For every one of us sooner or later, the Gethsemane of life must come. It may be the Gethsemane of struggle and poverty and care; it may be the Gethsemane of long and weary sickness; it may be the Gethsemane of farewells that wring the heart by the death-beds of those we love; it may be the Gethsemane of remorse and well-nigh despair for sins that we will not, but which we say we can not, overcome. Well, my brethren, in that Gethsemane—aye, even in that Gethsemane of sin—no angel merely, but Christ Himself, who bore the burden of our sins, will, if we seek Him, come to comfort us. He will if, being in an agony, we pray. He can be touched, He is touched, with the feeling of our infirmities. He, too, has trodden the wine-press of agony alone; He, too, has lain face downward in the night upon the ground, and the comfort which then came to Him, He has bequeathed to us—even the comfort, the help, the peace, the recovery, the light of hope, the faith, the sustaining arm, the healing anodyne of prayer.—Dean Farrar.
Manual Labor a Blessing.
By Seth Smith
"Six days shalt thou labor and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates." Ex. 20: 9, 10.
THIS is a part of the fourth commandment and contains a positive permission to labor six days in the week, which leaves only one day for rest, and that is enough, of course. Nothing is said about the number of hours we are to labor each day, but the man who is in harmony with the commandment, and therefore that much in harmony with God, will not be so very particular about the number of hours, so that he puts in hours enough.
It being God's plan that man should labor, it is therefore honorable and beneficial. But to get the benefit that God wants us to have, we must be reconciled to it, and receive it cheerfully as from the Lord; then honest labor may become a pleasure and recreation.
It being God's will that man should be occupied in honest labor which is surely good for him, it naturally follows that Satan, who is in opposition to all of God's plans, labors to keep men in idleness. He suggests that manual labor is unbecoming for a gentleman; it is degrading and dreadfully slavish. And where he can not make that idea work, then he makes men believe that a few hours will do, the fewer the better.
Then is not the no-work idea Satanic, and therefore, of course, anti-christian? The divine decree is, "In the sweat of thy face shalt thou eat bread, till thou return unto the ground," and is it not likely that those who shun the sweating process now may have an extra amount of it to undergo by and by? Surely, "God is not mocked."
"The sleep of a laboring man is sweet, whether he eat little or much." Eccl. 5: 12.
"Whatsoever thy hand findeth to do, do it with thy might." Eccl. 9: 10.
"Wealth gotten by vanity shall be diminished: but he that gathereth by labor shall increase." Prov. 13: 11.
"The labor of the righteous tendeth to life: the fruit of the wicked to sin." Prov. 10: 16.
The fruit of the wicked is idleness, one of the conditions that prevailed in Sodom.
"The desire of the slothful killeth him; for his hands refuse to labor." Prov. 21: 25.
The Lord wants His people to take pleasure in labor. "Ye shall rejoice in all that ye put your hand unto." Deut. 12: 7.
"But rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth." Eph. 4: 28.
Without labor there would be no wealth produced, there would be no conveniences, no one would have anything to distribute to those in need, for all would be in need and destitute. Surely, labor is a necessity and honorable, but who shall say, "You shall labor, but I will not"? "Study to be quiet, and to do your own business, and to7work with your own hands, as we commanded you." 1 Thess. 4: 11.
It is plain from this that the Lord wants us to attend quietly to our own business and labor with our hands. If people would get the idea of doing their own work they would be more independent. For those who depend entirely upon servants to do their work frequently have much trouble regarding the servants. The apostle Paul was in favor of earning his own bread and of having others do likewise, and thus be a burden to no one. "For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; neither did we eat any man's bread for naught; but wrought with labor and travail night and day, that we might not be chargeable to any of you: not because we have not power, but to make ourselves an ensample unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread." 2 Thess. 3: 7-12.
In the last verse quoted the apostle commands us by the Lord Jesus Christ. Then it is the Lord Jesus Christ who commands us to work quietly and earn our own living. Most likely the apostles all worked with their hands to some extent at least for their own support, tho at one time they seem to have gotten the idea that they must do nothing but preach. But did it not soon develop that one who could serve in another capacity could also preach as well if not better than any of the rest? Read Acts 6. Manual labor is no bar to good preaching. As for myself I thank the Lord for the willingness and power to work.
SETH SMITH.
God or Cæsar.
By Charles W. Waddell
WHEN the Pharisees of old desired a pretext that they might bring Christ our Saviour under the condemnation of the law, and being unable to find a single flaw in His spotless life, as a last resort they brought Him a penny and addressed Him thus: “Master, we know that Thou art true, and teachest the way of God in truth. . . . Is it lawful to give tribute unto Cæsar, or not?” Matt. 22: 16, 17.
This plain declaration on their part reveals the hypocritical nature of these great leaders of thought. They dare not make a plain statement of their feelings to the masses of the people, so with a few well-chosen words of flattery, they sought to entangle our Christ, that they might be able to bring Him before the court as a lawbreaker. “Is it lawful to pay tribute unto Cæsar, or not?”
In answering this question, Christ plainly laid before us a great and grand principle, and established the fact that there were duties due to Cæsar with which He had no right to interfere. He said: “Why tempt ye Me? Show Me the tribute money. And they brought unto Him a penny. And He said unto them, Whose is this image and superscription? They say unto Him, Cæsar’s.” Then comes forth from His lips that remarkable answer, “Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.” Had He said, “No,” to their question, He would have been brought at once before the courts of Rome to answer to the charge of treason.
To-day our country is greatly wrought up over the enactment and enforcement of Sunday laws. Some act as if they believed the entire future, and also the destiny of this government, depended upon the enforcement of very strict Sunday legislation.
Now, I would like to ask every reader this question, and I want him to answer it plainly, at least to the satisfaction of his own inner man, or conscience. In making and enforcing Sunday laws, are we not overstepping the realm of Cæsar, or the state power? Is not Sunday a religious institution, and with what right does Cæsar, or civil government, invade the domain of religion?
The trampling upon this great principle here laid down by our Saviour has cursed many nations in the past, and it will curse America. That period of time known in history as the Dark Ages was brought on by the civil power or Cæsar usurping the rights of God and legislating on matters pertaining to religion. Some of America’s greatest men have placed themselves on record as bitterly opposing every move that would, in any way, have a tendency to unite church and state in this country.
Again, let me ask you: Who is it generally that is foremost in working for the enactment of Sunday laws?—Not the man who is forced to labor on Sunday, as we might suppose, but it is the ministers of the Gospel. Finding themselves unable to persuade men to reverence the day, they seek the arm of civil law to force upon an unbelieving public a so-called religious institution.
In every nation where the state has had the power to legislate in matters pertaining to religion, this course has proved a disastrous failure. The state can punish crime, but it is absolutely impossible for the state to take the place of God and punish sin.
The Inquisition of the past is the legitimate fruits of attempting to render unto Cæsar the things that belong to God.
And generally the people go just far enough to make the Sunday laws a farce. The other day, in a certain city where I stopped over Sunday, a little boy was seen on the street with a small basket of groceries on his arm. Two big, blue-coated policemen accosted him, asking him what he had and where he got it, which nearly scared the little fellow to death. Much time was spent in that vicinity by the blue-coats, to locate, if possible, the grocer who had committed the gross outrage of selling a few groceries on Sunday.
I remember that same Sunday seeing several billiard- and pool-halls open, where many men had congregated, and I also noticed that liverymen and hack-drivers were working as hard as on any other day in the week.
Here is another question, and I am wholly unable to solve it, or to see any degree of fairness in it whatsoever. Why is it that the law goes after the grocer, the butcher, the cigar or news stand, or the Sunday theater with such a vengeance, and at the same time large corporations work men on Sunday, and railroad trains are running in and out of our cities by the dozen every Sunday, and are not molested at all?
Another thing: These same men who are so very much in favor of stringent Sunday laws, will deliberately ride on public conveyances where men and horses are absolutely obliged to work all day Sunday.
While many are spending valuable time trying to work up sentiment in favor of Sunday laws, they are neglecting to cry out against many other evils that are sadly demoralizing the rising generation.
How much better it would be, if, instead of trying to force our religion upon the public, we would do as Paul did and labor to persuade men, relying upon the Holy Spirit for convicting power. A little child can lead the horse to water, but a thousand men can not force him to drink.
It is plain that any nation, state, or city, which legislates on any religious institution, oversteps the realm of its jurisdiction. May God help us to see the breakers ahead of such legislation.
CHARLES W. WADDELL.
The Only Way.
By H.
Only one attitude is becoming in the sinner.
“The publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast.” Luke 18:13.
Only one prayer can he offer.
“God be merciful to me a sinner.” Luke 18:13.
“Have mercy upon me, O God, according to Thy loving-kindness.” Ps. 51:1.
Only thru God’s mercy can the sinner ask forgiveness.
“According unto the multitude of Thy tender mercies blot out my transgressions. Wash me thoroly from mine iniquity, and cleanse me from my sin.” Ps. 51:1, 2.
Only thru confession is sin forgiven.
“I acknowledge my transgressions; and my sin is ever before me.” Ps. 51:3.
“I said, I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin.” Ps. 32:5.
Only the power of God can cleanse from sin.
“Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. . . . Create in me a clean heart, O God; and renew a right spirit within me.” Ps. 51:7, 10.
Only God’s power can keep clean.
“Uphold me with Thy free Spirit.” Ps. 51:12.
“Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy word.” Ps. 119:9.
“Now ye are clean thru the word which I have spoken unto you.” John 15:3.
Only a full surrender is acceptable.
“The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.” Ps. 51:17.
Only one day of salvation is offered.
“To-day if ye will hear His voice, harden not your heart.” Ps. 95:7, 8.
“Behold, now is the accepted time; behold, now is the day of salvation.” 2 Cor. 6:2.
H.
A Plea for Christian Experience.
By Editor
It certainly is a matter of sadness that a Christian professor feels it necessary to use nineteen pages of the Hibbert Journal in a plea for Christian experience; yet such is the case. Still we are glad that the Rev. P. T. Forsyth, M.A., D.D., principal of Hackney College, Hampstead, England, has written the article. While we may not agree with all of his admonitions, especially regarding the method of Higher Criticism, while we still feel that he might have gone farther in the evidence that he gives of experience in Christ Jesus, we are thankful that the article is given to the world.
He says that the two streams which are mingling in so-called Protestantism at the present time are: "The one, the Reformation stream, which carries down with it much of the debris of medieval doctrine; and the other, the Illumination, which carries with it much of the pagan debris of the older Renaissance and classic ambiguity."
He clearly states the difference between these two divisions (Italics and bold face ours):
"For the one, man was the lost thing in the universe, and the greatness of his ruin was the index of the dignity of his nature; for the other, man was the one saving thing in the universe, and the greatness of his success in subduing the world to his thought and will was the badge of his heroic divinity, soiled, perhaps, but indelible. The one lived by redemption and regeneration; the other, by evolution and education. For the one forgiveness was essential, and for the other forgiveness was incidental. For the one Christ was absolute, for the other He was but relative to the history from which He arose. In the one case we believe in Christ, in the other we believe like Christ. In the one we trust our whole selves to Christ forever, in the other we imitate Him."
He holds to Christianity as first preached, the Christianity of the Bible and the apostles, and declares that "In proportion as it ceases to be a kerugma [a proclamation], Christianity ceases to be Christianity." He also flatly declares what is indubitably true that "Illuminationism or Rationalism is not Protestantism. We find our charter in history, and not in human nature; in the word, and not in the world. The seat of revelation is in the Cross, and not in the heart. The precious thing is something given, and not evoked. The Gospel stands with the predominance of intervention, and it falls with the predominance of evolution. Grace is essentially miraculous. Christ is more precious to us by what distinguishes Him from us than by what identifies Him with us. The Gospel turns entirely upon redemptive forgiveness; and if evolution explain all, there is no sin, and therefore no forgiveness."
Dr. Forsyth also takes up the matter of Christian experience, how real and true Christ is to us, how He comes into our own lives with distinctive clearness and a positive revolution which completely changes—recreates—the soul; and not as a mere matter of sentiment, but as an abiding power.
Objections.
He also answers the objection that is offered by the Higher Critics, or Illuminationists he would properly call them, that we never can be quite sure that the Saviour we meet is a personal reality. How can we be more certain than the Roman Catholic girl in the real presence and speech of the Virgin at Lourdes. "If it is Christ who visits you, it were the Virgin who visited her." Dr. Forsyth replies to this sufficiently to meet the objection. The one might be a hallucination, but it does not abide, nor does it recreate as does the personal presence of Christ. "I know Him as the author as well as object of my faith. The great change was not a somersault I succeeded in turning, with some divine help; it was a revolution effected in me and by Him. The very fact that in its nature it was forgiveness and regeneration, makes it a moral certainty, the kind of certainty that rises from contact with my Judge, with the last moral and personal reality, who has power even to break me, and with my Redeemer who has power to remake me as His own."
And yet it seems to us that there is stronger evidence than this, and that is in the inspired word of God in conjunction with our own experience. God writes the experience of reborn souls twice. He tells it in His word, in His Gospel, which is the "power of God unto salvation," in which is revealed His righteousness in response to faith; He presents before us His holy law in precept. That word, that law, exists unchangeable; it comes down to us from the great, vital, throbbing, historic past. It is met again in perfect harmony with that word, in souls that have yielded to Christ, who have cast their all upon Him, who have laid themselves and their sins down at His feet, and have borne away in their lives the forgiveness of all iniquity, and in their hearts and on their lips the blessed song of redemption. This becomes to the redeemed soul an unshakeable evidence of the reality of the Christian religion. No such thing is promised in the word of God, or in one of the theoretical religions of past ages, concerning the Virgin, the Saints, or any other characters who have deluded the world, but it is promised in Jesus Christ, our Lord; and it is fulfilled according to the promise in those who receive Him. This is the unshaken evidence which God gives to every child by which he may know that his Christian experience is an abiding rock, revealing the great twofold truth: first, that God's word and Gospel are true and living; and secondly, that he is possessor of that life.
THE studies in Romans contained in the late issues of this paper have dwelt upon those portions of the book that show how we are delivered from the bondage to the fleshly lusts and sins of our fallen natures; thus is the foundation laid for the verses that follow, and which show God's plan of adopting us as sons and daughters into His own family.
"For as many as are led by the Spirit of God, these are the sons of God. For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit Himself beareth witness with our spirit, that we are children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified with Him."
"For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. For the earnest expectation of the creation waiteth for the revealing of the Son of God. For the creation was subjected to vanity, not of its own will, but by reason of Him who subjected it, in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body." Rom. 8: 14-23.
"As many as are led by the Spirit of God, these are the sons of God." God offers His Spirit to us freely. His design is that His Spirit shall be our leader. The Spirit connects us with heaven so that we may feed on the word of God in such a manner as to bring all the affections and lusts of the flesh into complete subjection. We may be absolutely led and kept by the mighty power of the Spirit of God.
In previous studies we have found that the Father above has made the plan by which we may receive as a gift from Him the righteousness of His own Son to take the place of all the sins of all our past lives. And having thus taken care of our past by imputing to us the righteousness of His own life, He provides for our keeping that righteousness thru the power of the indwelling of His Spirit. Then comes the crowning climax of the
Adoption as Sons.
"For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father." While in the life of sin, we were under the bondage to sin. But having renounced our lives of wicked deeds, and having accepted the perfect life of Christ instead, we are now delivered from that bondage; we are free men and women in Christ; we are the adopted children of the most high God. In the delights of this newly found relationship9we stand in His gifted robes of righteousness, exclaiming Father! Father! He has taken us from our sins and degradations, fitted us to stand in His presence, and then adopted us into His own family! We are His sons, and He is our own Father!
"The Spirit himself beareth witness with our spirit, that we are children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified with Him." The Spirit beareth witness that we are "children of God." And not only are we children, but our Father has an estate and we are heirs because we are children. And this is not all. We, the adopted children, are made to be "joint-heirs with Christ," the only-begotten Son. What an inestimable gift is thus bestowed upon the adopted children of our Father in heaven! How marvelously is the infinite love and unselfish fatherly kindness of the Lord thus manifested!
In that wonderful prayer of Christ, recorded in the seventeenth of John, it is prayed, "That they may be perfected into one; that the world may know that Thou didst send Me, and loveest them, even as Thou lovedst Me." This prayer was offered just before the Lord was led to the judgment-hall to be condemned and crucified. He pleads with His Father to make it manifest to the world that the believer in Christ is loved by the Father the same as He loves His own Son. What more could Heaven do to show to mankind the interest and heart devotion that are given to our salvation! We are "joint-heirs with Christ," and occupy the same place in the affections of the Father as does His only-begotten Son.
Having manifested such love toward us as this, how appropriate is the statement that "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward."
"The whole creation groaneth and travaileth in pain together until now." For "the creation was subjected to vanity." It was thrown into the bondage of corruption by reason of the sins of mankind and of the fallen angels. The divinely ordained course of nature has been broken in upon by the rebellion of sin. "The whole creation groaneth and travaileth in pain;" things are out of joint; disturbances in sun, and moon, and star, and storms and upheavals on earth, all show that creation is made to suffer; matters are not right, else such things would not occur.
But soon all this must be changed. "The earnest expectation of the creation waiteth for the revealing of the sons of God." "And it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in him purifieth himself, even as He is pure." 1 John 3:2, 3. T.
It will be seen by the careful reader that Chronicles gives much more of detail concerning Judah than Israel; while Kings gives more particulars of Israel's history than of Judah's. The term by which Chronicles is known is "That which was omitted." Of course in giving the things omitted, it must also note the other connections. It therefore gives us many details not given in Kings.
Chapters 20-22 present before us incidents in the life of David. Chapter 21, recording his great sin in numbering Israel, shows us that it was Satan who led him to do it, in order that the seed might be destroyed. Altho he was not to build the temple of the Lord, David early began to gather material for that purpose. In the twenty-second chapter he tells us what he had gathered in his affliction for that purpose. The gold talent was worth in American money from $27,000 to $32,800; the silver talent, from $1,600 to $1,900. Taking the lowest estimate, and David provided in gold $81,000,000; in silver, $11,200,000; a total of the vast sum of more than ninety-two million dollars. This was in perfect harmony with his thought that the "house which should be builded for the Lord must be great and magnificent."
Chapters 25 to 27 have to do with the arrangements of the services of the temple and the affairs of the kingdom. Chapter 28 is the instruction which David gave concerning the building of the house to the people and to Solomon. Chapter 29 records the additional gifts that were bestowed by the princes and others. If our readers wish to learn how many dollars it all amounted to, they can multiply the number of talents of gold by 27,000, and the talents of silver by 1,600. The product will be dollars. The last part of chapter 29 shows that there were documents and writings which have not come down to us, but out of which doubtless some of the records of Chronicles and Kings were gathered; the history of Nathan the prophet, and Gad the seer.
Second Chronicles 1 to 6 have to do with Solomon's building of the temple, and its dedication. His wise prayer, God's answer, and Solomon's riches are recorded in the first chapter; the division of men and their plans for work in the second chapter; the description of the house in the third chapter; of the vessels and the appurtenances of the temple in the fourth, as well as the arrangement of the singers. The sixth chapter is the wonderfully comprehensive dedicatory prayer. Note that the prayer is made not simply for the people of Israel, but for the foreigner, "the stranger that is not of Thy people Israel."
Proverbs 5 to 11 need no particular comment. They are filled with splendid counsel. We once heard an old farmer who was a Bible believer tho not a Christian say that all his maxims of business and farming he gathered from the book of Proverbs; and he was a prosperous man. Chapter 8 is usually taken as having reference to Christ; others consider that it is the personification of wisdom. There are expressions, however, that would seem to refer to our Lord, as for instance, "while as yet He had not made the earth" (Verse 26); yet that would be just as true of wisdom personified, and that, of course, is what God is. How many men would have been saved from destruction if they had but followed the faithful warnings which God has given us in this intensely practical book!
The American Standard Revised Version.
By Editor
THE International Sunday-School Association is putting forth efforts to place a copy of the American Standard Bible in the hands of every member of the Sunday-schools in America. They ask for the cooperation of Sunday-schools and the ministers of America for this purpose.
We are glad this step is being taken; not that we have anything against the Old Version. In the providence of God it has been the means of blessing millions, but it is not the best translation. It was the best in its day, but it isn't the best now. Some of the terms which it uses have undergone complete change of meaning. Take for instance the word "prevent" which now means "to hinder," but formerly meant "to go before." Its use in that sense in the Common Version, many do not know. The texts where it is used are thus obscured to the general reader.
Take the old expression "earing" which formerly meant "plowing." We have been asked very many times what it means "in earing time, and in harvest." The American Version corrects this.
We have our old English word "seethe;" of course, there are many who understand what it means; but there are many who do not, and "boil" is just as good English as "seethe."
Then, too, the American Version is much more uniform in its renderings. It does not translate the same original word by so many English terms, nor does it translate so many original words by one English term. These make it confusing. Take for instance the word "hell," which with one exception in the New Testament comes from two words, "Hades," and "Gehenna." The one, "the abode of the dead," the other, "a place of punishment." It is impossible to distinguish between these two in the Common Version, but the American Standard Version so distinguishes in the texts or in the margin, that there can be no question as to the meaning of the term. In the one case the Greek word is transferred, in the other it is placed in the margin.
A few years ago we met a man that had some followers who had built up one of the tenets of his sect upon the two renderings of Holy Ghost and Holy Spirit, contending that the Holy Ghost was one thing, and the Holy Spirit another. Both of them come from the same originals; but the American Version is uniform in this respect.
One other most excellent feature is that the covenant name of God is retained throuout the Old Testament—the great note in blank which God has given to His people, and which faith may fill out with all the blessed promises of Jehovah, the covenant God. He who devoutly reads the Old Testament feels drawn closer to the Creator of the heavens and the earth than where he meets continually the term "Lord," which may be applied to human dignitaries and false gods, as well as to the true.
These are only a few features of superior excellence in the American Standard Version. There are many others. It has all the excellences of the old in its diction, and strong, clear expressiveness, and many others that the Common Version does not have. The greatest enemy that it has is prejudice—prejudice that would melt like frost ferns before the sun, if people would but read it.
There is one other thought, that we would like to express in this connection: There are some who seem to get the idea that the Common, or King James, Version was inspired. This, of course, immediately brings us back to the primary question, What is the Bible? what is the word of God? A German who did not understand English would have absolutely no use for any English version. He would prefer his German translation. The scholar who understands the original languages as he does his own tongue, prefers the Hebrew Old Testament, and the Greek New Testament. He gets back then into the original languages in which the words were given to men. Ought we not to be anxious to secure the very best translation of those original words! We are glad that God in His providence has brought about this last revision of the Bible. For thirty long years it was a labor of sacrifice and love, for which no compensation was received by those who did the work, save in the one thought that they were making the word of God clearer to the common reader.
Righteousness in Christ
IN righteousness only is continuance of life. In Christ Jesus only is righteousness to be obtained; and that not of ourselves; it is the gift of God by faith.