w2cS^iTrea^e S'th2i*J*i?^ ^''/'V'' ^
—Beekiel xxxui., 6. require at the watchman's liand,"
th:^^'o5'o7h¥8";;iy*^s5i5«^^^^^^ Banner from
a multitude of sinsV'-lim*/? a?"^ '"^""^ ^®**^« "»d shidl hide
^^ And he said unto them. On vf!V.f^ oii *u ,. v .
«ic gyBpei 10 every creature. "-:Mar77xvi! "iT ''"""' ^^'^J*^®^^
30^^
i-
fev
?§!
Sect. 9l]
Conditions of Salvation,
SECTION a— CONDITIONS OP SALVA-
TIGN, REP£.NTANCB AND FAITH*
1. What are the conditions of Salvation 7
Repentauce towards God, and faith in our Lord Jesus
Christ.
2. What is Repentance ?
In true repentance—
I. A man is convinced that he is a sinner in danger of
Hell.
II.
III.
IV.
V.
He hat<3s his sins.
He is sorry he ever committed them.
He is willing to give them up.
He wants God to forgive him.
m
3> What do you mean by a true penitent beings con«
vinced that he is a sinner in dangler of Hell 7
We mean that he seos sin to be the evil thing which God
hates, and which must be either forgiven or punished.
4. is a penitent always sorry on account of sin 7
Yes ; if he truly repents, he always regrets Jiis wrong
doings. He is sorry and wishes he had. not acted so
shamefully and ungratefully towards so loving a God.
5. is a true penitent always willing; to grive up sinning;?
Yes ; if he truly repents he is always willing there and
then to renounce and give up for ever the ways and doings
that he regrets. If he is not willing to give them up, he
is a hypocrite. That repentance is hollow and useless
which does not say : God helping me, I will never do these
things aeain.
Conditions op Salvation.
[S.TJCT. 9»
LS
)f
I*
o
d
e
IS
e
6. What else Is meant by Repentance ? -
He wants God to pardon him. It is the thought of for-
giveness that is at the bottom of it all.
7. Can a sinner be saved without first repenting 7
ImpoasiUe ! For God to forgive sinners without their
repentance would do them a positive injury, and harden
and encourage them in sin. *^ ^' naraen
a}1^4.^^^^^ wrong, is disobedient, plays truant, or the like
^,°®2*5v®*'**^®^ at once forgive him. saying nothing about hfa
sin? Of course not. If Se did, the chifd would^sav w^^^^
tempted to do wrong again : Oh. iny father was not Sv^th
me when I did wrong the other day ; he did not punish Sa w
forgave me, and all went on as jolly as before I can f ,; ?h«
same things again, or anythinc else I li£ fU*i ««^u; ° *'^®
pleasant will Fappen. Ohrno? a wi^e fatbpV *«nM°l^i?^ "?'
forgive and be reconciled to t& boy untH heLTripeSte^anS
pr^^mised not to offend a^ain. AncfGodaJts ?,ifinhl^^^^^^
8. Ther those people are deceived who say thev are
fdrsriven first and repent afterwards ?
Yes, undoubtedly. It does not foUow that thev are nof
owTmlnds:"' '^'^ ""^''^^^ '^" °'^^^ ^^ the worl^n VeiJ
people. A man may be willing to be saved JfromdJown
10. What Is Faith ?
xne laicn that saves a sinner, speaks in this wise: God
41
m.
/ >
If
til
t ,'JJ !
Sbot. 9.]
CJONDITIONS OF SALVATION.
has promised to forgive those who repent and come to
Him through the blood of Jesus Christ, His Son. I repent
and come to Him, trusting only to the blood of Jesus
Christ for mercy, and I believe that He does now receive
and forgive me.
" Him that cometh to me I will in wise cast ouV—John
vi., 37.
11. Describe Saving? Faith -furthor.
It speaks in this way— I believe that Christ loved me
and died for me ; that His death is the atonement for my
sin, and I believe that His blood does now wash all my
sins away,
12. Is every one pardoned that comes unto Qod in this
way 7
Yes, every one.
»* He that covereth his Bins shall not prosper : but whoso
confesseth and forsaketh them shall have mercy."— Proverb*
xxviii, 13.
" That whosoever believeth in him should not perish, but
have eternal life. He that believeth on him is not condemned;
but he that believeth not is condemned already, because he
hath not believed in the name of the only begotten Son of
God."- JoTin iii, 15, 18.
13. Then the death of Christ is the only ground of
faith for a sinner isefore Qod ?
Yes*. Although he repent and trust in God as directed,
still confidenceTs based only and solely in the fact revealed
to him in the Bible, that Christ loved him and gave Him-
self for him.
14. What is the meaning; of the passage "faith
counted," or <' imputed for righteousness " 7
i.,
is
" But to him that worketh not, but believeth on him that
justifleth the ungodly, his faith is counted for riRhteousnes?.
And therefore it was imputed to him for righteousness.*'-
Bomans iv. , 5 and W,
42
fl^
/ >
Conditions of Salnation.
[Sbot. 9.
These expressions simply mean, that being without any
righteousnesain which £o appear before God, He aScepta
our faith in Clirist instead, fhat is, that as God toea^SI
girist as t^ sinner for our sakes, so He treats those who
behe ve on Him as though they were righteous for His sake.
IB. Isthore notanotherhl«rher meaning than this?
«o T^» 4. '?!?®® and kindred passages also teach that faith
18 wunted for righteousness, because it is God's means of
S^flSi "it f?<^"a"5 righteous. In this sense we are
justified, that is made just by faith.
43
[Sect. 10. The Forgiveness of Sins.
SECTION 10.~THB FORGIVENESS OP
SINS.
1. Wo read much in the New Testament about boins-
Justified. What is Justification 7
That act wherein God for Christ's sake pardons our sins
and receives us into His favour. ik**^uuh our sms
2. DO Pardon and Justification mean the same bles-
Yes, always in the Bible when used in reference to our
Salvation, "feut they mean very difTerently when used bv
men on other questions. For ekamnlp. -. 1^ aZ7:^*^^f^^^
rtrs
ml
3. Do the Scriptures spealc or them as the same 7
Yes.
4.r!l ^^i^^o"^^ unto you therefore, men arid brethren thnf
through this man is preached unto you the /waiwS of sint •
And by him all that believe are j2«*W from futhtneS frSm
Sii?38.39.*'°^^"''* ^^ ^"'*^*^ ^^ *^® Iftw of Mo3-X?J
4. When Qod forfirives a man's sins, does He pardon all
at once 7 .■-«•■
All at a stroke. It could not be otherwise. Athomtjnh
fS^vZTJt"^^ * ^^^^^^^^forgivenTs! -Th^ sto?^^^^
^^}'f^^^^!^fil^''''l^^'^^^^^* if it requires any proving:
\* I, even I, am he that blotteth out thy tranBcreesionH fni-
SiS.^,^''"'*^^' ^^ ^'^^ "*^* remembe^ tCiSit W? Ja^
pl^nto^J^f^iiJcyT^^^^^^ «^^- *o '^-g- -<i
44
The Forgiveness of Sins. [Sect. 10.
5. What are the conditions of a sinner's justification
before God 7
Repentance and faith.
6. What is the ground or reason of a sinner's saiva-
tion ?
The love of the Father, Son, and Holv Ghost aq ^u
played in the gift, suffering, and death of Jesus Christf
7. Does the caMse of a sinner's salvation exist any
more in Jesus Christ than it does in the Father 7
8. When tailcing: about the forgiveness of sins, is it
wise to avoid such terms as regeneration, justiflca*
tion, and the iilce 7
onl®^' ^®^*"|® ^^e common people, indeed, people eener-
a ly, do not understand what Is meant by them. Use the
plain words, pardon and conversion : everybody wiU then
know what you mean. ^ ^ **
'■if
45
Sect. 11.]
Conversion.
SBCTION ll.~CONVBRSION.
1. When Qod pardons a sinner, what other bleooinK
aoes Ho confer upon him ?
*• Therefore if any man he in Christ, he is a «ew creatni.« • ni^
^" bloMhTT**'*" *"** Conversion siiptlfy the same
Yes ; they do. ,
3. What is meant by Conversion ?
It is that change which God effects in a man whon H«
delivers him from the power and love of sin a^d il™!
him round to love God Vnd holiness and holy' ^le^it
IS like being made over again ; like beoomiSc a tipw
creature ; like being born again. "eoommg a new
4. is this wha« the Saviour intended when He said.
«» Ye must be born a^ain " T '
- ^?s*vi<^ ^8 the soul Starting life afresh, with npw
instmcte, new aims, and new refationshi^ i Jhas Wn
brought into a, new spiritual world with a new sSLiteS
46 '' '
I
<
CJONVEBSION.
[Sect. 11.
i.
5. Is the chancre efFbcted in Regreneratlon complete T
No; it is very imperfect, for there is stiU left hanffinff
about the soul, and dwelling in it, many of the old evil
tendencies which, although brought under subjection by
divme grace, still often rise, overcome and drag Mm into
sm. ^*
6. What ie the difference betwaen Juetifleation and
Resreneration ?
Justification is the pardon of sin. Regeneration is the
changing of our natures.
Justification is an act of mercy which God performs /or
us. Megeneration is a work done within us.
Justification is a change in our relationship, when,
from bemg the children of the Demi, we are made the
chUdren of God, Regeneration is a change in our char-
acter, m which we are made once more in goodness and
truth and love after the likeness of God.
*' Jesus answered and said unto him. Verily, verily, I say
?^i!ql^®^#?i''*'fS* *?^*?.,*^t'^°'^ ^8*^^« *»e cannot see thi
Kingdom of God."— Jo7i»i iii., 3.
'* Nnt by works of riuhteoueness which we have done, but
according to his mercy he saved us, by the washing of regenera-
tion and renewing of the Holy Ghost. "— Tittia iii. ,5.
** For in Christ Jesus neither circumcision availeth anvthiue
jior uncircumcision, but a new creature. "—Ga^a^iajjs vi.; la.
if
47
Sect. 12.J
The Two Natures.
,r\i
mi
SECTION 12.-THB TWO NATURES.
'■ IIIw^oTrT'"' S"-"**".*. and other. t.ach ,
view of Resenoraton quiet tiun,,^^* * ^?
described In tholaet Section? *"**~"* *» *»'at
'*'>''i$?/^^"«'' «^««™ spirit Lrema^^^^
end of life. But they hold that at coavSi tn^'J.^'" t^^
act and keep down this wlnkprl naflitl ^'i.™ counter
put wlthin'himrwhich Ta^Vd «t^7' ""ot^er spirit is
doing wrong or lein^deltrZ^d I^a'^u'?^^^ of either
or nature will llvr/wsidf &« pvH t""*.* t^ls new spirit
sometimes being the S/^r^nH ?^*"^ "" ^^ath :
^^rast^ed. Thus^every sZtiwrs inXf irnat'utT
" "Pew *"*"*" •"■•"*•'* '»'"'*«• '" -PPOrt Of thl.
enVw?thm^"4j?;^^,^»iii:^«;'I''°"'^'J0 good, evil is prea-
3. How do you explain this passage 7
^^<^T^^n^Xi^l^^Sl^^J^^<^f place in the
power of his sinfSl l^abite Ind nrn^in'll??' '* ^^r* "'''1« 'he
he wants to follow the Snirff O! k"''®^' ?«"ce, while
positions hold him back anfl'lpi^^®*''^ appetites and dis-
direction. ' '*°'^ '^»<* •»"» away in an opposite
*• ':*^^% *"» -"" P"«aee adduced to support th.e
st^n'ge^t :"'^'*' ^- ^^ " »1«° ^"oted as one of the
aS the /es* anSseS?o'L*,'^« «?J5«' «"« «>« Spirit
s^that ye cannot do"?ie''?,!?4?;-S{,f^^^^^^^^^^
j
The T svo Natures.
[Sect. 12.
But these Oalatians were in a state of backsliding, as Is
manifest from the preceedlng part of the chapter, and
especially from the 7th verse. They had fallen back again
into the powerless conditian of convicted sinners, and
therefore their unsanctifled inclinations resisted the work-
ing of the Spirit of God, and brought them again into
bondage ; but so far from the Apostle setting forth this
miserable experience as the proper condition of a saved
man, he rebukes it, and goes on to show, in verses 24 and
25, that those who retain their union with Christ, crucify
the affections and lusts of the flesh, and live and walk in
the power of the Spirit.
5. How can this doctrine of tlie Two Natures more
particularly be shown to be false 7
From consciousness. Although a converted man knows
and feels that he has in him, on the one hand, tendencies
which incline and draw him to evil, and, on the other
hand, leanings and drawiners to goodness, still he knows
that he has not two distinct and separate natures^ but
that he is only one person. If he does a right action, he
feels that hb, the man, has done it by the grace of God
and to the glory of God, and has a sense of self-approving
satisfaction on account of it. And if he does wrong, he
feels equally the act is his own^ and condemns himself
for it.
6. is not common sense also against this doctrine ?
Is this old nature 2>%«icaZ, that is, a part of my body,
or is it spiritual ? If sin be in my body, that is really and
trulv a par* of my flesh, then the less there is of the body
the better, for the less there is of the devilish to contend
against.
Again, if the body be essentially sinful how is it
purified? Does death or tlie corruption of the grave
destroy the sinful nature ? If so, then death, and rotten-
ness, and worms can do what Christ's blood and the Holy
Ghost cannot do.
If this old nature be a spirit, this view carries with it
as many diflQculties, some of which are as follows :
49
1
Sbot. 12.]
ill
The Two Natuees,
I. If there be in me two natures, that is, two distinct
spirits— one good and the other evil— one doing all the
good that is done, and the other aU the evil, wh'Sih spirit
am I? I, that is the individual man, cannot be both
natures at the same time ; if I can, then there are two
separate natures, as is contended, but only one, as we
contend. But if they are distinct and separate, am I the
bad spirit, or am I the good spirit?
II. But if I am the had spirit, or nature, how shall I get
to heaven ? because it, the old nature, we are told, can
never be made good.
III. If I am the good spirit, I am not responsible for the
conduct of the had nature ; and if I steal or lie, or commit
^ t 5^' ifc is not me that lies, or commits adultery, but
the had spirit that is in me. and I cannot help it, and
ought not to be punished for it, either here or hereafter.
IV. If I am not the good spirit, and if I am not the had
spirit, then I must be a separate spirit, sometimes taking
part with the good spirit, and sometimes being influenced
by the bad one. If so, there must be three spirits, that
IS : nrst, I, myself ; second, the spirit or nature, which
came with my natural birth ; and third, the new spirit,
which camefrom God, at my second birth. This cannot
be, because I feel and know that I am only one person,
one spirit.
V. But further, supposing the evU spu-it to be a
separate nature, as it is stated, and a spiintual nature as
it must be, what is to hecome of it at death ? If / go to
Heaven, wTiere will it go 9
Death cannot destroy it. Death has no power over the
spirit, to refine or to kill.
It cannot go into the grave.
It cannot go into Heaven, because nothing unholy enters
there.
The advocates of this view deny the existence ot purga-
tory, or it might be lodged there.
And, if it goes to Hell, a, part of me will be in HelL and
^.^.^j^X J..^ TT^
a. tnrtn^ ttn A#/>/«/>4i>m
ii 1
Ck)mmon sense i?^ against this doctrine.
50
The Two Natures.
[Sect. 12.
7. Is the Bible
Natures ?
against this Doctrine of the Ywo
The whole of the practical parts of the Bible are against
ib : that is, all the commands, exhortations, threatenings
and promises of the Bible are addressed to the individual
himself, and not to some separate spirit or nature in him.
The Apostles continually addressed those to whom they
wrote as "brethren," "you," "ye," "every man." "all
man," and so on, plainly showing that their exhortations
were given to the persons themselves, and not to a distinct
and separate something in them. Further, these exhorta-
tions would be unnecessary to the good nature, which is
said to be incapable of sinning, and they would be useless
to the bad nature, which is said to be incapable of being
mended.
8. Does not this view destroy the practical applica-
tion of the Atonement 7
Yes, it sets aside the necessity for the application of the
cleansing blood of Christ to the soul, seeing that the new
nature is incapable of sinning, and therefore needs no
cleansing, and the whole nature is incapable of beinir
cleansed.
9. Can you give mo any passages from the Bible that
are against this view ?
Yes, any number ; but specially all those texts which
speak of the destruction or the old nature, and of com-
plete deliverence from the power and indwelling of sin.
" I am crucified with Chxisf'—Galatians ii., 20.
^ V^^^}%J^^ old sinful self is put to death as truly as the
bo<y of Christ was crucified for me. How could Paul's
siirful nature be crucified, and yet remain in full strength
and vigour, only being kept down by another nature
planted within him ?
tbo body of em might be destroyed, that henceforth we should
not serve sin."— iJowans vi., 6.
51
Sect. 12.]
TuE Two Natures,
i
p ■'' -
ir
''! i
ft
If the body or substance of sin was destroyed, that thev
might not serve sin, how could it be in them unchanged
and mdestructible ? This would be an absurdity.
•' If we confess our sins, he is faithful and just to forgive us
owr Bins, and to cleanse us from all unrighteousness."—! JoTin
1., v.
When God has cleansed a soul from all unrighteousness
how msultmg It must be to Him for anyone to say that
soul remams as sinful as ever, j »u
. "Being then made free from sin, ye became the servants of
righteousness.' --i2oma?is vi., 18. aoxvaaw oi
How can a man be made free from sin, empowered to
serve righteousness, and at the same time be lull of sin
and have in him a wicked, devilish nature, as those who
hold these views say ? « yviiu
" And they that are Chrisfs have crucified the flesh with the
affections and lusts."--GaiaWans v., 24. ®
^ Crucifying the affections and lusts must refer to a real
daily, practical dying of all evil. ®*^»
" But if we walk in the light, as he is in the light, we have
fellowship one with another, and the blood of JesSs Christ his
Son, cleanses you."— Jo^ini., 7. '^"•iiHt, ma
" Then will I sprinkle cl^an water upon you, and ye shall h^
clean: from all your filthiness, and from all yoiu- idols will ?
cleanse you."-Ezekiel xxxvi., 25. ^ ^^' ^"^ ^
fJ«^Ti???o*5°?^^®^i®^^,?®i? ^^°^ *l^ ^*s filthiness, and
J^J^i^^ji^ri^^^^-' and still be as dirty and idolatrous as
?»^£i I^^ Christians had dealt with other parts of the
Bible as they have with these and similar texts, we might
as well never had any Bible. "iigut
52
Assurance.
[Sect, la.
SECTION la-ASSURANCE.
1. If a man is forgiven will he know it 7
Yes, unquestionably.
2. What should you say to anyone who asked you to
prove that Qod makes those who are sav3d sure or
it?
I should say—
I. / know it,
II. The Bible shows that the Prophets and Apostles and
Saints knew it. Job knew that that "his Redeemer
lived." Enoch knew that he pleased God. Nothing in the
Bible is more evident than that all the holy men of ol^
wrote, acted, fought and suffered under the fullest convic-
tion that they were the sons and servants of the Mosi-
High God. It is ridiculous to suppose that the 11th of
Hebrews could be true of any but those who were as con-
fident of the friendship and fatherhood of God as they
were of anything else.
*' For we know that if our earthly house of this tabernacle
were dissolved, we have a building of God, an house not made
with hands, eternal in the heavens."— 2 Corinthians v., 1.
"Examine yourselves, whether ye be in the faith: pro^o
your own selves. Know ye not your own selves, how tlm:
Jesus Ohrist is in you, except ye be reprobates ? "—2 Oorintli-
lans xui., 5.
"And hereby we know that we are of the truth, and shall
assure our hearts before him."— John iii., 19.
III. The Bible says this is the common experience of
Christians.
''For ye have not received the spirit of bondage again to fear:
but ye have received the Spirit of adoption, whereby we crv.
Abba, Father. The Soirifc itself hfinrA^-.h witneqs '"'^^i^ /<nve«^v4
that we are the children of God : "— ^o?na?is viii y 15, W.'^ ""-'"'* J
53
i^! j
f t
:;:
i !^
J.' ■:
Ij !
Hi
Sect. 13.]
Assurance.
^.il ^°^>«cause ye are sons, God hath sent forth the Soiri^ of
his Son into your hearts.crying,Abba.Father/*-Sala1i^^^^^^
ly. Common sense says that a rr an could not be forgiven
-be made a new creature-love God with all Ws hS^
give up living a selfish, devUish life-have a heart wished
^rom sin-consecrate himself to soul-savinir and llto
gether, 1 ve such a Christ-like life as a man must Hve to be
a Christian-and yet be in doubt all the time whether
such a change had taken place in him or no. ^"^tner
3, But HOW does a man know that he is saved ?
G Jd Sv^'him.^^''^ ^^® *'°'® "^^^^ ^""^ *^® P^*°^ ^*^®*'^
II. He knows he lives a converted life— walks, talks
prays fights, loves, and hates like a saved man ^e
bates the things that before he loved, and lovefthe thinffi
that before he hated," and therefore knows he is a new
creature ; and, knowing that nothing short of the DOwer
bL^tnTirtli''^ ^^^ '^*''^' ^^ concludes that^ h^eTIs
felU'A^^^^et^ "'""" convincing still to him, ke
perform^ a^''*''™ ''^''^ *''*'' ^^ """^^^ * ^^'^'^^ "'^^ ^*^
(2), I feel I am alive.
Just so here. Not only can he do such works as onlv a
This IS the shortest and most convincing proof to him.
4. What do yoM call thlc* feeling ?
Assurance. The Assurance of Salvation.
5. How is Assurance produced ?
Assurance is produced by the revelation of forjrivenesR
and acceptance, made hv find w.mc.oi# /iJl"«?L^r^^SY®?®®,^
- -tf ---.fjx.*i v«.4icvi/ij' LU tilts HOUI.
1
Assurance.
[Sect. 13.
This is the witness of the Spirit. It is God testifying in
my soul that He has loved me, and given Himself for me,
and washed me from my sins in Hla own blood. Nothing
short of this actual revelation^ made by God Himself, can
make any one sure of salvation.
6. But are there not many very sincere followers o-f
Qod who are not thus sure of salvation 7
Yes, because they are not thus saved. If they get
properly saved they will have the joy and witness and
power of it. Still, there are doubtless many who have
never come to understand that they can thus be saved,
who, as soon as it is set before them, press into the
kingdom.
7. What is Adoption ?
That act bywhich God introduces pardoned, regenerated
rebels into His family, and makes them His sons and
da.u(jhter8,
" Beloved now are we the sons of God, and it doth not yet
appear what we shall be ; but we know that, when he shall
appear we shall be like him; for we shall see him as he is."—
1 John ill., 2.
" And if children, then heirs, heirs of God, and joint-heirs
with Christ ; if so be that we suffer with him, that we may be
also glorified together,"— iJomans viiL , 17.
1
85
Sect. 14.]
Sanctification.
SECTION 14.~SANCTIFICATION.
WHAT IT IS.
1. What does The Army teach on the subject of Entire
Sanctification ?
That a man be delivered from all sin, and enabled to do
the will of God continually in this life.
** That He would graut unto us, that we being dehvered out
of the ho,nd of our enemies might serve Him without fear. In
holiness and righteousness before Him, all the days of our
life."— Zit^fce i., 74, 75.
2. What is Sin ?
Sin consists in doing that which we know to be wrong,
inwardly or outwardly, or in not doing that which we
know to be right.
" Sin is the transgression of the law."— 1 Johniii., 4.
" Therefore to him that KNOWETHto do good, and doeth
it not, to him it is Bin."— James iv., 17.
" All UNBIGHTEOUSNESS is sin."— Jo?in v., 17.
3. Can Sin be spolcen of both as an ACT and as a
PRINCIPLE?
Yes, in the same way that you can speak of the fruit
and the root of a tree. Sin, as an act, is the fruit : as a
principle, it is the root,
4. What are Doubtful Actions ?
Doubtful Actions are those about the Tightness or
wrongness of which we have a doubt.
6. Are Doubtful Actions Sinful ?
Yes. The Bible represents them as such.
56
Sanctification.
[Sect. 14v
J
.'* ^1 *^** DOUBTEIH is damned," or condemned. -Bowians
^*.^?Py if ^® **^^* condemneth not himself in that thing
which he alloweth."— i?o mans xiv., 29.
6. Wha-i- is Sanctification 7
^1.^*?°*^^?^^^^°^ *^ ^^® separation of the soul from sin, and
the devotion of the whole being to the will and service of
God,
'•But to know that the Lord hath SET APART him that is
godly for Himself."— PsaJm iv., 3.
''.JP^'^T^^lovecomQ out from among them, and be ye separate,
saith the Lord, and touch not the unclean thing : and I will
receive you. "-2 CoWneTimws vi., 17.
be PARTIAL? and can it be
7. Can Sanctification
COIMPLETE 7
Yes ; it is partial in nearly all persons when first con-
verted, and entire when they are fully saved.
"Looking diligently lest any man fail of the grace of GodJ
lest any root of bitterness springing up trouble you, and there-
by many be defiled."— He&reit?s xii., 15.
8. What is Partial Sanctification ?
It is being delivered from the power of sin, and yet
having sin eodsting in the soul ; sin is tJiere, but it does
not reign,
** And I, brethren, could not speak unto you as unto spiritual,
but as unto carnal, even as unto babes in Christ."—! Corinth-
ians lii., 1.
9. What is the difference between this state and that
of a man before conversion 7
Before conversion, a man is actually under the power
and dominion of sin. He may see it to be evil, hate it,
and struggle against it ; but still he is under its power,
a,nd forced to obey it. For instance, see how men make
resolutions, and break them directly. They cannot help
but sin, though a truly converted man has power over sin,
but the root or the principle of sin is still in his soul,
"I am carnal, sold under sin. For that which I do I allow
not , for what I would, that do I not ; but what I hate, that do
L"— i2oinr?}STif.,14, 15. '
57
Sect. 14.]
Sanctifioation.
^r^^wu^*^! ^^*?^ *i°* have dominion over you; for ye are not
under the law. jut under grace."— BoynauBvl, U.
10. What is Entire Sanctlfication ?
-&n<ire Sanctiflcation supposes complete deliverance,
fern IS destroyed out of the soul, and all the powers, facul-
ties, possessions, and influences of the soul are given ud
to the service and glory of God. ^
«'^P°* ^^^ ^®^°^ ^^? ^'®® ^'o^ sin, and become servants to
nf2/^"l?raUvT^^^* ^"*" '^'"'^'''' ''"^ *^" "^^ everlaatin,
11. Then a man In the three conditions named stands
in three distinct relationships to Sin ?
Yes—that is to say—
L He can he under sin. " Carnal, sold under sin."-
Momans vii., 14.
IL He can be over sin, ** Sin shall not have dominion "
—Bomans vi., 14.
m. He can be without
Romans vi., 7.
sm.
((
Freed from
sin."—
12. Will you explain this further ?
I. In an unconverted state he is v/nder sin,
II. In a justified state he is over sin.
ni. In an entirely sanctified state he is without sin,
ia Does The Army teach what is understood by the
doctrine of Sinless Perfection ?
Certainly not.
14. What is Sinless Perfection ?
Such a state as that of Adam before his fall, wherein, he
he^g a. perfect creature, wa,8 enabled to render a perfect
obedience to the perfect law of God. v^i^oi^v
16. Is It possible to attain to Sinless Perfection in this
life?
^?L A^ ^w«er/ec« creature cannot perfectly obey a
SSlf!^*^*? ' .*?^ '^^^\ ^?^°^ irnperfect both in doSy and in
^in^ IS plamly unable to keep the perfect law of God.
no
»
Sanotification.
[Sect. U.
'■-n
le. DoesQod r««iulre obedience to a lawtho ke«plnf(
of which He ivnowe to tie utterly impossible T
No. We cannot imagine a benevolent Being requiring
from US that which is impossible, and then condemning
us for not doing it. His service is a reasonable service,
and His commandments are not grievous <1 John v., 3 ;
JSomansxii., 1.)
17. What, then, is the law that He expects us to kee^ ?
The law of love, as laid down and described by JesuH
Christ, when He said:— "Thou shalt love the Lord thy
God with all thy heart,'* or, in other words, love and serve
God according to your knowledge and ability, and He will
be satisfied.
** Jesus said unto him, Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy
mind."— M a^^Tieatf xxii., 37.
'* Of a truth I perceive that God is no respe jter of persouB.
But in every nation he that feareth him, and worketh right-
eousness, is accepted with him."— ilcto z., 34-35.
18a When we talk of 8anctiflcation,or being: Sanctlfledf
do we not generally mean ENTIRE Sanctiflcation ?
Tes, and we also mean the same experience \x^ such
terms as Perfect Love^ or Holiness, or The Blessing, or
Full Salvation, or A Clean Heart, and the like.
18. if a man ic what you call FULLY 8AVED» or
ENTIRELY 8ANCTIFiED, is he delivered firon*
TEMPTATION?
No ! Adam and Eve were tempted, and so was Jesus
Christ, and they were holy; and the holier a man becomes,
the more likely Satan is to tempt him. Holiness does not
bring yr^e!om from temptation, but victory over it.
" Blessed ia the man that endureth temptation : for when he
is tried, he shall receive the crown of life, which the Lord hath
promised to them that love him."— Jamas i., 12.
.50
Sect. 14.J
Sanctification.,
livj
20. Does Sanctification mean tliat we are saved front
■MISTAKES in Judflrment ?
No! That would be making us in/a«i6Zg. Still, sanctified
souls ^_re promised, and do enjoy, the direct guidance of
^"®jHS^y/?P*^i^ • ?^^y acknowledge Him in all their ways,
and He directs their paths,
T^JlwJEnf Co^/oJ^*er. 'whichia the Holy Ghost, whom the
h2«« niYiu-^®^^**" "^y °^™®' he shall teach you all things, and
bring all things to your remembrance, whatsoever I have said
unto you."— JoTin xiv. 26.
21. Does Holiness save nxon from i9odiiy and mentat
infirmities ?
i?lv'^^,.^*;?''®^^®^J^yl®*^» ^ a fuller sanctification of
all the afflictions and infirmities from which saints suffer
and often to the exercise of faith for their deliverance.
nv.on'^^i*^!?^^^®^®''.^^?^, ^1^^" save the sick, and the Lord
shall raise him u^; and if he have committed sins, they shall
be forgiven \i\mr— James v. 15,
it impossible to fall
22. Does Sanctification malce
from srrace ?
No ; Satan /eW/rom heaven and Adam from Paradise
and they both were perfect, in a sense in which we never
can be m^this lig ; and we do not see any state of grace
revealed m the Bible as attainable in this life from which
it is not possible to fall,
" What 1 say unto you I say unto all. Watch. "-Afar/, xiii.,37
23. Does Sanctification make it impossible for a per-
son to attain to a higher state of ^raca in this life?,
No I Sanctification means the cleansing of the heart*
mX^iint?h^"^^"^^*?^.^^^°i^«^ native evils, and so
.?r?^f ^?^^^*^ i'^ ^*°® certain and easy-just as th4 puUing
l^A.^^ weeds in a garden is favourable to the gr(ywth
and strength a,nd fruUfulness of the plants tlierein.
60
I
"^■i
SANCTIFiCATlOX,
[Sect. 15.
SECTION 15.-^SANCTIPICATION.
CAN IT BE ATTAINED ?
1. What is it that is denied about this experience by
those Christians who difTer with us on this subject?
It is positively said that we cannot be made holy in this
life, but must go on sinning and repenting until death,'all
admitting that we must be made holy before we can enter
heaven.
2. How can you prove that this Holiness may be en-
joyed in this life ?
Mj first argument is from Probability. It seems most
like.„ that God should make provision for the invmediate
and hitire deliverance of men from sin. If a child had got
some poison into his body, we are all sure that the father
of that child would use every means, as soon as possible,
not only to get a portion, but the whole of the poison
drawn out. Just so, we think it most likely that God
would use all possible means to get the whole of the deadly
poison of sin out of the soul of man.
3* But might It not be asked, In reply to this, Why,
then, does not Qod save His people from all their
TROUBLES ?
Yes ; but that is altogether a different thing, because,
trouble is not always injurious to man ; on the contrary it
is often, if not always, a great blessing to those who love
God ; whereas, sin is evil, and always evil, hateful to God,
and a curse to those who harbour it.
61
Shot. 15. J
Sanctification.
4. How «l«e would you prove that Qod wants to savo
mon from all sin in this lifo ?
Prom the following plain teachings of the Bible, which
describe this state under different figures, and in different
ways, as the possible experience of the saints :—
I. As a clean Jieart-tha,t is, a heart washed from all sin.
" Create in me a clean heart, O God ; and renew a right spirit
within me."~PsaZm li , 10. , ^ , m
"Blessed are the pure in heart: for they shall see God.
Matthew v.t S.
»• Then will I sprinkle clean water upon you, and ye snail be
clenv^^'—Ezekiel xxxvi., 25.
" Now the end of the commandment is charity out ?' «; -P,}!^^?
heart, and of a good conscience, and of faith unfeigned.' -1
Timothy L, 5,
II. A heart delivered from all idolatry.
" From all your filthiness. and from all your idols, will I
cleanse you."— Ezekiel xxxvi., 25.
III. As being a?^0flre«7ier separated from evil, and devoted
fcoGod«
*' And the very God of peace sanctify you wholly; and I pray
God your whole spirit and soul and body be preserved blame-
less unto the coming of our Lord Jesus Christ.»'-I Theasalon-
ians v., 23.
IV. As living such a blameless life that God Himself shall
not see anything to condemn.
•» That VP may be blameless and harmless, the sons of God
without rebuke, in the midst of a crooked and perverse nation
Song whom yi shine as lightsin the world "-Philipptami., 8.
Who shall also confirm you unto the end that ye may be blame-
less in the day of our Lord Jesus Christ."—! OorinthiaTis i., 8.
V. As being wholly given up to God to be possessed and
used by him.
•• I beseech you therefore, brethren, by the mercies of God,
f.ha* ve wMftnt vour bodies a living sacrifice, holy, acceptable
unto'bo^.'wfeicTiia your reasonable service."— i^omaws x«., i.
62
Sanctification.
[Sect. 15,
VI. As ftUfUling the law.
** liove worketh no ill to his neighbour: therefore love <• the
fulfilling of the law."— JBoman« zUi., 10.
YII. It is described as Perfection (that is, perfection in
love).
'* Be ye therefore perfect, even as your Father which is in
heaven is ^xtwitJ'^Matthew v., 48.
That is, if we are fully given up to lives of love and
S)odness in our sphere, andaccording to our ability, as our
eave^ Father is in His sphere, we shall be perfect
before Him.
** That the man of God may be perfect, thoroughly f urnishea
unto all good worka"— 2 Timothy ill., 17.
** Te are witnesses, and God cdso^ how holily and justly and
unblameably we behaved ourselves among you that believe."—
1 Thessalonians ii,^ 10.
** Always labouring fervently for you in prayers, that ye may
stand perfect and complete in all the will of God."— Cocossiaiis
iv.,2L
Yin. As following the "LxxrA fully, Joshua and Caleb did
this, and went into Canaan.
'* But my servant Oaleb, because he had another spirit witb
him, and nath followed me fully, him will I bring into the land
whereinto he went ; and his seed shall possess it,^—Number»
ziv., 24.
IX. As being dead to sin ; as having the old man cracifled
(that is, slain) : as being freed from sin : as being a!lve
to God.
"I am crucified with Christ: nevertheless I live; yet not I,
but Christ liveth in me : and the life which I now live in the
flesh I live by the faith of tiie Son of Qod, who loved me, and
gave himself for me.**—Qalaiians iL, 20.
'* Knowing this, that our old man is oruoifled with Mm, that
the body of sin might be destroyed, that henceforth we should
not serve sin. For he that is dead is freed from sin.''— JBomofU
Ttt R T
63
Sect 15.]
Sanctipication.
Rl: ,
p: j
m
X. As heingm&de altogether good,
'* Either make the tree good, and his fruit good ; or else make
the tree corrupt, and his fruit corrupt ; for the tree is known
by his ir\iit"—^atihevj xii., 33.
** For our rejoicing l3 this, the testimony of our conscience,
that in simplicity and r )dly sincerity, not with fleshly wisdom ,
but by the grace of Gou, we have had our conversation in th(>
world, and more abundately to you-ward."— 2 Corinthicna i„ 12.
*' And herein do I exercise mirself.to have always a conscience
TOid of offence toward God, and toward men."— .icte xsiv,, 16.
*'Bnt God forbid that I should glory, save in the cross of our
Lord Jesus Christ, by whom the world is crucified unto me, and
I unto the world.*— flkito Wans vi., 14.
XI. -As being filled with the Spirit, and fully equipped for
service,
** Brethren, be followers together of me, and mark theui
which walk so as ye have us for an ensample. . . . For our
conversation is in heaven ; from whence also we look for the
Saviour, the Lord Jesus Christ. "—P/iiWppians iii., 17, 20.
**But as it is written, Eye hath not seen, nor ear heard,
ueitherhave entered into the heart of man, the things which
God hath prepared for them that love him. But God hath re-
vealed them unto us by His Spirit : for the Spirit eearcheth all
things, yea, the deep things of God."— 1 Cfyrinthians ii., 9, 10,
*• And to know the love of Christ, which passeth knowledge,
that ye might be filled with all the fulness of God. "—Ephesians
ilL, 19.
XII.— As being made to resemble the character of the
blessed Gk>d Himself.
** Herein is our love made perfect, that we may have boldness
in the day of judgment: because as he is, so are we in this
world."— 1 John iv., 17.
64
fi!S?iHS.Z:.:.--..>y..r,.. .. ^^. ^^^^.^
1
i
Sanctification.
[Sect. 16,
SECTION 16.-.SANCTIPICATION.
CAN BE ATTAINED.
' 'mlnfo^M ^r"^*''.*'*'*'**'* Bible teach the attain-
ment or Holiness in this life ?
The Bible PROMISES Ho iness to those who seek it
2. Does the Bible set forth in any other way that this
experience is attainable ? «x xni»
Yes ; the Bible commands God's people to be holy.
"Butaa he which hath called you isholv so h« va h«i«,«
6iu ^7t.^i''j-Sft"u;?'i: *'"^' '""88 write I unto you. that ye
kS?'^^^-">F-'^'S^'^^^^ '••« Old
And that ye put on file new man whit»v. o#+^i^? i"**®' • » •
righteousSea^and trulhoUnrs^^^l^tSl^l^^rr*'^ *"
Hve^'h'e°j5^e^'';j,?t^«^d^« ''^.."JiJS ,ll°-- .^utWihat h.
65
n
i
M
Sect. 16.]
Sanctification.
3. Does the Bible show in any other way that men ean
be entirely Sanctified ?
Christ and the inspired writers of the Bible PRAY that
«aints should be thus holy.
"Sanctify them through Thy truth: Thy word is Truth."—
John xvii., 17.
4. In what other way does the Bible insist on Entire
Sancti-flcation ?
The Bible declares that salvation frona sin is the purpose
of the life and death of Jesus Christ.
** ^hon Shalt call his name JESUS for he shall save his
people from their sins. "—MattJiew i. , 21.
" Who gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people, zealous of
good works."— ritws ii., 14.
" How much more shall the blood of Christ, who through the
eternal Spirit offered himself without spot to God, purge your
conscience from dead works to serve the living Qo^"—Hebrews
ix., 14.
"• For this purpose the Son of God was manifested, that he
might destroy the works of the devil."— 1 John iii., 8.
" Christ also loved the church, and gave himself for it ; That
he might sanctify and cleanse it with the washing of water bv
the word, That he might present it to himself a glorions church,
not having spot, or wrinkle, or any such thing; but that it
should be holy and without hlemiBh.**—Ephesians v., 25, 26, 27.
5. Have you any fiirther arirument to showthat Qod's
people can be pure In heart In this life ?
Yes ; the EXPERr'.NOB of God's people shows this.
6. Can you gWo the nanmes of any Bible characters
who seem to have enjoyed this experience T
Tes ; Enoch, and Moses, and Job, and many others ; but
we simply name the Apostle Paul, and give his experience
in his wn words.
i..21.
66
I
Sanctifioation.
[Sect. IC.
"And be found in him, not having min own righteousness,
^wo^ '?r,°' .*te '*'^' ^"* *?«-* ^^i°^ " ^ "ougb the faith of
«?i;S^»«*^2"^^*®**°^''®^^ ^^*«** ^8 of God y raith."-P7i«i^-
•' Ye are Witnesses, and God aUo, how holily and justly and
rTtrais?is^!i!:ta'"^''°"'^^^
de;SSUfs"itra^df?^L*e'^^^^^^^^
fo?m«T.^;n^±*%^^"E! *^*^ faitS: HercefoXiherl^I iSd^^^
T?,,!^® °i5*^^ °' righteousness, which the Lord, the righteous
f iWi^^*," ^l® ?5® ^V*?*** '^^-y J a°d ^^t *o me'only, butunto
all them also that love his appearing. "-2 Timothy iv., 6, 7.87
7. Is thore any other arfpument to prove that it is pos-
sible to enjoy this experience ?
Yes; we think that all Christians will admit that in
those moments when they realise the greatest nearness to
Jwi^feX-'®®^ *^ V® strongest urging of the Spirit to present
their bodies a hvmg sacrifice, holy and acceptablfi unto
I
67
Sect. 17.]
Sanctification.
SECTION 17.-SANOTIFIOATION.
THE CONDITIONS.
1. WHAT ARE THE CONDITIONS OF ENTIRE 8ANCTU
FICATION ?
Conviction, Renunciation, Consecration, and Faith.
2. Explain the first.
By Conviction /or the blessing^ we mean that a person
must feel his need of being holy ; he must see the hate-
fulness of sin that is left within him, from which God
wants to deliver him ; he must be convinced, also, that, if
he seeks deliverance with all his heart, he will find it.
Unless a man see his need of the blessing, and that it is to
be obtained and enjoyed by hmi^ he will not seek it with
all his heart.
3* What Is the second condition of Sanctification ?
up, of all known evil and
uDtful. There must be the
The Renunciation, or givini
of everything that seems doul
willingness to put away and part for ever with all and
everything which the soul knows to be wrong, or has any
good reason to fear is not right.
4i Should you tell a man seekins^ the blessing^ who
smoked and drank that he must fi^ive up his pipe
and his slass ?
Yes, I should ; because in this age, specially in The
Army, few, If any, can smoke or drink without feeling
both to be wasteful^ injurious, and unclean habits ; and,
if they feel them such, or have even a question about their
lawfulness, the indulgence must be given up at once, for
he that dotibteth is condemned =
68
Sawctifioation.
[Sect. 17.
5. Are there any passagres of Scripture which show
these habits to be wrone, and altogether unworthy
of a follower of Christ ?
^^T^^'AkT ^^^^?u Y% ^*^® ^^^ » ^^t ^^^ whole tenor
them ^^ ®^ Christianity, is against
•* Wherefore come out from amone them and b** vf» oo^ovoi^^
saiththeLord and touch not the uScfe^ ?;?t«|7lnSPf'?^^fi
receive you, And will be a Father unto you, and ye shall be m v
sons an|daughters, saith the Lord J^S^tT-^^OoHnth£^s
•' Depart ye, depart ye. go ye out from thence, touch no un-
clean «7itwj7 ; go ye out of the midst of her ; be yrclean that
bear the vessels of the Lord."-l5aia7i lii., IL *
«. Do you thinic that a person seekinif the blessine
should be willing to grive up flashy and fashion-
able DRE88 7
Yes. All who desire to walk closely with the Lord
must have serious misgivings about superfluous and un
?hSf,?S^ adornment ; and, ft there be a^rious misgiving
t^bn,^?®^*'^^''^''^^^.^* any habit, it cannot be practised
without condemnation, and, whether it be in dress or
busmess, or familv arrangements, or anything elle ^f
7. Oan yoM sive any Scripture to show that Ood is
asalnst aray and fashionable dress 7
" Moreover the Lord saith, Beoansethe dauehtera of 7ior. «.^
wtl^'JkSSl'^*'^ withstreiched forthSZXd wanton eye"
Skot. 17.]
Sanctifioation.
8. Are w« not responsible for the influence that our
habits of EatlnKT* Drinking, Dressing and oth^r
things exert for srood or evil upon those around usT
Most certainly. Nothing is more plainly laid down in
the Bible than the duty of renouncing not only things and
habits which are wrong in themselves, but such as, though
innocent, and, perhaps, harmless to us, are calculated to
be injurious to others,
** But take heed, 1 ^'^t by any means this liberty of yours be-
come a stumbling-block to them that are -weak. . . And
thi^ongh thy knowledge shall the weak brother perish,f or whom
Christ died? . . Wherefore, if meat make my brother to
offend, I will eat no fleer' while the world standeth. lest I make
my brother to offend,"—! Corinthians viii., 9, 11, 13.
'* It is good neither to eat flesh, nor to drink wine, nor a/ny
thing whereby thy brother stumbleth, or is offended, or ii
made weak.**— Bowiana xiv., 21.
all to
Whether therefore ye eat, or drink, or whatsoever ye do, do
bo the glory of God.**— 1 Corinthians x., 31.
70
Sanctification.
[Sect. 18.
SBCTION la-SANOTIFICATION.
THE CONDITIONS (CONSECRATION.)
1. What is the third condition of Entire Sanctification?
The actual present surrender to God of the whole man
Hnd all we possess.
2. Will yo4i explain this more particularly ?
Yes, gladly cw there are more serious mistakes made
Oil this point than on any other in practical religion,
3. In order to show yoM what true Consecration or
Surrender is, please describe that conduct of Adam
which has unfortunately made it necessary.
Adam forsook a life of entire and constant service of
trod, and set up to be znd^endent of Him. He ceased to
be a. servant of Jehovah, and went, so to say, into business
on hts own account, as his own muster. He gave up
Imng to please God in everything, and started to live tS
please himself,
A, What conduct, then, is necessary in order that
Adam's successor, who is unfortunately in the con-
dition to which Adam fell, may ^et back a^aln to
the same place in the confidence and favour of
Cod that Adam occupied before the Fall ?
He must give up being his <ywn master, and living to
please and profit himself, and go back to God with aU he
possesses, much or little, and lay himself at Jehovah's
feet, and oflfer to live wholly to please and profit Him.
5. What is the Kreat mistake made, by many with
regard to Consecration ?
It IS not a reality to them. They pretend to give God
71
Sect 18.]
Sanotification.
i
aW— their children, money, and possessions ; their time
and reputation ; but it is only in imagination, in senti-
ment It is not real. God and Jffis cause are no better off
after It than they were before^ and the next day these
people, who said at the altar the previous night that they
gave all they had to God, go about acting on the principle
that all they have is their own, to be spent for their own
pleasure, and their own profit. Just as they did before*
6. Can you illustrate the kind of Consecration— tliat is
to say the Surrender— Qod virants?
A long time back, in England, there w&s a war
between the king and the parliament, and the greater
part of the nation took the side of the parliament, and the
king was sorely pressed. It was then no uncommon thing
for some noblemc4.u or rich person to come into the king
and say, '* I am sorry and ashamed that your majesty
should oe driven from your throne, and be suffering all
this indignity and disgrace, and I want to help your
majesty to get your rights again ; and I have come witli
my sons and my servants, to place our swords and our
lives at your disposal. I have also mortgaged my estate
and sold my plate, and brought the proceeds to help your
majesty to carry on the war. Now, tliat was a real sur-
render, or giving up to that king : it was the laying of
life and substance at his feet, li things went well i?iii^h
the king, it would be well with them, but if not, if the
king lost all, they lost everything with him.
Now, that is just the kind of consecration God wants-
only, one that goes deeper down still. He has been driven
from His throne in the hearts of meix everywhere ; His
name is cast out as evil, and men universally refuse to
have Him to reign over them. Now, Jesus Christ wants
to secure the Kingdom for His Father, and appeals for
true-hearted soldiers who will help Him to succeed in this
great undertaking, and he wants you to come into the
camp in the same ^irit that these men of old did to their
earthly king when he was in those desperate straits— to
come, saying, "I bring my goods, my influence, my repu-
tation, my family, aye, my life. I will have no senarate
72
• 1
aio-arY ^t ^-r-^ |
Sanctipication.
[Sect, la
interests : use all I have and am to promote the war, so
that my King shall have His own, and His throne shall
be established." That is consecration in reality, and that
only. This is what Jesus Christ taught when He said
^*Seek first the kingdom of God." This is what Jesus Christ
exemplified in His life and death. This is what Paul and
the first Apostles did ; and, if you are to be a thorough
Christian, you must be consecrated in the same way.
" What? know ye not that your body is the temple of the
Holy Ghost which is in you, which ye have of God, and ye are
not your own ? For ye are bought with a price : therefore
glorify God in your body, and in your spirit, which are God's/'
1 Corinthians vi., 19, 2J.
7. Then a true Consecration, or Surrender, has in it
the nature of a Sacrifice ?
Decidedly so. It is a real sacrifice. It is the presenta-
tion or giving away of all we have to God ; a ceai^ing any
longer to own anything which we have hitherto called our
own, but all going over into God's hands for Him to order
and arrange, and our taking simply the place of servants,
to receive back again just what He chooses. This, it will
be perceived, if a reality, is no easy task, and can only be
done m the mi^ht of the Holy Ghost; but, when it is done,
when all is laid on the altar— body, soul, spirit, goods,
reputation, all, all, aW— then the fire descends, andburns
up all the dross and defilement, and fills the soul with
burning zeal and love and power.
•• i beseech you therefore, brethren, by the mercies of Gk)d.
that ye present your bodies a living sacrifice, holy, acceptable
unto God, wuich is your reasonable service. And be not con-
formed to this world : but be ye transformed by the renewing
of your mind, that ye may prove what is that good, and accept-
able, and perfect will of God."— iiowians xii.i 1, 2.
somethinfp in common
8. is not true Consecration
with CRUCIFIXION 7
Yes, undoubtedly it is a real crucifixion. Crucifixion was
"". *s"""**"*""o» poiiiiui ucuitii -f auu cunsecraDion meang
dying to all those pleasures and gratifications which flow
73
m
Sect. 18.]
Sanctifioation.
from the undue love of self .hi admiratimi of the world,
red, and /r^me2/», which «a together to make up the life
ft?iVo«l*^f ^\^ 'V^^^^ra^ «i»n. To do this is always a pain
flesh I live by the faith of the Son of God, who loved me and
gave himself for me-''~GaZa«ans ii.. 20. '
" But Ood forbid that I should glory, save in the croaa of nnr
Lord Jesus Christ, by whom thi world is crucified 5nto me
and I unto the world.*-GaiaWans vi., 14. *""«''^«« ^^^ ^le,
„.^ND WHO THEN 18 WILLING TO CONAECRATe
HIS 8ERVI0E THIS DAY UNTO THE LORD ?
9. Artor what fashion do you think a man ouf^ht to
ffive his property and money to Qod 7
I think a man should use his money and property to
advance the kingdom in the way that God, froni day to
Th J^ ^^^^HJ^l"^' ^\ seeming most likely to accomplish
that end. If the mterests of the kingdom wUl be best
served by his sellmg his property or using his capital right
w^^//l? ?^®5 ^^J^^^ ¥? property and so use his money ;
WfllK^w''^?^°'^^>^'^,*^^*J><^a^ helpChrist^s woJk
better by retaming and using the income derived from it.
thjn he must retam it, and he must so retain and use the
mterest thereof.
10. What Is the FOURTH CONDITION ?
Faith, or Trust. Sanctification is received by faith in
the same way as pardon.
11. What Is the FAITH that SANCTIFIES ?
rhif{i?»i w' ^^A °' ®^"^*?feJ^^??^ ^\LVi\ on the authority of
cleanse me horn all inward sin, and makes me pure in
hewt before Him ; and I do here and now commit myself
to Him, believing that He receives me, and tnat He wUl
everixiore iceeM *"« noiy while I thus trust Him."
74
Sangtification.
[Sect. 18.
12. When A «oul thus trusts Qod, wlie hs bs, in every
easSf made clean 7
Yes, always— th&t is, if a soul, having the assurance
fchat he does fully renounce all known and doubtful wrong-
doing, and gives himself up to the will of Grod in all things,
thus trusts God tor full cleansing, he has the authority of
God's Word for believing that the work is dane, no matter
haw he feels; and he must hold on to this faith until the
feeling comes. If we confess our sins. He is faithful (to
His own promise) and 9't«5^ (to the suffering and agony of
His Son, which purchased the blessing,) to cleanse us
from all unrighteousness, — 1 John i., 9,
13. What is meant by holding on till the feelings
comes?
Sometimes, God tries faith for a little time, and, although
the soul has the witness that he has put his sacrifice on
the altar that he is fully consecrated, and has the witness
in himself —that he believes that God accepts it ; still, he
ma^have, like Abraham of old, to wait for the fire,
which not only makeib him inwardly feel and know thaf
Grod ^leauses his soul, but, if he watches his sacrifice, and
waitn a season, the fire will assuredly come.
14. Is it riflfht to tell a man seeking purity that if hm
believes that the ci ^ansing^ woric is done it is
done?
No; but it is righ^, and there is authority in the Bible,
and in the experiences of God's people, for oelieving, that
if iie soul trusts Grod for the cleansing application of the
piBcioua blood, Gtxi will, in the moment that faith is
exercisyd, work the blessed change, and give the keeping
power.
15. Do not many seek this biessini^ without Undine;
it?
Yes, multitudes do ; and then, because they do not find
it, they ^ nbout say ^Bg it is not ^.ttainable.
75
Sect. 18.]
Sanctifioation.
ii
1'
V I'
I
M
16. Can you name some reasons why oo many oeAk
and do not find f
of GoS^s^izJterr^'^ "°' ^^^^ '""'^ ^^'^^^-^
17. Do not many fall to obtain tho bioMlnff because
they refuee to make the full surrender 7
. ?®®' ^u^^\ ^^ °° ^®^^ ^ntil they come to the Doint
where they have to make the sacAfice of some dSe
Idol, or when they see it wUl interfere with their r^uta^
&fo^iJ?/?h ^t^ '^5 '^ ^t^^Mellvng all they have to
iieip forward the kmgdom, then they hesitate refusp Aria
go away aprrowful ; in many instances?it ifto bi7e^^^^^
to declension and backsliding. '*''*"''^**' *^ *® ^ ^® feared,
^*' Fa"th^** "** ""^"^ stumble at the simplicity of
\.J^l' I>oubtless many whom we have every reason to
Y^^rj^^}}? ^° ^^'^tx^P *"» a^d are willing to follow the
alSn^tf.i7rnoTrf the.an^/,..f^lu^^^^^^^^
10. Do not many of these say they DO believe, and yet
do not g:et any further I?
Yes, they say they believe, and they do believe somp
thing about God's willingness or ability, but the?^^^
believe that God does, really and truUy, nou? oWse • *fnH
you must press them' to tfiis, drive theT^p to it ' aSd
s^e^^he^'^CeK S.^^^ '^^ ^ ^"" ^^-'^^ > ^- "'
20. Are not seelcers after Holiness Mice seekers after
Pardon.much hindered by looitineat their feeling?
^o?;l®V*?J?5^ ?5® l^^^ y°^ °f*"^st always be on your watch
against this hindrance also. Get thei off ^I\^^^l%
76 =■
Saitctifioation.
[Sect. 18.
themselves and their feelings, to looking to God. You
cannot too plainly and repeatedly press upon their atten-
tion that it is Ood that saves : that their work is to trust
Ood, and that it is God's work to save them — that they
mvLBt believe tixat, And feel afterwards*
21. Is It Important that the soul should diatlnetly ap«
prehond tho faot that it is Qod that cioanooo, and
that -raith and consecration aro only conditions
upon which Qod works ff
Yes : it is very important that the soul should appre-
hend that It is God that saves~>that consecration and faith
are the conditions on which Grod's saving, sanctifying
grace is given.
£«-
^^ '
^
77
\i
in
ill
Sect 19.]
Sanctipication,
SECTION 19.-SANOTIPICATION.
OBJECTIONS.
f . You will have olM«rvo<l tHmt Christians do not ordi-
narily live In the enjoyment of this messing. How
iethife?
They do not know anything about it. It is seldom, or
ever, even mentioned from the pulpit, or written about in
rel^ious papers or magazines. Very few people possess
and, therefore, very few people profess it or talk about it!
Consequently, the religious world is in all but total dark-
ness on the subject.
2. But how Is It people do not see this doctrine In their
Bibles, when there is so much about it there ?
^w??— ' 'rom their childhood, they have been taught
that it IS impossible to live without sin ; and all the nas-
sages which teach the contrary have been explained awav
—that IS, they have been shown to mean something quite
3- Are not many very zealous Christians stron^y op-
posed to this doctrine ?
Yes, bitterly so. On no topic do they get more readily
positive or angry than when arguing in favour of the con-
tinued existence of a little sin in their souls.
*- How do you account for this strong feeling of
opposition to so precious and Qod-honourine a
truth 7
One reason is, because the Christians whom they know
do not themselves profess to enjoy it, and say positively
i.iiat ic cannot ue attained in this life by anyone else.
78
k
^
/
Sanctification.
[Sbct. 19.
'■
\)
Mm How €fo you provo thio objootlon to bo sronMillooo f
By showing that what God has commanded and prom-
ised in the Bible is the standard of experience for
Christians, rather than the attainments of His professed
people. I am to measure myself by what God saySj and
not oy what His unfaithful followers do,
** To the law and to the testimony : if they speak not accord-
ing to this word, it ia because there ia no light in thtdin."—
Jsatoftviii., 20.
** For we dare not make ourselves of the num!'<er, or compare
ourselves with some that commend themselves: but they
measuring themselves by themselves, and comparing them-
selves among themselves, are not wise."— 3 Corinthimia z., 12.
«. What other objection Ee broiaipht against thio doe-
trine?
Objeotors confound it in their own minds w th erron-
eous and conceited notions of Sialess Perfection, and,
without stopping to enquire and discriminate, they fight
professions which have no existence in fact.
7. Are there other objectlone ?
Yes. Others hastily reject it because two or three
isolated passages of Scripture, taken from their explana-
tory connections, seem to contradict the experience. The
principal proof of objectors is 1 John i., 8.
** If we say that we have no sin, we deceive ourselves, and
the truth is not in us."
A. BMt what does John mean when he eays* in the i^ae-
sai^e referred tO| '* If into say that we have NO sin,
we deceive ourselveSf and the truth is not in us"?
This passage has two interpretations, and is applicable
to two different characters :—
1. It means that if a man should say, as people
frequently do, that he is not a sinner, that he has never
done wrong, and has nothing to be forgiven, and, there-
fore does not need a Saviour's blood, such a man denies
that which every man feels in his heart to be true—
7W
Sect. 19. J
Sanctification.
i
?! '
,ff'
^n^miro^^^l^^ *-^' by nature and practice, a sinner need
thLXWfa&i^a^^ '-
hourly co^mittiTiaQ^v^f^^y^^ ?^® ^"% a"d
notion that S 8?ns a^ imnnfli*V®°'??J^.®? ^it*» the
chained to the^ By thte thev Cf n f w^^"*^^^' .^""^ ^^^
9. But what i8 the true meaning ol^thls passaso ?
The meaninsr has been alreadv afa*ori fi,o<- :*
and to cleanse us from all unrighteodS. ^"^^^
10. If all a man's sins are fbr^iven, and all his un
righteousness is cleansed away, iiii the^ I;!,' a„;
No ; certainly not.
do
Sanctification.
[Sbct. 19.
11. Then SL man so forigivon and cleansed is iMrithout
sin ?
Yes ; without sin,
i2. Can God keep him without sin 7
Yes ; He has promised to preserve him blameless to the
day of His coming.
13. Wk at other objections are made to this doctrine
of holiness ?
Objectors say they have never seen a holy person— that
is, one who lives without sin.
14. What reply would you make to this ?
I should say :—
I. That I was afraid they had not chosen as their associ-
ates those who believed in the possibility of being holy on
earth, and, therefore, they were not likely to meet with
many who had attained holiness ; and—
II. I should sav that I was afraid that, if they had met
with a sanctified soul, theirprejudioes had prevented them
recognising him as such. We see the power of prejudice
in the case of the Scribes and Pharisees, who, when they
saw the Saviour, who, unquestionably, was without sin.
yet said to Him, " He hath a devil."
15. Whff^n people say, "Show me a holy person, and
then I will believe the doctrine," what do they
usually mean ?
They are generally influenced by the same feelings
which actuated Herod, who sought the younc? Child,
Jesus, not to believe on Him, but to kill Him. If you pre-
sented them with the very character they asked for, their
first business would be to pull him to pieces.
16. Are there any other reasons which seem to ac-
count -for the isrnorance and opposition so preval-
ent with respect to Holiness If
In some cases, it is the result of judicial blindness. That
^ 8^
.1
SiBCT. 19.j
Sanotifioation.
IS, God has given them up to their own delusion, that sin
18 a necessity, a,nd thev reaUy believe the£? own Ues
Somewhere back in the history'^they have b^n brought
f h^r*«iSf ^ T^\^^ l^^ **°^ ^'^^^ Jesus saves H&pfeSSm
their sms. They have come to the verge of tfie Canaan-
i*5 w'i^l?J'*?''^^''''^*'^^ holiness, andXcause they^^
not wilfing to comply with the conditions, and so gb up
fntL^^u^^^'if^ ^"""^^ **5^» ^^^y ^a^« been dri^en^aSi
W^?.i«a!oY^f®"¥^®.• and given up to perverseness and
'blindness and unbelief on the subject,
^^HvJIt^^K^? ^°"H' ^^^^^S how antagnostic holiness
Q^Si^^^ff *4.°t^^^y.P®^Pj® ^^ ^o **^e reign and power of
&atan, that he hates them, and therefore, inspires and
^«^c?P' ^^If'Sy?^ ii? has power, special bitterness and
opposition, both to the doctrine and those who profess it.
17. What is the bestadvico to ^ive these and all other
otajeotors?
Kecommend them to make the full consecration of them-
selves to the service of God, promising to obey whatever
light He shall give them, telling them that if they wiU do
so, they may rest assured that the Holy Ghost will lead
fchem into tne truth on the subject.
82
Sanctiffoation.
[Sect. 20.
SECTION 20.~SANOTIPIOATION.
THE FRUITS.
1, Are there any fruits of any blessing: of Sanctiflca''
tion by whictt its possession can be readily tested ?
There are fruits by which the possessor of the blessing
may confirm his confidence that he has it, although in the
case of those who, living a devoted life before attaininglt,
there may not appear to be a great difference to other
people.
2m What are some of these fruiits 7
I. There ia perfect peace in the soul, which is only
enjoyed by those in whose souls all controversy with Qoa
has ceased.
II. Generally speaking, there is a great deal of joy, and
often periods of heavenly rapture.
III. A simple, constant trust in God with regard to the
expectation of great spiritual wonders and blessings.
IV. A perfect and hearty agreement with the will of
God as to all we must do or bean
V. Great tenderness of heart towards God and man,
with watchful eagerness to serve both to the uttermost.
VI. An all-absorbing devotion to the love and service of
God, destroying all interest in worldly pleasure and ambi-
tion.
Vn. A special and complete victors over every sinful
bssetment, passion, or habit which haH been a cause of
sin bef'^^^ and usually perfect deliverance from the beset-
ment iw^^v;,!.*.
3. Are thcir^s any special fruits of Sanctifieatioti coitt-
moniy notleofl annoni^st the Soldiers of The Salva-
tioBS S^rmy 7
Yes, for these having had special light before upon
83
4 1
Sect. 20.]
Sanctifioation.
certain points of duty in which they had been found
wanting, are now remarkable for their faithfulness In
those matters. For instance—
I. The use of tobacco and of worldly articles of dress or
ornament is at once given up, as are, also, all worldly
companionships or associations.
II. In the wearing of The Army's uniform or badges,
whereon there has been any hanging back before, there is
now the greatest willingness to conform to all Army
regulations for Christ's sake.
III. Those who have been backward in attending or
unwilling to speak at the outdoor meetings, or negligent
to any other duty, are now not only willing but eager to
do all they can.
IV. Those who have before given trouble by their light
and trifling conduct, evil-sp«aking, jealousy, or unkind-
ness to comrades, are now serious, earnest, humble, and
kind to all.
4. Are there any other special fruits of Sanctiflcation
noticed in the Officers of The Saivation Army ?
Yes ; for it is impossible to be an efficient Officer with-
out the enjoyment of this blessing. Almost every Officer
has, at one time or another, possessed it, too ; so that
those who do not possess it must be in a fallen condition,
and more or less wretched and untrue. Therefore—
I. Sanctified Officers show a real hearty interest in all
they do, which is impossible for anyone who is doing what
is customary without a whole heart,
II. They will show a real, careful, earnest love to all
their people, without partiality or respect of persons.
III. They are full of brotherly love to all other Officers,
esteeming others better tha^i themselves, and willing
that others should be honoured equally or more than
themselves.
IV. They prefer, in every way, the interests of The
Army to tneir own ease and advantage, and are, there-
fore, always to be relied on to carry out orders, or what-
ever instructions they may receive, without grumbling or
hesitation.
* 84
I
ri
Sakctipioation.
[Sect. 20.
V Thev are able calmly to trust in God amidst
difficulties of every kind, restlessly to push on after
victory, and humbly to remain chad-hke amidst the
^^.^AuSlife. in private as well as In public, proves
that they are really living for Go6 alone, the^whole
manner tending to draw everyone around them nearer ta
God and to self-sacrifice for Him.
r^
85
Sect 21.]
Backslidinq.
I
I
n
SBCTION 21.~BACKSLIDING.
1. What ar9 your views on the subject of Backsliding f
I believe it is possible for those who have been tmiv
converted to fall^ay and be flnallylost ^
2. How do you prove this ?
From our own feelings on the subject. We aU have an
inward conviction that if we neglect to watch and nra^
and obey God in everything, welhallgrieTI the^iSfof
8. How else do you prove this ?
The exhortations given to saints in the Bible to persevere
m goodness, prove it. In these exhortations G^ mak^
known to us|hat our final salvation is made todependon
pur continued obedience and faith ; and that if wV cease
to comply with these conditions we cannot expe^li^to
contmue unto us the blessings and enjoyments of salvation:
eave^d/'-Cft'^^^^^^^ ^*° *^^ ^°^> *^« ««^« «^a" be
" So run, that yo may obtain."—! O&rinthians ix., 24.
;* For we are made partakers of Christ, if we hold the hfi«ir,
Ding of our confidence steadfast unto the enZ^-HebreS^s iU^iT
'• Let us therefore fear, lest, a promise being left us of enter"
nlb^^s^y "l * ^""^ ^ ^""^ ^^°'*^^ ''^^ *^ come short ofT'^
" Be sober, be vigilant; because your adversary the devil a«?
^I'p^^v.^e: ^^^^^ ^^''''^ '®®^°^ ''*'^^ S may devour •'
lifa"^&S'S ^*^**^' *^^ ' ^^^ ^^« *^«« ^ «^°wn of
4. Is there any other argument drawn from Scripture
which proves the possibility of backsliding ?
Yes, the warnings of the Bible prove the possibility of
f
Baokslidino.
[Sbct. 2L
'
faUing from God, and, after knowing His love, being sent
to heU. If there were not this possibility, these passages
would be altogether unnecessary. The holy men who
wrote the Bible must have seen the great danger of falling
away,
** When a righteous mem tumeth awav from his righteous-
ness, andjoommitteth iniquity, and dfeth in them : for his
iniquity that be bath done shaU he dAB^—Ezekiel zviii., 26.
** Ye are the salb of the earth : but if the salt have lost his
savour wherewith shall it be salted ? it is thenceforth good for
nothing, but to be cast out, and to be trodden under foot of
'meTiJ**—maUlusw v., la
** Every branch in me that beareth r r>t fruit he taketh away ;
and every \yranch that beareth fruit, he purgeth it that it may
bring ferth more fruit. If a man abide not in me, he is cast
forth as a branch, and is withered ; and men gather them and
oast Vhem into the fire, and they are burned.'^— Jo/tn xv., 2, 6.
"Behold therefore the goodness and severity of God: on
them which fell, severity ; but toward thee, goodness, if thou
continue in Ttisgoodness : otherwiseithon also shalt be cut off."
—•RomaiM 2Li., 22.
** Behold I come quickly : hold that fast which thou hast,
that no man take thy crown."— JSavelation jii, 11.
5. Is thero any other arirumont ?
Tes, the terrible descriptions and examples of apostacy
given in the Bible prove the possibility of it. If it had
een impossible to so fall from grace as these passages
describe, it is simply more than useless to insert them in
the Bible.
*' This charge I commit unto thee, son Timothy, according
to the prophecies which went before on thee, that thou by
them mightest war a good warfare."—! Timothy i., 18.
" But it is happened nnto them according to the true proverb,
The dog is turned to his own vomit again ; and the sow that
was washed to her wallowing in the mire.''— -^ Peter iL, 82.
" For he spake in a certain place of the seventh day on thie
wi<>e, And Ood did rest the seventh day from all his works.
And in this place again. If they shall enter into mv rest. See-
ing therefore it remaineth that some must enter therein, and
they to whom it was first preached entered not in because of
4-ti
87
SriCT. 21.]
Backsliding.
leto oVLTtJiSwwZ *«^Vl»^t we have received the know-
leoge oithe trath, there remaineth no more saorifloe far alns
2Sf • SS^** ^^^2 looking for of judgment SdfleSJiSdtoa-
upseB law died without mercy under two or thrM wf imMoLa •
vonay, ^o hath trodden under foot the Son of Gtod aixi hSh
in'^TA-a'^'*^ "* Ananias and Sapphire as glren
«
^vy-
Final Pebseyebance.
[Sect. 22.
SECTIOF B.-FINAL PERSJ:VBRANCE.
1. Do not many poopio ontortain viows ^ulto dlff^ront^
to iooo doocrlbod in the lastSootion ?
Yes. They say that a person once trulysaved can never
be lost ; and they call this doctrine Final Terseverance.
2. Do they moan, by Final PeraovorancOf that every
saint will -P mlly persevere in Holinese« and so be
finally sav«»«« ?
Oh, dear, no I They mean t> at every saint wUl be finally
saved, whether he persevere in holiness or no. That is to
say, although he sb ill bac slide ever so often, which they
acunit he is all but certain .a do, if he has been truly saved
he will certainly be restored in the end, and taken to
heaven.
3. What are the arguments usually relied on to prove
this doctrine ?
I. It is said that, at the new birth, another soul, or
nature, is born into the regenerated person, which they
say is the child ^f God, and which can never be sent to
helL This view is answered in Section 12.
4. What other arguments are brought to prove this
docti^'ne ?
II. They support this doctrine b^ all those texts which
speak of the security of faithful saints ; such as—
•( My Bheep hear my voice, bnd I know them, and they follow
me : and I give unto them eternal life ; and ihey shall never
perish, neither shall any man pluck them out of my hand.** —
John z.. 27, 28.
6. What is the real meaning of this passage?
It means that Jesus Christ's true disciples know Him,
on
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Corporation
23 WEST MAIN STREET
WEBSTER, N.Y. 14580
(716) 872-4503
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SWT^]^ Final Pbrsbvi^^o^^
«temm life when this sbS* h^ • *^^™roi, fouowkhs
shallneverperSi. Thlt^"'* ■!4°'!'l -nd that they
which say8.^Be thou fett'^Xfe^l.ST"' ?S *5*^
thee a crown of lUe," and this Is ins? wSi ^ ' ^'^ «?'«
t cannot, any way. be nMdaXCll""* *T5?*JT* '»•»«' 5 V
It cannot, anv waT"'h«'^^^?«"' •'™'' S'^at we mean ;Tmt
I i
«^iMtX"Srnt^
sayp He has no nl^SpBln SI! J^IS' ..^^ ^^^^ «8»t«>- He
«. What other texts do they quote ?
by"^1cMU^Sd th^^^^^^ everlasting life;"
come what may. sec^ires to him everlctsHng life,
%^**** '•**•••"•*•»•»« o^thle paeea«e f
keeponAarfn<,^^4*fteS!klwr^' •*" "^ "**
«. H.W ta It that •« many mtetak.. ar. mad. I„ tn^
«"«• •imilar paMacaa t * '" **'*^
Bi^r^°lt1«i?°^^S^t^e n^mlses of the
Ufe toth(5e who 2«^ta' S^«5^y ?»*« t«^I« eternal
unfaithful to the., t^C^^^i^l^'^Xl^^
a^^^Cr^ »^ »>»« doctrine of iSfoc«.>„,
90
c f
Dratb. and Afteb.
[Sbct. 2a
;o
I
e
t
.1
B
B
b
i
SECTION 2a.-DEATH AND AFTER.
1. What happens to the Salvation Soldier at death ?
If faithful to God and The Army, he dies like a hero
in full triumph, surrounded by his converted family and
svnmathising comrades, and supported by his glorified
2. What happens to him after death ?
His comrades give him a triumphant funeral : while the
story of his holy life and happy death stimulates his
comrades to carry on the fight more desperately than
before, and lead a number of souls to give themselves to
Ood,
3. BUT WHAT BECOMES OF HIS SOUL ?
His glorified spirit enters heaven the moment it leaves
the body, and is welcomed by God and the angels and the
blood-washed Soldiers with whom he fought below. In
heaven he is doubtless employed in some service for the
King, for which his military training on earth has specially
qualified him.
4. But what becomee of the body after death r Does
that live a^aln ?
Tes; at the morning of the resurrection, the bodies of
the saints are raised and made perfect and reunited with
the soul, from which they were separated at death, and
then, perfectly redeemed from all the consequences of
sin, the glorious service of God is engaged in for ever.
Even so the bodies of sinners, rafoed at the same time,
and reunited with the spurits that were their companions
m sin on the earth, will share the punishment from which
they would not allow God to save them.
91
Sbct. 28.]
DsAtH AND Ansn.
«. But la thara net aoma difficulty In m^-^i^TT
die. IS^Uve aX^^d^th^ ^^ "*",*% «*rth and
™pMSn1«ta*.SSiSJ^iL",«S;,°JLS„^<i^^^ It to «^ to ««r.
There to « ?,tSS bSaJ^^^/,! (S " "^5!* "i BPWtSdbSaT
acknowledged. vlndlMtod in!i^SJS? iteJi^ons wUl be
wm be dI^ere?S»d^'S^i^Sf ""^
'•*;',*^»'"«^«"»— ««»»•— tthattlma»
come*.$JtoX''n*jHewe5t a^v**' ^^'^ Christ wUt
His Father, aid wlCT^iSo^]^* to the ^^°^ ot
AU.Y ON THK UKTH f """ •"■"•O"-
iWoes not pretend to determine a subject on whloh^
Death ANo After.
(Sect. 23.
T?,ffti*«l^«®°^*ll^^ ®H^» «® ™"<5h difference of opinioD
niaillf ?''^*''f .*^i^® opinion that He wiU not ooSe tS)
wf is®*' day of judgment, and rejoice to know that; SToSd
i5)^ctlttiSS!"'' ''^'"' '' ^^" ^ «^ ^«^'^ bette?Tian o'S?
10. What are your views about Hoavon T
intemf«^ ^ff s^^^^e^i^ere a glorious world to which He
whtS??iii^in k''^,^ ^^^5^ *" His faithful soldiers;
where they wili be holy, i seful, and happy for ever Md
iivM a ^ ^^ *® prepare a plaee for yoo. "-^o^n
^SV #''
:f{.,j[j|..
ds
^ 1
SSOT24.]
Hell.
*
SBCTION a4.-HBLlJ.
1- Do you lMli«ve In Mttll r
Yes, all the time.
2. What do you undorotand by HoII 7
'• t:,!:r '~"— *•* *•••• p-i.Hm.„t w,„ ^ «.,
Yes, for ever,
♦. Aro thoro not aomo who dony the un«»rfi»» -...
tor or this punlohmont f -"•«-in« oharac
Yes ; two diflferent denials are given.
G. What aro thoy?
thej get saved L. Jell, and SS^flf^Si S^° them that
6. What old«etiono havo you to this dootrino f
I
Hbll.
[Sect. 24.
&•
c
the Holy Ghost, it shall not be foMjiven him. neither in.
this world nor in the world to come?' neimer tn
••He which is filthy, let him be filthy still: and he that io
righteous, let him beVighteous Btill."-JJ«SaW()S xxli.f iif ** ''
II. It makes the torments of hell to be more efficacious
'^3Yh''^f*?^:P"^*^l?S«J?'^«'« than the bloSd^ Christ
HfiJ?S« ^'^^fP^^^'.^i?® ?°^7 Spirit, and is therefore in
direct opposition to the Savfou/s words, when He said.
If they hear not Moses and the prophets, neither wSl
^Z 31. ^'■^"*^^^ ^^^^^^^ °"^ '^«® ^^^ thedeal^-Ucke
7. What Is the other view which denies that tlie
punishment of Heil is everlasting ?
« JiJS ^Ji^^^ ^\^t^ ^^ objectors say that, after a certain
S^cJ. P''°*«^'"«'^^» ^^^ so^.l is annihilated-that S
8. Is not this doctrine false ?
Yes, decidedly.
9. BMt how can you prove that the punishment of
Hell will last for ever f
I. Because aU orthodox Christians— that is. those wlio
Chrf Jf ^1,^r^ 'l" ^^^ ^^^^«i^ ^'^d Atonement of jSS2
?w fri"*ii®i*^a*.y?.^®^^i?^®^ 30 5 a°<i ^e do not thizjk
Sftwr^'i^ .®?1?^^ r^?«® business it is to keep ti»
fiVi ?n^iJ?°^ n??i^ m doctrine, would have allowed them
to be m error all this time on a subject so important.
10. What other arsrument have you for this doctrine:?
Because it is a plain doctrine of the Bible.
mnSeriSi® Rn?!L^{,;°^ unbelieving, and the abominable, and
Sd all ISU ioT??!®'"^.?!^^'^' *?^ sorcerers, and idolater^
w?thflreS hi^mpJnlf i^if'lPf y** *^« lake which burneth
JionxxL,8. *^"'"^*<>»»o ^^©h is the second death."-i?ewZo.
Sect. 24.]
Hbll.
E^fmi^f^^lt'^^''^^^ ^*^ ^"^ "*«^' '°' «^^' and ever."-
U, Are there any other ar^umente ?
daTnllk^SJ®^ ®*?.® ^a'^K^iago used by the Holy Spirit to
describe the duration of the happiness and joy of the
Sil?hTloT^'"^^^^'^^^*^^ tieVunish!
06
The Bible.
[Sect. 25.
SECTION 25.-TKB BIBLE.
1. What is the meanins: o7 the word Bible »
* "B,;:::'r.rHX''~,ror """- "•- -^ *-* *-
«»Yf> j^° **"** *M ^"^ caused His mind on the subieot
SJ^rvldT^^t' f'""' »»1'*?««V to be writtoniSd
3. But how does the Bible reveal the mind of Qod f
Because it contains—
^iL'^-i^^® number of messages sent directly by God to
men, m bygone times, through the medium of the DroShete
?Uh1iSP?h*Jr ' *^^' indirectlyfthrough them to 4^K«
wnom tney may concern.
II. The histories, biographies, and facts of the Blbla
reveal exactly how Godleefe to Jieople in siroilar ci^um
stances, and are therefore, a reve&tion of th?^mtodrf
in^f Je^'Sictt"^*™**"' *" '"'• •**»*''• -^d teacl^.
li^i^».^5^a?i»e^&IS;j^^*>" «-
«rTis?:c°?rif*^%'S|,*i^£'*^"'' '""'*' the direction
h«l?!**i *^® prophecy came not in old time by the will of m&n •
^^^^JSpetlf.?^'''^'' "• ^'^^ '^^^ "^^^^ by thl H'o?y
»7
Sect. 25]
The Bible.
4. In what way did thi« direction or inspiration onablo
these men to write the Bible ?
The Holy Spirit not only preserved these holy men from
mistake, and enabled them to write the ^r/ /^f/* I?
cerning the facts they record,Tut also SeM^to
communicate the mim.d and wiU of God to us.
5. What evidences have you to show that the Bible is
Divine, beyond the claim to Inspiration of Jhe
writers themselvee ?
The character of the book proves this—
I. The Prophecies it contains of events which came to
pass hundreds of years after they were written.
- IJ- The Miracles it records, performed by the writers
and by others in conjunction wfth them. writers
III. The high Morality taught aU through it.
IV. The Claim made in it of its own INSPIRATION
V. The Revelation it makes of the future
other. ^^"^ ^^^^^ °^ *^^ *^°^» "° ^*®^«^^* to '*hat of any
i^F'a'^^? Inplubncb of the teaching of the book on aU
^Ir^f""^^ ^""^ ''^^'''''^ ^^"^ ^*^« ^"^ ^^y form acceptedtt
orVy%^dmen?^°^"^^^*^« ^^^ ^^^^n either by had
^ad men could no< have written such a aood hook if
thej would; and they would not have written a 4)k
which so condemned them, here and hei^Sterfif th^
^ood men would not have written a book which thev
gneu; to be/ate«, claiming all the time to be ILspSed i^
Therefore, it must have been written by aood men who
were themselves the personal witnesws. in ne^l7^
cases, of the wonderful miracles they record. aS| one ^
Ii^l^Vcfrfg?n^»eV^^^^^^^^^ arguie^nYfSrd^i
08
Thx Biblb.
[Sect. 25.
•. la th« knewl«clK» and belief of the worde of the
Bible taken alone eufUclent for m. man's salvation f
i«9i^^i®*rL^9^ The Bible Is but a means to an end. It
to simply God s messagje to men, telling them that if they
J^d gtrffled! "^ "" ***®^ ^^*" ^ '*^®^' sanctified
T. How am l~a Salvation Army <ioldler-to make the
best use of my Bible ?
I- Read it on your knees,
il. Read a little at a time.
\\r S®*^ *? '*'55» ^lieving every word you say.
injti Jo£?80uT ^"^^ ®P^^^ *° revealUe real mean-
vV S°°^i°5*^ *¥ ?°''* practical portions to memory,
^iii'^^^^^^^iJ^^Ji^^^^^^^ People in words and
with illustrations that they can understend.
a. Do not eome people eet a falee value on the Bible?
*o'^!!;i°SlH^K.^^''"^'^i\*^.4» inconsequence, neglect
ZTJ^.4- *^^ ly^fyovemece by its teaching ; while others
•. Does God communicate Hie will to men In any other
way than through the written Word ?
kJ^?; e^® %*eakB directly to the heart by His SpiHt, and
by His Spirii also through one man <o another.
ia How could you show this 7
In two ways —
I. It has been His custom, from the beginning to raise
up prophets, who shall directly convey Hit wishes to men.
r-iir^w Savioiy promised that the Holy Spirit, the
S^raUi should be given to His people to 1 Jad them into
rftnA^iL^iS?'i?y*^®^^*A?'»*^^^e s^aU give 7ou another
Comforter, that he may abide with yoa for GYev,'*-John xiv.,16.
99
If
I Si
1^'
Skct. 25.]
The Biblf.
11. Do«s this promise apply to us, and
itsftilfilmontr
may wo expect
11. What aMthority has .ho Bible with The Army 7
other professed revelations are to be triad «n2 IS
fh2t""«S'„5*^S"'*'°\ "Pe^k »nd square not 'acco^L*"^
100
Woman's Rtght to Preach. [Sect. 26.
•
SBOTION 26.- WOMAN'S RIGHT TO
PRJBAOH.
1. ■•♦^••mploymentofWometi to preach contrary to
theoxpro««taaehlnieof8cripturo7 ^
Most decidedly not. It is fnio fii^^. 4-u ,
solitary parage In PauVsw "tings wWoh at &J^«°?S
favour such prohibition, namely— seems to
He thought It bettoV«i*> i,»fi,il*.S***T'' ?^ disouseed.
questloSf the^ oJ ^e'^f^S^%^^'"^^ ^^ ""jr
aebates. she Sould ^k h?J Cbi^d fo^fhl^T'?^?
fcpSsUe In^t'fcjr' ^"* *heWa'^Jve*^ tolS
EpistWeADMtlelavMHlJi^'A*'' •*'?'^' <>* 'J'* S"*""*
fo?womenVh^en"heyTo "^^ "S^"""
il^uI'l^n^'iiJi.ltao'' <5enerairti:en-V,««^e* iy..
101
Sect. 26.] Woman's Right to Pbbaoh.
not afraid : go tell my brethren that they go into Galilee, and
there shall they see me,"— Matthew xxviii., 9, 10.
IV. That the same baptism of the Holy Ghost on the
day of Pentecost was given to women, and the Apost'e
Peter confirmed their Divine right to preach by quoting
the prophecies of Joel respecting them—
* *1^ ** *i^^* is that which was spoken by the prophet Joel : ♦
Lii 1 ^^^ °A"^y servants and on my handmaidens I
J?oph^e°B?f'>i5*ctJVlM^^^^^ ^' "^^ ^^"^'^ ""^^ ^^^^y «^-^»
T. That they were female "helpers," "yokefellows,"
labourer, with the Apostles in the early churches, who
preached the Gospel-^Fhilippiana iv., 3 ; Bwnana xvi., 3;
4.t.^r^S*^*^^P»,?*^® evangelist, had four daughters, virgins,
that did prophesy (or preach)— » © »
♦i,n^?™if?^*A^ A* *,;^«®nteredintothehoiise of Philip
the evangelist ♦ * And the same man had four daughters,
virgins, whi«h did prophesy."-^cf5 xxi., 8, 9. "-"S"*^".
VII. Multitudes of women since then, in all lands, have
been commissioned by the Holy Ghost to preach the
fcrpspel and lead Hia people, which commission they have
discharged with overwhelming success.
VIILTThe Holy Spirit in Galatiana iii., 28 states that
there is neither male nor female, but that all are one In
Christ Jesus, thereby aflarming that; in the priviledges.
duties, and responsibilities of Chrisfs Kingdom, all differ^
ences on account of sex are abolished—
f Jww A"®".?^' '^^^ ?' ^'®®^« *he'e is neither bond nor
Ifee, there is neither male nor female : for ye are all one in
Onrist Jesus."--Gato«a7w ii.. 28. ^
102
Getting Men Saved.
[Sect, 27.
SECTION 27.~GETTING MEN SAVED.
-l. What Is the ordinary conditions of Sinners when
you meet with them f
Preoccupied : that is—
Takeu up with the things of the world-
Rebels against God, and—
Condemned to everlasting death.
2. What Is your business with them t
I. To secure their attention.
II. To persuade them to submit to God, and then-
Ill. To accept pardon through the blood.
3. How do you go about accomplishing this 7
By talking to them, publicly in the open-air and
In-doors, about their own sin, intrratitude, and death :
about judgment, hell, and heaven; the love of God, and
the voluntary suffering and death Jesus Christ endured
on their behalf ; concerning their influence on others, and
other similar topics. ,= ,, _
•4. What do you do then ?
Go amongst them in the after-meetings, or wherever
you can find them, and converse with them personally^
nis the truth home— if only a little moved, convict them
her. Make them feel, have no pity on them until they
are willing to give up all and submit to God.
B, But suppose they are not wiliinir to YIELD, aithougj^h
feeiini; much, and admitting; all you say 7
Oh, find out, if you can, what is the hindrance, and
press them to give it up. Show them that it is better to
103
;•!
Sect. 27.J
Getting Men Saved.
cut off the right hand than, having two hands, to go into
hoU, into the Are that shaU neverl)e quenched.
6. Well, supposins: they are willing to^ive up and b«
•avecfl, what then ?
Bring tiiem out to the penitent-form before the neonle
w w° JS^^ ^^^^ ^"fi^®''* ^'^d pledge them publicly, and'
when there, offer them mercy, and pray with aid fS?
7. Hut if they do not obtain salvation, what then ?
There is still something in the way : or it mav ha a« if
frequently i8,.simply thSr unbeluJ/^nXh^l ^e%n.
courage and instruct, and help them. Give them texte
and explanation and illustrations, and songs ; anT a^^
all, a lot of sympathy. Make them pray aloud for theT
fniwf ^i^^^K^^^^ **r^« ^^'^^ in them. Make them
look at the blood, and trust the loving, dvina Christ
Push them into the fountain. *"^*"S» «ying ^.nrist.
8. If they don't «ret satisfaction, what must be done
next 7
^ever tell them they are saved, if they don't think so.
^^^V''^^^}^ saved, God will tell him about itjand
then he will not need you to tell him so. But encoiraSe
him to go on seeking; urge him to go and deal with gS
-^J2i% *^i ^?® .^^«'^'^- ^^* ^^« address; have him
visited. Go after him yourself. «»vc mm
9. What are you to do next, If he sets saved 7
to^X^jlit^l!^\t'^\^^^ everybody in the place
10. And what will you do with your convert when you
have «rot him 7
SrSSli^^'ri^^l^-^'J^^l'^.*® * ?**^*' °ow n^ake him into a
DOldier. That is, let him or her—
I. Sign the pledge.
II. Testify at once to the blessing he has found.
104
t-
into
Getting Men Saved.
[Sect. 27.
III. Take his name and address for The Army
batig Jii?*''^ ^^ *^ ^^^ ^P^'^-*^^ *^« ^e^t night.* with a
V. Watch over and care for him na it lio ».« _
own and as If you wUl have to gi^^^^un't Zthtl^ll
•hOMltf bo properly dealt With wh.nthoy do com*
tothepenitant^orm? »«•-«■"••
wllh them.* S^Tto th?S!;'t^?^ ^"Pl^ y°» Jw^e ^«»1
Never be in H^.*SSS' J°^t*. T5«''«^'» you can.
possible. untUthe^e'satlsflfd * '"' tJ'em go away, if
-..JOri
105
il
Sect. 28.]
Baptism.
SECTION 28.-BAPTISM.
1. What l« the teaching of The Army on the subject of
Infant Baptism?
As a form by which the parents or guardians of children
may consecrate and set them apart, and declare their inten-
tion of training them up for Grod and The Army.
J2» But what le the teachlni? of The Army on adult, or
believer's Baptism, as It Is called ?
Much the same. Only, in this case, the person baptized
declares that he wishes it known that he is converted.
^ Doee The Army consider Baptism as a duty that
must be performed ?
Decidedly not. The Army only considers one baptism
essential to salvation, and that is, the baptism of the
Holy Ghost.
There is one baptism.
•* One liord, one faith, one baptism."— £>p7i«s{an8 iv. 5.
'4m But was not Baptism by water quite a common
rite amonip the early Christians ?
^ Yea I and so was circumcision, shaving the head, washing
the feet of the saints, and many other Jewish ceremonies,
which were never intended to oe binding on our practice
and consciences.
6* Was Baptism a ceremony prevalent In the Jewish
Church 7
Yes : It was the rite by which proselytes or converts were
introduced fnto the church.
6- What Is the teacinlns: of The Army on the subject of
the Lord's Supper 7
When such an ordinance is helpful to the faith of our
Soldiers, we recommend its adoption.
7. Is the ordinance of the Lord's Supper essential to
membership of The Army, or to Salvation 7
Certainly not. Only a holy life, the outcome of love to
God and man, attained and maintained by the power of the
Holy Spirit, through faith in the blood of Christ, is essentia \
to salvation.
106
II' I
BOOKS and PUBLICATIONS.
O
BY GENERAL. BOOTH.
"In Darkest England and the Way Out."
».mu m" * ," ^r^^.;, ■ .. " ■ Cloth cover, ftl 00..
" The Training of Children." - . Limp cloth, 65c.
t*rvu n i» T i.^ ** .. " " Stiffcover, 75c.
" The Generars Letters." - . Cloth cover, 60c.
Paper cover, 35c.
BY MRS. BOOTH.
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Practical Religion." -..-«« "50c
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"Godliness." «« «« «Kp'
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Heathen England and the S. A." - " «« » goc.
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" All Sides of It." - - . . . Paper
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" Captain Ted." cioth
Order from the Captain in charge, or the
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<(
C(
«(
((
t«
«(
((
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«f
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((
C(
il
50c.
35c.
50c.
40c.
35c.
10c.
15c..
15c*
30c.
i;
if
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i I
•^ LATEST
PITBLICATIONS OF THE SALVATION ARMY.
**PAIR CANADA'S DABK SIDB/'
Being a record of the work done in our Eescue Homes
and Children's Shelter.
Illustrated.
In beautiful designed and colored paper cover.
PRICK ONLY, - 10 CENTS.
THE
«(
Darkest Engrland" Social Scheme.
Or the first year's report of the practical working of the
General's great scheme.
A most interesting book which should be read by every
lover of humanity, and every person desiring to lift up the
aegradea.
PRICE, - 30 CENTS.
"TEN YEARS' S WAR."
By Commissioner Booth-Clibborn.
An account of the bitter persecution under which the
WOTk was commenced in France and Switzerland,
ftnd the glorious results of godly perseverance.
Illustrated.
•oipmi^T ^h.^^^' ■ 2« CENTS. .,
»A SPBOIALk OFFER.-^
The following three volumes are sold separately at
55 cents, but to enable every Salvationist and Christian
to obtain these splendid works of Finney, we supply the
thi^e, cloth bound volumes, at
PRICE ONLY,
S1.40.
These Books are
FINNEY'S WELL-KNOWN LECTURES,
ENTITLED :
L Lectures to Christians,
II. Lectures on Revivals,
IIL Skeletons of Theological Lectures.
Every Soldier,
i^* Every Candidate,
i^* Every Officer,
B^ Every Friend,
e^ Every Christian,
i®" Every Worker,
SHOULD READ THESE LEOTURES.
THB LIFE
OP the
REV. CHARLES G. FINNEY,
[The Great American Revivalist.]
OLOTH BOUND,
60 CENTS.
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The "IVAR
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"ALL THE WORLD."
A Monthly Magazine givmg account of Salvation Army
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A Record of Salvation Army Rescue Work, and true
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The "MUSICAL SALVATIONISt!^~
A Monthly Journal containing original Salvation Army
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Price 10 Cents; Subscription per year. Si. 10.
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