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a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.' And all this shall be accomplished when "Every valley shall be exalted and every mountain and hill shall be made low: and the crooked shall be made straight and the rough places plain and the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it."(Isaiah 11: 6-9; 40: 4, 5.)

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Then shall be brought to pass the redemption of the earth when "The meek shall inherit the earth and shall delight themselves in the abundance of peace." "When the wicked are cut off thou shalt see it." (Psalm 37: 11, 34.)

From Genesis to Revelation, a course of four thousand years, we may trace the measured imprints of miracle imbedded on a yielding humanity, willing to receive and willing to believe.

Why then should he change this, the policy of ages? Has he found a better way? If so, the former was imperfect and scarcely reflective of a perfect God whose ways are only wise.

He changes not. This is evidenced in the unrepealable laws of a physical world and manifested in the unceasing revolutions of the planets. And ever down the rock bound coast of the ages we may hear the pealing of eternal chimes; "I am the Lord, I change not."-Malachi 3: 6.

The laying on of hands occupying a distinctive place in the church is not altogether to be rated among the miraculous, but as an ordinary ordinance habitually existing, and as everlasting as any other ceremony, the Lord's supper for instance.

Of the sacrament surely none will say because of the unseen, unsolvable conveyance of "life," as promised by our Lord, that therefore it ought to be ousted. No, we retain it with all its mystery. Why then wage war upon the laying on of hands? Why accept the one to the exclusion of the other? Did not the same Lord establish both?

The laying on of hands was observed for four specific uses, viz, ordination to the ministry, blessing of children, the giving of the Holy Ghost, and the healing of the sick.

It will be observed that for one of these purposes the ordinance is still in general practice, that of ordination to the ministry. They have accepted it to the extent of one quarter. Further than this they have refused to follow. Why? If good for one, is it not good for the others? Does it require more expenditure of heavenly energy to bless a babe than to ordain a priest? Or have our deposits in the Bank of Heaven run so close that we are permitted to draw only a little? If so, why should that little be expended on the priests? Why not help out the sick and suffering? Why not share with the babes?

The reader will not fail, of course, to notice that whatever use

is made of this blessed ordinance, it is reserved exclusively for that distinguished class, the preachers. Whatever good might be imparted to infants, to newly made converts, or to the sick and suffering is positively withheld. A species of selfishness surely, and on a par with the proverbial prayer

"God bless me and my wife,

My son John and his wife;

Us four and no more. Amen."

It finds its equal only in the parsimony of the priest who, serving the sacrament to his fasting congregation, passes out the tasteless wafer but reserves to himself the appetizing wine.

Conduct of this character smacks of class legislation and is wholly at variance with the genial rays of the Son of righteousness whose far-reaching favors transmitted through the imposition of hands reach the humble as well as the high, the afflicted as well as the strong, the infants as well as the enlightened. "Of a truth I perceive that God is no respecter of persons."

And he took them up in his arms, put his hands upon them, and blessed them. -Mark 10: 16.

Then laid they their hands on them, and they received the Holy Ghost.Acts 8: 17.

And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.-Acts 19: 6.

Stir up the gift of God, which is in thee by the putting on of my hands.-2 Timothy 1: 6.

Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.-1 Timothy 4: 14.

And putting his hands on him, said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.-Acts 9: 17.

They shall lay hands on the sick, and they shall recover.-Mark 16: 18. And he laid his hands on every one of them, and healed them.-Luke 4: 40. And by the hands of the apostles were many signs and wonders wrought among the people.-Acts 5:12.

To whom Paul entered in, and prayed, and laid his hands on him, and healed him. Acts 28: 8.

Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up.-James 5: 14, 15.

It can not be urged that this was but a casual ceremony of spasmodic service. All through the Scriptures it may be found. It is alluded to in over sixty-five instances, ten times more frequently than the sacrament. Yet the latter is accepted while the former is rejected.

"Oh, well," says the objector, "I have received of the Spirit and never had hands laid on my head." Yes, but what spirit? We read that there are many spirits abroad which are unordained of God. Was it that Spirit of which the Savior spoke: "Howbeit when he the Spirit of truth is come he will show you things to come"? Has it worked thus? Did it reveal things to come? and which one of the nine special gifts has it conferred? If none, by what right should it be called the Holy Spirit?

THE OFFICERS OF THE KINGDOM.

In order to observe the divine injunction, "Seek first the kingdom of God," it is necessary that we acquaint ourselves with a description of that kingdom.

This description is partially presented by the apostle in 1 Corinthians 12: 28, "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."

The leading features of the kingdom thus stated are apostles and prophets.

The work assigned these giants of inspirational power was of a very onerous as well as ponderous nature, "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."-Ephesians 4: 11, 12.

And because of the presence of these men enlightened with discernment the church was protected against the ever encroaching curse of false and alluring doctrines. Indeed this was their duty, "That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine."-Verse 14.

John the Revelator saw her thus shielded, "and there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." -Revelation 12: 1. The "sun" denotes light, inspiration, and revelation: hence prophecy or prophets. "A crown of twelve stars" alludes to the quorum of twelve apostles; while "woman" signifies the church.

To argue the continuance of these God-appointed officials is unnecessary, since the Lord, foreseeing that evil and error with all their elusiveness would continue to assail his church, has declared they would remain "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 fullness of Christ."-Ephesians 4: 13.

It is a matter of common consent that a statute is in force so long as it is found upon the statute book. It becomes inoperative only when a repeal is ordered: and God has enacted that apostles and prophets shall be in the church. He set them there. And this enactment occupying a place upon the statute book, will, until annulled, remain there.

License one denomination to do away with the prophets, another will ask similar authority to expel apostles, and a third will arise to eradicate evangelists, pastors, and teachers; and so we may go it until there is nothing left but the cardboard covers of the Bible. "But we have evangelists and pastors and teachers," cries the objector. True, but why this preference? Is it because the calling of a "pastor" is more honorable and his labors more serviceable than those of an apostle? And this partiality becomes the more apparent when it is noted that the same Bible, the same chapter, the same verse that orders the office of a pastor, orders that of an apostle and a prophet also.

This acceptance of the humbler officers of the church and rejection of the more prominent, looks like the Pharisaical sin of omitting "the weightier matters of the law."

But we are told that "apostles and prophets have ceased." Yes, but who made them to cease? God did not. At least we have no account of it. The fact that numbers were called to the apostolic office to succeed the original twelve would suggest the purpose of the Lord to continue the quorum. The Bible speaks of at least twenty-two. (See Matthew 10: 1-4; Acts 1: 23-26; 13: 2; 14: 14; Galatians 1: 18, 19; 1 Thessalonians 1:1; 2: 5, 6; 1 Corinthians 4:6-9; Romans 16: 7.)

If the discontinuance of the ruling officers of apostles and prophets has obtained, it must be that other and graver conditions simultaneously arose. Obliterate the office of the First Magistrate of England and away goes kingship, signalizing the passing of Britain from the institution of a kingdom to that of some other government.

Continue this work of "ceasing" a little further and abolish the offices held by the Commons and the Lords, and what is the result? Why, no government at all! Disorder will ensue, anarchy will reign, and the battlements of Britain will become a prey to the foreign invader.

What other results to the church could be expected in removing her foremost officials?

BLESSINGS OF THE KINGDOM.

1. REVELATION FROM GOD.

Let us take under consideration the blessings of the church, and perhaps in this we shall see what it was that fastened the faith of the early saints, insomuch that multitudes willingly surrendered their lives rather than give over the assuring knowledge divinely imparted. This knowledge was received through the channel of revelation, which was the great distinguishing and enriching legacy of the people of God. Than this there is no more palpable truth witnessed to by both the Old and New Testaments.

The Almighty was impartial whether dealing with those under the Mosaic dispensation, or with those in apostolic times. Whenever and wherever the Lord had a people willing to hear, to them he spoke.

Sometimes he communicated his will by personal appearance and angel ministrations; at other times through the declaration of dreams or the undoubtable voice of visions. Wrapped in the mantle of inspiration holy men of old were wrought upon by the power of the Holy Ghost and spake in audible tones a language both new and strange. Prophets of the Highest, those, who "spake the law at his mouth" and uttered things for unborn time, frequently fulfilled, only after ages had wrought their irrepressible work.

From Genesis to Revelation, a period covering four thousand years, the voice of revelation tolled forth its unceasing testimony

emphatically affirmed by prince and prophet, by apostle and angel. Revelation, who shall refuse it?

By its counsel Adam was instructed, Noah was warned, Moses was directed and Israel delivered; Naaman was led to a fountain of health, Joseph liberated from an Egyptian prison, and Elijah saved from starvation. Through it Paul was restrained from preaching in Bithynia and admonished to go into Macedonia; advised to tarry at Corinth and again commanded to depart from Jerusalem. (Genesis 6; Exodus 3; 2 Kings 5; Genesis 41; 2 Kings 18; Acts 16, 18, 22.)

Indeed in all the movements of the church it was directed by Christ, its head, and in the shadow of impending trial was duly apprised.

The revelation announcing the coming dearth undoubtedly saved the church much commiseration, while the repeated warnings of approaching impostors tended to fortify the faithful against deception and fraud. (Acts 11:28; 20:29, 30; 2 Timothy 2: 3-5; 2 Timothy 4: 3, 4.)

2. CONTINUANCE OF REVELATION.

The doctrine of continued revelation is supported by the same reasons that made it necessary in the beginning. Whatever the causes necessitating revelations then, causes equally important exist now.

Did they need deliverance from trouble then? We have as engaging distresses now. Did they need warning against cunning deceivers then? How much greater the need of similar warning now, when heaps of "hirelings" are misleading the unwary.

In olden times the ministry required and received directions in their work, no two having precisely the same mission, save that of preaching the gospel. Their duties varied according to the circumstances and conditions prevailing; and have we reached that time when the Lord has grown disinterested in the directing of his servants? If so, he has altered his policy, the policy of ages. But this will not do, for "I am the Lord, I change not." Then why will he not reveal? There is no reason whatever, unless it be the unbelief of the people. Moreover, this ministry were invariably called by the voice of revelation previous to their accepting the ministerial office. There was no exception, for "no man taketh this honor unto himself, but he that is called of God, as was Aaron." (Hebrews 5:4.) How, then, will it be possible for the Lord to select his servants to-day unless he reveal his mind? And how can he reveal his mind unless he communicate? Thus if we would have a ministry sent of God we must entertain the doctrine of continued revelation as being absolutely necessary.

3. REVELATION A FRUIT OF THE HOLY SPIRIT.

Perhaps the most prominent characteristic of the Holy Spirit is that it reveals. Whether it rested upon the seventy elders of Israel, fell upon Elisha, or enveloped the apostles at Pentecost, it was all the same-revelations resulted. And in that extraordinary summary of its comprehensive powers, portrayed by the Apostle

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