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Immortality
A Conditional Gift
To Be Bestowed At The Resurrection
A
SUMMARY
OF
THE
THINGS
SET FORTH IN THE FOREGOING LECTURES.
shewn
in contrast with
THE
THEOLOGICAL TENETS OF THE BULK OF CHRISTENDOM.
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THIS
BOOK
|
CHRISTENDOM
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| 1.-The
Scriptures are to be read in their natural sense, except
where natural fitness and necessity determine a metaphorical
or symbolical construction. |
1.-The
Bible not to be read literally, but to be "spiritualised"
or interpreted in a secondary and non-natural sense,
according to the established rules of "divinity." |
| 2.-The
understanding of the Old Testament necessary to the
understanding of New. |
2.-The
Old Testament done away with by the New, and only useful
to supply texts for sermons. |
| 3.-Man
mortal, and made of the dust of the ground. The life
of man not himself, but the power which enables him
to exist, in the same way as the life of any animal
sustains that animal in being. It is the very same life
that is possessed by the beasts of the field. |
3.-Man
immortal and made of Spirit from heaven. The life of
man, his immortal soul, which, inhabiting the body,
gives it life, and when it leaves the body, continues
to exist in a disembodied state as fully conscious as
when the man is alive. |
| 4.-Man
in death in a state of non-existence for the time being,
requiring resurrection and judgment to determine his
future destiny |
4.-Man
in death is not dead, but passes out of "his body,"
and enters upon happiness or woe, according to his deeds. |
| 5.-Immortality
a state of incorruptible and deathless bodily existence,
developed by resurrection, and attainable only by the
righteous, at the second appearing of Jesus Christ on
earth. |
5.-Immortality,
the natural attribute of every human being, and in the
highest sense, a state of happiness in heaven, to which
the immortal souls of the righteous will ascend after
death. |
| 6.-The
wicked will be put out of existence for ever, by the
infliction of the "second death" at the judgment. |
6.-The
wicked will be tormented by the devil to all eternity
in hell, a bottomless abyss of fire and brimstone. |
| 7.-Judgment
to come will be dispensed only to the responsible classes
of mankind, the rest never seeing the light of resurrection,
but perishing for ever like beasts. |
7.-Every
human immortal soul will be re-united its body at the
resurrection, and will appear before the judgment seat
at the "last day," to be judged. |
| 8.-At
the resurrection, the dead "come forth" in
unquickened natural body, to have it determined whether
they are worthy of the gift of immortality, or deserving
of consignment, after punishment, to corruption and
death. |
8.-At
the resurrection, disembodied immortal souls enter incorruptible
and immortal bodies, before they appear at the judgment
seat; and if found righteous, they take their immortal
bodies to heaven, and if wicked they drag them to hell. |
| 9.-God
is ONE POWER, the Increate Father, by whom all things
have been created, dwelling in unapproachable light. |
9.-God
is three co-equal, co-eternal elements or powers, styled
"Father, Son, and Holy Ghost," in universal
diffusion. |
| 10.-Jesus
Christ, the Son of God through the Holy Spirit's begettal,
of the Virgin Mary, raised up as a "last Adam,"
to remove (by death and resurrection) the death brought
by the first Adam. |
10.-Jesus
Christ, the eternal Son, a part of the eternal God from
all eternity, who came into a body to suffer bodily
death for the sins of immortal souls, doomed to the
eternal pains of hell. |
| 11.The
Spirit, the energy, or power of the Father in heaven,
effluent from His person and presence, filling universal
space. The "Holy Spirit," the same power wielded
by direct and specific will on the part of the Father. |
11.-The
Holy Ghost, one of the Trinity, co-equal, co-eternal,
and identical with the Father and Son, though why styled
the "Holy Ghost " there is no answer; and
why sometimes Holy Spirit, while in other cases simply
"Spirit," equal silence. |
| 12.-Angels,
corporeal beings of incorruptible spirit-substance,
employed throughout the universe in the accomplishment
of the Father's purposes - exalted to their present
position after probation. |
12.-Angels,
incorporeal spirits, whose nature, origin, and function
are equally incomprehensible - supposed to be largely
recruited from the supposed immortal spirits of dead
children. |
| 13.-The
devil, a Bible synonym for sin - abstract and concrete
- existing as the spirit of disobedience in the children
of men and embodied and manifested in the persons and
institutions of the present order of things. |
13.-The
Devil, a fallen archangel, who notwithstanding his opposition
to God, is allowed to retain possession of supernatural
power and permitted to tempt, harass, and ensnare poor
immortal souls to their destruction. |
| 14.-The
kingdom of God, the visible and personal administration
of political affairs by Christ at his second appearing. |
14.-The
kingdom of God, a state of the human "soul,"
in which the impulses are subjected to the divine supremacy? |
| 15.-The
promises made to Abraham, Isaac, and Jacob, yet to be
fulfilled in the setting up of the kingdom of God on
earth, when all nations will rejoice in the righteous
government of the seed of Abraham, who shall save the
children of the needy, and break in pieces the oppressor. |
15.-The
promises made to the Fathers fulfilled in the preaching
of the Gospel in heathen lands by missionaries, and
at home by ministers and clergymen, and more particularly
in the experience of those who "get religion"
at revivals and salvation army meetings. |
| 16.-Christ,
the coming destroyer of all human governments, and the
appointed ruler of mankind: who will break the kingdoms
of men in pieces, like a potter's vessel, and raise
the standard of universal dominion in Jerusalem, the
Holy City. |
16.-Christ,
the spiritual king of his own people, reigning in their
hearts now and for evermore, and having nothing further
to do with Jerusalem, the Holy Land, or the earth, but
to consign all to the perdition of unquenchable fire
at the last day. |
| 17.-The
Saints - Christ's people - the destined kings and priests
of the world, destined to reign with Christ over all
the earth, administering his authority, and dispensing
blessings to all mankind. |
17.-The
doctrine of a "temporal" kingdom on earth,
a carnal, "damnable doctrine." The only reigning
with Christ possible consists of the floating of immortal
souls in celestial ether. |
| 18.The
covenant made with David yet to be realised in the re-establishment
of the kingdom of David in the Holy Land, in the personal
hands of Christ. |
18.-The
covenant made with David fulfilled in Christ's ascension
to heaven, where he sits on the throne of David, and
rules the kingdom of heaven. |
| 19.-The
second coming of Christ, the time when, and the event
by which, Christ's people will receive the promised
salvation, even the gift of immortality, by resurrection,
and the glory and honour of a throne in the kingdom
of Christ, then to be established over all the earth |
19.-The
death of the Christian the great epoch of his emancipation
from this mortal coil, when his redeemed soul mounts
to mansions in the skies, and is received at the portals
of the celestial city by the angels, and conducted to
the throne before which he casts his crown. |
| 20.-The
restoration of the Jews from their present dispersion
to their own land, a part of the divine purpose; and
the enunciation of it, an element of the Gospel, as
part and parcel of the "Gospel of the Kingdom." |
20.-The
Jews are greatly deluded in expecting a "temporal
Messiah," and as for their restoration (which is
an entirely doubtful affair) having anything to do with
the Gospel, the whole suggestion is monstrous, |
| 21.-Christ's
coming will be prefaced by great wars, commotions, and
distresses, and attended by terrible judgements which
he will directly bring down upon men to teach the world
righteousness, and prepare men for the government of
the Prince of Peace. |
21.-The
Millennium will be brought about by the preaching of
the gospel, which will subdue human propensities, and
gradually bring mankind into a state of peace, harmony,
and goodwill. the Church will then be triumphant on
earth and in heaven. |
| 22.-In
the light of Daniel's visions, verified by history,
and recommended for enlightenment by Christ, it is evident
we are near the close of the human dispensation, and
that Christ may be expected within the lifetime of the
present generation. |
22.-The
prophets are a sealed book, and he who attempts to explain
them, or to fix a time for the day of Christ, is guilty
of presumption amounting almost to blasphemy. At the
very least he is cracked and fit for the asylum. |
| 23.-In
order to be saved, men must believe the glad tidings
(or gospel) of the Kingdom of God, set forth in the
prophets, and preached by the apostles; and must accept
the doctrine of immortality brought to light by Christ
in his death, resurrection, and ascension. |
23.-It
is of no consequence what a man believes, if he be sincere
in his course of life before God, and believe that Christ
died for sin. Points of creed belong to by-gone days.
As for immortality, every man, sane or idiotic, has
an immortal soul to save. |
| 24.-Upon
believing the gospel, a man must be immersed in water
for a union with the name of Christ, that his sins may
be forgiven, that he may be placed in a position to
work out his own salvation with fear and trembling,
by patient continuance in welldoing. |
24.-It
is a matter of insignificance whether a man be baptised
or not. Christian baptism can be administered by dipping,
pouring or sprinkling, and is equally efficacious to
babies or grown-up persons - the instructed or the ignorant
- with or without faith. |
| 25.-There
is no salvation apart from a belief and obedience of
the Gospel. |
25.-Babies,
heathens and idiots, and all sincere persons will be
saved, irrespective of the Gospel. |
| 26.-Ignorance
alienates from eternal life, and makes death the certain
and irretrievable lot of the subject thereof. |
26.-A
state of total darkness makes an immortal soul not
responsible, and therefore qualified to enter heaven. |
| 27.-The
obedience of the commandments of Christ is essential
to the salvation of those who believe the Gospel. While
faith (made effectual in baptism) turns a sinner into
a saint, obedience only will secure a saint's acceptance
at the judgment seat of the Christ. A disobedient saint
will be rejected more decisively than even an unjustified
sinner. |
27.-The
obedience of the commandments of Christ is beyond human
power. Salvation is not of works, lest any man should
boast. If a man hath faith in the atoning blood of Christ,
the righteousness of Christ is imputed to him, and although
the love of Christ will constrain him to good works,
still his salvation in no way depends upon those. |
| 28.-Forgiveness
of errors and failures is secured for saints, by the
intercession of Christ, when they confess and forsake
them. Christ has no priestly function for the world
of unjustified sinners. He is a priest for those only
who become members of his house, in the belief and obedience
of the Gospel. |
28.-To
the last moment, Christians have to say, "We have
done those things that we ought not to have done and
we have left undone those things which we ought to have
done; and there is no health in us." The priesthood
of Christ avails for all mankind who are sorry for their
sins. |
TO
THE INTERESTED READER
THERE
EXISTS a body of people, scattered throughout the English-speaking
communities of the world, who hold the views advocated in
this book of lectures.
They
are formed into communities styled "ecclesias,"
which is the Greek word translated "churches." They
use that word in preference to "churches," because
the word "church" does not express the idea of "ecclesia,"
either philologically or conventionally. "Church,"
in the abstract, means the portion of a lord, and in current
use, denotes a building set apart for religious purposes,
or any congregation professing the name of Christ, all of
which meanings are totally foreign to the idea expressed by
"ecclesia."
"Ecclesia"
means the assembly of the called out, and is appropriately
employed to designate those who by the truth have been called
out both from the world and from the multitude of professing
Christian bodies, who hold the traditions of a corrupt ecclesiasticism
instead of the doctrines promulgated by Jesus and the apostles.
It was the name bestowed by the Spirit upon the communities
holding the truth of Christ in the early centuries; and as
it has no proper English equivalent, there is no alternative
but to use it in its original form.
But
there is another name by which those holding the faith herein
set forth, are individually distinguished from the profession
of orthodoxy. "Ecclesia" applies only to a number,
and approximately answers to "church" of popular
usage. But there is need for a name of individual application
(having a generic significance) answering to the "Christian"
of common parlance. The believers in Christ were called "Christians,"
at Antioch, in the first century, and afterwards, everywhere
else. This was the name by which they were known - the nickname
which their enemies originated, and which, at that time, was
an epithet of disgrace, though from the disciples' point of
view, a name of honour. But the purpose which the name served
in ancient times is no longer answered by it; it no longer
distinguishes the brethren of Christ from those who reject
the faith of Christ. Everybody European is called "Christian."
The word defines nothing beyond an adhesion to the historical
tradition of Jesus Christ. It imports nothing doctrinal. A
man can believe anything and be a Christian. For this reason,
it has ceased to serve its original use.
But
it may be argued, that the abuse of a right word - a New Testament
word - does not justify its repudiation on the part of those
apprehending it truly. The answer to this is: the word is
not necessarily a right word, because it was invented by the
enemies of the truth. The word is not a New Testament word
except that the New Testament records that it was used first
in Antioch, in reference to Christ's brethren, and afterwards
employs it only once as a current designation (1 Peter 4v
16), and then only in accommodation to popular usage, in the
same way as Agrippa is recorded to have used it in reference
to himself in Acts 26v 28. No claim can be made for the name
on the ground of its divine authority. We must deal with it
on the other grounds. It was a name employed for purposes
of social distinction. It could be employed with no other
object. To call a man a "Christian," did not make
him a saint; it only identified him in the popular eye with
a sect which, at that time, was everywhere spoken against.
This use of it is sanctioned by Peter, from which it follows
that it is Scriptural to acknowledge a distinctive designation
if it accord with the truth. "Christian"
accorded with the truth in the days of Peter; it does not
do so now.
What
is to be substituted? Something expressive of the truth something
Scriptural - nothing of human derivation - nothing expressive
of human affinities. Everything savouring of the Corinthian
schisms must be reprobated. Let no man say, "I am of
Paul," as against another, saying, "I am of Cephas,"
let us all say " I am of Christ," But how shall
we do this in a name which shall be scriptural, and yet distinguish
from the masses of " Christendom," who call themselves
" Christians"? The answer is before the reader in
the word
"CHRISTADELPHIAN."
This
answers all the requirements of the case. It is the Anglicised
form of the Greek phrase, Christou adelphoi, "brethren
of Christ," and is unmistakably distinctive, never having
been employed in the English tongue to designate those who
are Christ's. It has an advantage over "Christian"
in being more Scriptural and definite in its significance.
"Christian" merely expresses the world's dim and
unintelligent apprehension of the position of Christ's brethren.
The world understood not the nature of the relation subsisting
between them and Christ. It merely saw the former had something
to do with the latter, and called them Christ-ones, but "Christadelphians"
goes closer, and reveals the fact that the disciples of Christ
are not merely his servants, but his friends (John 15v 1415)
- his "brethren" (Heb. 2v 11, 17, Matt. 28v 10;
Rom. 8v 29; John 20v 17) - "joint heirs with him of the
promises made to Abraham" (Gal. 3v 29, Rom. 8v 17).
But
it may be asked, why not express that fact in plain English,
and call them " brethren of Christ?" For the simple
reason that in plain English these words would be as indistinctive
as Christian, since all classes of professors would own to
" brethren of Christ." No one will acknowledge "Christadelphian"
but those who, from a knowledge of the truth, realise the
necessity of being distinguished from the great apostasy in
all its sects and denominations.
If
these considerations are not satisfactory to those who object
to the Greek form of the phrase, and stickle for "Christian,"
let them remember that "Christian" is as much a
Greek word as "Christadelphian," and that the choice
really lies between a Greek appellative devised by the enemies
of the truth in the first century, and one expressive of
the truth affirmed by the Spirit in the same age of
the world.
The
Christadelphians scattered throughout the world have no ecclesiastical
organisation beyond the simple arrangements necessary to conduct
their assemblies as effectively as possible for the objects
in view, which objects are,
- 1st
- their mutual upbuilding in the faith, by observance of
the Lord's Supper, "upon the first day of the week"
(Acts 20v 7; 1 Cor. 16v 2), and exhortation;
- 2nd
- the setting forth of the truth for the enlightenment and
salvation of the ignorant; and
- 3rd
- a mutual care of each other in things spiritual and temporal.
They have no "ministers" or paid officials of
any kind, and in the absence of the Spirit, no rulers. Official
brethren are merely servants for the conduct of the necessary
business, and attendance to the general affairs interests
of the ecclesia. The brethren, one and all, meet on the
basis of brotherly love and good sense, all striving, without
distinction, to promote the general objects of their union.
Any
desiring acquaintance with a view to fraternity on the basis
of the truth, can have their wishes gratified, by reference
to the address from which this book is issued, where the applicant
can procure the address of persons nearest his or her neighbourhood.
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