JUDGE RIGHTEOUS JUDGMENT

There are areas where God has allowed man to use his own judgment in the course of life.But always in these areas the judgment is a choicebetween things that are permitted by the word ofGod, and never include things that are sinful in anyway. When judgment is made law and binding uponothers as the law of God, it becomes sinful. The requirement to be circumcised after the manner ofMoses to be saved (Acts 15:1) was false doctrine rejected by the apostles, elders and brethren (vs. 23,24). If one is circumcised in obedience to the law, "Christ shall profit you nothing" (Gal. 5:2).However, circumcision in and of itself is not wrong(Gal. 5:6).

We know that God does not permit us to judge oneanother as to our eternal destiny. "Judge not, that yebe not judged" (Matt. 7:1). However, judgment isessential in distinguishing between false teachers andteachers of truth (Matt. 7:15, 16, 20). This requiresthe right standard, the New Testament, and impliessome knowledge of the words and conduct of thosewe judge in a righteous way.

Jesus said: "Judge not according to the appearance, but judge righteous judgment" (John 7:24). I make no profession to judge the hearts andmotives of anyone. This does not mean that the teaching of one cannot be examined in the light oftruth, and the logical and scriptural deductions drawn. Let no one say that the content of this articleis an attempt to judge the heart and motive of anyone.Such a charge would be an attempt to judge my heartand motive.

I am not averse to speaking my convictions clearly and distinctly on any Bible subject. I have noqualms about directing my remarks toward any man or group of men I believe to be in error on any Biblesubject. But in none of this do I allow myself to holdmalice or ill-will toward any person, regardless of his response to my statements. I am not conscious of being intimidated or irascible by any statement ofindictment by one whose objective is to prove a pointor win an argument. I will gladly oblige any demandto reply to a specific charge when the demand ismade by the one who makes the charge. My firstdesire is to please God and do His will both in heartand manner of life.

In the July issue of The Gospel Guardian brother James W. Adams takes a couple of sword swipes atbrother Connie W. Adams, Editor of Searching The Scriptures, and me, with a promise of a single reviewof both my article and the editorial of Connie Adamswhich appeared in the June, 1978 issue of Searching The Scriptures. He said, "When this is done, as far as I am concerned, the matter is closed." To finalizethis statement he stated in his editorial of August,1978 with: "This is it, and, as promised, all I intend

to say about the matter" (p. 301).

Brother Adams has the legal, moral and scripturalright to close his discussion of any issue at any time,but I am not bound by any decision he may make forhimself. I reserve the right to speak out on this orany other subject as often and as long as I judge necessary and profitable.

Brother James Adams assures us that in his 45 years of preaching he has held the same position anddoes not intend to change his course, "regardless ofthe opinions and pompous pronouncements of hotheaded zealots to the contrary, whether they beyoung or old, known or unknown." (G. G., July, 1978, p. 268). I am not distressed by his rather strong statements because I predicted in my previousarticle that brother Adams would be "over-zealous" in his reaction.

This article does not attempt to review brotherJames Adams' editorials in July and August issues ofThe Gospel Guardian. What I have written on the subject remains true and sufficient so far as I am concerned. I respond to some things in the above editorials only to clarify some statements and to correct some errors. I write this article in love for the truth and with love for brother James Adams. I pray that only good will come from what I say here.

Brother Adams portrays a very sensitive and irritable reaction toward any criticism of his views expressed in his editorials, and carelessly jumps tofalse conclusions from what is said. I pray that hewill maintain the self-control, as well as the love and respect for brethren, to discuss this issue in a profitable way. The end result that we all desire is TRUTH first, and then peace and harmony amongbrethren.

In the July and August editorials brother Adams isunusually reckless in handling some facts to which hehas access. His unwarranted conclusions are the result of his "over-zealous" and sensitive response towhat he feels is a personal attack rather than the reply to his position on a scriptural matter we believe to be wrong. I do not believe he intends to misrepresent anything.

I have no problem deciding whether or not to

engage in a public, oral debate on any issue involving

the immoral stigma such as adultery. And I am far

less concerned about brotherhood fellowship, where

adultery and fornication in unscriptural marriages are

winked at in order to secure and maintain that

fellowship, than I am in publicly debating, under

right circumstances, the truth and error of divorce

and remarriage as it is preached and practiced by so

many today.

In the July editorial brother Adams observed thathe had received 5 letters in which men from both sides of the controversy had taken violent exceptionsto his remarks, but that the favorable letters and comments far out-weighed the unfavorable in a ratioof about 50 to 1. That means that he has received 250 favorable letters and remarks to the "Editor's Note" in the April 1, 1978 issue of Gospel Guardian.

Such statistics prove nothing, either right or wrong, good or poor judgment. I see no reason fortheir use. However, if there is some value I do not see in using the favorable as opposed to the unfavorable letters and remarks to one's position onan issue, Connie Adams and I have received only ONEunfavorable letter and it was by no means violent. Between us we have received 200 letters, phone callsand remarks that were very favorable to our articles,in this controversy. So we have a ratio of 200 to 1 favoring our position, but I do not know what thatproves about truth vs error on the divorce-remarriageissue, unless the issue is to be decided by popularvote rather than scripture.

Brother James Adams misunderstood my reasonfor sending him a copy of the article prepared forSearching The Scriptures, which was a reply to his "Editor's Note" in the April 1 issue of The Gospel Guardian. He says, "He did so with the view to mypublishing it in The Gospel Guardian," He stated that if I had sent the article to The Gospel GuardianONLY he would have published it. Then he observes,"His sending the article to me for publication when

Dear brother Adams:

My intentions have been the best but myability runs far behind. I fully intended towrite you soon after returning to Tampa, butaccumulated work and preparation for threemeetings in June have kept me very busy.

I certainly enjoyed the time we spenttogether between Houston and Beaumont lastmonth. Our conversation was profitable to meeven though our views and attitudes towardhandling the divorce-remarriage problem areas far apart as I suspected from your Editor'sNote in the Gospel Guardian following the announcement of the debate in Virginia. Itold you I would send you a copy of thearticle for Searching The Scripturesexpressing my convictions and impressionsof that Note. I believe it is right and fairto send you a copy before it appears in printso that you may do as you desire aboutpublishing it or throwing it in the trash can. Ifully expect you to say what you think shouldbe said about my statement. I shall not behurt, offended or angered in any sense byyour remarks. I believe we both clearly understand each other about speaking our convictions without fear of any man, but inrespect as gentlemen and brethren.

I love you much and respect you highly foryour work's sake. I do not agree with a number of statements from your pen in recentmonths, but this is not to say that I have notappreciated your work through the years. Ipray that you may enjoy good health and prosperity. May He bless you in every good

work in His kingdom.

Brotherly,/S/ H. E. Phillips

Contrary to brother Adams' concept of fairness andethical conduct, I believe I had every right to preparethis article for the paper which I started with brotherJames P. Miller and for which I have been writing for years, and which has a far greater circulation thanThe Gospel Guardian. I do not believe I have any moral, scriptural or ethical obligation to reply tobrother Adams' editorials in his paper only.

A classic illustration of brother James Adams speaking without adequate information is his reference to brother Connie Adams' editorial in the June, 1978 issue of Searching The Scriptures; "Evidently feeling that Phillips' three-page article in Searching The Scriptures was inadequate, came militantly to Phillips' defense in another two-page article." (G. G., August, p. 301).

Now the facts are these: I did not know what Connie Adams had said in his editorial when I wrote my article, and he did not know what I had written, since my article was mailed to him AFTER he hadalready written his editorial. Brother James Adamswas in error when he charges that Connie Adams"militantly came to Phillips' defense in another two-page article." How he arrived at his conclusion, I donot know.

Brother Adams inquires, "Must I forfeit the goodwill and fellowship of Phillips and Adams because I do not happen to agree with them relativeto this matter?" (Q. G., August, p. 301). This is notthe question. I think brother Adams is so sensitiveabout this matter that he cannot separate the issuefrom the person. It is the divorce-remarriage issuethat is dangerous, in which I believe him to be inerror in trying to keep it quiet, while ignoring thedangerous situation as it is developing among brethren. It is not the person to which I am addressing myself, but the issue to which he is devoted.

Brother Adams thinks there are two terms that "rankle" H. E. Phillips and Connie Adams and tocause their "hackles" to "rise in righteousindignation." He identifies the two words as "over-zealous" and "opinion." No one who has written onthe divorce-remarriage issue has been more opinionated and over-zealous than brother James W.Adams. His over-reaction and vivid imagination havecaused him to draw false conclusions from what we have written, and to make rather strong inaccuratecharges that we have personally insulted his intelligence, and other unethical conduct on our part.

Brother Adams says, "Phillips says that he 'doesn't debate about specific cases.' It is neither consistent nor honest to preach a theory one is notwilling to apply to specific situations, so why doesn't Phillips do this?" (G. G., Aug., p. 303).

Now brother Adams, have you forgotten your ownposition on discussing a situation on the divorce-remarriage question? The closing sentence in the January 15, 1978 editorial of The Gospel Guardian(page 29) takes the same position that I had ondebating specific situations. You wrote, "I do not permit open discussion of the solution of either hypothetical or real situations." Now if I am "neither consistent nor honest to preach a theory one is notwilling to apply to specific situations," why are notyou "neither consistent nor honest to preach" your theory when you will not even allow others in your classes to discuss specific situations?

In conclusion let me point out that while chargingConnie Adams and me with pressing through publicdebate the divorce-remarriage issue to a breach of fellowship, he says, "My criticism of the debates wasin the interest of brotherhood peace and unity." (G.G., July, 1978. p. 270). Does he propose "peace and unity" by a silent compromise? I do not believe hewants this route, but all he has written has this ring.

Brother Adams closes his editorial in the Augustissue with these words: "And I reiterate, this closesthe discussion of this matter as far as I am concerned." So be it! But, brother Adams, yoursilence on this or any other issue will not make the evil and danger go away.

EDITORIAL STEW

December is the month we have chosen to sort of catch up on a number of assorted items which do notrequire a great amount of space singly, yet which wethink should be said. Our readers have given us a favorable reception to this annual mixture. We deliberately chose the word "stew" because it is understood by all. We leave the choice of other termsfor such a column to those of more elegant taste andrefinement.

The Spoken Word

Our good friend, Bob McElwain, assisted by Tom O'Neal and some others, has started a business which should be of great interest to many brethren,especially preachers and teachers. They are gatheringsermons and special series of lectures, debates and other such materials to make available on tape at areasonable price. The use of such tapes has proved tobe of great help. Suppose you are to teach a class onthe book of Revelation, and some able student of the word already has his full class study on it preserved on tape. Would it not be helpful to you to use thismaterial in your own study? We often set a taperecorder in the front seat of the car on long trips andlisten to the New Testament on tape, or some seriesof sermons, or perhaps a debate. It is our understanding that they have over 300 different tapes of lessons delivered by Roy E. Cogdill.Several debates are available, including my own withClifton Inman last spring. They have a series of mine on Titus, 1 Peter and 1 Thessalonians. A list ofavailable tapes and prices may be obtained from: TheSpoken Word, P.O. Box 127, Greenville, Indiana 47124. They have excellent equipment to produce thebest quality tapes.

A. W. Dicus

We lament the passing of A. W. Dicus on September 2. He passed away at the age of 90 andafter months of declining health. He will long beremembered for two hymns now being widely used bybrethren everywhere: "Lord, I Believe" and "Our God, He Is Alive." His interests were wide. He taught physics at Tennessee Tech University and washead of the department. He did much research in nuclear physics. He was an inventor and was creditedwith inventing the automobile turn signal. For several years he was Dean of Florida College, taughtphysics and Bible. As a student there during thattime, I well remember some of his assembly talks onthe universe and its evidence of God. The content of some of those talks is well summarized in "Our God, He Is Alive." He was a remarkable man, led amost interesting life and indeed left foot-prints on thesands of time. Though his other interests and accomplishments may not be as long or as well remembered, every time saints assemble and blendtheir voices in one of his great hymns, it may be saidof A. W. Dicus that "he being dead, yet speaketh."We extend our sympathy and best wishes to his widow, Flora and their three sons.

Closing Out a Busy Year

By the time you receive this paper, God willing, weshall have completed a year which included 20 gospelmeetings and one debate. We were forced to cancel some meeting appointments under Doctors advice. These meetings took us to ten states. We have workedwith churches small, medium and fairly large in theseefforts. We have seen some brethren discouraged andnot working as hard as they could and should, somebattling to overcome some crisis in the local work, some who are doing moderately well, and a few churches which are exceptionally active in the Lord's work. The number of congregations in this countryand abroad is growing. More and more congregationsare reaching the place where they are out of debt ontheir buildings and are now able to turn their attention to greater evangelistic efforts. There are faithful saints at work of whom many have neverheard, but they are right there, on the job and theLord knows their labors.

Again, we had a successful winter at Expresswaywith the classes we plan during December, Januaryand February. By the time you hold this paper inyour hand, we should be well into another round ofsuch classes. Our work with Steve Wolfgang, theelders at Expressway and the congregation is most pleasant. We have had a good year with interest, attendance and contributions on the rise. 273 were present at one service this fall when Grover Stevenswas here in a meeting. We exceeded our budget needsfor the year and were able to do some extra work.

In addition to meetings, a debate, classes, while contending with some health problems, we have doneour best to keep the paper on schedule. We thank those men who give so freely of themselves to providethe material which goes into this paper. We increasedthe size of the paper to 24 pages with the June issue.Our August special on "The Church-Issues Old and New" was well received and required two additional printings. We are still receiving orders for it andsince the last printing will be able to fill additionalorders for awhile. We have already learned of somewho say this issue helped them to learn the truth onthese matters, including some preachers.

The year saw an increase in our circulation. As weenter 1979 (our twentieth year) we will begin inearnest a drive for 10,000 subscribers by the end ofthat year. We expect to make it, just in case somemay think we are just dreaming.

This has been an embattled year for us in someways. We have been under attack from the editor'sand writers of other papers. We do not expect toplease all of our readers and strive to do what wethink is right and in the best interest of the cause of Christ. We do not claim perfection in judgment. Butwe do accept responsibility for what we say. And wedo try to say it responsibly.

An Arkansas "Amen"

As I got the story, Eugene Britnell was in a meeting once in Conway (where the writer preachedin a meeting in October) when he told the brethrenthat although the hour was up, he was not finishedand really wanted to go on and cover the material hehad prepared. One brother spoke up and told him togo ahead, that they wanted to hear what he had tosay. Eugene commented "That's like saying 'Sic em' to a bulldog." Ever since then, there is one elderlybrother who sits back several rows from the front. When he thinks you are getting after something which needs saying, he leans forward and mutters,"Sic em preacher." I'll tell you brethren, I veryclearly caught those words once during the recentmeeting and nearly preached myself to death! Theonly one thing which bothers me about the story onEugene is that I can't imagine his stopping to eveninquire about the matter of time!

Things To Come

In 1979 we have plans for material which we believe will be of great interest to all our readers. In addition to those writers who have stayed with us forso long, we have some "extras" you won't want to miss. Mark Lloyd, M.D., whom we have dubbed "Mark, the beloved physician" will write a column dealing with Bible diseases and principles of divinetruth which have to do with the Christian and his health. We especially urge all preachers to read whathe has to say. We are losing too many good men tooearly. Grover Stevens, than whom there is no abler preacher, has prepared an extended series on Catholicism which is certainly timely now that theworld has been exposed twice in the past few months to all the publicity the Roman Catholic Church receives every time it selects a new pope. RodneyMiller of Orlando, Florida will write a column entitled"My Servants the Prophets" dealing with the prophetic books of the Bible. He has done extensivestudy in this area and is well equipped to handle thiscolumn. It will be good to have the name Miller inthe paper again with regularity.

Price Increase in January

We hate to do it, but have no choice but to raisethe single subscription price to $7 effective January1st. In the past year we added four pages to the paper while trying to absorb an increase in printingcosts and a sharp increase in postal rates. Not only did the increase in second class postage have a damaging effect on us, but the fact that a first classstamp went to 15 c also hit us hard since all of ourbillings is done by first class mail. We note that other papers are faced with the same problem andsome have already announced an increase. Our newclub rate will be $6 per year in clubs of four or moresent together. The new rate for group subscriptions will be 12 for $5 a month. As before, we will continue to honor our automatic renewal agreement.The new rates will apply only to new subscriptions. If you want to subscribe at the old rate, or send a listof subs to friends or relatives, you need to get yourorder in by the end of this month.

Good Folks To Do Business With

We continue to enjoy a most pleasant working relationship with Religious Supply Center in Louisville. Though the paper and the book store aretwo entirely separate businesses, neither of us reallymind being connected in the minds of readers. Whatdoes cause problems for us is for someone to writeone check to cover a subscription and also the price of some item from the book store. So, we will say itone more time. Please address all mail for Searching The Scriptures to P.O. Box 68, Brooks, KY 40109.Address all mail for the bookstore to: RELIGIOUS SUPPLY CENTER, P.O. Box 13164, Louisville, KY40213. Their new building is just next to the PostOffice. Service is excellent. Sometime when you arepassing through Louisville, stop in and browse in theirspacious display area in their new building at 4002 Preston Highway. That is just one block east of I-65and two blocks north of I-264 (Watterson Expressway). Whether you deal with Marie, MaryCatherine, Phyllis or David, you will be treated withcourtesy in a friendly, relaxed manner. They are wellequipped and stocked to fill your needs in literature,tracts, communion ware, maps, Bibles, and religiousbooks in general. As long as we have a contract withthis company for the amount of advertising space permonth which they purchase, we will not sell space toother bookstores. We appreciate their business, theyappreciate your business, and both of us appreciatethe readers of this paper.

Behind the Scenes at Home

Were it not for the help of my good wife in handling, billing, the mailing list, and filling extra orders for bundles or books we have published, itwould be impossible for me to carry on the work ofthis paper while maintaining the schedule of preaching which I do. For 28 years she has stood beside me to help me in whatever efforts involvedour lives in the work of the Lord. Without Bobbie's help, you would not be reading this paper right now.

To Our Readers

We thank you for staying with us. Some have been regular subscribers from the time the paperbegan in 1960. Others joined us later but have stayedwith us. Some of you receive the paper because somefriend paid for you and thought you would benefitfrom reading it. A few friends have paid for lists ofsubscriptions for a number of years. We thank you.We also hope you will stay with us. If you think thematerial in this paper is of help to you in searching the scriptures, then show your copy to friends or relatives and just come right out and ask them whythey don't subscribe. When you want to send a giftthat will last all year, think about us. Many who began receiving the paper as a gift now subscribe ontheir own. Our wish for every reader is summed up inthese words, "Beloved, I wish above all things thatthou mayest prosper and be in health, even as thysoul prospereth" (3 John 2).

THE GRACE—FELLOWSHIP ISSUE — NO. 6 IMPUTED RIGHTEOUSNESS

In Rom. 4:8-12 Paul teaches that righteousnesswas imputed ("reckoned"—ASV) to Abraham on thegrounds of his faith without circumcision. He then affirms that righteousness is imputed to us on the same basis (Cf. vs. 22-25). The Bible, therefore, teaches imputed righteousness. Unfortunately, however, some do not understand the difference between the truth on this subject and the erroneousviews of Calvinism. The Bible teaches foreordination and predestination, but not according to the Calvinistic concept. So it is with this subject — Imputed Righteousness is taught in the Scriptures,but not according to Calvinism.

The New Unity Movement (NUM) teaches the Calvinistic view—with some modification. Calvinism affirms that the personal righteousness of Christ is attributed to the saint (unconditionally) so that Godno longer sees his sins, but only the righteousness ofHis Son instead. Hence, the doctrine of the impossibility of apostasy. The NUM teaches a limitedcoverage of imputed righteousness by affirming thatthe personal righteousness of Christ is attributed tothe saint (unconditionally, except for a heart of faithwhich is arbitrarily defined) so as to cover sins of ignorance and weaknesses of the flesh. On this basisthe NUM seeks to extend fellowship to sincere brethren in error.

THE WORD "IMPUTE"

A careful study of the meaning of the word "impute" and the different senses in which the word may be used pin points the real issue. Webster defines "impute" to mean: "1. To set to theaccount of; to ascribe. . . ; to charge. . . ; to credit. . .

2. To reckon, consider; regard. . . . 4. To attribute or ascribe vicariously." Obviously, the translators ofthe ASV understood the word translated "impute" in our text to be used according to Webster's 2nd definition and so translated it. Obviously,Calvinists understand the word "impute" in our textto be used according to Webster's 4th definition. The word "vicariously" makes the difference between the two definitions and the two opposing views. The word"vicarious" involves the idea of a substitute or that which is done on behalf of another. The death of Jesus was vicarious. The shedding of our blood wouldnot suffice as an atonement, so He shed His blood for us —on our behalf, or as a substitute for us. Whilethe Scriptures teach that Jesus died vicariously for us, they do not teach (as we shall see) that His perfect life is attributed to us vicariously. The following statement clearly sets forth the two contrasting views:

"Imputation, in the O.T. chashab, in the N.T. logizomai is employed in the Scriptures to designateany action, word, or thing, as accounted or reckonedto a person; and in all these it is unquestionably usedwith reference to one's own doings, word, or actions,and not with reference to those of a second person. . .The word imputation is, however, used for a certaintheological theory, which teaches that (1) the sin ofAdam is so attributed to man as to be considered, inthe divine counsels, as his own, and to render him guilty of it. (2) that, in the Christian plan of salvation, the righteousness of Christ is so attributedto man as to be considered his own, and that he is therefore justified by it" (McClintock and Strong,

Cyclopedia Of Biblical, Theological, and Ecclesiastical Literature, Vol. IV, p. 524).

The forepart of the above statement expresses Truth and precludes the Calvinistic view. The "theological theory" clearly sets forth the concept of Calvinism. However, it should be noted that the NUM (with perhaps few exceptions) has not yet accepted the idea of the imputation of Adam's sin to man, although it has accepted the idea of the imputation of Christ's righteousness to man. Here isan inconsistency of the NUM.

THREE POPULAR VIEWS CATHOLICISM affirms that by means of the sacraments supernatural grace is infused into the soulwhereby one is enabled to perform meritorious worksby which the soul is saved (Gibbons, Faith Of Our Fathers, John Murphy Co., pp. 265-266). Thus, Catholicism teaches an Infused Meritorious Righteousness, imputed to man upon the basis of supernatural grace and works of merit.CALVINISM affirms an Unconditional Vicarious Righteousness, imputed to man upon the basis offaith only, which faith is itself a gift of the Spirit.Such righteousness is not one's own, but rather that of another—even the perfect righteousness of Christ.John Calvin said, "For we are said to be justified through faith, not in the sense, however, that we receive within us any righteousness, but because therighteousness of Christ is credited to us, entirely as ifit were really ours, while our iniquity is not chargedto us. . ." (John Calvin, Instruction In Faith, pp. 40, 41). Again we read from Calvin's Institutes:

"I reply that 'accepting grace,' as they call it, isnothing else than his free goodness, with which theFather embraces us in Christ when he clothes us with the innocence of Christ and accept it as ours that bythe benefits of it he may hold us as holy, pure, andinnocent. For Christ's righteousness, which as italone is perfect alone can bear the sight of God, mustappear in court on our behalf, and stand surety injudgment. Furnished with this righteousness, we obtain continual forgiveness of sins in faith. Coveredwith this purity, the sordidness and uncleanness of our imperfection are not ascribed to us but are hidden as if buried that they may not come into God's judgment, until the hour arrives when, the old man slain and clearly destroyed in us, the divine goodnesswill receive us into blessed peace with the new Adam" (John Calvin, Institutes Of The Christian Religion, Book III, Chapter, XIV, No. 12).

TRUTH affirms that righteousness or justification (without guilt) is imputed (reckoned) unto us as a gift(hence, our own) upon the basis of an obedient faith.This is a Conditional Nonvicarious Righteousness,imputed to man upon the basis of works of faith—notworks of merit (See article No. 5, Oct. 1978 Issue).The Bible teaches the imputation of righteousness toAbraham and to us upon the same basis, namely, anobedient faith (Rom. 4:3-12, 20-25; 5:1; Jas. 2:19-24).It is worthy of note just here that the NASV and theNIV are in error in their translation of Rom. 4:3, 9. Abraham's faith was counted (imputed) unto him for(eis, unto, in order to) righteousness. Furthermore, this righteousness is forgiveness or justificationbestowed upon us as a gift (Rom. 3:19-27; 5:15-18;Rom. 6:23; Also see this righteousness clearly identified in article No. 4, Sept., 1978 Issue.)

NUM'S CALVINISTIC VIEW

That the NUM teaches the Calvinistic view of imputed righteousness is evident from the following:

"The grounds for our righteousness is the righteousness of Jesus Himself bestowed on us through our faith in him, which puts us IN HIM,i.e., his righteous body. This is God's righteousnessIMPUTED to all those belonging to the spiritualbody of Christ, the church. His righteousness is our righteousness. We become HIS perfection when weare baptized into his body" (R. L. Kilpatrick, The Ensign Fair, Vol. IV, No. 4).

"Those who will be saved in the last day, therefore,will not be separate from sinners and higher than theheavens, but will be themselves sinners snatched from the fire. Their salvation will be freely givenbecause of a life of perfect obedience—not theirs, butthe Lord's, who IS their righteousness. God's holylaw will be satisfied, because of the perfect DOINGand perfect DYING of the Lord Jesus Christ, whobecame man to do for man what man has never done for himself—to do the will of God perfectly in ahuman body" (Edward Fudge, A Journey Toward Jesus, p. 7).

"We have opposed sectarianism and eschewed boththe extremes of Pharisaical legalism and modernisticliberalism. We have discouraged a judgmental spiritand encouraged a humble dependence on the righteousness of Christ, rather than self-righteousness" (M. Norvel Young, 20th Century Christian, Vol. 38. No. 6).

The latter statement is from Brother Young's resignation article after serving as editor of that publication for thirty years. His resignation as editor,as Chancellor of Pepperdine University, and fromother positions of honor followed in the wake of histragic automobile accident that resulted in the death of two women and his being arrested and chargedwith manslaughter and driving while intoxicated. While the deepest of sympathy to him and his willnot change this tragedy, we can behold and learn something of the consequences of this Calvinisticview of imputed righteousness. I can understand his avoiding the "judgmental spirit" (determining truth on differences among brethren), since he believed thatthe righteousness of Christ covered sincere brethrenin error. I personally believe that his problem ofalcoholism would never have begun in the first placebut for the fact that in time he came to believe that the righteousness of Christ would cover his sins of weaknesses of the flesh. The consequences of this doctrine parallel those of the impossibility of apostasy.

"Proof Texts" Examined

Examination of every passage in which the Greek"logizomai" has the meaning of imputation shows that not one—no not one—supports the view of Christ's personal righteousness being credited to another. Every appeal to the Scriptures by the NUMin an effort to support such view involves a perversion and misuse of the passage.

Consider the following: "But of him are ye in ChristJesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1Cor. 1:30). If this verse teaches that Christ was "made righteousness unto us" in the sense that His righteousness is transferred to us, then the same is true of the other things mentioned. And if so, the "wisdom" some of us evidence today is certainly areflection on our Lord! This verse teaches that apartfrom Christ there can be no "wisdom, and righteousness, and sanctification, and redemption."The "Wisdom" is that which man needs in directinghis steps (Jer. 10:23; 1 cor. 1:21).

Again consider, "For if, when we were enemies, wewere reconciled to God by the death of his Son, muchmore, being reconciled, we shall be saved by his life"(Rom. 5:10). While the perfect life of Christ was necessary in order for Him to be a "propitiation forour sins," there is nothing in this verse nor elsewherethat says His perfect life is transferred to our account. The context demands that "life" by whichwe are saved refer not to His life before death, but to His life after death—even His resurrection. Go back to Rom. 4:25: "Who was delivered (killed— MEP) for our offenses, and raised again for our justification." Read Rom. 5:1-10 and observe the contrast between His death and His resurrection. We are saved by His death and we are saved by Hisresurrected life—without which we would have no "hope" by which we are saved (Rom. 8:24; 1 Per. 1:3-5). Furthermore, we would not have Him who "ever lives to make intercession for (us) them" (Heb.7:25) nor a multiplicity of other spiritual blessingsnecessary to the saving of our souls. His death and His resurrected life is the theme of the context. Limited space now precludes an examination of otherverses appealed to by the NUM. However, all effortsfail of their objective.

The Bible teaches that righteousness is a gift noton the basis of meritorious works, for then it would be of debt and not of grace (Rom. 4:4), but on thebasis of an obedient faith (Rom. 4:3; Jas. 2:19-24).Sin is imputed when and because man sins (1 Jno.3:4; Rom. 4:8). Righteousness is imputed when and because man "submits" to or "doeth" righteousness(Rom. 10:1-4; 1 Jno. 3:7). That this does not demandperfection of us, and that provisions have been madefor our inabilities as human beings will be the subjectof our study next time—Sins Of Ignorance.

PERSONAL OFFENSES AND PUBLIC CENSURE

"Moreover if thy brother shall trespass againstthee, go and tell him his fault between thee and himalone: if he shall hear thee, thou hast gained thybrother. But if he will not hear thee, then take withthee one or two more, that in the mouth of two orthree witnesses every word may be established. And if he shall neglect to hear them, tell it unto thechurch: but if he neglect to hear the church, let himbe unto thee as an heathen man and a publican"

(Matt. 18:15-17).

The preceding verses state how the offended is todeal with the offender in private trespasses. The passage is not giving a procedure in handling publicsins.

Public Sins

Public sins are to be dealt with publicly. The Bible teaches, "Them that sin rebuke before all, that othersalso may fear" (1 Tim. 5:20). This verse has referenceto elders who sin, but the application would be to anybrother. When Peter acted the hypocrite, Paulreproved him before all (Gal. 2:11-14). Peter's sin wascommitted in the open, and Paul took care of thematter, openly.

Paul specified the sin of fornication in addressing the Corinthians and told them to put away that manfrom among themselves when they were gatheredtogether (l Cor. 5:1, 4, 5). The matter was dealt withpublicly.

Sometimes a preacher will write something forpublic consumption that is contrary to sound doctrine, and when another preacher responds to the erroneous teaching, some brethren become upset because the response to the false doctrine was notadministered privately. They quote Matt. 18:15-17 totry to prove their contention. But the error was taught publicly, and, thereby, it needs to be exposedpublicly. Too, Matt. 18:15-17 has nothing to do withthis type of problem as we shall show.

A couple, members of the church, enters into anadulterous marriage. The elders talk to them aboutthe illicit relationship, but the couple refuses to listento what the Bible teaches. The elders are forced to take disciplinary action. After the withdrawal of fellowship, some charge the elders with unscripturalprocedure because Matt. 18:15-17 was not followed.That is, one brother did not go to them first, thenone or two witnesses, and then the elders. Brother,Matt. 18:15-17 does not apply to the situation.

If we try to apply Matt. 18:15-17 to public sins,such as adultery, stealing, drunkenness, false teaching, etc., how are we going to execute thepassage? What brother is going to the guilty party inthe first step of the procedure? Remember, only onecan go. Who determines what brother goes? In thesecond step, one or two witnesses go with the brotherwho initially went by himself, and in the third step,the sin is told to the church. But, the sin is publicand the church knows it to begin with. So, you wouldnot be telling the church something it did not alreadyknow. It is obvious that Matt. 18:15-17 is not referring to public sins.

Private Sins

In the scriptures under consideration in this discussion, you will observe that Jesus said, "if thy brother shall trespass against thee." The sin is against an individual. Jesus did not say, "if thybrother sin," but he said, "if thy brother sin againstthee.

Certainly there is a responsibility Christians havetoward those who sin openly and generally, but Matt.18:15-17 is not the text that teaches it. We are told in Gal. 6:1, "Brethren, if a man be overtaken in afault, ye which are spiritual, restore such an one inthe spirit of meekness. . . ." James says, "Brethren,if any of you do err from the truth, and one converthim: Let him know that he which converteth the sinner from the error of his way shall save a soulfrom death, and shall hide a multitude of sins" (Jas.5:19-20). Elders have a special responsibility towardthose under their oversight (Heb. 13:17).

If a private meeting with the offender does notbring about a reconciliation and restoration, thenJesus said to take one or two more that every wordcan be established. All of these efforts are to try togain the brother. By taking witnesses, the offensecan be confirmed against the guilty brother if it isbrought before the church, and their influence can beexerted to try to reclaim the erring brother. Noticethat two or three witnesses are sufficient to bring thesin before the church. Some call this kind of evidence,"hearsay." Jesus teaches it is credible evidence.

Having refused to listen to the witnesses that theoffended brother takes with him, the next step is totell it to the church. After the church tries to restore the brother for his private trespass (Which has nowbeen made public), and he still is not penitent, lethim be as a heathen man and a publican. In otherwords, the sinful brother is to excluded from the localchurch. He is no longer a member.

If some of these private offenses among brethrenwere dealt with as Matt. 18:15-17 teaches, therewould not be the alienation in some local churches that exists between brethren. Personal and privateoffenses would be settled before sunset if brethren would do what is right. The guilty party also has anobligation in reconciling differences according to Matt. 5:23-24.

Comments of Others

Perhaps it will be helpful to state the comments ofothers on the passage of scripture we have under investigation.

R.L. Whiteside. "There is an unnecessary amount of ignorance regarding this matter of discipline. It is astonishing that some will argue thatMatt. 18:15-17 is a model for all manner of discipline, whereas the Lord was there telling how tosettle personal differences" [Reflections, p. 283).

Albert Barnes. Commenting on "trespass againstthee," he wrote, "That is, injure thee in any way, by words or conduct. The original word means sin against thee. This may be done by injuring thecharacter, person, or property" (Barnes on the New Testament, Matt—Mark, p. 187).

R.C.H. Lenski. "The phrase (against thee, wew)indicates what sins are here considered; those of ageneral nature are treated in v. 10-14, here the sin isspecified as being committed against a brother. It isnecessary, however, to note that only a real sin isreferred to, one that is apparent as such...........Thisexcludes what a sensitive brother may deem a sinwithout due warrant that it is such" [St. Matthew's Gospel, p. 698).

R.V.G. Tasker. "It is not every kind of sin that ishere under consideration, but the personal wrong done by one brother to another" (Gospel According to Matthew, p. 177).

Several more men could be added who would corroborate the preceding quotations, but to givemore of the same would be superfluous. The truth isthat Matt. 18:15-17 is addressing itself to a private,personal offense and has nothing to do whatsoeverwith public sins or preliminary steps to take inchurch disciplinary action in general.

Let's not be guilty of wresting and pervertingMatt. 18:15-17 in applying it to a situation wherein abrother is being publicly exposed for teaching anddisseminating false doctrine or openly practicing sin.We need to be upholding the hands of the faithfulChristian instead of reprimanding him for reprovingerror and rebuking sin.

WHAT WOULD A DUMMY PREACHERSAY?

Brother Larry Duncan recently commented in the

Wendell Avenue Bulletin about a Louisville Times

news story. It seems that an English minister has

started using a dummy in his sermons. This preacher

is a ventriloquist, and he hit upon this as a way by

which he could make comments that would otherwise

seem outrageous, coming from a minister.

I can see some real possibilities for this idea. Itwould seem that in view of Heb. 5:8, 9 and 2 Thess.1:7-9, the Baptist preacher who declares that baptismis essential to obedience, but non-essential to salvation would not want to be without a dummy.

And then, too, when he talks about how rotten,

despicable, and unspiritual the backsliders are, and in

the next breathe explains that they have not lost

their salvation, he should keep a dummy within easy

reach.

Surely the modernists who deny the creation account, virgin birth, bodily resurrection, verbal inspiration of the scriptures and every other fundamental of faith, need to give some attention tothe dummy ministry. If you think it's uncouth of me to say so, listen to how uncouth our Lord was: "O fools, and slow of heart to believe all the prophetshave spoken. . ." (Luke 24:25).

And then there's our "on the march" brethren. If this catches on among the denominations, they willsurely want to try it, along with their bus ministriesand puppet ministries. Already, I can see a need forthem to incorporate this approach into their programs.There's really nothing new about this: "The prophets prophesy falsely, and the priests bearrule by their means; and my people love to have itso: and what will ye do in the end thereof?" (Jer. 5:31). IF THE FOUNDATIONS BE DESTROYED,WHAT CAN THE RIGHTEOUS DO?

Francis A. Schaeffer, in his outstanding volume, "How Should We Then Live? The Rise And Decline Of Western Thought And Culture" has observed thatonly God's inflexible standard can give a basis forlaw in any society. He illustrates this principle byreference to a mural by Paul Robert (1851-1923)which is on the stairway in the old Supreme CourtBuilding in Lausanne where the judges had to passbefore going up to try a case.

The artist pictured many types of legal cases in theforeground and the judges standing behind the

bench. Above them, a woman in white, representing

justice, stands unblindfolded. With her sword, she

points not upward, but downward toward a book,

and on the book is written "The Law of God."

When the concept of separation of church (any organized religion) and state is confused with separation of God (acknowledgement of His existence, His sovereignty, and His demands upon nations) and state, justice will inevitably be replaced by arbitrary rule.

Schaeffer sees the 1973 United States Supreme Court decision concerning the human fetus as a reflection of such arbitrariness. The unborn child was declared not a person with constitutional protectionfor his life, liberty, and property. Yet this ruling wastotally arbitrary both medically and legally. It was without precedent. It was without basis, except forthe fact that it's what they wanted.

Another clear-cut example of arbitrary rule is the recent extension of the Equal Rights Amendment. Despite the fact that seven years is the legal timepermitted for the ratification of an amendment to the

U. S. Constitution, and there has never been an extension granted for any proposed amendment, theHouse and Senate overwhelmingly approved such inthis case. Why? For no reason except they wanted to.There's no basis for such. There is absolutely no precedent. This is arbitrary rule.

David asked: "If the foundations be destroyed, what can the righteous do?" (Psalm 11:3). Is there a question that's more appropriate for us? But he doesn't just ask the question, hegives the answer: We must remember that the Lord is in his holy temple . . . in heaven (v. 4a). He's still in control of the situation. He will not abdicate. His eyes behold (v. 4b). He knows what is happening. He tries the righteous, and His soul hates the wicked and violent (v. 5). Finally, we must keep in mind that God will judge. His judgment will not be arbitrary: "Upon the wicked heshall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. For the righteous Lord loveth righteousness; his countenance doth behold the upright" (v. 6,7).

NO ONE IS PERFECT (NO. 1)

Did you ever hear of anyone who claimed to beperfect? I doubt it. I have heard some of my over-pious brethren come pretty close but even they did not claim sinless perfection. It seems the neo-Calvinists like to hide behind this claim when they arecaught in a tight. They pull the cover of "no one is perfect" over their heads and feel secure. This reminds me of the man who committed murder. When the judge asked him why he had committedsuch a dastardly crime he replied, "Your honor, noone is perfect."

Does a Christian have to be perfect to go to heaven? Does he have to know all the Bible perfectlyand have all the answers in order to be saved? Could just one sin keep him out of heaven? These are allgood questions and answered in the bible. No, one does not have to be perfect to go to heaven. Even the apostles sinned (see 1 Jno. 1:10) but confessed theirsins as all Christians should. No, one does not have to know all the Bible in order to be saved. God makes allowance for growth (see 1 Pet. 2:2 and Heb. 5:12).If that growth is not fast enough God will judge himaccordingly. One could be in serious trouble on theday of judgment if he is sluggish in his growth! Yes,one sin may keep a man out of heaven (see Mk.10:21). Jesus told the rich young ruler that one thingcould keep him out of heaven.

A Baptist preacher told me during a debate that it was easier to go to heaven than it was to getmarried. He said all one has to do to go to heaven isbelieve but it takes a great deal to get married! Thisseems rather humorous on the surface but one must understand that Baptist preachers are shot through with Calvinism. They believe that Jesus as a personis imputed to them when they believe. Since Jesus asa person is imputed to them when they believe, since Jesus is perfect, they are perfect! They don't have toworry about going to heaven—they have it made. Another Baptist preacher chided me by saying,"Hogland is saved today and may be lost tomorrow,I don't have to worry about that because Jesus hasbeen imputed to me and he is perfect". It doesn't take a Solomon to understand why they believe in"once in grace always in grace." If on the day ofjudgment I felt that God would look at Jesus insteadof Ward Hogland, I could believe in the security ofthe believer.

The reason the modern neo-Calvinist shouts "no one is perfect" is that he really believes one must be.He teaches it in a round-about way but when reducedto the lowest denominator this is it. He talks about us believing in a legalism but he is the culprit. He believes one must be perfect in order to get to heaven. In Rom. 4:3, Paul says, "Abraham believedGod and it was counted unto him for righteousness."

A. T. Robertson, the fine greek scholar says, imputedmeans to "Set down on the credit side of the ledger."You will note that it was Abraham's faith which was put to his account and not Jesus Christ. Likewise ourfaith is put to our account when we obey God. It is catastrophic for one to argue that Christ as the objectof our faith is imputed to us rather than the faithitself. We are told that on the day of judgment, God will judge Christ rather than us. It seems that someone is confused. In Acts 17:31 Paul says Godwill judge the world by Jesus Christ. We learn that Christ will be the "Judge" rather than the one "judged." In Rom. 14:21 we are told that the individual will give an account for his life.

The reason the Calvinist is a legalist is that hereally believes just one sin could send his soul to hell.Baptist preachers will not blush when they tell youtheir soul is as perfect as God. They will tell you thatSatan cannot get to their soul. The reason for this isthe imputed idea. A Baptist preacher told me his soulwas as perfect as God himself! They argue the onlything which sins is the BODY but not the SOUL.BODY sins do not count. Ben M. Bogard, well known Baptist preacher of a former decade, arguedthat when one sins this will not send his soul to hell but God will whip the hell out of him on this earth!This fits into the imputed idea. If Christ as a personis imputed to us when we believe, then since he isperfect, we are perfect.

TEACHING MATTERS OF PERSONAL FAITH OVERSEAS

Paul spent two chapters (Roman 14 and 1 Corinthians 8) on the importance of personal faith.Rom. 14:22,23 read: "Hast thou faith? Have it to thyself before God. Happy is He that condemnethnot himself in that thing which he alloweth. And hethat doubteth is damned if he eat, because he eatethnot of faith: for whatsoever is not of faith is sin." A number of men have made preaching trips to the Philippines since Roy Cogdill and Cecil Willis in

1970. Much and lasting good resulted. Some hold

doctrinal positions on personal faith which are

contrary to those commonly-believed among

conservative brethren today. That makes them

neither right nor wrong, but it does make them

different, and because they are controversial,

potential causes of trouble. With one exception, we

have not taught on these while there. The

exception: the covering question. It was not taught

as a matter of fellowship. BUT IS WAS TAUGHT!

Unfortunately, some Filipinos are now holding it as

a test of fellowship. The disciples went beyond their

masters. One consequence is a Filipino who believes

this should be a test of fellowship wrote to a US

church supporting a man who disagrees concerning

him. The man's support was cut off.

Brethren, I plead with you: have a care. Churches overseas are faced with enough native, "home-grown" problems. They don't need any "made-in-America" imports. The Filipino brethren ought not to be burdened with American positions which are controversial and questionable even here in the U. S.Otherwise, the results might be far worse than you anticipated or desired. What kind of a price do youwant others to pay for your personal faith? So again,"Hast thou faith? have it TO THYSELF (emph mine-whl) before God. ..." and don't introduce it overseas.

SALVATION AND THE IRS

For the first time since the mid-1960's, the IRS audited my 1976 income tax return. Presumably sincethey were dissatisfied with it, and since my 1977return was made on the same basis, they will audit italso. Unless my appeal is approved, it will cost me abundle in additional taxes. The IRS has become very,very sticky about what it will accept as a deduction,and the proof necessary to substantiate it. While thisis important to all preachers, it is especially criticalto those Americans preaching overseas. And this is most particularly true because of the plunging dollar.Such men can ill afford to get nailed with a surprisepackage of hundreds of additional dollars of incometaxes. Some examples:

The auditor insisted I have records of my driving,down to the individual trip, precise mileage, purposeof the trip and the individual I saw. The fact I use one car exclusively for preaching was totally discounted. Considering the multiplicity of trips bothlarge and small a preacher makes in the course of hiswork, the task of records-keeping assumes gigantic proportions. Next, the matter of business deductions (books, religious periodicals, postage, stationary, telephone, office supplies, etc.): be prepared to document them in detail. Thirdly, the auditor refusedto accept religious and charitable deductions for anyorganizations not listed in the IRS references, even though these have been routinely accepted for at leasta decade. My biggest problem, however was over theletter for the "parsonage allowance". Every place Ihave been and most preachers I have discussed thiswith have a similar letter. Incidentally, mine was recorded in the minutes of the business meetings and contained the specific statement, "as required by the

internal revenue laws of the United States and the

administrative requirements of the Internal Revenue

Service".

In what must be the understatement of the year,the auditor said the IRS was tightening down. The letter now must state in precise detail exactly whatthe exemptions include. To wit: either list by dollar amounts specifically what is permitted forparsonage allowance, utilities, upkeep and repair, and necessary improvements (all normally the responsibility of the church when it provides a preacher's house instead). Or, specify the parsonage allowance is for an amount equal to the fair marketrental value of the house (suggestion: back this with a written statement from a reputable real estate dealer) plus documented costs for these other items.Failure to have the letter amounts to a very large difference in income tax due.

On the car, I recommend churches specify in this

same letter that the preacher is permitted so many

miles per year for business mileage; or better:

specify a fixed amount of his income for this purpose.

If you do any traveling around, this figure will be

substantial.

An unstated but obvious conclusion is the IRS is

trying to force as many people as possible onto the

short forms (more tax collected). This audit was

part of that pressure. So, brethren, and especially

preachers overseas, if you have a letter from your

supporting church/es authorizing these things, ask to

have it rewritten. Have it checked with the IRS or

someone thoroughly knowledgeable in the latest

interpretations of the internal revenue laws.

Otherwise, it may be costly.

A PLUG FOR OVERSEAS WORK My view is probably conditioned by my military service. Since my baptism I spent about as much time overseas as I did in the US. Of special concernis the apparent shying away from it by all but a handful of preachers. I don't think I'm overstating the case when I suggest far too few parents,preachers, elders and others are encouraging men towant to do and prepare themselves for overseas work.We ought to hold up such service as desirable and tobe sought after, that which will be very satisfying tothose engaged in it. I have listened to a lot of "reasons" why not ("My kids will be too far from their grandparents." or its reverse, "My grandchildren will be too far away from me." —" I don't know if I can adapt". "I don't want to subject my wife and children to such hardships." —and others). I wonder how many of these are simplyexcuses to cover the fact we just don't want to go.No one argues overseas work is not different. But if you are willing to try, I guarantee it will be an experience (or experiences, plural, once it "gets intoyour blood") you will treasure for the rest of your life.There are hardships—your standard of living will belower, especially in non-English speaking nations.Also, there is always a degree of uncertainty ("I wonder if the brethren at _will continue their support?"). Onthe other hand, you might go to a place where peoplewill give the gospel of Christ a fair hearing, and want

to learn and become obedient to it. Or, you might goto a place as stony as Japan, and be able to count ten years' converts on the fingers of one hand. Butthink of the joy in heaven over each one, and thatyou have been privileged to lead them to the Lordunder such difficult circumstances!

Not everyone is cut out for overseas work. But Iam convinced more are, or would be, if they wouldget rid of their excuses and those in positions to do so would encourage them to go. And who knows: youmight just find life enjoyable in God's service even without a color TV, car, wardrobe overflowing withclothes and the host of other material "goodies" wehave here in the US. Try it; you might just like it.

REPORT ON AUSTRALIA

Some interesting and exciting work has been going on in Australia. Bob Harkrider and Robert Turner recently made a three month's preaching tripthere. Bob has permitted me to summarize his articles printed in another paper that Searching The Scriptures readers might learn of this work. Look forit: I guarantee you will both be surprised and pleasedwith the situation "down under".

FUTURE TRIPS TO THE PHILIPPINES

Barring an unforeseen situation, and God willing,my next trip to the Philippines is planned for 1980. Iintend being there three months, teaching "Methodsof Teaching", in thirteen different locations. Others plan preaching visits in 1979. Their efforts will beunlike those of previous trips. The work there is nowso wide spread no person nor group can hope to seebut a small portion of it. Those going in 1979 willspend their time in one or two places, working withthe preachers and churches in these local areas. Theiremphasis will be on edifying the saints in Christianliving.

"Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man befound faithful. But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. For I know nothing by myself: yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until theLord come, who both will bring to light the hiddenthings of darkness, and will make manifest the counsels of the hearts: and then shall every man havepraise of God." (1 Cor. 4:1-5.)

We may count ourselves to be among the poor, butGod has given us some very precious things that areto be used in His service. In fact, we are to present our bodies to Him for His service. He has no hands but our hands and no tongue but our tongues to work among men to their salvation, so He counts us stewards of our bodies that are fearfully and won-derfully made. "Let not sin reign in your mortalbody, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and yourmembers as instruments of righteousness unto God"(Rom. 6:12, 13). "What? know ye not that your bodyis the temple of the Holy Ghost which is in you,which ye have of God, and ye are not your own? Forye are bought with a price: therefore glorify God inyour body, and in your spirit, which are God's" (1 Cor. 6:19, 20). We are purchased, having beenredeemed by the blood of Christ, so we are not free todestroy our bodies in dissipation and sin. They areours only to be used as the Owner suggests. What He requires of us is for our good, and He wants us tobe servants of all. "And whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many"(Matt. 20:27, 28). Christ is our example in stewardship as He is in all other things. He is our example and we are to follow His steps.

A very worthy prayer that came from the depths ofPaul's heart has a goal stated that could well become our own. "And the very God of peace sanctify youwholly; and I pray God your whole spirit and souland body be preserved blameless unto the coming ofour Lord Jesus Christ" (1 Thess. 5:23). We are tohold nothing back from Him because we and all thatwe possess came from God. We are in no position todeny God anything that He requests, nor are we atliberty to put off obedience until some convenientseason. "For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as ifthou hadst not received it" (1 Cor. 4:7)?

God has stated that we are His purchasedpossession living on His good earth, with the happyprivilege of being His children and heirs according toHis grace. "Every good gift and every perfect gift isfrom above, and cometh down from the Father of lights, with whom is no variableness, neither shadowof turning" (James 1:17). We have no room for boasting if we learn to be channels of blessings tothose about us, but we do have the right to rejoice ingiving because it is more blessed to give than toreceive. Let us think of giving service to the sick andaged, and kind words to those in sorrow. These are but examples of the many things we may do to theglory of God and in service to our fellow man. God gives us the things that sustain us that we may livein His service and have the joy of accomplishment. Itwould be a better world if we. could all learn to bear one another's burdens.

Thieves know only the rule of force. They live by

the philosophy: What is yours is mine if I can get it.

The Christian is guided by the teaching and example

of Christ in saying, What is mine is yours if you need

it, and I will gladly share with you. Too many are

indifferent to the needs of others even though they

are not thieves. They, in effect or practice, say, What

is mine is mine, and I will keep it. These three

concepts are illustrated in the story of the good

Samaritan (Luke 10:30-37). The church at Jerusalem

must have been taught to live by the spirit that

Christ taught. "Neither said any of them that ought

of the things which he possessed was his own" (Acts

4:32b).

The apostles were human or earthen vessels in which the eternal truths of God were deposited. Theyrealized that this precious treasure was not theirs tohoard or keep to themselves. Paul understood that the great revelation given to him made him debtor toothers and that he would be condemned if he keptthat which was for all (Rom. 1:14-19; 1 Cor. 9:16, 17; 2Cor. 4:7; 5:20). Those of us who have copies of theBible in our possession are in possession of the greatrevelation of the wisdom and will of God. This revelation belongs to us; our children, and to all others (Deut. 29:29; Mark 16:15; 2 Tim. 2:2; 1 Tim. 3:15). Let us come to realize that the truth that can make men free is for all that will accept it. It is not ours to keep shut up within us. Jeremiah was in derision for teaching and warning the people, so hesaid: "I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was wearywith forbearing, and I could not stay" (Jer. 20:9).Peter and John were commanded not to speak at allor to teach in the name of Jesus. They knew thatthey were in great danger of serious punishment oreven death, but they answered: "We cannot but speak the things which we have seen and heard" (Acts 4:18-20). It would be wonderful today if morepeople felt compelled to speak in the name of theLord. This can be done both publicly and privately.

Time is a precious commodity that we can use tothe glory of God. In fact, each person has twentyfour hours every day to devote to His service. Many have strong selfish plans for their time so theycannot serve the sick and aged, nor can they study orteach the word of God. We must learn to save some of our time for works requested by the Lord or wecannot be great servants to whom the Christ will say,"Well done, thou good and faithful servant, enterthou into the joy of thy Lord". Are we good stewardsof our time, or do we use it all in selfish interests?

Each man has an influence which is more effective than he may realize. His influence may be good or evil. It can be dedicated to God's purpose by being used to persuade people to turn to the Lord in faithful obedience. One's tongue, Time, Bible knowledge and other valuable things at his disposalare involved in exerting a good influence. There are many that could be assets in the work of righteousness who never seem to try to encourage,warn, correct, persuade, or influence others in any way. Many do not realize their power, so in gathering not they

scatter abroad. (Matt. 12:30). There is no place tor

the neutral person. There is no person without an

influence if he lives among his fellows. He may be

dead weight, an evil influence, or a power for good.

Let us be good stewards by making conscious efforts

to cause good things to happen.

Money that is earned by lawful means and used unselfishly is certainly not filthy lucre. That which could be the mammon of unrighteousness may beused so as to honor God and be one of the reasons that He will be pleased to give unto us the true riches. God loves a cheerful giver and is pleased withthe proper and worthy sacrifice. Money can become man's god through covetousness, or it can be his servant to be used as an instrument" of righteousness.This is one realm in which man should be a good steward. The Bible says more about giving and the right use of money than it does about the often mentioned subject of baptism. If there is the love of money, one will be pierced through with manysorrows because there are many evil by-products ofthis misplaced affection. If we give ourselves to God, it will be easier to give our money to His service.

What do you have by the grace of God that youshould share? Are you a wise and faithful steward ofthose things? If so, when the Master returns, He willinvite you to enter into the joys of your Lord. We arenot saying these things to minimize worship and basic first principles. We come as penitent and obedient believers when we give ourselves to His service and become stewards of His gifts to us.

"What do you call work? . . . Does a boy get achance to whitewash a fence every day?" By thisreverse psychology, Tom Sawyer collected from hisfriends an apple, a kite, and a dead rat (with thestring for swinging it), for the privilege of doing hiswork for him! Even so, Satan uses his "wiles" or expert methods todeceive and damn (Eph. 6:11). He calls "evil good, andgood evil," puts "darkness for light, and light fordarkness," puts "bitter for sweet and sweet for bitter!"(Isa. 5:20). He calls unbridled lust "love," in fornication, polygamy, and homosexuality (2 Sam.13:1ff). He calls enslavement to the most degradingsins "freedom" (2 Pet. 2:19). Man thinks it a grandprivilege to believe these lies and to live in them!

Eve "Being Deceived"

Eve "being deceived was in the transgression" (1Tim. 2:14). God said of the tree of the knowledge ofgood and evil, "Thou shalt not eat of it." Death wasthe penalty. Satan cast doubt on that, asking howanyone could die after eating of a tree "good for food," "pleasant to the eyes," and "to be desired to make one wise" (Gen. 2:17; 3:lff). Sin, which damnsthe soul and separates from God, was thus presented as the highest good. Satan makes use of the samereverse psychology on us today (I John 2:15-17).

Use of Terms

"Progress" has been a "good term" for many generations. No matter what applied to, "if one can 'make it stick' it will validate almost anything" (Richard Weaver, The Ethics of Rhetoric, p. 212). Togo "onward and abide not in the teaching of Christ"has long been heralded as "progress," though such isthe very essence of sin (2 John 9:1, John 3:4). When brethren digress from the Bible pattern for the church's work, worship, organization, discipline, anddoctrine, "Sober-mindedness is dismissed with a kindof Hip Hurrah! Here we go—Bible or no Bible!" (Daniel Sommer, Apostolic Review (27 April 1915), p. 8).

True progress is man thinking God's thoughts afterHim and patterning his ways after His. That progress can be made only as we carefully obey God's Word—"it shall not return unto me void, but it shall accomplish that which I please," says God (Isa. 55:8-11). Yet, some will do anything in religion that iscalled "progress" or "a good work," will compromiseanything to avoid being called "anti-progressive,"and will approve anything labelled "progressive."

Criminals, those hardened by wanton killing inwar, and others who fear neither God nor man, reflect their spirit in speech. "By an apparently universal psychological law, faeces and the act of defecation arelinked with the idea of killing, of destruction, of totalrepudiation—perhaps the word 'elimination' would comprise the whole body of notions" (Weaver, Rhetoric, p. 225). The normal hierarchy of terms (TOP TO BOTTOM: help, love, beauty, create, verses hurt, hate, destroy, eliminate, attack, exploit,abuse, etc.) is inverted, so that to speak of self orothers in the most hurtful, degrading way is a thing of pride. The "filthiness," "foolish talking," and"jesting" forbidden in Ephesians 5:4 is a way of lifeto many people, whose tongues know no restraint.

Satan As "An Angel of Light" Most people think if someone professes Christ, holds a Bible, and claims to do God's will, then God is pleased. To the contrary, many are "false apostles," "deceitful workers," ministers of Satan "transformed as the ministers of righteousness" (2 Cor. ll:13ff; 1 John 4:Iff). The only way to distinguish "the spirit of truth, and the spirit oferror" is by constant reference to God's Word (v. 6). Nowhere is Satan's use of reverse psychology more pronounced than in religion. He dupes and deceivesmany of his best friends into thinking they wage waragainst him. Matthew 7:21-23 shows that many willbe lost who imagined themselves to be doing "many wonderful works" but who worked lawless deeds in their religion.

Justify Popular Sins

What better way to sooth guilt than by having

preachers use reverse psychology on popular sins. J.

W. Roberts argued that opposition to Masonic lodgesand smoking is "sociological rather than strictly religious." The truth is that social pressures cause such sins to be winked at, then approved, then practiced! The mind of the world does not subjectitself to the will of God. The principles and practicesof this world are selfish and indulgent, not spiritualand sacrificial, Such deeds as gambling, drinking intoxicants, and wearing "abbreviated" clothing areaccepted on the basis of the desires of the flesh andmind, rather than weighed in the light of the gospel(Eph. 2:1-3).

Paul pled with his brethren "that ye present yourbodies a living sacrifice, holy, acceptable unto God,which is your reasonable service. And be not conformed to this world: but be ye transformed by therenewing of your mind, that ye may prove what isthat good, and acceptable, and perfect, will of God"(Rom. 12:1 2). The social pressures of this world donot commend and promote the spiritual, transforming power of the gospel, but rather restrain it wherever possible. The Devil has no better friends than Billy Graham, who recently appeared on a television interview in Las Vegas, denying that gambling issinful. Another preacher bemoans how "social background" and tradition make us "biased and prejudiced" against those who drink socially and gamble (Arnold Hardin, The Persuader (17 Sept. 1978), published by Scyene Rd. Church of Christ, Dallas, Tex.). Such talk is unmitigated reverse psychology. Worldly tradition and social conformity are the very forces which give rise tosocial drinking and gambling—and to preachers who defend such. Leroy Garrett shows the spirit of this age when he denies the sinfulness of "a social drinker .... the moderate drinker," "gambling andliquor-by-the-drink . . . . a cocktail with the evening meal .... dancing .... short dresses .... those who go to the track and put two dollars on a nag"(Restoration Review, Vol. 17, p. 185 and Vol. 16, pp. 394-95):

God's people do not have to be captivated by theungodly culture in which we live nor by the deception of Satan's reverse psychology. Let us be in the world without being of it. Let us not be ignorant of Satan'sdevices.

"That Settles It"

There is a sign on a hillside near Portsmouth,Ohio which says: "God said it We believe it That settles it" Central Church of Christ (Instrumental) Nowif they could just find in the New Testament where God said anything about instrumental music, that would settle a big controversy!

The word of God lucidly teaches that good worksare an essential part of the Christian's life. One passage in which the importance of works is beautifully taught is Ephesians 2:10, "For we are his workmanship, created in Christ Jesus unto goodworks, which God hath ordained that we should walk in them."

Mr. Wuest in his Word Studies in the Greek New Testament makes the following observations on the language of Ephesians 2:10: "We ourselves then having been created anew by God (taught in "workmanship," DM) and good works being the object to which that new creation looked . . . These good works were prepared beforehand 'that we should walk in them.' The word 'walk' is peripateo, 'to regulate one's life, to conduct one's self, to order one's behavior.' 'In them' is entoutois, 'in these,' namely, the good works, locative of sphere.We are to order our behavior within the sphere ofthese good works."

Now notice the expositor's comments on this verse:"God's purpose in the place which He gave to good works in HIS DECREE WAS THAT THEY SHOULD ACTUALLY AND HABITUALLY BE DONE BY US. His final object was to make goodworks THE VERY ELEMENT OF OUR LIFE, thedomain in which our action should move," Vol. 1, pages 70, 71, the exegesis of Ephesians (all emphasismine throughout. DM). Brethren, think about it — our spiritual creation is for the purpose of good works!

Prerequisites

In order for us to successfully and fully engage ingood works there are certain prerequisites. "If a man therefore purge himself from these," Paul wrote to Timothy, "he shall be a vessel unto honour, sanctified, and meet for the master's use, AND PREPARED UNTO EVERY GOOD WORK" (2Tim. 2:21). Paul is teaching Timothy that involved inhis preparation to every good work he had to purgehimself from hypocrites in the Lord's church andfrom their damaging influence (2 Tim. 2:19-22). We ourselves cannot walk in good works if we allowworldly people to influence us (1 Cor. 15:33).

In our preparing for and performance of goodworks we need to be prayerful (1 Thess. 5:17), study God's word (2 Pet. 3:18), increase in wisdom (Jas.1:5,6, and be faithful (2 Tor. 3:2, Rom. 2:21-23). In other words, we must develop spirituality and maturity. We must also look for opportunities to dogood and be ready to every good work (2 Tim. 1:16-18; Tit. 3:1).

The Very Element of Our Life

Works are indeed to be the very element of the Christian's life (Eph. 2:10). There are many passages in which this truth is taught. Paul exhorted the Corinthians, "Therefore, my beloved brethren, be yesteadfast, unmoveable, always abounding in the workof the Lord, forasmuch as ye know that your labouris not in vain in the Lord" (1 Cor. 15:58). The language "abounding in the work of the Lord" is demonstrative of how characteristic works are to be of the Christian. The phraseology is teaching that Christians are to be engrossed in doing works whichthe Lord has commanded (see 2 Tim. 3:16, 17). Mr.

W. E. Vine defines the word rendered "abound" as follows: "To exist in abundance," Vine's ExpositoryDictionary of New Testament Words, vol. 1, page 17. Mr. Joseph Thayer wrote thus regarding "perisseuo"(abound), "To be in affluence . . . , to be pre-eminent . . . to overflow," Thayer's Lexicon, page 505. In "abounding" in good works we will be "rich in goodworks," "doers of the word," and possess a working faith which justifies (1 Tim. 6:18; Jas. 1:22; 2:24).

Motivation For Works

Beloved, the works we perform are to be motivatedby love. Paul wrote concerning that which justifies,"For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love" (Gal. 5:6). Hence, an active faith ("works") is prompted by love. See also 1 Cor. 13:1

8. Love for God, fellowman, and a desire for our own salvation should motivate us to unreservedly performand execute all of God's commandments (1 John 3:17, 18; 5:3).

The faithful child of God is not motivated out of self-promotion and personal aggrandizement. He does not conspicuously perform works to secure the acclaim and ovation of others. His desire is to glorifyand magnify the God whom he humbly serves (Matt.5:16).

Absence of Works

It is God's will that his children be fruitful. Paul wrote, "That ye might walk worthy of the Lord untoall pleasing, BEING FRUITFUL IN EVERY GOODWORK, and increasing in the knowledge of God"(Col. 1:10). Again, "And let ours also learn to maintain good works for necessary uses, THAT THEY BE NOT UNFRUITFUL" (Tit. 3:14).

The fruitless child of God has no hope of eternalsalvation. The unproductive child of God is comparedto effete, worn out soil which does not produce thatwhich is desirable (Heb. 6:4-8, Lk. 8:14). Jesus taught that all who are fruitless will be taken away(severed from Christ) and burned (John 15:2, 6) James taught that an inoperative, dead faith (faithwithout works) will not justify (Jan. 2:14-26).Accordingly, Paul prayed, "Now the God of peace. . . make you perfect in every good work to do hiswill . . ." (Heb. 13:20, 21).

Conclusion

works. Relative to the Judgment Paul taught, "Who (God) will render to every man according to his deeds" (Rom. 2:6). See also 2 Cor. 5:10 and 1 Pet.

1:17. John later wrote, "... Blessed are the dead which die in the Lord from henceforth: Yea, saith theSpirit, THAT THEY MAY REST FROM THEIR LABOURS: AND THEIR WORKS DO FOLLOW THEM" (Rev. 14:13). Beloved, in view of our works,what will be received on the Judgment Day? Will ourworks be the quality and quantity necessary to having a home in heaven? (Matt. 7:21-23; 25:14-46.) No, we cannot "work our way to heaven" or earn salvation. If we are saved, it will be foremost by thewonderful grace and mercy of God (Tit. 3:5; Eph. 2:8, 9). Yet, none can be saved without obedience (works) (Heb. 5:8, 9). We have been created in Christ unto good works, which God hath before ordainedthat we should walk in them" (Eph. 2:10).

"This is a faithful saying, and these things I willthat Thou affirm constantly, that they which have believed in God might be careful to maintain goodworks. These things are good and profitable untomen" (Tit. 3:8).

IN THE NEWS THIS MONTH

BAPTISMS 271 RESTORATIONS 103 (Taken from bulletins and papers received by the editor)

Bound Volumes

We still have a few bound volumes of STS on hand. There are a few Volume 9-10; 11-12; 13-14; 15-16; and 17-18. These sell for $8.50 each. BoundVolumes of periodicals such as Searching The Scriptures are among the best investments youcan make in books. They increase in value as timepasses due to the small number printed. Send yourorder to:

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P. O. Box 68 Brooks, KY 40109

Help Us Circulate This Paper

How many of our readers have friends or relatives (what about your married children?) whoreceive no good religious paper in their homes?One of the best gifts you could give them and oneof the greatest favors you could show them wouldbe to subscribe to STS for them. Already many ofour readers are sending in new subscriptions tohelp us with our drive to reach 10,000 circulation bythe end of 1979, our twentieth year of operation.Wilt you help also?

The scriptures are replete with the teaching that onthe Judgment Day we shall receive according to our

WILSON ADAMS, 4440-L Banbury Lane, S.W., Roanoke, Virginia 24018-On September 3, 1978 we began work with the Georgia Avenue church in this city. We look forward to a goodwork together and so far have not been disappointed. Our first Sunday here was also the first Sunday the church met in its new building. It was an exciting day to say the least. The building isnot extravagant but is adequate and comfortable. I feel the brethren here should be commended in their use of the lord's money. Roanoke, the hub of western Virginia, has over 200,000 people in its metropolitan area. We are the only sound congregation here. Last month we averaged 35 in attendance withthree restorations and we had one family of five to place membership. So we are very encouraged. If any readers haverelatives or friends here please drop us a note that we may make contact with them. When traveling in the beautiful Shenandoah Valley or along the Blue Ridge Parkway please stop and worshipwith us. This will encourage us. See our ad in this issue for directions and times of meetings.

DAVID FRASER, P.O. Box 409, Gordon, Georgia 31031—Wehave just closed a good gospel meeting at Hardies Chapel withJimmy Tuten of Charleston, S.C. preaching. The lessons were informative, brethren were edified and visitors from the community were taught the simple plan of salvation. The work ofthe Lord is truly a "mission field" in middle Georgia. Faithfulcongregations are few and far between. Gordon is located about 20miles due east of Macon. To any vacationers or other traveling brethren, you may be assured of a local congregation trying to stand for the revealed things of God at Gordon, Georgia. I am tobe at the Charleston Heights congregation in South Carolina inOctober and then with the Clermont, Florida church in November.RON HALBROOK, 1021 Welford Dr., Xenia, Ohio 45385. I will send a free copy of my new tract, "UNITY WITH CHRIST AND CHRISTIANS" to anyone who will enclose a self-addressed,stamped envelope with the request. An attractive cover was doneby a professional artist. Textual study is provided in the 21 pages on John 17, Acts 2, and passages in Ephesians. It concludes witha brief discussion "Applying Principles of Unity" both in the firstcentury and modern times. The tract is designed for the averagereader. CLIFTON INMAN, Box 1093, Parkersburg, West Virginia 26101(Concerning the Inman—Adams Debate) — The report of this debate in a recent issue of SEARCHING THE SCRIPTURES manifested a good spirit on the part of Wiley Adams, its author.There are some inaccuracies in the report however. One of them isvery basic. Inman did not argue that support of radio programsfrom the treasuries of churches (sent to the sponsoring church) isjustified by expediency. I unqualifiedly offer a reward of $1,000 toany man who can prove that I have argued such. I was the firstto point out that nothing can be expedient which is not first authorized. I presented a chart which illustrated this point. That chart is published in the WILLIS — INMAN DEBATE. If youbrethren would take a good look at the point I did make, it will help us toward that unity which I believe each of us sincerely

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desires.

As for "hiring the services of an institution," I asked in the debate for one example from the Scriptures where the church fromits treasury ever hired the services of any institution. I am stillwaiting for the answer. If "to have authority" means to have a scriptural example, there is no authority for the church to "hirethe services" of any institution. When you have thought thisthrough you will be a long way on the road to understanding andunity.(Editor's note: We are not disposed to rehash the debate withbrother Inman through the paper but think it stands on its ownmerits. Those who attended the debate we had in Middlebourne,West Virginia back in May, or heard or read the WILLIS— INMAN DEBATE will certainly be baffled by this statement from him. As to "hiring services from an institution" we did notargue that authority is only established by example. We showedthat Bible authority is both generic and specific, expressed in precept, approved apostolic example or necessary inference. If brother Inman does not believe it is scriptural for the church tohire services which enable it to carry out its work, we wonder ifthe church where he worships generates its own electricity or if it"hires" it from a company in that business? You may order theentire debate on Cassette Tape from: The Spoken Word, P.O. Box 127, Greenville, Indiana 47124. The hearer may then determine forhimself just what was and what was not argued.)RONALD DRUM, Naples, Florida — I was recently in a meetingwith the small church in West Aiken, S.C. They have 15 membersplus children in attendance and assemble in a trailer, which for thepresent is adequate. Two families connected with the large DupontPlant between Aiken and Augusta, have added much strength tothis congregation. They are: Dwain and Brenda McMullin andMax and Tonya Burnham. They have been handling their own teaching activities but do stand in need of a man to work there full-time. They need a man who can bring a good portion of hisown support. If interested contact Dwain McMullin, 604 CardinalDr., Aiken, SC 29801.

PREACHERS NEEDED PERRY, FLORIDA — The Spring Warrior church, located six miles south of Perry, is looking for a full-time evangelist, Thechurch averages about 100 in attendance, can fully support a man,and furnishes a nice three bedroom house on an acre lot. Call Buddy Bethea (904) 584-6443 or David Gamble (904) 584-7255.MARKED TREE, ARKANSAS — The church in Marked Tree,Arkansas, located in northeast Arkansas, 40 miles from Memphis,Tennessee, is in need of a gospel preacher. The church is self-supporting. If interested contact Doyle Tarlton by calling 358-2726 or 358-2542 after 6 P.M.. or write the church at Box 115,Marked Tree, AR 72365. NEWTON, NORTH CAROLINA — The church here is looking for a faithful gospel preacher to begin work with us as soon aspossible. We are a small group of about 35 members and canprovide $300 a month support at the present time. The rest willhave to be raised elsewhere. There is a great potential for growthin this beautiful area of the country. Interested parties should contact: Tony Johnson, Rt. 1, Box 540-11, Conover, NC 28613 (phone 704-256-7623, after 6 PM), or Jerry Wright, 205 Morn-ingside Dr., Newton, NC 28658 (phone 704-465-1704).SANTA BARBARA, CALIFORNIA — The church here is looking for a faithful gospel preacher to work full-time as soon aspossible. The church building is located in the midst of an area ofapproximately 200,000 people. The building is nice and free of debt. We have four elders and the church is self-supporting. Those interested should write: Church of Christ, 2310 Chapala,Santa Barbara, CA 93105, in care of the elders. Or call one of the following numbers: 805-964-1049; 964-1849; 967-0609 or 964-9774.