Добавить в избранное

15 August 1886, Volume 8, Number 11.



Hattie, Daughter of Bro. Henry, and Sister Aumaugher, in Hamilton Township, Gratiot Co. Mich., was called away from earth, to the blessed Savior’ July 2ith, 1886. Aged 3 years 2 months, and 27 days.

During her sickness, saints were sent for, who laid on hands and prayed, and the disease was ap­parent removed. But soon another form of sick­ness set in. Again prayer was offered, and the Lord graciously removed that trouble. But when the third attack of a still different character came, before per little body had time to regain strength, the voice of the Spirit and providence of God, gave the dear friends clearly to understand that the Master wished to take her home to be with Him. So the dear parents, being fully saved, sweetly bowed to the kind will of Heaven, being greatly comforted by the Spirit of the Lord, who had shown them that heaven deemed it best that she should escape from the tempest of this sinful world, to the bosom of peace and safety above.

Little Hattie was a gentle and lovely child; she loved the Lord, and delighted to sweetly sing His praise.

Her last words were, “Sing, “Glory glory be to Je­sus, I’m saved.”

On Sabbath after-noon her little body was brought on the Camp ground, and a discourse was delivered upon the occasion, showing by the voice of Inspira­tion, that “It is well with the child,” the Lord having “abolished death, and brought life and immor­tality to light through the Gospel.

A solemn and holy awe rested upon the people as that immense congregation took their farewell look upon that sweet angelic form.

Ah, tis well with Hattie now,
Sweetly resting in the Lord;
And to Father’s will we bow,
Having comfort in His Word.

For we hear a gentle voice,
From the Heavens, saying, write,
Blessed is our lovely child
Dwelling in the Savior’s sight.





I would like to have Daniel give us an article on laying by us in store on the first day as the Lord bath prosper­ed us. And also one on immersion, as the only true baptism. I claim that as long as any one holds to any other mode, he is not out of babylon.” — James Pollock.

The latter of these two subjects has been on our mind, or rather the duty of giving some reasons why we do know that Immersion simply is the Scriptural act of baptism. So we proceed to do so at this time, and expect to attend to the other request as the Lord gives us time, and leads us to do so.

Because God does not bless the sects is wrangling among themselves over these institutions, which are more formal in their character, some holiness people think we should not spring these issues; But sectites contend for their creed’s sake, whether right or wrong, besides they are only able to argue on these things; where­as Holy Spirit anointed ministers of Christ, have no creed at stake, but wishes only to honor Christ, by teaching men to observe all things, whatsoever He hath commanded, for His name’s sake.

Neither do they teach and argue “as the scribes and pharisees, but as one having authority.” That is, they do not argue their notions, or bandy their mere opinions. But knowing the truth as it is in Christ Jesus, they teach the same with all authority.

But many are ready to cry out in sur­prise, “Do you presume to know just what mode of baptism is? Bless God! we able to answer that in the affirmative without any hesitancy.

Christ commissioned His ministers to preach His Gospel in all nations, and baptize them that believe. But how can we no a thing if we cannot know what it is? The most silly, disgusting thing, is this plea, that no one knows what act is enjoined by the command, “be baptized.” Does Christ give ns a positive command, and then veil it in such mystery that we cannot know what the command requires? Can anyone perform an unknown duty? Nay conscience does not enforce duty, where intelligence does not comprehend duty. And yet the chief argument in favor sprinkling and pouring, is the supersticious falsehood, that we cannot know what act is enjoined by the verb baptize, therefore we are at liberty to sprinkle or pour a little water upon the head, and guess that is it. Shame on such abominable confusion. No man on earth knows that sprinkling or pouring is baptism. Therefore the practice of these popish rites is simply the result of ignorance. The argument runs as follows.

No one can know what the mode of baptism is, therefore it means to sprinkle.’’ This is no misrepresentation. We never heard a rantizer preach a discourse on this subject, but what he directly, or indirect­ly said we could not know the meaning of baptism, when trying to oppose immer­sion, and then labored to give some infer­ences upon which we might guess that sprinkling or pouring will do. All the print or pleaching we have met on the sprinkling side assume nothing higher than inference for their practice. But a positive institution cannot rest upon infer­ence, or supposition. It can only rest upon a positive law. And where there is no difinite act of duty presented, within the reach of our Spiritualized comprehension, there is no law, no command. For a com­mand always implies, and includes the clear specification of an action, and a dec­laration that that action is to be performed.

We wish therefore to say to all our readers, that attempting to give a few of the Bible evidences that the act of bap­tism is simply an immersion in the name of the Father, Son, and Holy Spirit, that we do so knowing what we teach is in­deed the truth. What we do not know ourself, we never try to teach others.

But “Christ said unto those disciples that believed on Him, If ye continue in my Word, then shall ye be my disciples indeed, and ye shall know the truth, and the truth shall make you free.” Again, “If any man do His will, he shall know of the doctrine.” How can we know the truth? Answer. The Comforter, “the Spirit of truth He will guide you into all truth” — John 16:7, 13

This blessed Sanctifier, and Comforter we have through the kindness and love of God received, and therefore think it not presumption, to testify that we “have an unction from the holy one, and know all things.” — 1 John 2:20.

Bless God! “we know we are of God, and we know that he that is of God hears us, and the Spirit of God in him agrees to what the Spirit of God speaks, or writes through us; but “he that is not of God hears us not. “This honor have all the saints.” This authority we meekly and humbly claim, by the Spirit of God, And to the glory of Christ Jesus our Lord.

We are no more in babylon, “teaching as the scribes and pharisees, but as one having authority.” Even as our Master has commanded us, saying, “These things speak, and exhort, and rebuke with all authority.” — Titus 2:15.

How could we rebuke a man with all authority for his false doctrine respecting the ordinance of baptism, if we did not positively know what that doctrine is ourself?

Thank God, we are a doer of the Word, and therefore know of the doctrine of bap­tisms. There is no other place to be es­tablished but in the truth, and God is not the author of confusion,” therefore never establishes men on conflicting grounds.

About a year ago a certain evangelist wrote us that be knew pouring was the correct mode of baptism. He may have honestly thought so, but we knew that he nor any one else knew any such a thing, because by the positive light of God, we know the contrary. Yea, it had been at­tested and confirmed by the Holy Spirit a thousand times over in our experience. And now we have before us a card from that brother, of July 12, with these words, “Well I am forever settled on the ordi­nance question. They are all abolished.” We say to that brother, You are not set­tled any more than you were before. You are only floundering about, and will be, until you settle in the positive will of God. You never can be settled in a mere negative position. If ever you throw open your heart to the plain Word of God, you will be unsettled, as all Quakerism is quaking and fluttering whenever the pure Word of God is read to them. And if ever you become a “doer of the Word, you shall know, of the doctrine.” You simply have not the commandments of Christ, and know not the truth respecting them. But he that hath my command­ments and keeps them, he it is that loves me.” “If ye know these things, happy are ye if ye do them.” We know them, and are blest of God in teaching and do­ing them. And we say to all the children of God, “Be ye not unwise, but under­stand what the will of the Lord is.”

There are a few points supposed to fa­vor effusion for baptism, which we will now notice.

First, the expression; “I baptize you with water, in Matt. 3, add elsewhere, is referred to as an evidence that the water was applied to the candidate, and not he buried in it. If this were a correct ren­dering it would not prove anything posi­tively in favor of sprinkling or pouring, as persons immersed are not baptized without water, but in a sense, with water.

But it is an undeniable fact that the translators, by the use of the word “with,’ have wrested or twisted the Scriptures. The word here translated with, is en, in the Greek. This is the same Greek prep­osition, from which, with but few scat­tering exceptions, we have our English word, in, all through the New Testament. En is never translated with, in the New Testament, except in those few instances where it is connected with baptism.

This fact is sufficient to prove that it is wrongly translated in these instances. For it it means with here, it does else­where. And were it so rendered, then you would have with, all through the New Testament, where now we have the prep­osition in. Open your Bible at the 3d of Matthew. The first word Is in. “In those days,” etc. With the Greek Testament before ns we see that its original is en. In the same verse it occurs again, “preach­ing in the wilderness,” etc., here again in is from en. The next instance is in the third verse — “In the wilderness.” etc, —  In is from en. The next place is in the sixth verse. “Were baptized of Him in (en) Jordan.” Following the Greek text, the next is found in the ninth verse. – “Think not to say within (en) yourseves.” Here the same Greek word is translated “within,” which means about the same as in. The word next occurs in verse 11, three times, as follows. — “I indeed bap­tize you with (en) water.” “He shall baptize you with (en) the Holy Ghost, and with (en) fire. In the next verse we find it again — “Whose fan is in (en) His hand.” etc. Here we see the word regu­larly translated in, four times, and once, within, which is the same thing in mean­ing. Then follow three instances where it stands connected with baptism where the translators make it say with. And passing on to the next verse, where it does not conflict with their creed to ren­der correct, they render it in, again.

Any one can see that this is handling the Word of God deceitfully. If John baptized the people in Jordan, as record­ed in verse six, then he did not baptize them with water as the translators make him say in verse 11. If it is correct to translate “en hudati,” “with water,” ver. 11, Then it were equally correct to trans­late en te eremo,” with the wilderness, in verse 2. Then also it were proper to ten­der, “ebapti zonto en to Jordane,” in ver. 6, “were baptized with the river Jordan.”

But this would be too ridiculous. and they had to translate correctly, even though it takes them out of their creed, and into the water.

In the first chapter of John’s Gospel, the Greek prepositions en occurs 13 times. In every case it is translated in, except the few instances where it is connected with baptism, and there the same Greek word is wrested to “with.” Just try the word with, in some places where in occurs in that chapter, or any where else, and see how rediculous it would be. If with will not make sense wherever the Greek pre­position en occurs, then en does not mean with. For a word that means the same as another, will always make sense when put in its place. The Greek, and direct translation from it in the Emphatic Dia­glott, of Matt. 3: 11, is as follows,-

(Ego men Baptiso hurmas en hundati’)
 ( I  indeed    dip    you      in  water. )

The same words are translated in the same way in John 1: 26, in the word for word rendering from the Greek. But in the finished Emphatic Diaglott, the word baptize is everywhere translated Immerse. And so it is in the Bible Union, and M. F. Anderson’s translations. And no trans­lator has ever dared to translate it any­thing else. The direct from the Greek in John 1:31, is as follows — “Because of this am come I in the water dipping.” The completed Diaglott translation is, “I am come immersing in water.” The late re­vised Bible translators have put “in,” in the margin, wherever “with water,” and “with the Holy Spirit,” occur. And you will find it put on record in that Bible, that the American part of the translating committee, desired to render it in, in that translation. George Campbell, a learned Scotch Presbyterian translator of the four Gospels, translates it “in water,” “in the Holy Spirit” every time. There is no “with water” in his translation; neither is there any such thing in the original Script­ures. This candid Presbyterian, rebukes all who have put it “with water,” and as­cribes it to their sectarian dishonesty. He very correctly observes in his notes, that not only does en mean in, but the word baptize, with which it is here connected, absolutely requires that it must be ren­dered in. For says he, “The word baptizo in both classic, and sacred writers signi­fies to immerse, or dip. It is always con­strued suitable to this meaning.” This is strong testimony for a learned Presbyte­rian divine.

Another point, we can only briefly no­tice, is the reasoning, that because we are said to be baptized by the Holy Spirit, and the Spirit was poured out, therefore baptism is pouring. This is false reasoning, and you have but to open your New Test­ament and read any place where this ordi­nance is spoken of, and attempt to put pour instead of baptize, and you will have nonsense. But if baptize meant to pour, then pour would make sense if substituted for baptize. For the meaning of a word will always make sense instead of that word. Any word and its correct definition may be interchangeably used.

In those Scriptures where the Spirit is said to have been poured out, there is an allusion to the manner of His descent. But the Baptism of the Spirit alludes to the overwhelming effect of His reception. We can positively prove that the baptism I of the Holy Spirit is an immersion. “And it filled all the house where they were sit­ting.” — Acts 2:2. So they were all sub­merged, or immersed in the Spirit. We are commanded to “live in the Spirit,” “walk in the Spirit.” But to walk in the Spirit, we must first merge into the Spirit. To merge in, is the same thing as immerge, and immerge is defined by our standards, by immerse. Therefore to be baptized by the Spirit of God, is to be immersed in the Spirit. Again, to im­merse is defined by Webster, “to put into a fluid.” That is baptism into a literal fluid, as water. But Spirit baptism is putting into a Spiritual element. There­fore the act of baptism is an immersion, whether it be into a literal or a Spiritual element. The baptism of the Spirit of God, is a Spiritual immersion. “For by one Spirit we are all baptized, (immerged, immersed, or put) into one body.” Since it is positively said that we are baptized into one body, by one Spirit, therefore the baptism of the Spirit is an induction, or immersion. If the baptism of the Spirit of God denoted pouring, then we could so translate it, and it would read, “We are all poured by one spirit into one body.” Such a ridiculous rendering would require that we must be changed to a liquid state. Let us try sprinkling, “We are all sprink­led by one Spirit, into one body.” That would require us first to be dried and pul­verized. But let us see if immersion will take the place of baptize, and make sense. “We are all immersed by one Spirit into one body.” Here is a smooth, intelligent sentence, and just so we find the word immerse, in its different forms correspond exactly with the word baptizo, in all its forms, as any one may see by reading any one of the several translations that have thus rendered the word.

By order of king James, the Greek word baptizo, and other words, were not translated in the Common Version. But the German Bible has the word rendered into a proper German word. That word is tauf. What that word means in English will readily be seen. For instance, “John the Baptist” — in German, is “Yohannes der taufer,” pronounced about the same as tifer. Now there is a small species of ducks which Germans call taufer — tifer, and that same name we pronounce dipper, because they dive under water, when scared. So a direct translation of Matt. 3:1, into English, would give us, John the dipper, or more elegantly expressed, John the immerser, as it is rendered by three versions now before us. But if you wish more positive proof, turn to 2 Kings 5:14. Here we read that Naaman “dipped him­self seven times in Jordan.” The Ger­man says, “er taufte sech im Jordan siebenmal.” Matt 3:6, reads as follows —  “And were baptized of him in Jordan.” The German says, “Und lieszen sieh taufen von ihur im Jordan.” We see that where the common version says, “he dip­ped himself in Jordan,” the German says he taufed himself in Jordan. And where it is said, “they were baptized of him (John) in Jordan,” the German says they were taufed in Jordan. So our simple word dip, or immerse, is the same in mean­ing, as tauf, in German, and baptizo in Greek. This fact is so abundantly proved that no one can examine the subject with­out being convinced, unless he continues to deny the truth, through obstinate sect idolatry. It were just as sensible to take the testimony of a criminal in his own favor, in preference to that of forty who have turned States evidence, and 500 disinterested and truthful witnesses, as to allow any weight to the few who claim to be scholars, and yet are so stinkingly “sub­verted” by their sect idol as to deny the above fact. The best, and most compe­tent scholars of every sprinkling sect, have been compelled to confess against their own practice, and creed, that bap­tize literally means to immerse, or dip.

The Catholics, without exception con­fess that the primitive meaning, and prac­tice of baptism was simply immersion, and that they changed the ordinance. Martin Luther says, “Buried with Him in bap­tism,” “here we see what was the practice of the first Apostolic Church, that every one that was baptized was put clear under the water, to represent the burial of Christ, and then raised up out of the wa­ter so represent the resurrection of Christ.” This he says in his comments on Rom. 6, in his very large Bible, which we have, and thank God, can read it.

John Wesley says, “Buried with Him in baptism,” alluding to the ancient man­ner of baptism, which was by immersion. In his Journal he also records this instance. “Mary Welch was baptized by immersion, according to the practice of the primitive Church; she was much afflicted, but re­covered from that hour.”

John Calvin says, “Whether persons are baptized in water, or only water is poured or sprinkled upon them, it makes no dif­ference. Churches ought to be left at liberty to choose for themselves. It is nevertheless true that the very word baptize signifies to immerse, and that immer­sion was the practice of the primitive Church.”

We could thus go on and mass the scholarship of all the sprinkling sects, as evidence against their own creeds, and practice: but we will only give place to the above three great sect founders.

They all admit that the word baptize simply means immersion, and that it was so practiced by God’s Church before the “falling away,” or apostasy.

But yet they thought we should he at liberty to choose some other, or easier practice if we wished. But as the light advanced, and protestantism got a little more out of the dark night of romanism, it became apparent that if the word bap­tize, in English is simply immersion, and that the Church of God in the Apostle’s lime only practiced accordingly to that meaning, we have no ground to practice anything else now. Since which Protest­ants have not so frankly admitted the truth. But they cannot obliterate the testimony of their founders and most pious and learn­ed men that have so clearly committed themselves on this subject.

(Continued on 4th page.)

Page 2





Sent Forth in the name of the Lord Jesus Christ
For the Purity and Unity of His Church,
the De­fence of ALL His Truth,
And the Destruction of Sect Bab­ylon.




D. S. WARNER, and J. C. FISHER, Editors.

J. C. FISHER, — Publisher.


TERMS, $1.00 Per Year In Advance.

All business communications, moneys etc., must be addressed to the Gospel Trumpet, in order to in­sure credit;  otherwise we will not be responsible.

Remittances should be sent by Registered Letter, or Express Order, through the Americn Express Co. Small amounts may be sent in Two Cent Stamps.


A commission of 20 percent will be given on each new, cash subscriber, to all who will labor for the Gospel Trumpet. We make this offer so as to help the brethren that are in the field, as well as the cir­culation of the paper.

Parties desiring papers to canvass with should notify us regularly of their whereabouts.



The cross marked with a pencil op­posite this item means that your paid subcription is out. When thus marked please renew at once, or, if the Trumpet is not desired longer, notify us to stop it. We must be notified by letter and the amount due us as back pay must be sent to us, when a subscriber wishes their paper discontinued.

Any one who does not receive their paper, should notify us at once, and it will receive prompt attention.

Address, Grand Junction



Entered at the Post Office at Grand Junction,
Van Buren Co. Mich., as second class matter.





A tract containing scriptural proofs that Christ Himself is the Church, and the Church is Christ.

It is doing a glorious work. Many write favorably of the light it is shedding. Or­ders are increasing; send on your orders.

Price     5 cents.

One dozen copies    $0.50.

Fifty copies           $1.75.







BIBLE Proofs that the change from the seventh, to the first day of the week, was made by the Lord Himself.

This tract contains 64 pages: the price reduced to only 10 cts. Per dozen $1.00.

God has enabled us to set forth the subject in the clear light of abundance of Scripture. So every reader of the Trump­et can glorify God in sending your orders for this Tract. This will also be a good fi­nancial help to spread other matter for the Lord.




We have loaned out quite a number of books, to accommodate brethren and friends; but in so doing we have lost trace of some. Hence we make this call to any one that has of our hooks to let us know. Among the lost are, “MadamGuyon,” two volumes, Upham’s “Life of Faith,” and “Interior Life.” “Randall’s Travels in Egypt, Sinai, and the Holy Land, or the Hand writing of God.”



WE have completed the Second Edi­tion, of Songs of Victory, to which we have added five new pages, three pa­ges with notes, and two of familiar hymns.

The book now contains 94 pages with notes, and 14 pages of familiar hymns, making in all 112 pages. We have other­wise improved and corrected it, also put double impression on the covers, and the cloth covers are so bound that there will be no more raw edges, the lettering is expected to wear and retain the color.

Songs of Victory is specially adapted, for Revival, Camp, Grove, and all other meetings, also for the Sabbath, school.

All orders accompanied by cash, will be filled, from single copy upward.

Price, Single copy, Manilla cover, 25 cts. Cloth limp ewer, 40 cts. Per dozen Ma­nilla cover. $2.25. Cloth, $4.00.

Parties may order half or quarter doz­en at same rates as per dozen. Address all orders to the Gospel Trumpet Office, Grand Junction Mich.



A Brother offers for sale a farm of 80 acres of land, unimproved, situated in South­eastern Missouri, in Bollinger Co., on the R. R. from St Louis to Cairo Ill. Only one mile from the village, in a healthy lo­cality, well watered, unincumbered, ab­stract of title furnished, warranty deed giv­en to purchaser. Lowest cash price $400.

Any one desiring to purchase the above mentioned land, can do so by writing to the Gospel Trumpet Office, Grand Junction Michigan, or A. C. Bigler, Alpena Dakota.

The Bro. who desires to help the cause of the Lord, offers this land at cost price, and will give one half for the publication of the Gospel Trumpet and tracts, for dis­tribution to the glory of God. Any one desiring to get a home in a mild, healthy climate, short winters, will do well to make this purchase.





Let all the saints everywhere, pray for the healing of the bodies through faith in the Lord Jesus Christ, of the following brethren and sisters.

Sister Sarah Stover of Sycamore Ohio, asks the prayers of the saints for her heal­ing of paralysis.

Also pray mightily to God to heal Sis­ter Hettie Newman, Williamston Mich., of spinal fever.

Also pray for the healing of John Mar­tin, South Millford Ind., of Asthma.

Sister Swartz of Upper Sandusky Ohio, requests the special prayers of the saints for her healing of bodily afflictions.

Bro. Ezra Smith of Burbank Ohio, re­quests the earnest prayers of the saints for the healing of their son Franklin, who has been sick for many years.

Bro. Joseph Faulk, Waterloo, Ind., asks the prayers of the saints for his healing of bodily afflictions.



We wish to make an appeal to the be­loved saints of God in behalf of dear Bro. Wm.N. Smith who has had the missfortune to loose his horse, which was his only means of travel. Dear Bro. and sister Smith have been seeking out the lost ones in the dark places, and in the inland towns where there is no rail roads, and many souls have been reached and brought to God; who otherwise would doubtless have remained in sin. Bro. Smith feels that the Lord wants him to continue to travel in this way, and believes the Lord will put it in the hearts of the saints to send a little of their means to help him to get another horse. May God help you Breth­ren to all do your duty and come at once to the help of this Bro. who is thus left helpless, and not able to reach perishing souls. Any one desiring to help the Bro. and thus glorify God, please do so by send­ing your donations to the Gospel Trumpet Office, And the same will be forwarded to him.




We have concluded to reduce the price of our tracts. Sabbath tracts to less than half price, 10 cts a piece. Tracts on the Church to half price, 5 cts.

Now we hope the readers of the Trumpet will all take an interest in distributing these tracts. They are cheap, and contain important truth. Friends of perishing souls can do a good work by perchasing and distributing the same. It does seem that these works should go out rappidly, and the means be used to help on the great work.


As yet this place has not procured the privilege of a money order office. Please remit money by registered letter, or by express draft, through the American ex­press Co.. Or small quantities in stamps. Address all business letters to the Gospel Trumpet.

Our Camp and Grove Meeting Last.



This meeting will be held in Venango Co. Pa., near the Bullion school house, on the Pittsburgh and Franklin Pike, commenc­ing Aug. 13th 1886 to continue as the Lord wills. We hope the dear saints will all turn out, and help in the great work of the salvation of precious souls: it is the duty of every child of God to make a sac­rifice of their own home comforts, and go out and help to gather in the poor lost ones. Oh come, for the fields are white already to harvest.


There will be a meeting in Bro. Z. R. Powell’s Grove, near Custards Pa. in Au­gust to take place after the Venango meeting, the Lord willing.



Bro. Haner writes us of the projected Camp Meeting, near Chanute, Neosho Co. Kansas, to begin Sept. 25th 1886. A tab­ernacle is already purchased for the meet­ing, and other service in the holy cam­paign. There is a call for us to come to that meeting. If the Lord will, He will bring it to pass.  Daniel.


There will be a grove meeting, the Lord willing, at Jerry City Ohio, commencing Sept. 9th ’86, to continue over Sunday.

Any other parties wishing meetings, should communicate with us at once.





THIS blessed convocation of saints met in the name of the Lord, July 20. Owing to the removal of the Office, and setting up in our new quarters at Grand Junction, Bro. Fisher and ourself did not reach the ground until Thursday the 22nd. Our hearts were made to burn within us as we entered the holy encampment, and met the beloved brethren and sisters in the Lord. Glory to Jesus for the holy burning love of God in our hearts, that compacts us together in sweet fellowship. The Spirit of the Lord was upon the meet­ings, several had just consecrated for full salvation before we arrived. The number of saints has greatly increased in this country since last year. But a few teach­ers had been much tainted with that fa­natical, outside, legalistic, Free Methodistic delusive spirit of the devil, which genders to bondage, and the obnoxious disease had spread from them among some of the people. This is the malignant spir­it which more than all else, operates Free Methodism. God put an abhorance in our soul against it, and the effected parties were duely warned of the plague of their heart. Our dear brother Shelley, whom we have always so greatly loved, because of the sincerity of his heart, saw the de­ception of the enemy, and was gloriously delivered. God bless that dearly beloved brother in the love of God, and bonds of the Gospel of Christ. About all the others who had been somewhat crippled, were set free from the legal yoke. But one, Bro. Link, who professes a call to the ministry, and who was full of legal, picking fanati­cism, left the camp without getting right; we pray God to deliver him from all his foolish whims, and give him the real unc­tion and freedom of God’s Spirit.

After these lurking, delusive elements were faithfully pointed out and renounced the Holy Spirit was wonderfully poured out upon the meeting. The camp was full of power. The saints were “joyful in glory,” and the “high praises of God were in their mouth,” as well as the “two-edged Sword in their hand.” An altar of two long benches were filled with seekers nearly every meeting there was time for altar service.

No one kept any count of the number of souls that consecrated, and received, either justification or entire sanctification. It is thought there was not less than one hundred. The meeting was not as long as we usually hold them, having held only over one Sabbath. On that day a very large congregation of people listened with much interest to the Gospel of God.

A great many, people were healed of various diseases in answer to prayer. Quite frequently during the interval be­tween meetings, some one would request the laying on of hands tor healing, when others followed, until as high as eight or twelve received the mighty healing touch of the Lord, before the work stopped. In most every instance the power of God came and went all through the temple of God, filling the soul with joy and praise, and strong assurance that the mighty work was done. O how wonderful the Spirit of the Lord was present to heal them all. All glory to the name of our Jesus, our glorious Redeemer, who is always “touched with the feeling of our infirmities,” and who “healeth all our diseases.”

Three dear pilgrims, whose names were on the Free Methodist sect book, came from Isabella Co., over forty miles, to learn the way of the Lord more perfectly. As their hearts were open toward God, and His precious truth, they renounced the sect, and were blessed with showers from the presence of the Lord upon their happy souls. Bro. Pierce, a blessed humble min­ister of the Gospel, was wonderfully re­warded for his obedience to the Word of God. If he will give himself fully up to the Divine call, God will make him very useful. Sister Smith also drank freely of the “river whose streams makes glad the city of God.” She brought with her, her daughter, who was deaf and dum. She was a young bashful girl, whose ears have been closed from her childhood. The Lord graciously saved and blessed the dear child so that her face shone for joy; alter which she was wonderfully at home with the young sisters. The Lord put it in her heart to believe in Christ for her hearing. Her ears were- anointed in the name of the Lord, and the prayer of faith was of­fered. God gave us a strong assurance that she should hear. But the poor child knew not how to articulate a word in an­swer to our questions. Her mother asked her by signs if she could hear, and she answered that she could. A brother clap­ped his hands, when she instantly turned her head in that direction, showing that she heard. Another whistled in the oppo­site direction, when she looked that way. From that time she rapidly learned to say “Praise the Lord,” and other words. Whether her hearing is complete or not we cannot tell, but a marvelous work was done for her soul and body. O praise our God for all His goodness, and for His won­derful works to the children of men!

The meeting closed on Wednesday eve­ning, with great love in all hearts, and many affectionate farewell greetings. God bless the saints in Gratiot Co.. The bonds of union have been much strengthened, and the whole work is in a much better condition to spread abroad and increase with the increase of God. God is raising up quite a large number of preachers in that part of the country. Several of whom are solemnly called of God to give themselves fully up to the work. May God bless them abundantly and send them forth in the power of His Spirit to warn and win perishing souls at stake to-day. Our constant prayer to God is, Lord send laborers into the harvest. O who will help to save the lost! The labors of Bro. Wm. N, and sister Jennie Smith, have been very fruitful in the salvation of souls in these parts during the last year. May God greatly bless, and use them on their present tour to Ohio.

Near the close of the C. M., while ask­ing the Captain of our salvation, where He would have us go next, we were led to make a short call with the saints in Battle Creek. We stopped one night and gathered most of the little Church togeth­er, and spake unto them the Word of the Lord. Thank God we found all strong in the Lord, and in the power of His might. Having complete victory over all the pow­er and devices of the adversary. Sister May Smith, who is well known in the west part of the stale, is coming out as gold tried in the fire. We greatly rejoiced to find her advancing so blessedly of late. She having been passing through great trials for a long time, as many are aware. God bless her! and all the holy little Church of God in Battle Creek.

Me came home Friday p. m., and the next p. m., went to South Haven, then five miles south, where we had sent an appointment. Sabbath forenoon and evening we preached to the happy host of saints at Covert. Two souls consecrated.

Praise the Lord!



There will be a grove meeting about three miles west of Antwerp, Paulding Co. Ohio., and about seven miles from Hicksville O., in the Henry Clay neighborhood. To begin Wednesday evening, Aug. 18th 1886. A glorious soul-saving, and soul-refreshing time is assuredly expected, from the presence of the Lord.

Come all ye saints from far and near and all who wish to find the “God Way.” Our band of holy singers and workers, will be with us. Praise the Lord!




There will be a Grove Meeting in Lee Township, Allegan Co. Mich., near the Heath school house, in Wm. Evans’ grove. Let all come and have a glorious refreshing from the presence of the Lord. The meeting will begin August 20th, to continue as the Lord wills.




The sixth annual Michigan assembly will take place, the Lord willing, at Geneva Center in the new house of worship, commencing September 16, to continue until the 20th, or as much longer as the Lord wills. It is expected as usual that this will be a glorious Pentecostal meeting. The new house, which is nearly finished, will be dedicated by the outpouring of the Ho­ly Spirit; so that not only the house may be filled with the power and glory of God; but every heart may be filled also, and burst out with new wine, into streams of living joy and glory. Let there be a general rally, and come to Zion “with songs of everlasting joy upon their heads.”




The camp meeting announced for Aug. 28th, 1886 at Chanute Kansas, is to be put off until September 25.



We have concluded to reduce the pries of “Songs of Victory,” The price here­after will be. Single Copy Manilla cover, 25 cts. Cloth limp cover, 40 cts. Pet dozen Manilla cover, $2,25. Cloth $4,00.

Parties may order one halt dozen at the same rates us per dozen. All orders accompanied by cash, will bo filled, from single copy upward. Address all orders to the Gospel Trumpet Office, Grand Junction, Mich.




          Sheldon, Dacota.

DEAR Brethren: — I am saved sanctified, and l now give a reason for my assertion. Holiness was first brought to my attention in Grand Junction and Columbia Station, by Bro. Palmer and others. Their words followed me to Dakota. White here, the question came forcibly to my mind. Can it be possible that Jesus, who would not allow sin to dwell in any member of His natural body, while on earth, will allow it to have any place in His Heavenly Body? I being a member of the Close Communion Bap­tists, in good standing, verily thought myself a member of Christ’s own Body. But the preaching I had heard showed me that I was unholy. I knew that Jesus was holy, and like the lightning flash came the thought, all members of Christ’s Spir­itual Body must he holy. I well knew that to be saved I must be “In Christ,” and then I knew that I was not in Him, for I was not holy.

While wondering how I could get sanc­tified, the prayer of Christ came to John 17:17, 19, ‘‘Sanctify them through Thy truth, Thy Word is truth.” “And for their sakes I sanctify myself, that they also might be sanctified through the truth.”

Then suddenly the command, “Son, give me thy heart,” and Christ’s Words, ‘The altar sanctifieth the gift,” came to me, and I them knew that I must give my whole being on the altar of God’s truth, and that God’s Word, (a consuming fire) would cleanse me, and then the altar sanctify the gift. I laid all on the and got the Sanctifier. O glory to God, and love for His saints, and a thirst for souls!!! I am telling it abroad, nothing can keep me quiet now. My life is hid with Christ in God: I am in Him, and “in Him is no sin.” O glory to God! Other souls here are coming to the light of holiness. Three of us here and Jesus makes four, — only four, but we have on the whole armor, and know that victory is. Your Bro. saved and sanctified.

S. B. Sawver.

Page 3



WHAT does the second grace do?


Inyo, Kan., May 13.

Dear Bro. Warner, This beautiful Lord’s Day I improve a little time in writing to you, for more perfect light on the subject of sanctification.

First, Is not the carnal mind, as spoken of by Paul — Rom. 8:6, 7, missapplied by holiness teachers, to the regenerated man? Paul says, “with the mind I serve the law of God, with the flesh the law of sin.” Is a justified man born of God? If so, is it not a spiritual birth? And is he not in the Spirit, as in Rom. 8:9? Cannot a justified man please God?

Second, Is not too little stress put on regeneration, and are not most people claiming sanctification only regenerated, as taught in 1 John 3:6, 9; 5:18?

Third, Did not the New Testament Churches contain both justified and fully sanctified members? B. A. Washburn recommends that persons should not be received into Independent Holiness Churches until they give testimony of the second grace.

Fourth, I believe a justified man is spiritual, and is also born of God, and is therefore a sinless man.

Fifth, I believe in the second grace as fulness of joy, perfect love, fulness of God, power of God, etc.

Please answer in the Trumpet as others may wish light on these things.

Your brother, trusting Jesus.

J. M. Robinson.


To first question. The language, of the Apostle in Rom. 8:6, 7, “To be carnally minded,” etc. does not describe a justified soul, but a dead soul. The language does not simply refer to the inbeing of the flesh – carnal nature —, but refers to his activity. To men who give way to, and move with the “motions of sin in the flesh.” It is made plain by reading the 8th verse. “They that are after the flesh, do mind the things of the flesh. They are governed by the fleshly mind, or the carnal nature. Also the 8th verse. “So then they that are in the flesh cannot please God.” But a justified, or regenerated person can please God. But what is it to be in the flesh? It is even to act an and by the dictates of the flesh. “For of ye five after the flesh ye shall die: But of ye through the Spirit do mortify the deeds of the body, ye shall live.” — ver 13.

There are three relations of the soul to sin. Sin reigns in the unconverted, sin, unbred sin) is conquered in the regenerate. And it is destroyed out of the whol.. sanctified. Therefore justification ..ever exists where sin rules, or acts. But sanctification may, and does exist, where unbred sin still remains. In Rom. 8:13, ..noted above, we see these two opposite elements in the same person. Namely, the spirit, and the flesh – carnal nature —  which is also called the “body” —the body of sin, or old man, as seen in Rom. 6:6. .. this 13th verse, we have a key to chapter 7, where the Apostle personates himself in the duel state, being under the law of the Spirit of life, and yet finding another law, “the law of sin and death” — in this members. “So then with the mind, I serve the law of God; but with the flesh the law of sin.” The new life received in regeneration wholly inclined to serve the law of Clod. But the old nature, not yet destroyed, wholly inclined to serve sin. It is not subject to the law of God, there­fore if it was permitted to act at all, it only acted in the direction of sin. The realization of this inward foe brings great distress, and longing for perfect freedom, which is described in chapter 7:24.

“O wretched man that I am! who shall deliver me from the body of this death.” You see that it was not sins, and guilt lamented in this chapter, but the “body of this death.” Not sins committed, but sin that dwells in me,” i. e., indwelling sin. And this picture was drawn for the unsanctified Roman brethren to see themselves in. And not as a portrait of the Apostle’s then present condition.” “For – says he — the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” — 8:2. And throughout this 8th chapter he applies this mixed state to the Romans.

“For if ye (not myself, for I am free,) live after the flesh ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” — Vr. 13. This shows clearly, as also Galatians 5:17 does, that after justification, the spirit of life is in the soul, and the flesh — carnal, nature – is also there, and these two are opposite to each-other. If the man yields to the bent of the flesh, he dies, looses Spiritual life. But if he though the Spirit (the Sanctifier) mortifies (puts to death) the deeds of the body (body of sin) he shall live.” So to receive life by the Spirit of adoption is the first work — regeneration.

And to destroy the inbred body of sin is the second work of grace. The first work puts a new spiritual life in us, the second work destroys the“old man,” or life out of us. Consequently during the interval between the two works of grace, there must necessarily be two opposite elements in us. And so teaches the Word. But should any one think the language in Rom. 7: lowers the standard justification, please remember that it does not aim to describe the glories of “first love,” but only portrays the wretch­ed sense of the “old man,” who needs to be killed by the “second grace.”

Second. Doubtless a large portion of the confessors of entire sanctification have not attained that wonderful grace. It is for the want of thoroughness on the part of teachers. One of the chief causes of shoddy holiness is the Jack of the examin­ation of the seekers, on the point of real justification. Our observation is, that scarcely any come to God’s altar for en­tire sanctification, who must not first re­new their justification; except those but recently converted, and that under the preaching of true holiness.

Another trouble is, instructors labor more to induce seekers to believe, than they do to dig deep in consecration. If we can only succeed in getting a person to die indeed unto self, the act of faith will spring up in the soul as spontaneous­ly as water runs downgrade. So you may look for every obstruction to faith, in de­fective consecration.

Third. Yes the New Testament teach­es that there were, babes in Christ who were yet carnal. 1 Cor. 3:1-3. So there are at present. Every new-born soul, not yet made perfect in purity and love, is in the Church of God, and will remain until he forfeits salvation by sin.

The “Independent Holiness Churches,” are simply sects of babylon, man made, and man governed. And being their own sect, and not God’s Church, they can fix it up to suit themselves. But as they make their own laws for its government like all other sects, they will also have to look to themselves to redeem it, for Christ only redeemed His own Church, which He also governs.

Fourth, We concur in all here said, only the last clause needs qualifying. If sin is only referred to in the sense of trans­gression: all justified men live a sinless life. But “all unrighteousness is sin.” That includes inbred sin, which a justified man has as a foe within him, until he re­ceives the second grace. 2 Cor. 7:1. Heb. 12:1.

Fifth. Bro. Robinson’s description of the second grace is quite imperfect. He frequently speaks of that grace as entire sanctification, “Wherefore Jesus also, that He might sanctify the people with His own blood suffered without the gate.” — Heb. 13:12. Sanctification, the second grace is wrought by the blood of Christ, “And the blood of Jesus Christ, God’s Son cleanses us from all sin.” — 1 John 1:7. Then the second grace is cleansing.

In Heb. 6:1, the Apostle commands the Hebrew Christians to “go on unto per­fection.” And in chapter 10: 14, he tells us where to go for it. “For by one offer­ing He hath perfected forever them that are sanctified.” Perfection, and entire sanctification are here seen to be the same state, both representing the second work, and state of grace. Observe how it is at­tained in Heb. 13:19, 20. Namely by the blood of the Everlasting Covenant.” Be­ing wrought through the blood of Christ, it is a cleansing. The blood is the pro­curing cause, the Holy Spirit the opera­ting cause. “And God, which knows the hearts, bear them witness, giving them the Holy Spirit, even as He did unto us; and put no difference between us and them, purifying their hrarts by faith.” —  Acts 15:8, 9. “That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit.” — Rom. 15:16. Thus we see the second grace is called either purification, sanctification, or perfection, through the blood of Christ, and by the Holy Spirit. Fulness, of joy, fulness of power, fulness of God, and per­fect love are also concomitants of the second grace, the results of a pure heart. And praise God! we speak that we do know, and testify that we have seen.





Dear Brethren: – Hallelujah to God! we have got the victory. Glory to Jesus! the work of salvation is going on in spite of the devil. Saturday evening we met with the Church at Bro. Lineas Kilpat­rick’s in Payne; the Lord was with us in power. We met again Sabbath morning. Hallelujah! King Jesus was in our midst. The Lord gave the first chapter of Isa., and blessed our soul while we read the present truth of the redemption of Zion with judg­ment, and the judgment on babylon. Hal­lelujah to God! He is teaching us to “do well, seek judgment, relieve the oppressed, judge the fatherless,” etc. — ver. 17. Hal­lelujah! Though the faithful City that was full of judgment and righteousness, lodged in it, had (through sectism) become a harlot, and full of murders, God is “re­storing her judges as at the first, of her counselors as at the beginning.” Glory to God! judgment shall go forward. The Lord also gave Bro. Lineas K. a glorious exhortation and message to deliver, which was all done in God’s order, and in the power of the Holy Ghost. Praise the Lord! Two consecrated for sanctification and received the anointing.

Sabbath evening the saints met at Bro. John Harp’s, about one and half mile south of Payne, where the Lord wonderfully anointed us. Bro. Lineas again read the Word, and talked in the power of the Spirit, to the edifying of the body. Then the testimony went forward, sinners were convicted; four consecrated for pardon and were added to the Church by the Lord. Hallelujah! Others were wonderfully convicted, but would not yield.

After altar service, twenty-seven saints followed the Master in the ordinances of God’s house, washing one anothers feet and commemorateing the death and suf­fering of Jesus. Glory be to God!

Bro. and sister Ogan of Batty O., were with us, Bro. A. J. Kilpatrick is in the field some where. The Lord bless all the dear saints. Your brother in the kingdom and patience of Christ, sanctified and tried standing on the sea of glass mingled with fire, with victory over the beast.

J. N. Howard.




St James Mo.

Dear Brethren: — Greeting in the name of the Lord Jesus. May the Lord abund­antly bless all the dear saints. Hallelulujah! Amen! My heart and prayers are with you and all the dear ones for victory. Amen.

The Redeemer’s Kingdom is moving on with much opposition where we have been — souls have been saved — sick healed, and a few left sectism, and fled to Zion. Hallelujah! One week ago to-day, while at the water the Lord wonderfully filled His little ones, and manifested His power. Five were baptized in the order of the Lord — they were so filled with God’s power and glory, only one was able to help himself to the shore unaided by a third party. One of the brethren told me he thought no one knew the right mode of baptism (having been brought up a Methodist) but is now well satisfied he knows, and that others know. The Lord so filled him, that we had to carry him out of the water — he goes his way rejoicing, and doubts no more which is right. A few days before, a sister, leaving her sprinkling creed, came some miles for the purpose of being baptized in the order of the Lord. The Lord so owned His work, and blessed her so powerfully, she said she never had been so happy in all her life, and that she knows now which is right, and was much surprised at being so filled with glory as to become helpless and had to be carried out of the water.

God has His own way of working; and I say Amen. May God make these six, useful members of the Body of Christ. Amen! Your brother saved and kept by the power of God.

Jeremiah. Cole.


Deshler, Ohio.

Dear Brethren: — I feel led of the Lord to write my testimony for the glory of God. This morning finds me saved and washed in the precious blood of the Lamb. Glory to God for His glorious plan of sal­vation. The Lord justifies, sanctifies, and heals me. Glory to God! I was trying to serve God for about six years before I was sanctified. I was terribly in bondage but the truth found way to my heart, and I was set free. Glory to God! I have been free from all sects and creeds for three years, for “other foundations can no man lay, than that is laid which is JesusChrist.” — 1 Cor. 3:11.

His Word is my way-mark to heaven. Last Sabbath I was permitted to meet with some of the servants of the Lord near Weston; I found them all filled with the Spirit. The devil was wonderfully stirred; he cannot stand the holy fire.

The holy fire is still burning in Desh­ler. Glory to Jesus! Pray for us, Your Brother saved in Christ.

George P. Wilson.


South Haven, Mich. Dear Brethren: — I feel to praise God for salvation full and free. Glory be to God! I thank God for ever calling after a poor vile sinner like me, and placing my feet on the solid Rock Christ Jesus.

O glory be to God! He saves me just now. My tongue cannot express the good­ness of God. I go about my work prais­ing God from morning until night. Oh glory to God!

About six months ago the Lord forgave my sins, and sanctified my soul. I have enjoyed more in the last six months than in all the rest of my life. O I can never thank the Lord enough for what He has done for me. I am walking in the light day by day, and am ready to do my Mas­ter’s will at all times. I am saved, and sanctified. Pray for me.

Your brother in Christ Jesus.

Wm. J. Wick.


South Haven, Mich. Dear Brethren: — I praise God this morning for ever calling after me when I was a poor sinner. I do praise Him for giving me a willing heart to accept His call, and I praise Him too for sanctifying my soul. I have victory over every thing that is of the world, and I am sweetly resting in the arms of Jesus. O I do praise God for salvation full and free. We find it so much better to serve Jesus than we did to live for the world. I once laughed and scorned at the saints shouting, but praise God! I have got where I can shout with them. We are living free from sin every day. I know I am saved and sanc­tified. I desire the prayers of all the true saints that I may stand firm. Your Sis­ter in Christ.

Rosa Wick.


Columbia, Mich.

Dear Brethren: — I feel like praising God to-day by writing for the Trumpet. I praise God for salvation that keeps me every day without sin. Last winter I be­gan seeking sanctification in the M. E. sect, but it seemed it was not for me. In February we went over to Bro. Smith’s, where Bro. Palmer was holding meetings. Bro. Palmer was reading and explaining where the Lord brought the prophet, and set him in the valley of dry bones, and it seemed that I was one of the dry bones. There was a shaking of the dry bones that night, for God called me out of babylon, and showed me that I was a great sinner in His sight. God forgave my sins, and a few nights after, sanctified me wholly, and I became a fool for Christ’s sake, which was the happiest time I ever knew. Now I am trusting in Jesus, His blood from all sin makes me free, and to-day, I am saved and sanctified and satisfied. I am kept by the power of God, ready to meet Him when He comes. Pray for me that I may ever have on the whole armor of righteousness, always being led by the Holy Spirit, which cannot lead astray.

Your sister in Christ.

Julia Lauver.

— :o:—

Covert, Mich.

Dear Brethren, and all the dear Trum­pet family: — May God bless and prosper you, and the Gospel Trumpet. May God enable you to sound the Trumpet louder and louder until all shall hear the sound thereof. Glory to God! its music is sweet to my soul. Dear readers of the Trumpet: my testimony is, I am saved just now, re­joicing in the love of God, with a heart, full of gratitude to my loving Savior, for His wonderful saving, healing, and keep­ing power. I just feel as though I am go­ing through on a fast train. O glory be to God and the Lamb forever and ever! God does pay me such wonderful big wa­ges when I work for Him. He has shown me that I must drink the bitter cup, with our Savior, but I will follow my Savior who shed His blood for me.

“Though the road be rough and thorny,
Trackless as the foaming sea;
Thou hast trod this way before me,
And I’ll gladly follow Thee.”

I am so glad that God has written His commandments on my heart. “Be ye there­fore perfect even as your Father which is in heaven is perfect.” God has done so much for me, it is just glory, glory in my soul all the time.

It was one year last October since I was Crucified with Christ, and the Holy Spirit came into my soul I was made whiter than snow. I hardly knew wheth­er I was in the body or not. O praise the Lord! I am perfectly satisfied. O I tell you there is a throne, a heavenly stream. O it is flowing deep in my soul, flashing with glory as it doth roll. Well praise God for His wonderful salvation! I am sanctified by the blood of the Lamb, and kept by the power of God. Pray for me.

Your sister in Christ.

Jane Pompey.


Stoneboro Pa.

Dear Brethren: — I feel greatly im­pressed this morning to write my testi­mony to the glory of God. I know some of God’s dear ones would love to know how my soul is prospering in the Lord. I can say the Lord saves and keeps me day by day by His mighty power. I do praise His name for this perfect freedom which I have in Christ. God’s Word teaches me, whom the Son makes free is free indeed. O it is glorious to enjoy the perfect freedom which we have in Christ our Savior.

“Glory! glory! hallelujah!
Let us sound the jubilee:
I will tell the wondrous story,
Of the blood that cleanseth me.

“Thus He purifies this temple,
As the fire refines the gold,
And the presence of His angel,
Keeps me as in days of old.”

Pray for me that I may ever be found faithful and meet you all in Heaven.

Your sister saved and sanctified.

Jane Shaw.


Hunnewell Mo.

Dear Brethren: — My testimony is, I am saved by grace, which has been hid for ages, but is now revealed even unto me. Glory to God! I know the blood of Jesus does reach down even to the least in the body of Christ. Glory and honor to the name of Jesus forever!

J. C. Myers.


Florence Kan.

Dear Brethren: — The Lord wants me to send my testimony to the Trumpet. I can say to the honor and glory of God, that I am saved and sanctified, ready to be revealed in the last day. I read His Word each day for my guide, praying for the Spirit to lead me at all times. Pray for me. Your Bro. in Christ.

Moses Wilhelm.


Archbold O.

Dear Brethren: — I will ever praise God for what He has done for me. He has pardoned all my sins, and shown me how sinful it is to wear ruffles and finery, but I am not sanctified. O dear ones pray for me that I may be wholly sanctified. I do so desire to be wholly sanctified.

Your sister in Christ.

Emily Graetz.


Allegan Mich.

Dear Brethren: — God bless you all for­ever. I praise God for a present salvation that I enjoy from day to day. I am so glad the Lord ever called after me, and showed me that I was a sinner with my heart full of pride; but praise God He has cleansed me from all of that, and I care no more for the pleasures of this world. Jesus saves my soul just now from all sin and I know if I trust Him, He will keep me saved and sanctified.

Your sister in Christ.

Cora Rodes.


Covert Mich.

Dear Brethren: — My heart responds unto Almighty God in thankfulness for a wonderful salvation. Praise God for. His loving kindness and tender mercies! I am completely delivered out of the hands of the spoiler with a sanctified heartland na­ture. Pray for me.

Henry Thornton.

Page 4

(Continued from 1st page.)

“We have called attention to other trans­lations besides the Common Version, and to the testimony of a few men, but we have done this more for edification, than as any matter of necessity. Though the word baptize is not translated into plain English in our common Bible, yet an honest ap­peal to it is abundantly sufficient to show any person what is required of us to fulfill the law of that ordinance. The Spiritual truth symbolized in baptism all clearly points to immersion. In Rom, 6, and Collossians 2, baptism is positively declared, to be a burial, and represents the burial, and resurrection of Jesus Christ. It is set forth as a strong argument that we are dead to sin, and used by the Apostle to convince the Romans and all men, that be­cause of the confession made in that ordi­nance, it were inconsistent to live in sin any longer. He asks, “How shall we that are dead to sin live any longer there­in?” And then points to their baptism as an act in which they declared them­selves dead to sin. Certainly the act of burial presupposes a death. Both Spirit­ual and literal baptism are set before us in Romans 6:3, 4.

“Know ye not, that so many of us as were baptized into Jesus Christ were bap­tized into His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” — Rom. 6:3, 4.

The only baptism that inducts into Christ is that of the Spirit — 1 Cor. 12:13. But “Know ye not that so many of us as were baptized into Jesus Christ, were baptized into His death.” That is, by our union with Christ we not only partake of His life but also of His death, we must be crucifi­ed with Him as well as live with Him “Therefore (for this reason, or to repre­sent this fact) we are buried with Him by baptism into death.” That is, our bap­tism is a symbolic representation of death.

The Apostle’s reasoning is this, Because our spiritual baptism into Christ, produces the death of self, therefore Christ has in­stituted the literal baptism, or burial, to declare that fact. The literal baptism is based upon the Spiritual, or the fact of death to sin wrought by the Spirit of God.

In Col. 2:11, the spiritual work is set forth by “the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ.” The expression, “putting off the body of the sins,” signifies the death of the body of sin. Then follows baptism, as burial necessarily follows death. “Buried with Him in baptism, wherein also ye are risen with Him through the faith of the opera­tion of God, who hath raised Him from the dead. And you being dead” — etc. Baptism is a burial, and this burial is be­cause we are dead, or have “put off the body of the sins of the flesh.” Our bap­tism is a declaration of our faith in the op­eration of God, who raised Christ from the dead, and a confession that we are dead to sin, and have risen with Christ, into a new­ness of life. “If ye then he risen with Christ, seek those things that are above.” — Col. 3:1. That is, if you really possess what your baptism professed, show it by a holy life. Therefore sprinkling and pour­ing are senseless ceremonies, having not the slightest symbolic representation of that which baptism was designed to show forth.

Washing away of sins is also symbolized by baptism, but neither this thought, nor that of burial could be inferred by a priest dipping his fingers in water and wetting a few hairs on the head of a man. But the immersion of a man under water exactly answers to the Scriptures. It is both a literal burial, and a literal washing, and nothing else shows the spiritual facts of purification, burial, and resurrected life. Nothing else is baptism. Do as the Word of Cod sets the pattern, and you cannot go astray. To do that, you must go to a place where there is water — “much water.” Then you must go down into the water; for so did Christ, and the Eunuch. And then if the common Version had translated the word, every child old enough to talk the simplest English would know just what act is to be performed. But having follow­ed the Word to the water, and then down into the water, what shall we then do? The only answer in the Volume of Inspira­tion is, “Be buried with Him in bap­tism.” The only way to receive Scriptur­al baptism, is to go to the place where there is water, go into the water, then be buried in the water in the name of the Father, and Son, and Holy Spirit.

Were it recorded in the New Testament that “we have water sprinkled on us in baptism,” would not that settle the mat­ter, and make sprinkling the positive act of baptism? Well it does not say that. But it does say that we are buried with Him in -baptism. In baptism is a burial; therefore there is no baptism where there is no burial. This is a truth from which there is no escape. It will find you in the day of judgment.

A man once asked us if there was any Scripture that forbid sprinkling and pour­ing for baptism. The Spirit gave us this answer. “Yes this Scripture positively forbids it, i. e., “Lie not one to another.” How so? The word baptize, literally means to immerse or dip, as all Creek lex­icons, scholars of all denominations, and all history shows, and the whole Book of God positively teaches. Therefore when a babylon priest sprinkles, or pours water upon a person, and says “I baptize you,” he says one thing and does another. He tells a positive falsehood to the person upon whom he practices a base fraud. Therefore every Scripture that forbids ly­ing and defrauding, forbids sprinkling and pouring for baptism.





We have been requested to set forth in the light of the Bible, the above officers. They are the only


authorized by the New Testament.

Paul and Timotheus the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the Bish­ops and Deacons, — Phil. 1:1.

In 1 Tim. 3, both Elders and Deacons are set forth and their qualifications, and no other officers are mentioned. Hence there are only two classes of officers of devine appointment in the body of Christ.

Elders Also called bishops.

And from Miletus he sent to Ephesus, and called the Elders of the Church. Acts 20:17.

When these Elders came, Paul gave them a very touching farewell discourse, and charged them as follows.

Take heed therefore unto yourselves, and to 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. — ver. 28.

The word here translated overseer is Episcopous in the Greek, and is the same as the one elsewhere translated Bishops. In the German it is Bischofin. Also Dean Alford, and the late revised version, both translate it Bishops.

Having therefore sent for the Elders, he called them Bishops, by which we see the apostles used these two names inter­changeably as referring to the same office.

For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

If any he blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a Bishop must be blameless, as the steward of God — Titus 1:5-7.

Here we see clearly that Elders are al­so called Bishops, and they are one and the same thing. Elder is a title derived from the Jewish Elders. Bishop, means one that has an oversight over others. Elder is the name of the office. Bishop describes the duties it imposes.

Elders are of two kinds.

Namely all the ministers of the Gospel are Elders, and then there are chosen, of God local Elders to take an oversight over each local congregation of the Church of God.

The Elders which are among you I ex­hort, who am also an Elder, and a witness of the suffering of Christ, and also a par­taker of the glory that shall be revealed. 1 Peter 5:1.

Other of the apostles, call themselves Elders, all ministers are Elders, and have ruling authority.

Then there are local Elders, who also rule, but are not called into the traveling ministry.

And when they had ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed. — Acts 14:23.

For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee. — Titus 1:5.

They who are commissioned to preach the Gospel, are commanded to “go into all the world.” But the office of these Eld­ers is confined to the oversight of the flock of God in the one City where they reside. These two kinds of Elders are brought to­gether in 1 Tim. 5:17.

“Let the Elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.”

Here we see that all Elders have ruling authority. But only some of them “labor in the word and doctrine.” That is, some are Elders in a local capacity, and others are called to the work of the ministry. The former have the watch care of the flock of God in their midst, the latter go everywhere preaching the glorious Gospel of Christ, carrying ruling authority with them wherever God sends them.


We have seen that Bishops are made such by the Holy Spirit.—Acts 20: 28. And in 1 Cor. 12:28, we see that “God hath set some in the Church first apostles, prophets, teachers, miracles, gifts of heal­ings, helps, governments, diversities of tongues.” “Governments” doubtless de­note the Elders; they have ruling authority in God’s Church. Now hath God set them in this office in the body. Yea, “all these works that one and the self same Spirit, dividing to every man severally as he will.” The Holy Spirit then makes men Bishops, or Elders, and so does He give all the gifts and offices.

But how does this accord with the apos­tles, “ordaining them Elders in every Church,” and the Apostle leaving Titus at Crete, that he should “set in order the things that are wanting, and ordain Elders in every City.” All Scripture is consist­ent with itself. God ordains Elders by the power of the Spirit, choosing, and filling them for the work. We as “workers together with God,” know by the Spirit whom He hath ordained, and acknowledge the same. Ordaining them unto the work where-unto God ordained them by the Spirit. The laying on of the hands of the Elders is a solemn dedication to their di­vinely ordained work, and a prayer to God for a special endowment of the Holy Spirit for that work. This twofold ordination is clearly set forth in Acts 13: 2-4. — “As they ministered to the Lord, and fasted, the Holy Ghost said, separate me Barna­bas and Saul for the work where-unto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, de­parted unto Seleucia; and from thence sailed to Cyprus.”

So the Spirit separated Barnabas and Saul for their special. calling, and then apprised the church of that choice. When hands were laid on them with prayer and fasting, and “they sent them away,” and again it is recorded, “so they being sent forth by the Holy Spirit departed.” This is not a case of constituting an Elder, but comes under the same head.

Speaking of the ordination of Elders, Paul says, “Lay hands suddenly on no man, neither be partaker of other men’s sins.” — 1 Tim. 5:22. That is, do not lay hands upon a person, of short acquaintance or who has hut recently professed salva­tion, or who has just renounced any sys­tem of heresy and embraced the truth. The same Apostle teaches that, “He that is spiritual judges all things.” By which we might infer that there need be no de­ferring of ordination until a person “makes full proof of their ministry.” But the Divine ordination by the choice of the Spirit, and the infilling of His power, is the great and essential condition, and qualification for the Lord’s use, so that the laying on of hands, being of such mi­nor importance, can well be delayed with, out materially detracting from any ones usefulness. And it had better be put off than to run any risk of partaking of the sins of an unfaithful man, by giving him this solemn sanction and godspeed.


This is a true saying, if any man desire the Office of a Bishop, he desires a good work. A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that rules well his own house, having his children in sub­jection with all gravity; (for if a man know not how to rule his own. house, how shall he take care of the Church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. – l Tim. 3:1-7.

For this cause left I thee at Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee: If any be blameless, the husband of one wife, hav­ing faithful children not accused of riot or unruly For a Bishop must be blameless as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. For there are many unruly and vain talk­ers and deceivers, specially they of the circumcision: whose mouths must be stopped, who subvert whole houses, teach­ing things which they ought not, for filthy lucre’s sake. — Titus 1:5-11.

The Elders which are among you I ex­hort, who am also an Elder, and a witness of the sufferings of Christ, and also a par­taker of the glory that shall be revealed: Feed the flock of God which is among you, taking the over-sight thereof, not by con­straint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, hut being ensamples to the flock. And when the chief Shep­herd shall appear, ye shall receive a crown of glory that fades not away. Likewise ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resists the proud, and gives grace to the humble. — 1 Pet. 5:1—5.

“To desire the office of a Bishop,” is to be understood really as the mind and de­sire of the Spirit of God in us. It is not a desire arising from an unsanctified heart prompted by love of office and distinction. Such desires were an abomination. But the New Testament was given for the discipline of a holy people, a sanctified Church. In all such hearts the Spirit of God indicates what gift or office He would work in us, by creating a desire in our heart to do that work. He gives special ability in that direction, and an inclination to use it to the glory of God.

“Must be blameless,” — sanctified wholly and perfect in love. “The husband of one wife.” — While living in sin, men and wom­en are frequently led by the flesh and the devil to part, and marry others. What­ever may be their duty respecting this misfortune after saved, there is an embarrassment resulting therefrom, that were in the way of that man serving as an Elder, and ensample to the flock.

“Apt to teach.” We have seen that a local Elder, is not necessarily a preacher, nevertheless he should be somewhat gifted to feed the flock, by reading and applying to the Word of God, in exhortation etc.

“One that rules well his own house,” etc. This is an important qualification, and is rare in these days as important. The real possession, and practical mani­festation of this ability is not only neces­sary for a good Elder, but one of the most effectual means of the salvation of all your children. If you would ever have offsprings bow to the government of Heav­en, teach them effectually to be subject to the divinely appointed family govern­ment on earth. A little wisdom and faith­fulness in this direction will do more to save your children, than many prayers and tears, while living in neglect of this duty. May God help all the families of the saints to meet this great responsibility. Especially must this good work not be wanting in all the Elders. “For if a man know not how to rule his own house, how shall he take care of the Church of God?”

“Not a novice.” One young in experi­ence, mere convert.

“A good report from them that are with out.” Though many falsehoods, and bad reports will defame the true saint of God, yet men that really live in the holiness and love of God, will command the respect and confidence of all the best disposed and most candid sinners. And this respect and influence is a great element of useful­ness in an Elder.

The qualifications in Titus are about the same. The Elder must evidently be filled with the truth, the memory and understanding of God’s Word. “Holding fast the faithful Word,” “that he may be able by sound doctrine both to exhort and to convince the gainsayers;” “For their are many unruly, and deceivers, whose mouths must be stopped.” The power to discern, and holy commanding authority to rebuke and cut off all these deceived instruments of the devil, and thus protect the flock from the devouring “angels of light,” is one of the most essential elements of an Elder.

In 1 Pet. 5:3, we have an important description of the real authority of an Elder. “Neither as being lords over God heritage, but being ensamples to the flock. The restriction in this test shows that the authority of a true Gospel Elder is not the creature of his ordination to the office but is the direct result of those gifts, which qualify him for the eldership. Babylon officers have their authority wholly by virtue of their office; but Scriptural Elders have their office by virtue of their authority. The first is beast power given by the dragon, the second is Divine authority conferred by the Word and Spirit of God. The first exercise lordship over God’s heritage, the later rule by a holy and by the power of God’s Spirit, and Word in their hearts. But says one I this position is true, then of what use is the office of Elder? To which we reply the ordination by the hands of men is simply a recognation of the person whom God has advanced to the highest point on spiritual knowledge and power in that place. It is a fact, that the Spirit of God never appeals to our human ordination as the source of authority to teach the Word of God, admonish the erring, and rebuke the subverted, and thus rule, and “take care of the Church of God;” by such services flow naturally from the inner light and power of God, the blessed anointing of the Spirit. If necessity he led to the ordination of an Elder before these essential conditions have become well developed, such Elders should employ all possible means to equip themselves with the holy armor of light and power. That they may become mighty pillar breaking and turning back every dashing wave, and wind of doctrine that sates sends to wreck the holy ark.

To show that an Elder’s power and authority is not simply exificio, (by virt.. of his office,) but that both authority an office are the result of Christ revealed … him, we return to 1 Pet 5, where lordis.. is forbid, the Apostle says, “likewise … younger, submit yourselves unto the elver, yea all of you be subject one to as other, and be clothed with humility: for God resists the proud, but gives gray to the humble. Humble yourselves therefore under the mighty hand of God that He may exhault you in due time verses 5 and 6.

Here we see that we are not only inquired to “submit ourselves to those that have the rule over us,” as Elders, but th.. the younger generally should submit … the riper experience, and counsel of the older; yea all should he subject one to another, as one may be more advanced that another in the knowledge of the Divine will. And so submitting to each-others instruction in the Spirit, we do not bow … man, nor obey man, but simply “humble ourselves under the mighty hand of God.

This cuts off all lording, red tape authority, and leaves every one powerless except as they stretch forth the band … God, or simply act as His hand, by the impulse of His mind and will.

By the Scriptures we have cited, we perceive that Elders and deacons were not usually ordained by the Apostles, before having a place where the Lord had raised up His Church. But that after some time they returned and ordained Elders and Deacons in every Church. — Acts 14:23. The wisdom of this course is to give time for the Spirit to develop, and make manifest whom He has chosen to be the Elder. And so Titus Was left in Crete to ordain Elders in every city, “if any be blameless.” So the ordination was not! take place wherever there was not yet  as blameless man, fitted, and chosen by the Spirit of God for the work. The Church of God can then exist under the Chief Shepherd, without an Elder, and had better do so for a season, than lay hands suddenly on some one who might become puffed up and prove a curse to the cause, and a snare to his own soul.


The word deacon means a servant. That office was first constituted in Acts 6, where “seven men of honest report, full of the Holy Spirit and wisdom,” were appointed,  to take on them the service of the Church in temporal things. Their duty is to look after the poor, and when necessary, call on the Church for needed aid. Also to have in charge the financial interests, procure necessary means for Evangelists, look after the house of worship, provide elements for the ordinances, etc. Their necessary qualifications are given in Timothy, 3:8-13.


Добавить комментарий