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rogative both of Christ and of all his ministers. As head of the body, he issues all laws. As simple messengers of the Lord, his ministers deliver and enforce his Word, without adding thereto or taking therefrom one jot or tittle. How utterly different the province of ministerial duty as portrayed in the Word of God from that disgusting, God-dishonoring scheme of general and annual conferences and assemblies of modern sectarians, wherein men usurp the office of Christ, the “one lawgiver”?!
There is “one faith, one baptism”; that is, the one faith of the gospel is publicly professed in the one literal ordinance of baptism. Hence when Satan infused party spirits into the disciples at Corinth, the apostle Paul reproved them by three questions: “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" 1 Cor. 1:13. The idea is this: Christ is not divided; he only was crucified for them; and they all received the same ordinance of baptism. They could not be divided without going out of Christ and inventing a different baptism. Therefore it has come to pass that the modern factions “deny the Lord that bought them” and substitute the sacraments of Rome for the ordinances of Christ, especially that wherein we testify our death to sin by burial with Christ in baptism. The Lord having given the same rule for all his disciples to walk by, and the Holy Spirit to guide each one into a knowledge of all this divine system of truth, there is here, again, no possible excuse for division. Neither Christ, his Spirit, nor yet his Word causes divisions. These are all the result of carnality and of subscribing to some tradition or creed of man. He, therefore, that subscribes to anything else than the inspired Word is guilty of the sin of division in the sight of Him who has made all provision for unity.
5. Sanctification. We now come to the great condition and all-potent means of perfect unity. In the very midst of his quadruple prayer that we should be "one as he and the Father are one,” he thus implores the Father: “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.” John 17:17, 19. Here, we say, is secured to us the essential and all-sufficient means of producing perfect unity in all the body of Christ. First we will trace the blessed cause and effect in its negative virtues. In 1 Cor. 3:3 and Gal. 5:19, 20, we see that factions, or heresies, are the works of the flesh, the fruits of the carnal mind. Entire sanctification destroys all divisions by removing the cause; for it cleanses the heart from all unrighteousness. But there is a positive part to this sanctifying work of grace; namely, the infilling of the Holy Spirit; the return of Christ from heaven in the power of the Comforter, bringing with him the Father. Thus his sanctified temples are filled “with all the fulness of God.” The perfect cleansing feature of the sanctifying grace removes all carnality, which is the cause of division, and the all-pervading love of God, shed abroad in the heart by the Holy Spirit, brings all hearts into the same harmony that reigns in heaven, into perfect unity, as the Father and Son are one.
This is expressed in these words: “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; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." John 17:22, 23. The glory which he has given to the church and which makes us one as he and the Father, he thus defines: “I in them, and thou in me, that they may be made perfect in one.” The unifying glory is the indwelling God; for “the Lord shall be unto thee an everlasting light, and thy God thy glory” (Isa. 60:19). In Luke 2:32 Christ is declared to be, “A light to lighten the Gentiles, and the glory of thy people Israel.' And again, we read, “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.” 1 Pet. 4:14. The Father, Son, and Holy Spirit constitute the excellent glory that Jesus bequeathed to his church. Who dare say that this divine fulness is unable to produce the effect Christ said it would ?
“But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Cor. 3:18. From “glory to glory” we receive the glory of the very image of Christ; namely, from the glory of justification into the glory of entire sanctification. “But we are bound to give thanks alway to God for you, brethren beloved of the Lord,
because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.” 2 Thess. 2:13, 14. This very clearly shows that the glory of the Lord Jesus Christ is the infilling of the Holy Spirit, the Comforter. For our sanctification is “to the obtaining of the glory of our Lord Jesus Christ.'
This glory makes us all one as the Father and his Son. “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 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. 2:10, 11. Here again the glory and the grace of entire sanctification are spoken of as the same, and perfect oneness is its sure fruit. Christ and all that are wholly sanctified by him are of one, yea, of one Spirit, of one mind, of one faith, of one heart and soul, and all in “one body," of which he is the head, and we are members in particular. If, therefore, Christ and his apostle