MUST WE SIN? D.S. WARNER

First Conversation

Bro. Light—Good morning, Brother Foggy. I am happy to see you. Come in. I have been wishing to have a talk with you about this great salvation I have found in Jesus.

Brother Foggy—I am a little in a hurry, Brother Light. Besides, I do not know whether it is safe to have a talk with you or not, since you folks claim to be so good.

Bro. L.—Why, Brother Foggy? I do not see why you should be afraid of us. I am sure the Lord has made us harmless as doves. But I remember that is about the way I used to feel. Take a chair.

Bro. F.—Well, to tell the truth, I should like to have a talk with you. They tell me that you sanctified folks claim to be free from sin, and I can’t believe that, for the apostle Paul confessed that he had sin dwelling in him, and I don’t think we can get better than he was.

Bro. L.—Well, Brother Foggy, I admit that in the seventh chapter of Romans the apostle wrote as if he had sin dwelling in him; but let us get the Book and read carefully and see what he meant. That we may understand him better, let us begin with the sixth chapter. “What shall we say then? Shall we continue in sin, that grace may abound? God forbid.” Here you see the question is clearly stated and as clearly answered. “God forbid that we should continue in sin” surely implies that we can and must cease sinning. To make the matter still stronger, the apostle asks another question: “How shall we, that are dead to sin, live any longer therein?” We can no more commit sin and remain saved than a man can carry on business here when he lies dead in the cemetery. Let us read also verses 6-8: “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him.
Here he teaches that our “old man,” which is the “body of sin,” is crucified, destroyed, and that he who is thus dead to sin is freed from sin; and then adds, “If we be dead with Christ,” etc. So you see that we living men are dead to and freed from sin. In verses 10 and 11 he admonishes the Roman brethren, and us as well, to be dead to sin and alive to God, as really as Christ is Himself.

Note verses 15 and 18: “What then? shall we sin, because we are not under the law, but under grace? God forbid.... Being then made free from sin, ye became the servants of righteousness.” Also verse 22: “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.”

These Scriptures declare us free from sin, dead to sin. And in other verses in this chapter the apostle Paul says that we should not “live any longer therein”* and that “henceforth we should not serve sin.”* In verse 12 he admonishes, “Let not sin therefore reign in your mortal body,” and in verse 14 he says, “For sin shall not have dominion over you.” All these surely teach the opposite of the idea that we have to sin all our lifetime.

Bro. F.—It would appear so, but still are we not forced to the opposite conclusion by his words in chapter 7, verses 14 to 25? Please read them. Surely, this does not look as if he claimed to be free from sin, does it?

Bro. L.—If we were to take these verses apart from their connection and all the rest of the apostle’s teaching, it would not seem so; but if we take the whole chapter, we can plainly see that Paul did not give that as his experience at the time of writing.

Paul was not giving this chapter as his experience as a Christian, but was relating his experience while he was under the law, showing the nature of the law service, as compared with the gospel service.

He begins the chapter with, “Know ye not, brethren, (for I speak to them that know the law)?”* In verses 1-12 he speaks of the law—its nature, its object, its effect—and of the fact that he was married, or bound, to it until Christ came, when he became dead to it and was married to Christ. And he says in Galatians 3:24 that the law was a schoolmaster to bring him to Christ. In verses 14-23 he illustrates his experience while under the law.

We know that the apostle did not give that as his experience then, for it would positively conflict with the facts of his life. It is not true at all that the good he wished to do he did not, and that the evil he would not, that he did. Did he not go about constantly doing good? And was not his life pure, holy, and free from evildoings? No, he did not travel about wishing to do good, but instead disgracing his profession and dishonoring the name of Christ by sinful practices. Had this been the case, he would never have said, “Be ye followers of me, even as I also am of Christ,”* nor, “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.”* But his holy life in on record. He himself says, “For to me to live is Christ.”* His life was not spotted with the flesh but was in moral quality the life of Christ.

Note verse 20: “It is no more I that do it, but sin that dwelleth in me.” That this was not the apostle’s experience at the time of writing is positively proven by his words in the preceding chapter. Surely, no consistent preacher, much less an inspired apostle, would advocate freedom from sin, and urge others to attain to this freedom, and yet confess sin in himself.
But hear him: “For I through the law am dead to the law, that I might live unto 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 the Son of God, who loved me, and gave himself for me.”* No Pharisaical big I nor old man of sin lived in him, but all such was crucified and destroyed out of him, and only Christ lived there, so he testifies.

The two laws described as being in the same person denote two opposite moral forces. The one is the principle of righteousness; the other, the “law of sin.” A similar dual state is mentioned in Galatians: “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other.”* This “flesh,” or “body of sin,” the apostle says, “they that are Christ’s [that is, wholly consecrated to Him] have crucified... with the affections and lusts.”*
The “body of this death,”* which is the cause of all the trouble, is the same as the “body of sin,”*, which he says is crucified and destroyed; consequently, the Roman converts were “dead to sin” as a fact of salvation, and so he admonished them to “reckon themselves dead indeed to sin” and not to allow sin to reign in their mortal bodies. He would surely not have admonished them to be free from sin, and the very body of sin, if he himself had sin dwelling in him. When he cried out, “Who shall deliver me from this body of death?” he immediately responds, “I thank God, through Jesus Christ our Lord.” There is, then, no excuse for our having the body of sin in us, since there is deliverance for us, even could it be proved that Paul was not free from it.
Passing from the seventh chapter into the eighth, we see that Paul ceases to speak of his law experience and tells of his liberty through Jesus Christ. He takes the witness-stand again and tells his own present experience. In verses 1 and 2 he says: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”

To be “free from the law of sin and death” is to be free from that “other law” of indwelling sin described in the preceding chapter. This settles the question. The apostle declares himself free from the condition he pictured to the Roman church.

So it is clear that in the seventh chapter Paul was giving the experience he had while endeavoring to serve the law. He loved the law and was zealous for it, but he did not have the power or grace to measure to its demands. He speaks of the law of his mind, which was his inward desire to do good, and says that with his mind he loved the law and consented to it, but that when he would do good, evil was present with him, and that the law of sin in his members overcame him, and he fell into sin.

In this chapter the apostle shows that the law was inferior to the gospel—that while the law was good it only condemned sin and did not have the power to deliver from sin. But in the third verse of the next chapter we read, “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned ain in the flesh”*; and in Hebrews 7:19, “The law made nothing perfect, but the bringing in of a better hope did.”

Whatever reference Paul had to himself in this description evidently referred to the past as in I Timothy 1:15—“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.” Here Paul speaks of himself as the chief of sinners, which can be understood only as referring to what he had been, and yet he speaks in the form of the present, just as he does in Romans 7.

Bro. F.—Well, Brother Light, I must confess you have brought more Scripture to bear on the subject than I had thought of, and I’m not so sure but that you have the correct view of the matter. But doesn’t the apostle Paul say somewhere that there is “none good,” “none righteous”?

Bro. L.—Yes; in the third chapter of Romans, from the ninth to the eighteenth verses, he gives us even a darker picture than the one we have just viewed. I will read it to you: “What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, there is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God: they are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes.”*

Bro. F.—Well, well! Brother Light, that’s pretty bad, indeed. How can you explain these statements, if a person can be free from sin as you say?

Bro. L.—That’s easy enough to do. You see, in verse 10 he says, “As it is written, There is none righteous, no, not one.” So this is written somewhere, and Paul simply quotes it from the Old Testament. To understand just who this is affirmed of, let us turn to the place from which he quotes. Here it is. I will read it: “Lead me, 0 Lord, in thy righteousness because of mine enemies; make thy way straight before my face. For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. Destroy thou them, 0 God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee. But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. For thou, Lord, wilt bless the righteous; with favor wilt thou compass him as with a shield.”*

I will read also Psalm 14:1-4, “The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord?”

In these Psalms we find the very things that the apostle quotes in Romans 3, and we find they apply only to the wicked, to those who do not seek God, but foolishly say in their hearts, “There is no God.” But in both places we find another class spoken of—a class who “put their trust in God,” “love his name,” and who are termed “the righteous” and “my people.” So you see clearly that when it is said, “There is none good, no, not one,” “none righteous,” “none that seek after God,” etc., only the general mass of unregenerated sinners are those of which is spoken. But the righteous are also brought to view as another class of characters.

Bro. F.—Indeed, Brother Light, I never understood that Scripture before. I have learned one good thing, and that is, when a quotation is made in the New Testament from the Old, we should go back to the original to get a good understanding of the matter. What shall we do with Jesus’ words, “There is none good but one, that is, God”*? Does not that mean that all commit sin and that none are holy and pure in this life?

Bro. L.—That Scripture also will be plain when we read the connection. I will turn to the place and read it. Here it is: “And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments, He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother, and, Thou shalt love thy neighbor as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions.”*

You see, the young man was a legalist, a person who thought he could make himself good by his own works; hence he did not ask Christ to save his soul, but wanted to know what good things he could do himself that he might have eternal life. Christ, wishing to convince him that he was on the wrong road to get salvation, told him there is none good, that is, within and of himself, but God. Whatever goodness God’s creatures possess is derived from Him, for He is the source of all goodness. It is true there is none good but one, and that is God. Therefore if the righteous were to lose God out of their hearts, there would be nothing good left in them. But “as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.”*

Yes, “if we love one another. God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.”* The apostle Paul says in Ephesians 3:17 and 19, “That Christ may dwell in your hearts by faith,” and “That ye might be filled with all the fulness of God.” There is none good but God; but we, being filled with all the fulness of God, must be good also, yes, “full of goodness” as we read in Romans 15:14. And David called God his goodness. After Christ had told the young man to keep the commandments and the young man had stated that he had done so from his youth, he added, “What lack I yet?” Jesus answered, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.”

So you see, Brother Foggy, Christ told the young man how he could become more than a good man, even a perfect man. When he spoke about people’s being good through their own independent works, he said, “There is none good but one, that is, God”*; but when he spoke of the result of men’s denying themselves and following Him, He taught that they could by His grace become even perfect; and we all know that perfection is a higher standard than goodness. Moreover, the New Testament frequently acknowledges man as good. Of Joseph it is said, “He was a good man, and a just.”* Of Barnabas it is recorded that “he was a good man, and full of the Holy Ghost and of faith.”* Jesus says in Luke 6:45: “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh.” And Paul, writing to Titus says, that a bishop should be “a lover of hospitality, a lover of good men.”*
These texts are sufficient to show that both Christ and His apostles taught that men in this life are good, yes; “good men” not, however, by their own graceless works, but by receiving a good treasure in their hearts, even God in them through “faith and the Holy Ghost.”

Bro. F.—I see clearly that if we were to teach that no one can be made a good man by the grace of God, it would conflict even with what Christ told the young man—that he could be perfect—and also with many other New Testament passages; so I judge that your explanation on the subject is correct. And yet does there not seem to be a contradiction, since Christ said to this young man, ““here is none good but one, that is, God,” while elsewhere the Word confesses that men are good?

Bro. L.—When all the facts are taken into consideration, it is plain enough. In the first instance the Savior simply casts self-righteousness into the dust, while in the other the grace of God, which takes out of our hearts the evil treasure and puts in the good, is confessed and extolled.

Bro. F.—Well, Brother Light, that all looks plain to me now, and I am glad the Scriptures so beautifully harmonize when we understand them. But it seems to me I have read somewhere that God only is holy. Do you know what that means?

Bro. L.—That is found in Revelation 15:4, which reads, “Who shall not fear thee, 0 Lord, and glorify thy name? for thou only art holy.” This may be understood just as the last text; God only is holy in an independent sense. We are “partakers of his holiness,”* which makes us holy also; hence He says to us, “Be ye holy; for I am holy.”*

Bro. F.—It must mean something like that, or else it would conflict with the many passages in the Old and New Testaments which teach that men should be and were holy in this life. But now I wonder how you can get over this text: “If any man says he lives without sin, he is a liar, and the truth is not in him.”

Bro. L.—Excuse me if I must smile a little at that quotation, but can you tell me where to find that text?

Bro. F.—Well, I can’t recollect just now where to turn to it.

Bro. L.—Are you sure it is in the Bible at all?

Bro. F.—Oh, yes; I know it is there. I have surely read it in my Bible more than once; in fact, I have been familiar with those words ever since I was a boy. Why, no longer ago than last Sunday I heard our preacher quote them in his sermon, and you know he is a fine scholar. Then I recollect hearing our presiding elder repeat those words, I would be safe in saying, more than a hundred times. So I know it’s all right.

Bro. L.—Well, Brother Foggy, I too, have often heard such words quoted as Scripture, and I really thought they were in the Bible; but I have found out I was badly mistaken.

Bro. F.—What! Brother Light, you don’t mean to say that they are not in the Bible at all?

Bro. L.—Yes, that is just what I mean, Brother Foggy.

Bro. F.—Well, I haven’t time to hunt it up now, but I will find it and show it to you. I shall have to go home now, and I’ll go over and see our preacher. He has a large library and a complete concordance, and I know we can soon find it.

Bro. L.—All right, Brother Foggy. But let me write down the words before you go. I believe these are the words as you quoted them: “If any man says he lives without sin, he is a liar, and the truth is not in him.”

Bro. F.—Yes, I believe that is just the way it reads. But hold on, let me think a little. It seems to me I have also heard it quoted this way: “Whosoever saith he liveth and sinneth not, is a liar, and the truth is not in him.”

Bro. L.—Well, I will write it down both ways, and I tell you, you will find neither in all the Bible. But you hunt until you are satisfied, and I will come over and see you in a few days.

Bro. F.—All right, I will. Goodbye.

Bro. L.—God bless you, Brother Foggy. Do not forget to pray to God for wisdom from above. Good day.

Second Conversation

Brother Light—Good morning, Brother Foggy; how do you do today?
Brother Foggy—I am well, as usual; how are you?

Bro. L.—Thank the Lord, I can say I am well and saved. I came over to see what success you had in finding that Scripture.

Bro. F.—Well, I must confess I could not find just what I looked for; but this text is very much like it: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”*

Bro. L.—There is quite a difference between this and your supposed scripture. Notice that John does not say, “If any man says he sinneth not, he is a liar,” but, “If we say that we have no sin, we deceive ourselves,” etc.

One special object of this Epistle is thus announced: “That ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full.”* “My little children, these things write I unto you, that ye sin not.”* We see the apostle purposed to teach them the glorious fullness of joy he enjoyed, so that they also would have fellowship with him. And one object of this higher grace was that they “should know how to possess his vessel in sanctification and honour,”* and “sin not.” Surely the “beloved apostle” would not write a letter for the purpose of advancing young disciples to a plane where they would not sin, and in the same letter tell them no one ever attains to such a plane. He says, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”* He also says, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”*

The meaning is plain. The seventh and ninth verses positively teach that the blood of Jesus Christ “cleanseth us from all sin,” and from “all unrighteousness,” if we but confess our need of it; while the intervening verse simply guards us from saying that we “have no sin” prior to this all-cleansing work of grace.

The tenth verse refutes another false position—that some have never sinned. Such an assumption makes God a liar, because both facts and His Word declare “all have sinned.”*

Bro. F.—Indeed! I am compelled to think that John did not mean to say in that eighth verse that nobody can be free from sin, when in the verses just before and after he says that the blood of Jesus Christ cleanseth us from all sin and from all unrighteousness.

Bro. L.—You are right in that conclusion; besides, let us read farther on in the same Epistle. In the second chapter and sixth verse he says, “He that saith he abideth in him ought himself also so to walk, even as he walked.”*

In the second and the third verses of the third chapter he says: “Behold, 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. And every man that hath this hope in him purifieth himself, even as he is pure.”*

Surely, the inspired apostle is very far from teaching that we must all be sinners in this life after conversion, when he commands us to walk even as Christ did and declares that we shall be like Him when he comes, even “pure as he is.” But he does not stop here.

“And ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil.”* This does not sound much like the false saying, “If any man says he lives without sin, he is a liar,” does it Brother Foggy?

Bro. F.—Well, I must say it makes out quite a different case.

Bro. L.—It is truly strong language, but it is the very Word of God. The man of God is righteous, even as He is righteous who was manifested to take away our sins, and in Him is no sin at all. It tells us that “whosoever abideth in Christ sinneth not”; and that “whosoever sinneth hath not seen him, neither known him.” This is an awful fact when we remember that it is written that Christ will come in flaming fire, taking vengeance on all that know Him not. That surely includes all who practice sin.

And in this very thing, we are told, “the children of God are manifest, and the children of the devil”—that is, in the fact that the first class do not sin and the latter do. And the apostle is very sure he is not mistaken in this matter; for in chapter 5, verse 18, he emphatically reaffirms it: “We know that whosoever is born of God sinneth not.” Also, in 4:17 he says, “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.” So unless we are like Christ in love, purity, and sinlessness, we shall not have boldness to stand in the day of judgment.

Bro. F.—I do say it seems awful. I never saw it in that light before. But while I was hunting the Bible through, I found some other texts that seem to teach that no one can live without sin in this world.

Bro. L.—Well, let us consider them.

Bro. F.—This is one: “Who can say, I have made my heart clean, I am pure from my sin?”*

Bro. L.—Certainly no person can say he has made his own heart clean; for it takes the blood of Christ to cleanse our hearts. Only Christ can save from sin.

Bro. F.—Another is I Kings 8:46, which reads, “For there is no man that sinneth not.” And here is one more, one that is very strong: “For there is not a just man upon earth, that doeth good, and sinneth not.”* What can you say to these, I should like to know?

Bro. L.—These certainly make a sweeping assertion; but they must be understood as simply teaching the universal fall and depravity of the human family, and the fact that all men have committed more or less sin in their lifetime. They only show us where the fall has left the whole race of mankind, but make no allusion to the grace of God that lifts and preserves the humble, trusting soul above this low plane. Any other interpretation would ignore and conflict with the rest of the Bible.

But, to give you all the advantages these texts can afford, let us suppose that in Solomon’s time there was no man but that sinned—“not a just person on earth that did good and sinned not.” We could allow all that and still sustain our position of freedom from all sin very easily.

Bro. F.—How could you do that?

Bro. L.—Why, brother, we have but to open the Bible and read what God has done for the human family since Solomon’s day. We live in a far more favored dispensation and age of the world than he did. Since his time the angels came down from heaven and proclaimed “on earth peace, good will toward men,”* and announced “good tidings of great joy... to all people,”* because a Savior, Christ the Lord, was born into the world.

Christ says, “I am come a light into the world, that whosoever believeth on me should not abide in darkness.”* “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.”* He “is the true light which lighteth every man that cometh into the world.”* Can we not avoid running into sloughs and pits of sin now since light has come, far better than when “darkness [covered] the earth, and gross darkness the people”*?

Bro. F.—It would seem so.

Bro. L.—We certainly can. All through the Old Testament times the present dispensation was looked forward to as a period of grace, mercy, and freedom; of holiness, and victory over sin; and surely we should not now fall short of holy men who walked with God in the dim ages of the past. The Jewish types but faintly pointed forward to the great sacrifice for sin on the cross. But now “Christ our passover is sacrificed for us,”* and “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 God?”* “The law made nothing perfect, but the bringing in of a better hope did.”*

Let us read a few verses on this point from Hebrews: “By so much was Jesus made a surety of a better testament.”* “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.”* “Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.”* “And these all [ancient holy men], having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect.”*

All these Scriptures show that God has provided infinitely better things for us than Solomon or any one else in his day ever knew; hence we can live holier lives than they. The great kindness and love of God toward man hath appeared in these last days, yea, the “grace of God that bringeth salvation hath appeared to all men.”*

The great salvation we now enjoy, the prophets never received, could not comprehend, and even the angels desire to look into (I Peter 1:8-12). Jesus declares that John the Baptist was greater than the prophets; that is, in point of privilege, or advancement in light; and yet “he that is least in the kingdom of God is greater than he”*; that is, he has a more perfect experience ofsalvation.
All these and many other Scriptures teach us that we are living in the great day of heaven’s highest blessings, the glorious time of redemption from all sin and the revelation of God’s love and power to constantly keep us pure and holy and triumphant over all sin and the power of Satan. Hence we have no excuse for sin at all. Thus saith the Lord: “If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin.”* The margin reads, “no excuse.” A salvation that is perfect in all respects is offered us now; therefore we cannot weave a cloak of the dark sayings of the Old Testament and cover ourselves with it. Jesus is “able also to save them to the uttermost that come unto God by him,”* and we are “kept by the power of God through faith,”* free from all sin. So there is no cloak for sin now, no excuse for any man to commit the least sin. Even “where sin abounded, grace did much more abound.”*
Jesus said to the man that was healed at the pool, “Sin no more, lest a worse thing come unto thee.”* To the woman He forgave He said, “Go, and sin no more.”* Hear this call from heaven: “Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.”* Jesus says that just persons need no repentance (Luke 15:7). If you ask why, the Psalmist will tell you; he says, “They also do no iniquity: they walk in his ways.”*
So you see, Brother Foggy, Jesus did not come into the world to gather a church of sinners, but to redeem us from all iniquity, and purify unto Himself a peculiar people, without spot and blameless, and He is able thus to save and keep us holy in His sight, right in this sinful world.

Bro. F.—Yes, Brother Light, I confess I see it as I never have seen it before. I must confess that my poor, weary soul is hungering after righteousness. But it seems impossible to me that man can be perfectly holy in this wicked world. Do you really think we can live perfectly free from sin and enjoy constant peace in spite of all our surroundings?

Bro. L.—If we were to take our eyes off Christ and look at the works of the devil, we should certainly stumble; but, thank God, full salvation enables us to “[look] unto Jesus the author and finisher of our faith.”* Being “kept by the power of God through faith unto salvation ready to be revealed in the last time,”* we do not need to commit sin. Surely, the power of the almighty God is sufficient to keep us free from sin, “and that wicked one toucheth [us] not.”* Backed up by this fact: “The foundation of God standeth sure,”* and with this assurance: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,”* we can stand firm in spite of all devils, even stand perfect and complete in all the will of God, as the Word commands us.

As the prophets foretold, God now dwells in us and walks in us, and He enables us to keep His temple undefiled. Read II Corinthians 6:16 and look up the references. Certainly, we can be kept in perfect peace at all times and under all circumstances; because God says, I will “keep him in perfect peace, whose mind is stayed on [me]: because he trusteth in [me].”* And it is just natural with a sanctified heart to have our mind stayed on God. “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”* You see, we have the very peace of God ruling and keeping our hearts.

Bro. F.—Does nothing stir up anger in your heart?

Bro. L.—God bless you, dear brother! After the heart is perfectly cleansed in the blood of Christ, there is no sinful element left there to stir up. Love and praise to God, and love to friend and foe, naturally flow from a pure heart and no elements contrary to these have any existence there.

Bro. F.—Well, well! That must be a very happy state. But, after all, do you not have evil thoughts?

Bro. L.—We think of evil things, for wickedness presents itself to our mind wherever we look, or in whatever paper or book we may read. But there is a great difference between thinking of that which is evil and indulging in evil thoughts. A pure heart abhors all evil that is forced upon the attention; but evil thoughts proceed from evil that is in the heart, and they follow the leadings of some unholy desire or lust. No, thank God! We have no evil thoughts but we have “the mind of Christ,”* which is a pure mind (I Peter 3:1), “casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.”* You see, the Lord captures all our will, all our heart; and even every thought is brought into obedience to His own sweet will. Oh, praise His name!

Bro. F.—Well, that is wonderful indeed. I never noticed that text before in my life. But does not the Bible say that the devil is mighty? I cannot see how we poor, weak creatures can always withstand his great power.

Bro. L.—Why, it is not we that do it but Christ in us. “Greater is he that is in you, than he that is in the world.”* He bruises Satan under our feet and always causes us to triumph. We are even “more than conquerors through him that loved us.”*

Four great facts are an all-sufficient guarantee against all sin and the power of the devil: First, the holiness of God, which sets Him against all sin. Second, the omnipotence of God, which reigns supreme over all the power of sin and Satan. Third, the actual indwelling of Christ, which gives the enemy of our soul no chance to attack us when unprepared. Fourth, the perfect sacrifice of Christ, and the power of His blood to cleanse and keep us constantly free from all sin.

Bro. F.—Well, Brother Light, since my mind is carried up to the omnipotence of God our Savior, I must confess that I am convinced not only that the Bible teaches perfect holiness, but also that through God it must be practicable. Thank God! I have received much light, and by the grace of God I will seek this perfect salvation from all sin and all unrighteousness.

Bro. L.—Amen! God help you, brother. It is the only perfectly satisfactory life, and it is for you. Goodbye, brother.

Bro. F.—Goodbye, Brother Light. Call again.

The End

MY TESTIMONY - By Bro. Ely Facunla

To recall that glorious moment of March 17, 1991 (my conversion) stated that I was pleasantly invited to listen which I may say my first time to attend such a gathering of Christian worship in a small room somewhere in Recuerdo Congregation where the power of God’s Spirit mightily convicted me in such a very special way.

That service started with PRAYERS, few hymnal songs when the Sunday School portion begun, gave me the opportunity to ask several questions in a HARSH/ NAUGHTY manner. There, the Sunday school teacher answered all my questions but only to understand nothing, as in scoreboard ZERO.

The next part of that service is an ORAL TESTIMONY from Christian mother with tears freely flowing down her cheeks talking directly to the LORD, seems at the ceiling or just beneath the second floor, arouse my emotion to cry also but I hold my breath and gently massage my chest to pacify myself. Another Christian mother testifying in the same manner made my sorrow to be broken. at this position, I felt anxious on my chair. I strongly fought hard to normalize myself in order to kill this sadness approaching to explode, but to no more avail because in likewise, my Christian wife instantly appealed to the Lord saying ” Oh Lord, have mercy also on my kind-loving husband.” As I heard this message, then opened the valley of my tears sprinkling towards the promontory of my face like a little child deeply frightened.The situation got to be so quick for a strong power pushed my legs to stand with fear repenting as a SINNER in the PRESENCE of the Lord. That time, I felt like a thief apprehended by the authority. With GREAT FEAR, I surrendered to Him that parcel of land beside my house in Recuerdo where the chapel of The Church of God presently erected. After that service, I felt ashamed for the situation but deep inside, I felt that I became new and different.

That afternoon, I moved back to Manila for my job, days went by and I observed something NEW in myself for those BAD WORDS I used to SAY BEFORE, has been CONTROLLED. The liquor, the cigarettes, the gambling, the DISCO and WOMANIZING are no longer a victor but ALL DEFEATED.

“OH MY GOD, MY LORD” what an EXPERIENCE. That time, I felt so HUNGRY and THIRSTY,it seemed that I didn’t ate or drunk for a long period of time. How pity am I for my feet driving toward the place where I could find food to eat and water to drink.

Thanks God, I found it. “THE HOLY BIBLE” quenching my hungry and thirsty soul. Amen.

Thank you Lord for all these blessings, especially in giving me HEAVENLY joy in SERVING you as a pastor in Binangonan Congregation. PLEASE PRAY FOR US. To God be the GLORY.

From Bro. Ely's Blog: http://elyfacunla.blog.friendster.com/?CMP=EMC-24

THE CHURCH OF GOD (What it is and What it is not) By. D.S. Warner

CHAPTER 1
What is the Church?

The words church and churches occur in the New Testament 109 times, always translated from ekklesia, which would have been more correctly rendered congregation, which, with the Bible qualifications, would have read, “the congregation of God,” “the congregation of the first-born,” etc., denoting its divine Founder and Owner. And, “the congregation that was at Antioch,” “The congregation of God which was at Corinth,” “The congregation of Asia,” “The congregation of Galatia,” etc., denoting the different geographical locations of the congregations of God. But whether we use the word church, as in common use, or congregation, the more correct appellation, we should only attach such meaning to it as agrees with the Word of God. To use a Bible word out of its biblical meaning is perverting the Bible. What then is the Bible definition of the church? Answer: “And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all.” Eph. 1:22, 23. “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” Col. 1:18. “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.” Col. 1:24. The church is the body of Christ. And its being the body of Christ, necessarily includes all His members. Therefore to call an earthly building the church is ridiculous, and to call an organized division the church is subverting the truth. No sect contains all the body of Christ, therefore, no sect is the church of God. Then as honest men, who expect to be judged by the Word of God, let us never call anything the church but the body of Christ; i. e., all the saved, either universally, or in any given locality.

CHAPTER 2
Who is the Founder of the Church?

We are told that Abraham “looked for a city which hath foundations, whose builder and maker is God.” Heb. 11:10. And the apostle Paul says to the converted Hebrews in the next chapter (verses 22-24), “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” That city whose builder and maker is God we have come unto in the gospel dispensation, and it is the church of the first-born. Christ, who was “God manifest in the flesh,” is the founder, builder, and maker of the church. “For this man [Christ Jesus] was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God.” Heb 3:3, 4. “. . . feed the church of God, which he hath purchased with his own blood.” Acts 20:28. “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church . . . holy and without blemish.” Eph. 5:25-27. “. . . upon this rock I will build my church, and the gates of hell shall not prevail against it.” Matt. 16:18.

CHAPTER 3
When Was the Church Built?

The last text cited above speaks of her building as then in the future. Now read I Cor. 3:9, “. . . ye are God’s husbandry, ye are God’s building.” “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.” Eph. 2:20-22. “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” I Pet. 2:5. In A. D. 32 Christ said, “I will build my church.” In [A. D.] 59, and after that, the apostles said, “Ye are God’s building,” “are built up a spiritual house.” So the church was built between those dates. It is true that the church was begun under the labours of John the Baptist, Jesus, and His apostles, before the day of Pentecost. Many believed and entered the kingdom then, and constituted material for the church. But the coming of the Holy Spirit was the point of time when the church was really built, and set in order, as seen in I Cor. 12:6, 11-13, 18, 24. The church is defined as “his body, the fulness of him that filleth all in all.” Eph. 1:23. The church proper then did not exist until the fulness of Christ came, which was on the day of Pentecost. Then it was fully set up, and “fitly joined together and compacted.” That being the time of the founding of the church of God, it follows that every religious body that has since come into existence is not the church of God, but a daughter of confusion, born out of due season. This includes Romanism and all the Protestant sects.

CHAPTER 4
Who is its Foundation?

“Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.” Isa. 28:16. “For who is God save the Lord? or who is a rock save our God?” Psalm 18:31. “For other foundation can no man lay than that is laid, which is Jesus Christ.” I Cor. 3:11. “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord.” Eph. 2:20, 21. In the last text we see that the apostles were foundation-stones. If we were held to apply the “rock” in Matt. 16:18 to Peter, there is nothing in such an application of the text that conflicts with the scriptures. The apostles all being foundations, of course Peter was one of them. He does not single Peter out here because he had any preeminence over the rest, but because he was conversing with him, and his name, Cephas–a stone–called out the assertion. For evidence that all twelve were all foundations, see Rev. 21:14. Yet, Christ is the all-underlying foundation. The apostles being first chosen and inspired to give us the new Testament, were foundation stones occupying a connecting position between Christ, the Rock, and the rest of the building. Christ is then the only Rock. “Other foundation can no man lay.” Only one structure can stand on one foundation. Christ built His church on Himself. All later organizations are without Christ as their foundation, and must perish.

CHAPTER 5
Who is the Head of the Church?

“And hath put all things under his feet, and gave him [Christ] to be the head over all things to the church.” Eph. 1:22. “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” Eph. 4:15, 16. “For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.” Eph. 5:23, 24. “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” Col. 1:18. “Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.” Col. 2:18, 19. The head of an institution is its lawmaker. “For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.” Isa. 33:22. “There is one lawgiver, who is able to save and to destroy . . .” James 4:12. All organisms that make their own laws, creeds, disciplines, and systems of co-operation, do not hold the Head–Christ. Their law-making synods and general conferences ignore the divine lawgiver, usurp the place of Christ and sit in the stead of God, and are not Christ’s church, which is subject to Him. Again, there is one head; hence there can be but one body.

CHAPTER 6
What is the Door of the Church?

Thus saith the Lord: “Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep . . . I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” John 10:7, 9. “I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.” Rev. 3:8. “For through him we both have access by one Spirit unto the Father.” Eph. 2:18. In these scriptures we see clearly that Christ is the door of the church, and salvation the mode of induction, and that it is a door that stands open continually, and no man can shut. Christ is not the door of any sect, therefore no sect is the church of God. The experience of salvation does not constitute a person a member of any sect on earth; therefore they are not the church of God. All sects have doors, a manner of admitting members, that are open and shut by men, hence are unlike the church of God, which no man can open and shut. They are therefore not His church.

CHAPTER 7
Who Takes Members into the Church?

“And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.” Acts 2:46, 47. “But now hath God set the members every one of them in the body, as it hath pleased him.” I Cor. 12:18. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” I Cor. 12:13. Here the setting of the members into the body, or adding to the church, is ascribed to God, to Christ, and to the Spirit. Of course they are one, the triune God. But God never takes men into a sect. Therefore no sect is His church.

CHAPTER 8
Who are Members of the Church?

If, as we have seen, salvation is the process of entering the church, it follows that no one is in the church who has not salvation. The church is one “family in heaven and earth,” named from the Father. Eph. 3:15. This family is “the household of God.” Eph. 2:19. Then it follows that only the sons of God, such as are born of the Spirit, are in the church. And we are told that “he that committeth sin is of the devil,” and “whosoever is born of God doth not commit sin,” “In this the children of God are manifest, and the children of the devil” (I John 3:8-10), namely, in the fact that children of the devil commit sin, and the children of God do not. The holy apostle repeats the fact with emphasis “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” I John 5:18. There are no sinners in the church. But all sects are more or less filled with sinners. Hence, no sect is the church of God.

CHAPTER 9
Who Organizes the Church?

The word “organize” is not in the scriptures. It is defined in the dictionary as follows: “To furnish with organs; to arrange in parts; to form in due order.” God’s church is furnished with organs, arranged in parts, in due order; hence, is an organic structure. But who is the organizer of the same? Who furnishes it with organs? Answer: “For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.” I Cor. 12:8-11. “Now ye are the body of Christ, and members in particular. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.” Verses 27, 28. “Take heed therefore unto yourselves, and unto all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” Acts 20:28. “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” II Cor. 3:5, 6. “He that descended is the same also that ascended up far above all heavens, that he might fill all things. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” Eph. 4:10-13. These are sufficient to prove that God furnishes His church with all its organs, namely with all necessary gifts of the Spirit, and officers. The foregoing scriptures cover the first two definitions of the word organize. But who forms in due parts? “But now hath God set the members every one of them in the body, as it hath pleased him . . . For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another.” I Cor. 12:18, 24, 25. Other scriptures also show the harmonizing of the body of Christ, by the hand of God and through the Spirit. But those given above are sufficient. One thing, however, we mention, and that is, the laying on of hands by the elders in ordaining elders, etc. That this pertains to the organization of the church, we freely allow. But it is never called organizing the church. God ordains by way of qualifying and choosing, and His ministers ordain in the sense of recognizing the divine call, and dedicating thereunto. This order is clearly seen in Acts 13:1-4. Succession of authority down through a course of ecclesiastical lords is all a superstitious delusion; a dragon power. Those whom God saves, baptizes with power, and commissions by the Holy Spirit have the only ecclesiastical authority instituted of God, and this comes direct from heaven, and not through any imaginary line of predecessors. Voting for officers only belongs to Babylon formality, where God is not present to work “all in all,” by the selfsame Spirit, dividing to every man severally as He wills. The church, then, is organized by the Lord, who sets all the members in the body as it pleases Him, and distributes the gifts and callings by His own wisdom to all the members of the body. Men may organize a human compact, but never the divine body of Christ, which is the church. Thus said the Lord: “And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them.” Isa. 44:7. This is to the point. God Himself “appointed the ancient people” to their several places in the body, and who will now presume to take upon himself the prerogative of the Almighty? “Every man is brutish by his knowledge; every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them. They are vanity, the work of errors: in the time of their visitation they shall perish. The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name.” Jer. 51:17-19. The sect-founders are confounded because their structures “have no breath”–no life. They call them churches, but it “is falsehood,” the work of error. But God’s true church is the former of all things, the primitive church that Jesus bought with His own blood, and built before the rise of the first sect of the apostasy. He that builds a house organizes the same. But if other men were to come and saw the same house into four parts, and throw each off its foundation, such work would be disorganizing the building, and destroying the same. Just so
should God, by the pure Word and Spirit, fully save, say four hundred souls in one city, He would organize and temper all together in one body. But should four preachers, representing as many sects, each form his schismatic organism there of equal members, each would have the impudence to report to his conference that he had organized a church there of one hundred members while the facts would be, they, like the parties cleaving the house asunder, would really disorganize and disintegrate the church. Thus, we see that the organizing sects, the work of men, is the disorganizing of the church, which is built of God. Since, then, the church is organized by the Lord, it follows that so-called churches organized by men, lack the authentic seal of God, and are not His church, but unscriptural schisms.

CHAPTER 10
How Many Churches Does God Have?

Every description of the divine church shows its oneness “Other sheep [Gentiles] I have, which are not of this fold [not Jews]: them also I must bring . . . and there shall be one fold [church], and one shepherd.” John 10:16. We have seen that Christ is “the head of the body, the church.” Therefore, as there is but one head, there can be but one body. “For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another.” Rom. 12:4, 5. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. But now are they many members, yet but one body.” I Cor. 12:12, 13, 20. “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.” Eph. 2:14-16. “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is above all, and through all, and in you all.” Eph. 4:4-6. “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.” Col.
3:15. These scriptures prove positively that there is but one true church, just as there is but one God, one true God. Since we are called of Christ into one body, the call to join various bodies must be of the antichrist. Again, the church sustains the same relation to Christ that a wife does to her husband. “And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.” Hosea 2:19, 20. “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.” Rom. 7:4. “For I am jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” II Cor. 11:2. “He that hath the bride is the bridegroom. . .” Jn. 3:29. “For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.” Isa. 54:5. The idea of Christ having more than one wife (church) is repugnant to the Bible, and a slander on the Son of God. “Of whom the whole family in heaven and earth is named.” Eph. 3:15. “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God.” Eph. 2:19. From these and other scriptures, we see the church is God’s family, or household. And, since a man can have only one family, it follows that God has but one church. It would be an awful reflection on the holiness of God to have many wives and separate rival families, and they of the “nude and lude” character Bishop Foster ascribes to the modern sects. Therefore the multiplicity of sects, falsely called churches, are not God’s church.

CHAPTER 11
But Does the Bible Speak of More Than One Church?

The word “church” frequently occurs in the plural form, but never in the sense of sects of denominations. When more than one church is spoken of, it is always the one church of the living God, in different localities. “. . . they returned again to Lystra, and to Iconium, and Antioch . . . and when they had ordained them elders in every church,” et cetera Acts 14:21, 23. “And he went through Syria and Cilicia, confirming the churches.” Acts 15:41. “Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles.” Rom. 16:4. “. . . as I teach everywhere in every church.” I Cor. 4:17. “And so ordain I in all churches.” I Cor. 7:17. “. . . as I have given order to the churches of Galatia.” I Cor. 16:1. “The churches of Asia salute you.” I Cor. 16:19. “. . . throughout all the churches.” II Cor. 8:18. Thus we see that when churches are spoken of, they invariably denote the same church of God in several cities, or throughout one or more countries. But there is not the slightest intimation of more than one church in the same city. Speaking of the church in various geographical localities, the apostle says: “So ordain I in all churches.” “As I have given order to the churches of Galatia, even so do ye [Corinthians].” It can easily be seen that if these New Testament “churches” were different sects, as we have today, one bishop could not give orders to them all. Bishop Simpson of the M. E. sect cannot issue orders over the U. B. Lutheran, Presbyterian, and other sects. He has no jurisdiction over them. So we see a vast difference between Bible churches and sect divisions. The former are all one in Christ. The latter are independent and separate schisms. Several sects exist in the same town, but God only has one church in the same place. Hence we read: “. . . the church that was at Antioch.” Acts 13:1. “. . . the church of God which is at Corinth . . .” I Cor. 1:2. “. . . the church of the Thessalonians . . .” I Thess. 1:1. “. . . unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.” Rev. 1:11. Thus we see there was only one church in one city. Seven sects can now be addressed in one town of no great size. But when messages were sent to seven churches in Asia, seven different cities had to be addressed. All the saved of God in any place constitute His church in that place. Then it follows that a plurality of separate bodies in the same place are not God’s church, but babel confusion.

CHAPTER 12
Does the Bible Teach the Unity of All Believers?

Yes. “. . . Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name . . .” John 17:11, 12. “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me . . . and hast loved them, as thou hast loved me.” John 17:20-23. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” I Cor. 1:10. “. . . for ye are all one in Christ Jesus.” Gal. 3:28. “Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel.” Phil. 1:27. “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.” Phil. 2:2. “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus; that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.” Rom. 15:5, 6. “And the multitude of them that believed were of one heart and of one soul.” Acts 4:32. Can anybody look upon this picture and not see an awful contrast between it and the dark picture of the present-day sect confusion? Do the members of the different sects have the same care one for another? Behold, they are not of one mind, nor of one judgment; they are not one in name, nor creed, nor body; they are not of one heart, nor of one soul, nor of one spirit, nor yet of one faith; they have not one mouth, nor do they speak the same things. They are never one, except it be in opposing Bible salvation. As God confounded the babel-builders, and they all became divided and of different tongues, so he has sent His thunderbolts of wrath upon Rome, the mother of harlots, and has knocked off several hundred Protestant fragments, each one of which speaks the peculiar dialect of its creed. The church, compared with a human body, is required to have but one mouth, which means perfect harmony in all her teaching. If we were to allow that the multiplicity of sects are the church, then a human monstrosity, having several hundred mouths, and every mouth speaking contrary to every other mouth, would be necessary to symbolize it. As the body of Christ has but one mouth and speaks the same things, it is very evident that the jargon confusion of sect tongues does not represent His body, and is not His church.

CHAPTER 13
What is the Basis of Union?

1. “. . . all one in Christ Jesus.” Gal. 3:28. “So we, being many, are one body in Christ . . .” Rom. 12:5. As it is here stated, there is but one body in Christ, it necessarily follows that the many separate sect bodies are not in Christ. As we are all one in Christ Jesus, to join anything else but Christ incurs the sin of sectism. 2. “. . . Holy Father, keep through [Greek, in] thine own name those whom thou hast given me, that they may be one, as we are . . . I kept them in thy name.” John 17:11, 12. Here the church was named by “the mouth of the Lord” as had been predicted in Isa. 62:2. Eph. 3:15, as correctly rendered from the Greek by the Emphatic Diaglott and other versions, reads thus: “From whom the whole family in the heavens, and on earth is named.” The name of the church was given by the mouth of the Lord, and was derived from God, His Father. The apostles respected the prayer of Christ, and kept the church in God’s name. “. . . feed the church of God, which he hath purchased with his own blood.” Acts 20:28. “. . . the church of God which is at Corinth . . .” I Cor. 1:2; II Cor. 1:1. “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God.” I Cor. 10:32. “. . . despise ye the church of God?” I Cor. 11:22. “. . . I persecuted the church of God.” I Cor. 15:9. “. . . beyond measure, I persecuted the church of God, and wasted it.” Gal. 1:13. “For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus . . .” I Thess. 2:14. “. . . we ourselves glory in you in the churches of God . . .” II Thess. 1:4. “If a man know not how to rule his own house, how shall he take care of the church of God?” I Tim. 3:5. “These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.” I Tim. 3:14, 15. Here are twelve instances of the title, “church of God.” This corresponds with the Saviour’s prayer, and is the only proper appellation. But as there was but the one church, the qualifying part of the name was not needed in every instance. Hence, for convenience, they usually said, “the church,” or the church at some certain place. We hear a babel cry, “There is nothing in the name.” It is a false assertion. In the Bible, as shown above, God is honoured as the maker and owner of the church. Would an appellation that does not indicate whether God, man, or the devil founded and owns the church do equal honour to God?Let it also be known there is enough in false names to divide and confuse the family of God. Therefore Christ prayed the Father to keep them in His name, “that they may all be one as we are.” Therefore all persons that join themselves to any other name, are guilty of the sin of division. 3. “I have given them thy Word.” This said Christ in His prayer for our perfect oneness. To impose any other creed, or subscribe to any other, is to make and join divisions, and is a sin against Christ and His body, the church. It is claimed that the organized divisions are necessary to convert the world. But Jesus prayed that all His disciples should be one as He and the Father are, that the world might believe. O ye sectarians, thus saith God: “For my thoughts are not your thoughts, neither are your ways my ways.” Isa. 55:8.

CHAPTER 14
What is the Bond of Union?

Answer: Love. “Above all these things put on charity [love], which is the bond of perfectness.” Col. 3:14. “That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ.” Col. 2:2. “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? “As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. “Nay, in all these things we are more than conquerors through him that loved us. “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, “Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Romans 8:35-39.

CHAPTER 15
What Experience Perfects Us in Oneness?

Answer: Entire sanctification, or perfection. In connection with His prayer for oneness, the Saviour prayed the Father to sanctify the disciples and all that would believe on Him through their word, which included us. “And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one.” John 17:22, 23. Sanctification, perfection, and the glory of Christ all relate to the same experience, and this makes God’s children one. “For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren.” Heb. 2:11. “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” Eph. 4:11-13. “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” I Pet. 1:18, 19. The salvation of the Lord, which qualifies us for heaven, makes us one on earth. A religion of divisions will deceive the soul. The chief object of God’s ministers is to “perfect the saints.” The blood of Christ not only purifies from “all sin” and “all unrighteousness,” but also sweeps away all erroneous doctrines. The Comforter guides into all truth, which involves the removal of all error. It is true that cleansing from error is not as instantaneous as from sin. But the pure in heart have perfect fellowship, even though all previously educated errors have not yet disappeared. There is therefore no real cause of division but sin. Therefore to cry against sects and divisions without first being wholly sanctified, and then leading people into this precious paradise of holy love, is nothing but confusion mocking confusion, or satan buffeting satan, as the devil flogged the sons of Sceva. All efforts of union but that of God’s holiness is like pounding cold, crooked pieces of iron against each other to make them fit together. The more blows, the more crooks and differences. Put them into a furnace of white heat, and they will lose their cold, stiff, crooked individuality, and flow into one mass. That is God’s way of uniting His people, in the fire of the Holy Spirit. All tinkering up platforms of union is wasted time. Each effort has only molded another sect calf for the people to worship and wrangle over. Freedom from sin knits together in love. But all merely strapped-up unions are bundles bound together to be burned. Bible salvation is all that is needed. This obtained, both union of heart and soul, and harmony in outward worship and life, will follow as a result or fruit of the Spirit. When “baptized by one Spirit into the one body,” and made to drink in the one divine Spirit in His fulness, there will be no trouble to “worship God in Spirit and in truth.” For all such “know the truth, and the truth makes them free.” On the plane of Bible holiness, no outward observances are made a test, in fact nothing is made a test of fellowship. For holy men “judge not from appearance, but judge righteous judgment.” “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” I John 1:7. Fellowship is of the Spirit (Phil. 2:1), and exists where heart-purity exists. It is the conscious blending of hearts filled with the same Holy Spirit. One may have been led into all truth, the other not. This does not interrupt fellowship. Nevertheless it is the duty of such as “know the truth,” in meekness to instruct others who do not. Ignorance of some truth does not destroy fellowship, but resisting the truth does, because it forfeits salvation. We must not sanction people’s errors, but if saved, show our love and fellowship to them, so long as they do not get the evidence that their wrong doctrines have become wilful, or they have in some way lost salvation. The fellowship ends, but love and kindness still continue in faithful efforts for their salvation. To ignore fellowship simply because of some doctrinal error is bigotry. To agree to disagree, or to put on an equality truth and error, is babel confusion. To know the truth is our privilege; to teach the truth our duty; but to have fellowship with the pure and upright of heart is an involuntary and spontaneous fact. Sects are the result of carnality. Nothing but perfect holiness destroys carnality, and thus removes both sectism and its cause. The fire of God’s love saves the soul, harmonizes all hearts that receive it, leads them into perfect and uniform obedience to all truth, and drives afar all who refuse to pass through its purging fire, and gain the plane of holy fellowship.

CHAPTER 16
What is a Sect?

In a little tract entitled “Sects,” written by the founder of the Free Methodist sect, who signs his name, Rev. B. T. Roberts, the following definition is given: “The word ‘sect’ is from the Latin secare, to cut off, to separate. The word section is from the same root. Hence a section is a portion cut off, or separated from a body of which it forms a part. A sect of Christians is a part of the entire Christian body, separated from the rest by some peculiar doctrines or tenets which they hold exclusively, or to which they give especial prominence. This we believe is a fair definition of the word sect, as commonly used by those who know the meaning of the words which they use.” This we confess is a true definition and explanation of the word sect. But how any man of ordinary intelligence can thus correctly define sects as separate, cut-off portions from the body of Christ, by some exclusive party doctrines and then turn around and say it is right thus to sever the general body of Christ into fragments, is a mystery of iniquity. It well demonstrates the fact that a heretic (i. e., sectarian) is subverted and sinneth. To justify and sanction such schisms from the general body is to sin against God, and utterly disregard His Word.

CHAPTER 17
What Does the Bible Say of Sects?

They “devoureth the man that is more righteous than he; and makest men as the fishes of the sea, as the creeping things that have no ruler over them. They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad. Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous. Shall they therefore empty their net, and not spare continually to slay the nations?” Habakuk 1:13-17. “That there should be no schism in the body; but that the members should have the same care one for another.” I Cor. 12:25. Sects and schisms mean the same thing. “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.” Rom. 16:17, 18. “A man that is an heretick after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.” Titus 3:10, 11. “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.” II Pet. 2:1-3. The words “damnable heresies,” are rendered “destructive sects,” in the German version. “For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you.” I Cor. 11:18, 19. Here we see that heresies means the same as divisions. And in the margin the translators put it in plain English, “sects.” Paul declared the Corinthian brethren carnal, because they were inclined to schisms, saying, “I am of Paul; and another, I am of Apollos.” I Cor. 3:1-4. In Galatians 5:20 the apostle classifies “heresies,” translated “sects,” in the Emphatic Diaglott, with murders, and the whole catalogue of “works of the flesh,” and declares “that they which do such things shall not inherit the kingdom of God.” God help man to flee out of heresies–sects–and be complete in Christ. Since God’s word renounces sects, they cannot be His church.

CHAPTER 18
Can We Observe the Ordinances Outside All Sects?

The New Testament clearly shows that Christ enacted certain ordinances, namely baptism, or in plain English, immersion, the washing of the saints’ feet, and the Lord’s supper. But we need join no sect to observe them. They do not belong to any sect on earth, but they are placed in the body of Christ for the exclusive observance of its members. Sectarians who do not discern the body of Christ are not even qualified for their observance. See I Cor. 11:27-29.

CHAPTER 19
Can We Meet to Worship Without a Sect?

Is it so that God’s children cannot meet to worship Him unless they meet in some sect name, some name other than the one Christ told us to meet in? Thank God, we find no difficulty in assembling together outside all sect names and inclosures. But sectarians are actually so blind that they think holy men cannot convene together to worship God and enjoy any means of grace unless they join some earthly craft; as though all grace were in the sect, and nothing in Christ.

CHAPTER 20
Is the Church Visible Without a Sect Organization?

Another plea for sect idolatry is, that the church is invisible, unless organized in sect order. This is another superstition of the dark age. The Holy Spirit, who organizes the church, is indeed invisible, but His organization is visible. As the invisible wind which is a symbol of the Spirit, produces visible effects, so the church of God is a visible effect of His unseen power. Being composed of actual men and women, a city set upon a hill, the light thereof cannot be hid; “as terrible as an army with banners,” she always was visible, and needed no sect-founder to make her such. Paul was not addressing disembodied spirits at Corinth when he said: “Now ye are the body of Christ, and members in particular.” Nor is it only the hidden man of the heart that belongs to the church; but “know ye not that your bodies are the members of Christ?” I Cor. 6:15. And our physical bodies do not become invisible when God sets us into the body of Christ, and remain so until a sect builder comes along and organizes us into visibility. Not only are the members of the true church visible, but so is the organization itself. Every gift and office that makes up the divine institution is visibly exercised in all the members, by all the members, by the invisible operation of God “who is over all, and through all, and in you all,” and “who worketh all in all.”

CHAPTER 21
In Coming Out of Sects Do We Have to Form Another Sect?

This is the final question, and we are very thankful to God that we can answer, NO. God forbid that any more of the harlots should be “conceived in sin, and shapen in iniquity.” If that were so, sectism is a sin from which there would be no escape. But the voice from heaven says, “Come out of her, my people.” So there is a way out of her, and “It shall be called the way of holiness.” When a non-professing sinner is converted to God and born of the Spirit, he is thereby made a member of the church of God, but is in no sect at all. And since there is no command in the Bible to join any sect, he can obey all the Word and keep salvation, in the church, without ever joining a sect, so can every saint of God on the earth do the same. But should any number of such disciples of Christ through false teaching be led into a sect corporation and afterwards discover the deception practised upon them, cannot they renounce the sect organization and come out of it, as the Word of God commands them, and remain only in the church, which is the body of Christ, as they were before they were decoyed into the sect? To deny this fact is simplyperverse cant. If men were to come out of sects and join themselves together, and make their own creed, they would be another sect. But the church of the living God is not thus produced. She is the result of men and women being saved in Jesus, and therefore joined together by the Lord in the “bond of perfectness.” The question is not, what system is most practical for all Christians to step upon as the basis of union, but what foundation do all Christians actually and necessarily stand on? By abiding only in Christ, His body the church, we stand on the foundation which includes all Christians in heaven and earth, and not a member of any sect or cut-off faction. If the Word of God had said, “We are all one in the Methodist body,” or any other human corporation, then Methodists would occupy the divinely appointed platform of union, and every other name and order would stand condemned for the sin of division. But since the Word commands us to abide only in Christ and declares us “all one in Christ Jesus,” “one body in Christ,” by staying in Him only, in whom all Christians must abide, and in whom there are no sinners, we are joined to all saints, and separated from all sinners, and stand free before God of the great transgression of sectism. Therefore, since every intelligent reader of the Bible knows that the Protestant sects and Romanism are not the church of God; that every sect corporation yokes together saints and sinners, which the Bible forbids; since the most bigoted confess that “the church [meaning the sect] will not save anybody,” and since Christ alone can save and keep
us, and “we are complete in him,” why not abandon the sect and abide only in Christ, and His body the church? Since there will be no sects in heaven, why cling to them on earth? Why insult the wisdom of Christ by the imputation that the church He founded is not practical, and some man has, in these last days gotten up a better one, which you prefer? In the name of Jesus Christ, whose Word will soon judge us, we beseech all men to escape from all sin and sinners, from all sect clans, and sectish bands, and take refuge in Jesus Christ, and His own church, which is the “pillar and ground of the truth.” Amen.