Earlier text: WHO WILL BE DUMB THEN?LESSON FOR THE SECOND SABBATH IN MAY.
By C. C. L.
(See Instructor of April 29, 1885.) Its nature.—Called to leave his country, his kindred, and the nearer relatives of his father’s house. Acts 7:3; Gen. 12:1. Whence?—From Ur of the Chaldees at first (Gen. 11:31; Acts 7:4); afterward from Haran, where he had dwelt until the death of his father. Gen. 11:32; Acts 7:4. Ur was formerly associated by the ancient traditions with Orfah, the Edessa of later ages, situated in the highlands of Mesopotamia, upon the east bank of the Euphrates, in the great bend of that river, east of the north-east angle of the Mediterranean Sea, and distant about one hundred miles therefrom. “But many modern writers have fixed the site of Ur in the south of Chaldea, at Mugheir, not very far above—and probably in the time of Abraham really upon—the head of the Persian Gulf.”—Smith’s Bib. Dic. The reasons for holding to the older opinion are probably as good as those in favor of the new. Where?—To enter an unknown country which the Lord promised to show him. Acts 7:3. THE PROMISES WHICH GOD GAVE TO ABRAHAM.
At the time of his call.—To make of him a great nation, and make his name great; to bless him, and to make him a blessing, and in him to bless all the families of the earth. Gen. 12:3. The last part of the promise refers to the blessings of the gospel, which come through our Lord Jesus Christ. See references in the margin. Connecting link with the next mention of the promise.—After his father’s death, Abraham, taking with him Lot, their families, and all their substance, passed into the land of Canaan, which the Lord revealed to him was the country that he promised to show him. Finding neither pasturage nor food for his household, on account of a famine which prevailed in the country, he journeyed still southward to the rich corn lands of Egypt. Being dismissed from the country for a time by the king of Egypt on account of the deception he practiced concerning Sarah his wife, Abraham returned with Lot to Bethel, fifteen miles north of the site where Jerusalem was afterward built. Here the promise was renewed about four years from the time of its first giving to Abraham. After his separation from Lot.—At this time the Lord promised to Abraham and to his seed for an everlasting inheritance, all the land in the range of his vision in every direction. Gen. 13:14, 15, 17. He also promised to make his seed as the dust of the earth in number. Gen. 13:16. Connecting link.—The chiefs of the tribes who inhabited the plain of the Jordan had been subdued by an invasion of northern warriors, and for twelve years had been subject to Chedorlaomer king of Elam. A rebellion brought a second invasion from this long-named king and his confederates; and a great battle was fought in the vale of Siddim (now occupied by the Dead Sea, as the original of Gen. 14:3, according to Dr. Wm. B. Smith, seems to imply), which resulted in the complete triumph of the kings of the North, who returned to their country laden with a great spoil, and taking with them Abraham’s brother’s son and all his goods. Hearing of this, Abraham, hastily arming his trusty servants, pursued the conquerors along the track of the Jordan valley, and, overtaking them in Dan, by a night attack gained a complete victory, releasing the captives and retaking all the spoil. On his return he was visited and blessed by Melchizedek, to whom Abraham gave a tenth part of the spoil. About four years had elapsed since the second giving of the promise, which brings us to the third appearing of the Lord to Abraham. This occurred— 3. After his return from the defeat of Chedorlaomer.—At this time the burden of the promise was that his seed should be as the stars of heaven for multitude. Gen. 15:5. He also promised that he should inherit the land, and gave him a sign to strengthen his faith. Verse 7 and onward. Abraham’s faith on this occasion was counted to him for righteousness. Verse 6. Connecting link.—Here follows the story of Hagar and Ishmael, recorded in the sixteenth chapter of Genesis; and fifteen years after Abraham returned from the defeat of Chedorlaomer the Lord appeared to him again. 4. When he was ninety-nine years old.—Upon this occasion the Lord made a covenant with Abraham. On his part, Abraham was to walk before the Lord and be perfect, that is, upright, or sincere. Gen. 17:1, margin. The Lord on his part renewed his promise to multiply him exceedingly (verse 2) and to make him a father of many nations. Verse 6. In remembrance of this, the Lord changed the name of his servant from Abram (high father) to Abraham (father of a multitude). Verse 5. He also renewed again the promise that the land of Canaan should be given to him and to his seed for an everlasting possession (verse 8), and established the rite of circumcision as a token of the covenant which had been made. Verses 11, 12. Connecting link.—Passing now the destruction of Sodom and Gomorrah, the birth of Isaac, the casting forth of Hagar and Ishmael, and the crowning trial of Abraham’s faith, in which he was called upon to sacrifice his son Isaac, the only earthly hope of the fulfillment of the promises, we come to the fifth occasion upon which the Lord appeared to Abraham. 5. After the crowning trial of his faith.—Here the promise is renewed that Abraham’s seed should be as the stars of heaven and as the sand of the sea shore (Gen. 22:17), and that in his seed all nations of the earth should be blessed. Verse 18. It is also promised that his seed should possess the gate of his enemies. Verse 17. III. EXTENT AND FULFILLMENT OF THE PROMISE.
1. Its extent.—Paul declares that the promise embraced the world (Rom. 4:13); and this statement is confirmed by the promise of God, so often repeated to Abraham, that his seed should be as the dust of the earth, as the stars, and that in him all nations of the earth should be blessed. This shows that the promise was to have more than a local fulfillment, though the ancients may have understood it in a local sense, as indeed many parts of it were so fulfilled. But that it never has been fulfilled in the sense chiefly intended by Jehovah the Scriptures plainly teach, as will be shown below. 2. The promise not yet fulfilled.—So Stephen expressly declared before the council, as recorded in Acts 7:5; and Paul affirms of all the faithful that they received not the promise. Heb. 11:39. 3. The promises of God are sure.—“The Lord is not slack concerning his promise,” says Peter (2 Pet. 3:9), while Paul says that in Christ all the promises of God are yea, and in him amen. 2 Cor. 1:20. We therefore confidently believe that the promise to Abraham and to his seed will yet be fulfilled. 4. Conditions of its fulfillment.—But not under the present condition of things do we look for its fulfillment. When all the nations of the earth are blessed, they will all be found keeping the commandments of God (Ps. 1:1, 2); the kingdom of God will then have come, when the will of God will be done on earth by its inhabitants as it is now done by the angels in heaven. Matt. 6:10. Not in this life will such a state of things exist, but in the immortal life, when the saints of God, according to his promise, inherit the earth. Matt. 5:5; Ps. 37:11. How the promises to Abraham will be fulfilled will doubtless be developed more fully in future lessons. C. C. L. Reading the Book of Experience Backward
—We read the book of experience only backward, and find it punctuated as God wills. Molded Like Gold in the Heavenly Furnace
—No vessel of gold is molded without a furnace. Move not from the Heavenly flame, if you would be divinely molded. Responsive Service.
By C. C. L.
For Opening Exercises in the Sabbath-School.
Punishment of the Wicked.
[The following exercise is used by the Battle Creek Sabbath-school in place of the second opening song. All standing, the superintendent repeats the text or question assigned to him, and the school join in the response, being led by a clear, strong voice. This service will be used during the present quarter; and its object is to fix firmly in the mind the leading texts upon the subject of last quarter's lessons. Next quarter an exercise upon the Saints' Inheritance will take its place.—C. C. L.] Superintendent.—For the time is come that judgment must begin at the house of God; and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Pet. 4:17. School.—For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things. Phil. 3:18, 19. Supt.—What other text speaks of the end of the wicked? School.—But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. Heb. 6:8. Supt.—And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. 4:18. School.—The ungodly are not so; but are like the chaff which the wind driveth away. Therefore the ungodly shall not stand in the Judgment, nor sinners in the congregation of the righteous. For the Lord knoweth the way of the righteous; but the way of the ungodly shall perish. Ps. 1:4-6. Supt.—Are the wicked now being punished? School.—The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of Judgment to be punished. 2 Pet. 2:9. Supt.—What sentence will be pronounced upon the wicked? School.—Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels. Matt. 25:41. Supt.—What example can you give of eternal fire? School.—Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Jude 7. Supt.—Of what was the destruction of Sodom and Gomorrah an example? Teachers.—And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly. 2 Pet. 2:6. Supt.—What will be the fate of the wicked? School.—And these shall go away into everlasting punishment; but the righteous into life eternal. Matt. 25:46. Supt.—What is everlasting punishment? Teachers.—The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thess. 1:7-9. Supt.—How will this destruction of the wicked be accomplished? School.—For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. Mal. 4:1. Supt.—Describe the final gathering of the wicked, and their destruction? Teachers.—And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of heaven, and devoured them. Rev. 20:9. Supt.—Repeat the anthem of praise which will then ascend from a redeemed universe. All.—And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Rev. 5:13. We Are Builders, and Each One Should Cut and Carve
—We are builders, and each one
Should cut and carve the best he can.
Every life is but a stone;
Every one shall hew his own;
Make or mar shall every man. — “God is love.” Love is infinite and eternal. THE JUDGMENT OF THE GREAT DAY.
1. That in the great Judgment work, the decision of every case is rendered by God, the Father, in the investigative Judgment in the sanctuary on high. 2. That he then commits all Judgment to the Son, and sends him to execute the same. 3. That the saints have no part to act in the Judgment until the coming of the Lord. The work which is then given to him, he shares with his saints. For his promise is that when he sits upon his throne, all his saints shall sit down with him, as he has set down with his Father upon his throne. Rev. 3:21. A portion of that power which God gives to Christ over the nations, Christ delegates to his saints, that they may share with him in the execution of the Judgment. Compare Ps. 2:6-9; Rev. 2:26, 27. “For the Lord taketh pleasure in his people. He will beautify the meek with salvation. Let the saints be joyful in glory. Let them sing aloud upon their beds. Let the high praises of God be in their mouth and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the Judgment written. This honor have all his saints. Praise ye the Lord.” This passage is worthy of careful study. 1. When the meek are beautified with salvation, it will be by the change to immortality. They will bear the image of the second Adam as in this life they bear the image of the first Adam. 1 Cor. 15:47-49, also Isa. 33:17, with 1 John 3:2. 2. This beautifying of the saints and exalting them to glory, precedes their participation in the Judgment mentioned in verses 7-9 of this Psalm. 3. The two-edged sword in their hand is doubtless the same as that which proceeded out of the mouth of Him whose name is called the Word of God. Rev. 19:11-15. 4. And if we consider this Psalm from verses 6-9, we shall see that the work of the immortal saints in the Judgment of the wicked is effected by the examination of the book of God, the sharp sword which they hold in their hands (Eph. 6:17; Heb. 4:12), and the written record of their evil deeds; so that the record of their lives will be compared with the rule given them to govern their conduct, and the measure of their guilt be determined thereby. When God thus commits Judgment to the Son, and the Son ceases forever the work of intercession, the words of Ps. 76:7-9 will be found to be true:— “Thou, even thou art to be feared; and who may stand in thy sight when once thou art angry? Thou didst cause Judgment to be heard from heaven. The earth feared and was still, when God arose to Judgment, to save all the meek of the earth. Selah.” The time when the Son of God saves all the meek of the earth, is when he raises them up from the dust to inherit the throne of his own glory. 1 Sam. 2:8; Matt. 25:31-33; Rev. 3:21. But the adversaries of the Lord will be broken to pieces. Out of heaven will he thunder upon them (Rev. 16:18); he will render decision in strict justice in the cases of all men, and then clothe his anointed king with strength to execute that decision. 1 Sam. 2:10. Indeed, it is because the Son loves righteousness and hates iniquity that he is anointed to do this work. Ps. 45:7; 2:6-9. His arrows will be sharp in the hearts of the king’s enemies (Ps. 45:4, 5), and none will escape his just infliction of wrath. Rom. 2:6, 7. The binding of Satan precedes the resurrection of the just. This seems evident enough from Rev. 20; but it is very plainly taught in our Lord’s parable of binding the strong man and spoiling his house. Matt. 12:29; Mark 3:27; Luke 11:21, 22. He is evidently bound before the complete slaughter of the wicked in the battle of the great day. Then the righteous dead, represented by the goods of the strong man (Satan), are taken from his prison house (the grave) by Him who has passed through the tomb and taken away the keys. Rev. 1:18. This is the first resurrection. “Blessed and holy,” says Rev. 20:6, “is he that hath part in the first resurrection. On such the second death hath no power.” As already shown, their characters were previously decided to be holy in the investigative Judgment. Satan is cast into the bottomless pit, a term which we have seen is applied to this earth during the thousand years of its complete and utter desolation, between the first and second resurrections. And this binding of the Devil is the antitype of the sending away of the scape-goat on the day of atonement. Here to this earth in its chaotic condition, he, as the antitypical scape-goat, is confined, with his terrible load of guilt upon him, while the saints sit in Judgment upon the fallen angels, and upon all the wicked who joined and continued with them in their great rebellion. We have had in our hands for several weeks, a communication from an eastern Conference, raising the query at some length and under a variety of suppositions, whether Adam was created mortal or immortal. The letter states that the question has been under discussion there, and that it is not yet settled. Since then other communications have been received on the same subject, confirming the representation of the former that the question is exciting quite widespread attention at the present time. Therefore in reference to all these we offer a few suggestions. Briefly stated, the difficulties under which our correspondents labor is this: If Adam was created immortal, how could he come under the sentence of death and lose his life? But if he was created mortal, must he not have died in course of time, even if he had not sinned? It strikes us that our friends manufacture most of the difficulty involved in the case; that they spread the net before their feet and then deliberately entangle themselves therein. In contemplating the beginning of Adam’s life, what need is there of taking into account anything more than that he was put upon a state of existence—a state as perfect as could be consistently with a condition of probation—and then left to decide his own destiny in reference to the continuance of that existence? Immortality is conceived of as a state to which death never can come; and mortality as a state to which inevitably death must come; and conceiving that Adam must have been created in one or the other of these conditions, of course a difficulty is at once involved. But again we ask, Why attribute to Adam any limitations of this kind in either direction? With a perfect organization he was set upon the plane of life; and the continuance of that life was suspended upon conditions of such a nature that it was to be determined by his own course of action. And this we understand is the very status in which the Scriptures leave this question. Says the record respecting the creation of Adam, “And man became a living soul,”—not a mortal soul, nor an immortal soul, but simply a being endowed with life on such conditions that he might on the one hand retain that life forever, and on the other he might lose it entirely. If, on the one hand, he so failed to comply with the conditions, as to forfeit life and pass under the sentence of death, he then would become mortal, in the sense of being subject to death as his inevitable portion. But if, on the contrary, he should so comply with the conditions as to retain that life till his probation closed, he would then have become immortal. With this view a query proposed by one of our correspondents is easily answered. He says: “If Adam was created immortal, and lost that immortality by sin, and if everything that was lost in Adam is to be restored in Christ, as we believe, will not all men be made immortal at last through Christ?” The answer is that as Adam simply had life without any reference to the question of its continuance, that question being left to be determined by his own actions, so all men will be put in possession of life again, and then their own actions will come into the account to determine the question of the continuance of that life. The fact that Adam was placed upon probation, shows that the question of the continuance of his life was an open one. When he sinned, his probation and that of the whole human family, so far as this life is concerned, was at an end. We are on probation for the future life, and when it is decided whether we have gained or lost it, our probation for that future life will be at an end. Let us apply an illustration or two to the subject before us. Suppose a person is brought into existence as was Adam, and placed at a point at which two ways diverge, the one, we will say, leading to the capital of Germany, the other to the capital of France. He is told that he can take which he will; but if he takes the former he will, on reaching the capital of that empire, become a German; if he takes the latter and pursues it to the same extent, he will become a Frenchman. Now we will raise a question parallel to that which is asked in reference to Adam; namely, Was that man created a Frenchman or a German? That question was not at the time determined; for whether he would become a citizen of one country or the other depended on the course he might choose to take. Again, suppose that before a person thus brought into existence two lines of study are proposed; for instance, mathematics and language. If he pursues the one he will become a mathematician; if the other, a linguist. Now we raise the question, Was that man created a mathematician or a linguist? Neither the one nor the other; but he might become either, and which one, would depend entirely upon the course he might adopt as his branch of study. To the question, then, Was Adam created mortal or immortal? we answer, He was created a “living soul.” There the Scriptures leave it. He began to live; but how long he should live, it was left for himself to determine. In the sense of being under the necessity of dying he was not mortal. In the sense of being under any certainty that he would live forever, he was not immortal. The Church: Organization and Covenant of Believers
By James White
It has been said that a church is an organized body. The subject of the organization of a church must be considered. When the truth is preached in any place, and the people embrace it, the judicious minister will consider the means of drawing them together and uniting them in Christian love and church fellowship. At a proper time they should be asked to sign a covenant, simple in form, with a few specifications of points of prime importance. A promise to meet together for worship and to keep the commandments of God and the faith of Jesus (Rev. 14:12), is all that is usually embodied in this covenant, and is quite sufficient. This is not to constitute them a church; that is an after consideration. When the time arrives for the organization of a church, all the believers are called together. It should first be ascertained how many there are of those who are of one mind, in whom all have full confidence. This is a matter of extreme delicacy, and needs to be handled with great prudence. It cannot be expected that, at such a time, there will be much willingness to express want of confidence in any. The cause for a lack of complete union will not be called for; only that such lack exists, if that is the case. With careful management, asking if any one would like to have a talk over their personal matters before entering into church relations, will usually effect the purpose. Generally these investigations or talks should be confined to matters between the individuals, or to traits of character which need to be corrected, and which it may be feared the person does not realize, and therefore fails to correct. It is by no means to be required that the life of any one, before embracing the truth, shall have been all that must be required afterward. Due credit must be given to a profession of faith and the promise of “amendment of life.” Having ascertained the number who can fully fellowship one another, against whom no charges shall be preferred, let them be considered the nucleus, through whom others are to be received. Then proceed to vote on the others, just as they would receive members into the church at any other time. Exhort them to be faithful, as having a regard for the honor of the cause and for the welfare of souls. It is easier to keep trouble out of the church than to get it out after it is let in. And it is the better way for all concerned to organize the church as nearly in perfect harmony as possible. Do not let the church imbibe the idea that it is to take in disorderly persons, those of whom they stand greatly in doubt, for their good. Let careful inquiry be instituted. There is no “charity” in receiving unworthy members into the church. It is a sin against the soul of a person who is unfit for church membership, to receive him, and the deception upon him, making him think he is what he is not. In any case, members should not be received into the church until they are well instructed in the faith, even in some points unpopular with many; and some ministers are afraid to present these lest they should excite prejudice. This is the result when they are presented in an improper manner. But if the minister has wisdom enough, and has enough of the Spirit of God to impress truth upon the hearts of the hearers, there is no need to stand in fear. The Bible doctrine of tithing is one of the things many stand in fear of; also of spiritual gifts. These are good reasons why such doctrines should be presented when first the truth is preached, and before the church is organized. Nobody will present these subjects to the people; they cannot be long concealed, if any are so unwise as to try to conceal them. Let the one who first preaches the truth in a place be the one to present such doctrines. Having become interested in him and his preaching, the people receive the truth from him more readily than from another. If a minister does not present these points in their right light, somebody will follow him, perhaps, and present them in a false light; and prejudice is sure to be excited and souls may be eternally lost. If such points of truth are left until the enemy presents them, the believers will always blame the minister justly, too, for having held them back. Finally, if the minister cannot present all points of truth without creating prejudice, he should say, “tarry at Jerusalem” until he becomes fully qualified for the office which he has assumed. We allow a minister to consider it a shrewd policy to get members into the church, and thus form church ties, before acquainting them with the truth; and we have known members to despise a minister for so doing, and to leave in disgust, feeling that they had been deceived. In no case can good result from such an unwise policy. Members should be early trained to maintain their faith, and to take part in social meetings. No company or church should be left alone for a time, after they embrace the faith. Let them be followed up and vigilantly watched, that none be lost. Organization should not be hurried. There will be unwise ones to urge the preacher to “open the door of the church,” as soon as a good impression is made, or a good interest is awakened. This will do for those who require only “a name,” and are more anxious to multiply members than to have the disciples “rooted and grounded” in the truth. Haste or any injudicious action in these matters, is sure to lower the standard, which should otherwise be done. A remark should here be made, and not forgotten. Inexperienced and injudicious persons should not be permitted to organize a church alone. It should be done only under the direction of the officers of the Conference, some one of experience being present. A Conference president once said: “A church of disorderly spirits was organized, contrary to the advice of the Conference Committee, and at the Conference it was presented for admittance. The minister learned of the request. The minister learned something and confessed he did wrong.” It sometimes happens that a person is living in the neighborhood where a church is organized, who has a profession of the present truth, but is not connected with any church. Unless he is known to be a fit representative of the faith, he should be received with all the caution which would be shown in the reception of any other member. His profession should give him no advantage over the other members, unless he has proved that he has had a valuable experience in the truth. Persons who have made their profession will generally be found to have membership with some church, even though it is very near. If a person be living in the neighborhood where a church is to be organized, who is a member of a church of the same faith, he should in no case be received until he brings a letter from his own church. Other points respecting the reception of members will be noticed hereafter. The following form of a church covenant has been adopted by Seventh-day Adventists:— The undersigned, hereby associate ourselves together as a church, taking the name Seventh-day Adventists, and covenanting to keep the commandments of God and the faith of Jesus.” Many have sought to improve this by specifying favorite points of faith; but they have always failed. It is possible to weaken the faith in general by an effort to strengthen it in some particulars; for when some particular point is strengthened by being mentioned, others are proportionally weakened by omission. It is for this reason that “Articles of Faith” are always inefficient, dwarfing both the faith and the life of those who accept them. In the holy Scriptures the man of God is “thoroughly furnished unto all good works” (2 Tim. 3:17), and by these alone is faith developed and perfected. Rom. 10:17. We come now to consider the officers of the church. Paul said to Titus that he left him in Crete that he should “ordain” elders in every city. Titus 1:5. The word “ordain” is identical with “appoint,” which is used in Acts 6:3. Yet it is not proper to use them interchangeably now, because custom has appropriated the word ordain to an appointment to sacred offices, and because an appointment to secular offices is not by the same form or ceremony which attends an appointment to sacred offices. In Acts 6 it is shown that an appointment or ordination in the church is by prayer and laying on of hands. The selection or choosing of a person to a certain work does not constitute the appointment or ordination. The Holy Spirit said to the church in Antioch, “Separate [or set apart unto] me Barnabas and Saul for the work whereunto I have called them.” Acts 13:2. The Lord had called them to a special work, and to this work the brethren were to appoint them. “And when they had fasted and prayed, and laid their hands on them, they sent them away.” Verse 3. This was not the beginning of their ministry; and here it is shown that ordination for a special work is proper and scriptural. And the call of the Holy Spirit was not considered sufficient in their going forth to this work; the brethren must ordain them unto it. Thus they were constituted “the messengers of the churches.” 2 Cor. 8:23; Phil. 2:25. And this again shows that the highest servants of the Lord were not to act independently of the will and co-operation of the church. Ordination or appointment of church officers was always by prayer and laying on of hands. The utmost care was enjoined in their selection. They must show a fitness for the position before they were set apart. Thus Paul wrote to Timothy: “Lay hands suddenly on no man; neither be partakers of other men’s sins.” 1 Tim. 5:22. To lay hands upon incompetent or unworthy men is to make one’s self responsible for the errors they may commit, or the reproach they may bring upon the cause. Again the injunction was laid upon him: “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” 2 Tim. 2:2. If it be said that this refers to evangelists, it may be replied that it will refer just as well to local elders, as will be seen when we examine the directions concerning them. In many respects the office of an evangelist is more responsible than that of a local elder, and the error of laying on hands “suddenly,” without due consideration, without proper regard to the call of the Holy Spirit or the fitness of the candidate, is greater in the case of a minister or evangelist than of a church elder. It is an error, however, that is frequently committed, to the injury of the individual and to the great detriment of the cause of God. And he who commits such an error ought deeply to feel the responsibility of the injury which is done. That it is a great injury to “lay hands suddenly” upon a man, or to lay hands at any time on a man who is not faithful, who is not competent to teach others, or in any way to encourage one to preach or to assume a sacred office, unless he gives evidence that he has a call from Heaven, we will next show, as it is a point of too much importance to be passed by. J. H. W.