Truth Magazine

By Mike Willis

The Great Commission instructed the apostles to take the gospel into all the world – to preach the gospel to every creature of every nation of the world (Matt. 28:18-20; Mk. 16:15-16). The apostles and early church did not quickly and easily learn that the gospel was given for all of mankind. The first step outside the boundaries of Judaism was when the gospel was preached to the Samaritans. Acts 8 records the conversion of the Samaritans.

Jewish persecution against the church became so intense that Stephen was stoned to death (Acts 7:58-60). Under the leadership of Saul of Tarsus a general persecution broke out against the church, resulting in the scattering of Christians throughout the regions of Judea and Samaria. “Therefore they that were scattered abroad went every where preaching the word” (Acts 8:4). How frequently, those events which come to us under the providence of God and which we judge to be harmful to us bring God’s richest blessings!

Philip, The Evangelist

Among those who were scattered abroad was Philip the evangelist, one of the seven chosen in Acts 6 to serve in administering the benevolent needs of the widows. Those chosen for that work were “of honest report, full of the Holy Ghost and wisdom” (Acts 6:3). This God-fearing, honorable man went to Samaria and preached the gospel to the Samaritans. Here is the record according to Luke.

Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city. But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done (Acts 8:5-13).

As Philip took the gospel to the Samaritan people, he was moving outside the Jewish race. The Samaritans were a half-breed people, half-Jew and half-Gentile. The Jewish people had no association with the Samaritans (Jn. 4:9) and looked with contempt upon them. Nevertheless, Philip took the gospel to these people, realizing that they had the same need for salvation as did the Jews.

Philip’s Sermon

1. Philip preached Christ to the Samaritans. The Samaritan people accepted the Pentateuch as a revelation of God and, therefore, had an expectation of the coming of the Messiah. When Jesus taught the Samaritan woman at the well, she said, “I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things” (Jn. 4:25). The Pentateuch promised that all nations of the earth would be blessed through the seed of Abraham (Gen. 22:18). Moses foretold the coming of another prophet like him whom the people should obey (Deut. 18:15-17). Based on these and other promises, the Samaritans lived in anticipation of the coming of the Messiah. When Philip preached Christ, he preached that the Messiah had come.

2. Philip preached the things concerning the kingdom of God. The newer translations say that Philip preached the good news of the kingdom of God. The coming of the kingdom of God was tied to the coming of the Messiah. When the Messiah would come, he would establish his kingdom. Isaiah 2:14 foretold that “in the last days” the mountain of the Lord’s house would be exalted (in contrast to its desolate condition when the Assyrians invaded and destroyed Israel); instead of being a tottering kingdom on the brink of disaster, it would be established in the top of the mountains. All nations would flow into it. It would be a peaceful kingdom. Daniel foretold that the kingdom would be established in the days of the Roman kings, never be destroyed, and include all nations of men (Dan. 2:44).

When Jesus began his ministry, he announced, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mk. 1:15). The kingdom was identified with the church (Matt. 16:18-19). One entered it by being born of the water and the spirit (Jn. 3:5). In the first century, men were citizens of that kingdom (Col. 1:13-14). Hence, when Philip announced the good news of the kingdom, he announced that the promised and prophesied kingdom had been established, not that it had been postponed for another two thousand years as modern premillennialists assert.

3. Philip preached the name of Jesus. By preaching the ri~me of Jesus, Philip identified the promised Messiah with the man Jesus of Nazareth. No doubt, he told the Samaritans of his death, burial, and resurrection, explaining that he shed his blood on Calvary for the sins of man. After being raised from the dead, he ascended into heaven to be seated at the right hand of God (Eph. 1:18-23). Having been given all authority (Matt. 28:18), Jesus sent his disciples on the Great Commission. He said, “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:15-16).

The Gospel Confirmed By Miracles

Philip’s message was confirmed and authenticated by God through the miracles which Philip performed. He cast out demons and healed those who were palsied or lame (Acts 8:7). The Lord promised that miracles would accompany the preaching of the gospel (Mk. 16:17-20) and explained that there purpose was to confirm the message which was preached (cf. Heb. 2:3-4; Mk. 16:20; Jn. 20:30-31). God endorsed Philip’s message to the Samaritans by the miracles which were performed there.

The Confrontation With Simon The Sorcerer

As Philip preached the gospel he met a Samaritan named Simon. Simon was a sorceror who had been deceiving the people with his magical arts, giving out that he was someone great (Acts 8:10). Many people were deceived by Simon until they were able to place the miracles of the Lord beside the deceptions of Simon. Then they were able to discriminate between Bible miracles and sorcery. They rejected Simon’s deceptions and believed Philip who was preaching the gospel of Christ.

How often I have wished that people would contrast the modern deceptions of faith healers with that of the Bible miracles. When Jesus healed someone, he was healed instantly and completely, not suffering a relapse. Those who performed miracles did not give out that they were someone great, as Simon did; instead, they gave glory to God. The Bible miracles included the feeding of 5000 with five loaves and two fish, raising the dead (even one who had been dead for four days), calming the stormy sea, walking on water, changing water to wine, and many other things. Modern faith healers would not dare to attempt any of these miracles. They want to “heal” someone, whom we have no knowledge of being sick, of a disease which cannot be verified by the eye. Their “healings” have no purpose. They do not confirm the gospel, for those on whom they are practiced must already have faith. Furthermore, they do not confirm a message not revealed in the Bible, according to those who practice the miracles. Hence, these miracles have no purpose. The practical effect which they have, however, is to create disrespect for the gospel of Christ, as shown by the attitudes which the press has toward modern faith healers.

The Conditions For Forgiveness

What did the Samaritans do in order to receive forgiveness by the blood of Jesus. Luke said, “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done” (Acts 8:12-13). Here is what the Samaritans had to do in order to be forgiven:

1. They gave heed unto those things which Philip spake (Acts 8:6). A man cannot become a Christian without hearing the gospel. He must learn of Christ’s sacrifice for sin.

2. They believed what Philip preached (Acts 8:12).

3. They turned away from false religion. They rejected what Simon was teaching and doing, turning away from his deceptions to follow the gospel of Christ.

4. They were baptized. In obedience to the Great Commission which said, “He that believeth and is baptized shall be saved,” the Samaritans believed and were baptized in order to be saved from their sins.

These are the same conditions which all men everywhere must meet in order to be forgiven by the grace of God through the blood of Jesus Christ. My friends, if you intend to be saved through Christ, you are going to have to meet these same conditions for your salvation.

Guardian of Truth XXXII: 2, pp. 34, 54-55
January 21, 1988

By Irven Lee

Elijah went to Mount Horeb in getting away from those who threatened his life, especially Jezebel. The question that came from the Lord was, “What doest thou here, Elijah?” Elijah’s answer came from his discouraged heart. “He said, I have been very jealous for the Lord God of Hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and-1, even I only, am left; and they seek my life to take it away” (1 Kgs. 19:14).

Christ came into a wicked world and sent his apostles out into that Roman Empire with its atheism, idolatry, and immorality. The apostles’ work was not in vain. Why did God select a generation that was given to greed and carnality? “When the fulness of the time was come, God sent forth his Son” (Gal. 4:4). Did he make a mistake in selecting that generation? That age was very much like ours. If those apostles and other disciples could go to cities like Ephesus and Corinth and reach many people, could not a few men with the zeal of the early disciples and the same gospel do as they did? Men are going out today and planting the seed and seeing a harvest. Hollywood and humanists have made it more difficult to reach people, but there are some hearts that can be reached.

Servants of the Lord do not use carnal weapons, but their weapons are mighty to the pulling down of strongholds (2 Cor. 10:4). Paul had gone into Corinth and established the church in that city of idolatry and immorality associated with pagan deities. Greece had atheists, so many who thought that they were only animals certainly lived in that city of trade and corruption. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but you are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor. 6:9-11).

It was difficult to keep the people who had been washed from going back to their old ways. Whatever sin becomes common in a community tends to come right on into the church. The use of alcohol and other drugs is common everywhere, so it becomes a problem to the church. Divorce is in the world about us, so expect it among church members. This is not new. Recall the parable of the sower. Some seed fell on the wayside soil, some on the stony ground, some fell among thorns, but there were some with good and honest hearts and they brought forth fruit. It is that way in this generation. We do not reach all when we preach the gospel, nor do we keep all who make a start in the right direction; but we should remember that there are some with good and honest hearts in our time.

The Lord may have to remove the candlestick from many churches. That was a possibility among the seven churches of Asia (see Rev. 1,2,3). Bold and faithful teaching may save some sick churches if they will endure sound doctrine (2 Tim. 4:1-5). There is room for hope that some who went into the digressive movement in the recent decades may be restored’. The liberal preachers and churches are going further and further in their move back to denominationalism. As they do this, some preachers and churches are awakening and are moving back toward a safer course. Maybe we can gradually trade our worse members for their best! Many will cross the line of separation going to the liberals, and others will cross as they come back to safety.

Some churches have zero growth, gaining only as many as drop out through death or unfaithfulness. This is discouraging, but there are new churches starting and growing. Some older churches are also setting a good record. Take a good look at the fine young people who have ability and conviction. Fifty years ago many churches met only one hour per week for Bible study, and there were not many capable teachers. Young men went their own way on Sunday.,This was true especially in rural churches. It is possible now to see factions, worldliness, indifference, lack of growth, and all these things depress some who care. But keep looking, and you will see young adults who attend night services, conduct some home studies, and maintain high moral standards. Some point out that there are but few. Did the Lord promise many (Matt. 7:13,14)?

Churches grew fast in the 1930s and 1940s, but we baptized people faster than we taught them to have special regard for Christ as the head of the church. Faithful servants of the Lord have regard for the silence of the Bible as well as for the words. A practice is not scriptural if it is not even mentioned in the Book (see 2 John 9-11; Rev. 22:18,19).

Drug addicts and fornicators are not happy people. Suicides are very common among them. The Roman world with a life style like the worst in our world were not a happy people. The pleasure of sin is but for a season. The righteous people have the promise of the life that now is and of the life that is to come (1 Tim. 4:8; Mk. 10:28-30). The Roman pagans could see that Christians had something good that they themselves did not have. They may have first observed the courage of those who died for their faith. The church in the next generation may suffer more persecution from the world, but there will still be Christians who worship God.

As you see the weakness among those who profess to be Christians you may become discouraged to the point of hopelessness or you may double your efforts as you fight a good fight. The Lord may “shake the tree” so that the faulty fruit will fall. He did that in the last part of the last century by the societies and instruments of music. The tree has been shaken just as hard in the last part of this century. Study the word and meditate on it so that you will not fall for the next unscriptural practice or doctrine that comes to test us (read 1 Cor. 11: 19; 2 Thess. 2:10-12).

Put on the whole armor and stand (Eph. 6:10-20). These are times that try men’s souls. Take your place in the front lines. My generation of preachers fought some good battles, but we will soon give way to another, and as we step aside for the next generation we leave them with problems. There will still be battles to fight. The gospel is still here and still powerful. We need to urge all who come after us to pull down the strongholds of evil with the Lord’s weapons.

Guardian of Truth XXXII: 2, pp. 35-36
January 21, 1988

By Edward O. Bragwell, Sr.

When bright and congenial brethren use their influence as preachers and writers to teach “destructive heresies,” they must be unmasked. Passive nonparticipation in their error is not enough – they must be exposed (cf. Eph. 5:11 -NKJV). Preachers of the word with ability and opportunity must be willing to reprove and rebuke them, or not claim to be preachers after the New Testament order (see 2 Tim. 4:24).

When faithful brethren expose such men for what they are then they must get ready to take the heat. Yes, you read it right, I said, “expose such men. ” Let us not work with the fantasy that we can separate the heresy from the heretic. Brethren, error does not float around in the air. It is embodied in men. Because these men often have a great personal influence with a goodly number of brethren (both strong and weak), it is necessary to both expose their heresy and them as heretics. When this happens one often hears “weeping, wailing and gnashing of teeth” from them; and, because of their personal influence, from those influenced by them. Likewise, one hears from those critics, who say they oppose the heresy, but prefer that the heretic be left alone – at least publicly.

A few years ago, some bright young preacher/writers, with the encouragement of a few older ones, became rather outspoken with their perversions of grace and fellowship. They openly encouraged fellowship with almost any one who had been baptized for the remission of sins – regardless of what doctrinal error they might teach or practice. The potential influence of these men was great. They were bright. They were somewhat scholarly. They were masters at subterfuge.

“Since we all are weak without perfect knowledge and have need of grace, what right do we have to exclude our erring brethren from fellowship?,” became the subtle ploy. Again, “We all disagree on some things with those whom we fellowship, why not fellowship those who disagree with us on institutions, instrumental music, etc.?” They often would word their positions in such a way as to plant the ideas they wanted planted, but at the same time leaving themselves an “out” when confronted. They were forever being “misunderstood” and “misrepresented.”

Gradually the circle of fellowship was widened by these men, until hardly anyone one could be excluded. Their influence among “conservative” brethren was enhanced by their background. Some had gone to a school known for its conservative influence. They preached for and freely associated with conservative brethren. In a case or two, they inherited a family name that was widely known to stand firm on “the issues” that divided churches in the 1950s and 1960s.

The nature and consequences of their positions needed to be exposed and their influence over brethren curbed. When men are in a position to strongly influence many brethren, it is not enough to merely answer their positions without reference to the persons involved — one must do anything that is honorable and right to curb their influence by exposing them for what they are — dangerous teachers who need to be avoided by brethren. It is not a pleasant task. It is not likely to cause brethren to stand up in thunderous applause. When Paul exposed Alexander the coppersmith, all forsook him — only the Lord stood with him (2 Tim. 4:14-16).

This paper carried many excellent articles, before this writer was directly associated with it, exposing the “grace-fellowship” perversion, linking it to men who were pushing it. It was pointed out that the views of these men would logically lead to an open practice of the things that these men were urging that we tolerate. Keep in mind, that, at the time, these brethren were saying that they did not personally believe nor practice what “brothers in other fellowships” were doing – but still we ought to extend the “right hand of fellowship” to them.

While many believed that this paper did the brethren a great service in exposing these men, there were others who were “turned off” by it. Some viewed the writers in this paper as too harsh in exposing the unholy consequences of the “grace-fellowship” heresy. They seemed to think that the projected consequences of the “grace-fellowship” thinking was more imaginative than substantive. Some, over-reacting to the necessarily negative tone in exposing such error, developed a philosophy of preaching and journalism that produced a new breed of anti’s — anti-negative.

Perhaps enough time has passed to assess the consequences of the attitudes of those who urged a wide fellowship. Were they able to keep themselves from the practices of those they were urging more tolerance toward? Or, did they ultimately openly advocate and practice doctrines of those that once they were only willing to fellowship without direct personal participation?

We will now look at four of these men. Their names will be familiar to those who have been reading this paper for the past 15 or 20 years. We shall see where they are now. This is no effort to say “we told you so,” but a effort to get brethren to be a bit more cautious before we become “turned off” by brethren of knowledge and experience who are trying to warn us of where certain trends and movements may lead. Also, we want to encourage others to speak out early when they detect subtle departures from the truth of the gospel. If these men had not been exposed and their influence curbed, there is no telling how many brethren they would have carried down with them.

Mark Nitz

On June 28, 1987, Mark Nitz, placed membership with the Gateway church of Christ “currently meeting it: Withrow High School Auditorium, 2488 Madison Road, Cincinnati, OH” according to the bulletin from that church dated Sunday July 5, 1987. Three days earlier Mark’s wife, Lynn, had been baptized by them.

What is the “Gateway church of Christ”? It is a church under the influence of the Boston-Crossroads movement. A report on the front of the bulletin from a John Moorhead makes this quite clear. Gateway is supporting Moorhead in South Africa. Moorhead mentions his connection with Boston. He freely spurts out their jargon. He says, “I started leading the teen ministry as well as working with ________ (my discipling partner) on one of the college campuses.” Again, “He came to my Teen Bible Talk on Saturday night . . . ” (Emphasis mine, EOB). Also, the bulletin carried a list of “Dates to Remember” which included “Boston World Mission’s Seminar, Aug. 27-30.”

Bruce Edwards

After preaching and serving as a deacon for a while in an institutional church in Bowling Green, Ohio, Bruce Edwards left and became identified with a charismatic church in that city. I have a copy of a letter (12/12/85) in my possession from a former elder of the church were Edwards preached and served as deacon verifying this fact. The group was once called “Charis Community Church,” but now is known as “Bowling Green Covenant Church.” I have a copy of the charismatic group’s “A Statement of Faith.” It states that “The Senior Pastor and founder of the church is Rev. Joseph R. McAuliffe. . . The church is also served by Rev. James P. Barth, who is senior coordinator of the campus ministry -Fellowship of Christian Students, and by Rev. Peter F. Manto, who is the chief-administrator of the church’s educational program.”

Some interesting statements from their “A Statement of Faith”:

We believe that there is a progress aspect to God’s revelation: that there are areas of truth that are taught in Scripture, but which we do not fully understand until the Holy Spirit further illuminates them. We believe that in every generation God gives the Church, leaders under whose care, direction, and authority the truth is understood, interpreted, and applied.

He (God the Holy Spirit) grants revelation to men and women, enables them to understand and obey the truth, and illuminates and quickens God’s word in them. . . . He bestows upon them the spiritual gifts by which they serve God in and through the Church.

This faith is a gift of God and is preceded by the convicting work of the Holy Spirit.

Each individual is given supernatural gifts of the Holy Spirit to be used to strengthen and extend the Church.

We believe that Jesus Christ will personally return to earth in power and glory. He will come to fully establish the government of God upon the earth and to judge the living and the dead, rewarding the righteous and punishing the wicked.

Those two simple steps: (1) to repent of your sin, and (2) to believe in Christ’s death and resurrection, bring the gift of salvation to you. These are the most important steps you will ever take.

There are other statements that show the denominational and charismatic nature of that church. These should suffice to show just how far this one has gone from where he once stood.

Edward Fudge And Vance Drum

In a recent issue of Restoration Review, under the heading, “I Saw Jesus’ Prayer for Unity Answered, ” Edward Fudge describes a visit to “the Eastharn Unit, Texas Department of Corrections” where his “long-time friend Vance Drum” is “now Protestant chaplain.”

Ed says he was accompanied by his “friend Randy Frame, news writer at Christianity Today.”

Ed writes:

It is now approaching 9:00 a.m. Sunday school is over and we are gathered in the Chapel of Hope. Vance’s Sunday morning service borrows the best forms from across the Christian spectrum. We begin with invigorating praise choruses – “Pentecostal, ” if you please. . . Vance has graciously invited me to give the message from the Scriptures, and I talk concerning the prayer Jesus gave as a model for disciples in Matthew 6. . . . We reflect on the blessings we enjoy today in his kingdom, by his power and to his glory: daily bread, forgiveness of sins, deliverance from evil. And we anticipate the ultimate fulfillment of this prayer in that time on earth, just as in heaven, God’s name will be perfectly hallowed, his kingdom fully come, his will always be done.

This is a special day for Vance for still another reason. He is to be ordained this afternoon into the ministry of The Christian Church (Disciples of Christ), having preached previously for Churches of Christ.

Vance’s ordination service included the reading of Scripture and special music by brothers and sisters from the Baptist, Bible and Episcopal churches, and a black minister from the Church of God in Christ. At the laying on of hands, Vance kneels, the elders of the host congregation, the First Christian Church of Crockett, surround him. The presiding minister then invites the elders and clergy of other denominations present to join the circle. “We believe in the oneness of Christ’s Church,” he says. Though a small assembly, it is representative of the Christians in this small east Texas town. Along with Methodist, Presbyterian, Baptist, Bible, Episcopal and Catholic representatives, I am thrilled to join the circle as an elder in the Church of Christ. I bring to Vance’s continuing ministry the prayers and best wishes of all those of his former association who see this as a continuing step in his pilgrimage to heaven, rather than as a mark of his final departure from the faith.

We repeat together the symbol of our common faith, the Apostles Creed. “I believe in one holy, catholic church.” Or, as Thomas Campbell would put it, “The Church of Christ is essentially and constitutionally one.” I have no doubt that Jesus takes pleasure is this as well. “That they all may be one,” he had prayed. We are making slow progress – not by organizational amalgamation but by individual recognition of other members of the one family which is in heaven and on earth. We still have much to learn. But there is also much for which we can give thanks.

Now we take the Communion – again a visible symbol of the one, universal Body of Christ. It is a glorious day. I have seen Jesus’ prayer for unity answered today. It was beautiful to behold (all emphasis mine, EOB).

Ed says, “We are making slow progress.” I would like to think that the reason the pace has been kept to “slow progress” is the fact that some men withstood their critics and exposed these men for what they really were a few years ago.

Guardian of Truth XXXII: 1, pp. 16-18
January 7, 1988

By Don Willis

The Bible is the world’s most sought after book. More volumes of it are sold than any other publication. The Bible is translated into more languages and dialects than any other book. Probably, more people read some daily out of the Bible than any other book.

James affirms, “Be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was” (1:22-24). John, in the Revelation, said, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand” (1:3).

Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Mt. 7:21).

Many read, but fail to hear, understand, and obey the things that Jesus has said. They read with preconceived notions. They have been told that one does not have to obey the things found in the Bible.

The, Bible teaches that one must be baptized in order to be saved from past sins; however, man teaches that baptism is not necessary to salvation. Therefore, many churches deny that baptism is necessary.

God revealed that baptism is an immersion in water, using the word buried (Rom. 6:3-4; Col. 2:12); but man is ready to substitute sprinkling and/or pouring instead of what the Lord commanded.

Jesus promised to build his church (Mt. 16:18); told all the disciples to be one (Jn. 17:20-21); added all of the saved to his church (Acts 2:41); died in order to make of all men one body (Eph. 2:14-16); condemned division and man made names (1 Cor. 1:10-13); and said there is but one body (Eph. 4:4) which is the church (Eph. 1:22-23). But, man teaches that one church is as good as another. Why did we read, unless we were going to hear and obey?

Jesus died to cleanse us from sin (Rom. 3:23-26). Without the shedding of his blood, there could be no remission (Heb. 9:22). As one is saved from sin, he is raised to walk in a newness of life (Rom. 6:4). Christians are not to serve sin, sin is not to reign in their bodies that they obey it in its lusts, nor can Christians yield their bodies to sin, or permit sin to have dominion over them (Rom. 6:6,12,13,14). One might occasionally sin, but cannot give in to sin, serve sin, let it reign in them, yield to sin, nor let sin have dominion over him. When sin does arise, a Christian must repent of the same (Acts 8:22), confess this sin and ask God to forgive (1 Jn. 1:9). Even though this is what we read in the Bible, some human made churches teach that it is impossible for one saved to so act as to be eternally lost. Even some, whom we call brethren, teach that God’s grace will automatically cover sin, that sin is not charged to them. Why read, if we do not intend to hear, understand and obey? One is the servant of the one whom he chooses to obey, “whether of sin unto death, or of obedience unto righteousness” (Rom. 6:16).

How often must we be told?

Guardian of Truth XXXII: 2, p. 41
January 21, 1988