13. But all this error results from that miserable inherent plague,
that evil termed "original sin." It is a blind wickedness, refusing
to recognize the Word of God and his will and work, but introducing
instead things of its own heathenish imagination. It draws such a
thick covering over eyes, ears and hearts that it renders men unable
to perceive how the simple life of a Christian, of husband or wife,
of the lower or the higher walks of life, can be beautified by
honoring the Word of God. Original sin will not be persuaded to the
faithful performance of the works that God testifies are well
pleasing to him when wrought by believers in Christ. In a word,
universal experience proves that to perform really good works is a
special and remarkable grace to which few attain; while the great
mass of souls aspiring after holiness vainly busy themselves with
worthless works, being deceived into thinking them great, and thus
make themselves, as Paul says, "unto every good work reprobate." Tit
1, 16. This fruitless effort is one evil result of the error of human
ideas of holiness and the practice of self-chosen works.
14. Another error is the hindrance--yes, the suppression and
destruction--of the beautiful virtues of humility, meekness, patience
and spiritual harmony here commended of Paul. At the same time the
devil is given occasion to encourage fiendish blasphemy. In every
instance where the Word of God is set aside for humanly-appointed
works, differing views and theories must obtain. One introduces this
and another that, each striving for first recognition; then a third
endeavors to improve upon their doctrine. Consequently divisions and
factions ensue as numerous as the teachers and their creeds; as
exemplified in the countless sects to this time prevalent in Popedom,
and in the factious spirits of all time. Under such circumstances,
none of the virtues like humility, meekness, patience, love, can have
place. Opposite conditions must prevail, since harmony of hearts and
minds is lacking. One teacher haughtily rejects another, and if his
own opinions fail to receive recognition and approval, he displays
anger, envy and hatred. He will neither affiliate with nor tolerate
him whose practices accord not with his own.
15. On the other hand, the Christian life, the life of faith with its
fruits, controlled as it is by the Word of God, is in every way
conducive to the preservation of love and harmony, and to the
promotion of all virtues. It interferes not with the God-ordained
relations of life and their attendant obligations upon men--the
requirements of social order, the duties of father and mother, of son
and daughter, master and mistress, servant and maid. All life's
relations are confirmed by it as valid and its duties as vital. The
Christian faith bids each person in his life, and all in common, to
be diligent in the works of love, humility, patience. It teaches that
one be not intolerant of another, but rather render him his due,
remembering that he whose condition in life is the most insignificant
can be equally upright and blessed before God with the occupant of
the most significant position. Again, it teaches that man must have
patience with the weakness of his fellow, being mindful of how others
must bear with his own imperfections. In short, it says one must
manifest to another the love and kindness he would have that other
extend to him.
16. To this Christian attainment, contributes very largely the single
fact that a Christian is conscious he has, through Christ, the grace
of God, the forgiveness of sins and eternal life. And these not for
his own merits or peculiar life and works, but because he is, no
matter how insignificant in condition before the world, a child of
God and blessed; a partaker, if he but believes, in all the blessings
of Christ, sharing equally with the most eminent saint. So, then, he
need not look about for works not enjoined upon him. He need not
covet those wrought in prominence and by the aid of great gifts of
God--of unusual attainments. Let him confine himself to his own
sphere; let him serve God in his vocation, remembering that God makes
him, too, his instrument in his own place.
Again, the occupant of a higher sphere, the possessor of higher gifts
and accomplishments, who likewise serves in his vocation received
from God, should learn and exhibit harmony of mind. So shall he
continue humble and be tolerant of others. He should remember that he
is not worthier in the eyes of God because of his greater gifts, but
rather is under deeper obligation to serve his fellows, and that God
can use the possessor of lesser gifts for even greater
accomplishments than himself can boast. Having so learned, he will be
able to manifest patience, meekness and love toward his weak and
imperfect neighbors, considering them members of Christ with him, and
partakers of the same grace and salvation.