THE GOSPEL ADVOCATE

T. FANNING AND W. LIPSCOMB, EDITORS
NASHVILLE, JANUARY, 1861
NO. 1

THE CHURCH OF CHRIST

A DISCOURSE DELIVERED IN MURFREESBORO, TENN., AT THE OPENING OF THE NEW HOUSE OF WORSHIP LORD’S DAY, NOV. 11, 1860.

BY TOBIAS FANNING

“Upon this rock I will build my church; and the gates of hell shall not prevail against it.” — Matthew xvi. 18. “But if I tarry long, thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.” — 1 Tim. iii. 15.

We have assembled this morning, beloved brethren, for the first time in your beautiful house of worship, and it is our purpose to present to you, and our respected fellow-citizens present, as perfect a drawing of “The house of God, which is the church of the living God,” as our feeble ability and the time we can give to a single discourse will allow.

Before, however, engaging in an examination of the subject, we feel that it will be proper to offer a few respectful reasons for calling such special attention to a matter which, in so enlightened an age as this, seems to be so barren of spiritual interest.

In the first place, most of the world without, owing mainly to a want of agreement in the churches of our times, regard all such discussions as entirely useless. The simple fact that many churches exhibit marked obliquities, and many zealous party advocates give not satisfactory evidence of enlightened piety, or sincere devotion to God.

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Creates doubts with many, of even the intelligent of the world, as to the necessity of church relations. Hence not a few have been driven to the fearful conclusion, that they will risk the consequences of death and the judgment without the promised salvation of the church.

Whilst we are free to admit criminal defects in many churches, and a total inability in the parties of the age to convert the world and properly educate mankind for mansions of purity; we maintain that the great amount of false coin, only argues that pure gold exists, and needs but the appropriate tests to discover it in all its beauty and priceless value.

To our friends of the world then, we would respectfully suggest, that they must not look for a paradise on earth, or angels amongst men. We are all frail and imperfect beings of earth, earnestly struggling to qualify ourselves for heavenly society; and with all our defects, the church of God is “the light of the world and the salt of the earth.”

Beyond her pale, there is scarcely a pious and generous emotional evidence, no clearly marked indications of spiritual life, and when the Author of our holy religion shall “deliver up the kingdom to the Father” those without, who have offended will be found wholly destitute of promise.

There is either a church demanding the submission of all, and promising to the faithful eternal life, or the world is but a dream—a cheerless waste—and there is neither a Savior, heaven, or happiness for man.

Secondly, many of the defenders of the churches of the times, consider them as merely creations of fancy, as destitute of all Divine authority, of all power to save, and as subjects of such indifference, that we may either join them or reject them with impunity.

This “low church” view, is so utterly incompatible with the character of God and the spiritual authority of the body of Christ, that without higher conceptions of the salvation offered, than is contemplated in the modern Greek, Roman and Protestant sects, we can scarcely hope for very marked improvement in our state.

In the third and last place, whilst we who have professed to take the Bible, and the Bible alone, as our only rule of faith and manners, still wander in the smoke of the city and villages of confusion, crying for quarters—asking for a dishonorable peace—and thereby fail to unfurl the banner of our King to the gate of a sin-sick and perishing world, we must fail in our mission to wanderers seeking the straight and narrow road.

In very plain words, dear brethren, we see not yet eye to eye, and work not in perfect harmony on the walls of Zion, not because we have not full instructions from our Chief, but because we have not yet…

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studied with sufficient care the specifications of our heavenly devised plan. May we not hope in this brief purpose to set forth the materials, with the “joints and bands” of the temple of God, in a manner that will contribute to greater harmony at least among the saints of God. It shall be our aim to speak with reference to the measure God has given, and to utter things easily understood.

1st. THE CORRECT IDEA OF THE CHURCH OF GOD, WHICH IS THE HOUSE OF GOD, THE PILLAR AND GROUND OF THE TRUTH.

Experience has proved to us, that it is safe to present the negative, as well as the positive side of most, if not all questions; and generally, it is best to exhibit the negative side first. The chaff and husks of tradition must be blown away, before the pure seed can be seen in its beauty.

It is common in denominational religions to call homes of worship, “churches of God,” and to dedicate them to the Father, but while we consider it right and proper for Christians, as our brethren have done in this place, to erect comfortable houses in which to perform divine service, it is by no means correct to denominate them God’s houses, or to dedicate wood, hay, stubble, brick, mortar, stone and paint to God. This, to say the least, is unquestionably idolatrous.

It is proper to say in this connection, that God has erected and designated three houses, which have proved the glory of three dispensations.

The Tabernacle, which was for a time at Shiloh, is called the house of God. (Judges xviii. 31; Joshua xviii. 1). We have a full description of this house—the materials, furniture, proper place of each piece—and its consecration. (Exodus 10th chapter). When it was reared in the wilderness, “The clouds covered the tent of the congregation, and the glory of the Lord filled the tabernacle.” This was 1490 years before Christ. But it was not called the church.
After this model, Solomon built a house—The Temple—at Jerusalem, and dedicated it before Christ 1004, or about 500 years after the erection of the Tabernacle. In each of these Jehovah recorded his name. In the dedication prayer of the temple, Solomon said, “Have respect, Oh Lord God, to hear the prayer of thy servant; that thine eyes may be open towards this house, night and day, even towards the place of which thou hast said, ‘My name shall be there’ that thou mayest hearken unto the prayer, which thy servant shall make towards this place.” (I Kings viii. 39, 44).

God’s service could not be performed but in his house, because his name was not found there.

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elsewhere. Still the Temple was not called the church, but the house of God. It is said, “For the glory of the Lord had filled the house of God.” II Chron. v. 14.

Both the Tabernacle and Temple were figures of another, and better house—of the temple of the Holy Spirit, of spiritual edifice erected by Christ and his Apostles. The preparation of the materials, the position of the furniture, and the glory that filled the Tabernacle and Temple, celebrated the materials prepared by John, Jesus and his disciples, the bringing them together at Jerusalem on Pentecost, and the dedication by the outpouring of the Spirit on the ever-memorable Pentecost and beginning day of the church of Christ. This is called “The beginning.” Acts ii. 15. The materials of this house are all sanctified, consecrated and lively stones.

It will be observed that the Tabernacle and Temple, prefigured no wooden, earthen, or stone house, but a spiritual edifice, and hence, we conclude, that it is highly unbecoming to call houses of man’s construction, the churches of God, while the Son of God has reared a spiritual house, in which alone the name of God is inscribed in the heart of each member, and beyond the walls of which, the service of the Father cannot be performed.

We can, moreover, be satisfied, that it is a perversion of the sacred style of the Savior and all the primitive saints, to call meeting houses, “churches,” but is a shameful relic of a heathen superstition, which leads its devotees to fancy, that the more high-steepled temples, fanes, and pagodas are erected to the honor of their Gods the better are they pleased.

The early Christians assembled in the private houses of the brethren. Rom. xvi. 5; Col. iv. 15; Philemon 21 and Paul occupied a hired house two whole years at Rome, into which he invited the people to receive his instruction.

Nay, moreover, informs him that it was not till after Christians began to deflect from the simplicity and purity of the Gospel, in the third century, that they called the houses of worship, “churches.”

Next, we enquire, if the word church is the proper term to express the idea of the kingdom of God? In King James’ day it was considered technical—one of “the old ecclesiastical words” and therefore, he prohibited its translation.

Some derive it from the Greek Kuriakos, consecrated, or Kurios, Lord; the Saxon word is Cyrch, the Scandinavian is Kirke, the Slavic, Cerkien, the Scottish is Kirk, and the German Kirche, translated into English—Church, but not one of them expresses the correct idea. The word used in the Greek Testament is Ekklusia, from the two…

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Greek, Ek, from, and Kaleo, to call—to call to gather from the world, and hence the idea of an assembly. It does not necessarily denote a spiritual, or even a religious assembly, but is employed three times in the 9th chapter of the Acts of the Apostles, to denote the assembly, or mob that convened in opposition to Paul.

But with the qualifying words, it enables us to designate the whole spiritual family on earth, by the term congregation, as in Mat. xviii. 17, “Tell it to the congregation.” “But if he neglect to hear the congregation,” etc.

This spiritual household, and general assembly, and “congregation of the first born,” is mentioned in the following forms:

“And hath put all things under his feet, and gave him to be head over all things to the congregation, which is his body, the fulness that filleth all things.” (Eph. i. 22, 23)
“Concerning zeal, persecuting the church.” (Philippians iii. 6)

In order to distinguish the different congregations, various styles were employed, as, “The congregations of Christ.” (Rom. xvi. 16) “Congregations of the Gentiles,” “the seven congregations of Asia,” etc.

From these scriptures, we can but conclude that the phrase, congregation of God is employed to denote the whole family of our heavenly Father on earth.

The word church, however, is used by Rome, and we believe by all Protestant parties, to denote the clergy, the religious officials, or an order of persons belonging to the respective denominations to whom all authority, and even the keys of the kingdom belong. These officials are alone authorized to perform the ordinances, and execute the laws and do, to all intents and purposes, constitute the churches.

The Baptists too are equally tenacious in the advocacy of something they call, official authority to baptize. Hence, they do not object to communing with the Methodists, or Presbyterians, on the ground that they have not been immersed, for many of them have gone down into the water, but they refuse to fellowship as good men as the world can afford, who have been immersed and live lives of devotion to God, simply because their baptism was not performed by a regularly ordained minister of some one of the eighteen or twenty Baptist sects in the land.

Consequently, the value of the ordinance depends not upon its performance by a priest of God, with a penitent believer as the subject, into the name of the Father, Son, and Holy Spirit, but upon the official relation of an administrator, who finds not the slightest trace of his church in the Bible, and is unable to trace it four hundred years in history.

Not even this is but little worse than we have witnessed of some “preacher associations,” or other official…

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Associations amongst us that receive members into their fellowship, license men to preach, choose evangelists, and expel ad libitum. These are all popish indications and should be avoided.

The people of Israel in the wilderness were called the congregation. Acts viii. 38, and in this connection it may be well to introduce a few other statements expressive of the family of the Lord under the New Testament dispensation.

Paul says to the Gentile, “Now ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone; In whom all the building fitly framed together, groweth unto a holy temple in the Lord: In whom ye also are builded together, for a habitation of God through the Spirit.” Eph. ii. 19-22. “Ye are God’s husbandry”—”God’s building,” “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you.” I Cor. iii. 9-16.

In order to present other features of the house of God, we consider it important to give a brief history of religion, or religious development, so far as it is set forth in the Bible. It is generally agreed that we have authority for three dispensations, comparable—the first, to star light, the second to the light of the moon, and the third to the effulgence of the glorious orb of day.

1st: THE PATRIARCHAL AGE

For twenty-five hundred years after creation, in round numbers, we find no intimation of a church or congregational worship in the Bible. During this long period, religion was of individual and family character. Hence, it is called the Patriarchal age—Noah erected his own altar, offered his sacrifice of “every clean beast” to the Lord. Gen. viii. 20. Abraham also, “Builded an altar unto the Lord, and called upon the name of the Lord.” Gen. xii. 8. This is the order, as intimated, that prevailed for twenty-five hundred years, and the family feature of religious service has never been abrogated.

2nd: THE JEWISH AGE

In the year of the world 2513, and 1491 years before Christ, “Moses stretched out his rod over the sea, the waters were divided, the children of Israel walked upon dry land in the midst of the sea,” (Ex. xiv. 31-29) “and were all baptized into Moses by the cloud and by the sea.” (I Cor. x. 2.) Thus a nation was born in a day, and the family of Abraham was acknowledged, the favorite family of God.

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In a few days afterward, the army of Israel reached Mount Sinai in Arabia, from whose summit the Heavenly Father delivered to Moses the ten commandments on two tables of stone. Four hundred years before, God had promised Abraham a Son by whom all the families of the earth should be blessed; but, “The law was added, till the seed should come.” Gal. iii. 19.

But our purpose in this brief narrative, is to give but a few of the most striking features of the Jewish church. It was composed of the whole family of Abraham, men, women, children—male and female. A natural birth of Jewish parents was the sole condition of membership. As blood was the only test of membership, the speculation that circumcision was the door into the church, has no higher sanction than the empty assertion, that baptism came in the room of circumcision, and is the door into the church of Christ. Jesus says, “I am the door.” In Romans, we read of the “natural branches,” and Paul speaks to the Galatians of Jews by nature, birth” and both statements confirm the truth of the proposition that a natural birth was the condition of membership. It may be in place, to say that a spiritual birth is the condition of membership into Christ’s church. In reference to the history of this national church, we often feel but little interest, since we are assured one now exists, in every point superior, and in reference to which it is our ardent desire and highest ambition to give clear views to our friends. Consequently, we hasten to the examination of the

DISPOSITION OR KINGDOM OF GOD ON EARTH

For the sake of perspicuity we will treat the subject in separate, but brief chapters.

The Kingdom Promised – Moses wrote of our Lord, but possibly, the first clear intimation of the reign of Messiah is found, Isaiah ii. 2-3, “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, ‘Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.'” Daniel evidently referred to the Christian age, when he said, “In the days of these kings, shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in…

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pieces and consume all these kingdoms, and it shall stand for ever.
Dan. ii. 44. We doubt not that the people saw in vision, the Babylonish government, of which Nebuchadnezzar was the head, the Medo-Persian, rise and fall after it, also the Grecian Monarchy, and last of all, the Roman. In the days of the last of Roman kingdom, “the God of heaven was to set up a kingdom.” Jesus Christ was born in the reign of Augustus, was crucified in the reign of Tiberias Caesar, and under his dominion the spiritual kingdom arose, that was to break in pieces all other kingdoms and stand forever.

When we open the New Testament, we find John the Immerser proclaiming, that “The kingdom of heaven is at hand.” No sooner had Jesus ratified John’s mission by submitting to his immersion and selecting a few humble disciples, then he preached likewise, that the kingdom was at hand. The disciples were to pray “Thy kingdom come.” The Lord said, “Seek first the kingdom” and “Fear not, little flock, it is your Father’s good pleasure to give you the kingdom.” Finally he said, “On this rock, I will build my kingdom, and gates of hell shall not prevail against it.” Comment is useless.

2nd. THE MATERIALS FOR THE KINGDOM AND DATE OF ITS ERECTION

John was to go before the Lord, “In the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.” Luke i. 17.

“He was to prepare the way of the Lord, to give knowledge of salvation to his people by the remission of their sins.” Luke i. 76-77. This same John, “Did baptize in the wilderness and preach the baptism of repentance for the remission of sins; they were baptized of him in Jordan confessing their sins.” (Mark i. 4-5,) and thus he made the crooked ways straight, and prepared a people for the Lord.

After the baptism of Jesus, “He made and baptized more disciples than John,” and in this manner the materials were made ready for the house of God.

Pedo-baptists say, “Those prepared by John, were not suitable for the new and spiritual edifice, because there were twelve of them baptized at Ephesus a second time. No doubt these were baptized by Apollos, in ignorance, twenty years after John’s death, and consequently it was of no value.” Acts xviii. 24-26. xix. 1-5. “Jesus came to his own (those prepared for him) and as many as received him, he gave authority to become the sons of God even to them that believed in his name.” John i. 11-12. It will be remembered, that on account of

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the materials for Solomon’s Temple which prefigured the spiritual house having been prepared by rule, “There was not the sound of a hammer or instrument in rearing that most splendid building of the world.” I Kings vi. 7. When the key of the arch was fitted to its place, the glory of the Lord filled the house. Likewise, when the spiritual stones were collected at Jerusalem, on Pentecost, the spirit of God descended to confirm the mission of the Messiah, in filling the disciples with light and glory. Thus the house stood forth, and afterwards “the saved were added to the church.” Hence, John built no church, felt no such aspiration, and the kingdom of God, we repeat, dates from the first Pentecost after the resurrection of the Savior.

3rd. SPIRITUAL CHARACTER OF THE HOUSE OF GOD.

The doctrine prevails in the Romish and Protestant communities, that the Church of Christ is a mixed body, that is, composed in part of the righteous, and in part, of the wicked. This view lays the foundation for the doctrine of sprinkling the unconverted, unrepentant and profane into the church; of adopting unconscious babes into the body, and rearing up in the pale of the church, the corruptest masses of humanity.

Where, in all the earth, can so debauched, and otherwise corrupt population be found as in the bosom of Rome, the mother and mistress of abominations. Many hasty readers of the Bible have also concluded from the parables of “the tares and wheat,” and “the net gathering of every kind,” that the church is not only mixed but when once in, it matters not how wicked the members may be, they cannot be got out.

The more cautious readers of the Divine Oracles will discover, that the “children of the kingdom” allow no tares amongst them, and that these parables were intended mainly if not exclusively for the Jews, that they had their fulfillment in all probability before the year 100; and thirdly, that Paul not only exhorted the brethren (I Cor. v. 7) “to purge out the old leaven, that they might be a new lump,” but that the Savior said, (Jno. xv. 2-6) “Every branch in me that beareth not fruit, he taketh away;” and “If a man abide not in me, he is cast forth as a branch, and men gather them and cast them into the fire that they may be burned.” Jno. xv. 1-5.

But the scriptures are full and complete as to the position and character of the members and the body. The Master said, “My kingdom is not of this world; if my kingdom were of this world then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence!” Jno. xviii. 36.

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Contrary to all the philosophy of men, the kingdom was to be established and maintained without violence—by love—the bruised reed was not even to be shaken, or the smoking flax quenched, till his law should become victorious. Christianity is to triumph by kindness to the erring.

We will hear Christ’s spiritual ambassadors upon the subject of the promised house. Paul said, “By one spirit— in obedience to one spirit—are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one spirit.” (I Cor. xii. 13); and “Now hath God set the members, every one of them in the body, as it has pleased him” and said, “Ye are God’s husbandry, ye are God’s building; ye are the temple of God, and the spirit of God dwells in you.”

Again, the same writer says, “Ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God. And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone. In whom all the building fitly framed together, groweth unto a holy temple in the Lord. In whom ye also are builded together for a habitation of God through the spirit.” (Eph. ii. 19-22).

To this Peter adds his testimony in the words following, viz.: “Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light.” (I Peter ii. 5-9).

The beloved John writes, “Unto him that loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.” (Rev. i. 5-6).

With these simple and yet sublime statements, we are prepared to draw the following conclusions. The members are spiritual priests to God, and consequently, fully authorized to offer their own sacrifices; by its observance they grow in grace, strengthen in the truth, constitute a heavenly, visible and glorious city, to give light to the world, and “make increase of the body unto the edifying of itself in love.”

This body had an infancy and childhood, from its birth on Pentecost, to its full development when it realized the perfection. The times of miracles were but the days of childhood, when by prophecies, tongues, and extraordinary knowledge, they looked through a glass.

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Darkly, but after passing their childish days they were to see face to face. I Cor. xiii. 8-12. The supernatural gifts of prophets, evangelists, pastors and teachers were for the perfecting of the saints, for the edifying of the body of Christ, till they all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of Christ. Eph. iv. 12-13. The saints reached this Christian perfection before the close of the first century; the body was complete in all its parts, they came to the unity of the faith, when the testimony was completed by John, to a perfect knowledge of the Son of God, and arrived at “the perfect measure of the stature of the fullness of Christ.” No additions have since been made, and every effort to enlarge the sphere of spiritual knowledge or spiritual action has proved fatal to the body, and subverted “the faith, once for all delivered to the saints.”

From this perfection, the people of God were to be “no more children, tossed to and fro and carried about with every wind of doctrine, by the cunning craftiness of men, whereby they lie in wait to deceive; but by speaking the truth”—notice, by members speaking the truth—”in love, were to grow up in him in all things.” Eph. iv. 14-15. “The whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” Eph. iv. 16.

THE WORSHIP AND WORK OF THE BODY

From the birthday of Christianity the converts “continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” Acts ii. 42. “They praised God, and had favor with the people.” Acts ii. 47, and as a result, “The Lord added to the church daily such as should be saved,” or a better rendering, “The Lord added the saved to the church.” The disciples met on the first day of the week to break bread, Acts xx. 7, and hence Paul exhorted them to “put by in the treasury, on the first of the week as the Lord had prospered them.” I Cor. xvi. 1. He also exhorted, “Let us consider one another, to provoke unto love, and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more as ye see the day approaching.” Heb. x. 24-25. This day to which they were to direct their attention so earnestly, must be the meeting day of the disciples, or Lord’s day; on which they pre-eminently…

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Permanently enjoyed their spiritual privileges. To the Romans he said:
“And I myself also am persuaded of you, my brethren, that ye also are full of all goodness, filled with all knowledge, able also to admonish one another.”
Rom. xv. 14.

It will be noted that Prophets and Apostles looked for the members of the church, “All to know the Lord, from the least to the greatest,” to look for no one to say to them know the Lord; and the spiritual admonitions were to be given by the members of the body, as disciples, and all by virtue of priesthood in the kingdom. They were “to present their bodies as living sacrifices, holy and acceptable to God, which was their reasonable service,” and although “there were many members in the body, all had not the same office.”

“Having then gifts (offerings) differing according to the grace given” he exhorted that “whether prophecy” let it be according to the proportion of faith, “or ministry, let us wait on our ministering, he that teacheth on teaching, he that exhorteth on exhortation, he that ruleth with diligence, he that showeth mercy, with cheerfulness,” and indeed, through this whole 12th chapter to the Romans, the apostle was enjoining upon the disciples, their service as the members of the church.

Paul said to the Hebrews, “We have an altar, whereof they have no right to eat, who serve the tabernacle. Let us go forth unto him without the camp, bearing his reproach. By him let us offer the sacrifice of praise to God continually, that is the fruits of our lips, giving thanks to his name. But to do good and communicate, forget not; for with such sacrifices God is well pleased.”
Heb. xii. 16.

James exhorted the brethren “To be doers of the word and not hearers only, deceiving themselves. For if any be a hearer and not a doer, he is like 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. But whoso looketh into the perfect law of liberty and continueth therein, being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and keep himself unspotted from the world.”
Jas. i. 22-27.

Peter urged that, “As lively stones, are built up a spiritual house, an holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”
I Pet. ii. 5.

From the Scriptures, we not only conclude, that the members of the churches are to break bread, but that the teaching, exhorting, praising, and as Paul says, “Admonishing in psalms, hymns and spiritual songs,” and all the worship and labor of…

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Love were to be performed by the saints, as saints, without even official appointments to the different parts of the labor. In addition to the work necessary for training the members for immortality; as a city to give light to the world, the Gospel was to sound out from the body, through the members of course, and thus righteousness was to cover the earth, as the waters do the channel of the deep. In consequence of the great apostasy, it is most difficult to convince professors that these things are true. But unless the churches of Jesus Christ can be made fully sensible of the high obligations that rest upon them, we can neither hope to find a spiritual bride for the Lamb, or anticipate the conversion of the world.

5th. What is a Church Organized?

The church, in allusion to a human body, is frequently denominated “the body of Christ.” “He is head over all things to the church.” When, we ask, is a human body fully organized? It is organized the moment it is born into the world. All the parts are properly fitted for action, with a self-propelling engine; and if the supply of fluid is sufficient and none do not collapse, the machine is destined to run till it is three score and ten years old, at least.

“To organize,” according to Webster, “is to form with suitable organs, or construct so that one part may cooperate with another.” It is derived from Organ, or the Greek ὀργανου, a natural instrument of action, and a word which is intended to convey the idea of making, putting together, with the design of operating.

We like the idea of organs being natural instruments, and if the illustration of the human body is a fit one. The moment in which the quickened are planted with Christ, by baptism (Rom. vi 5), “they are washed, sanctified and justified in the name of the Lord Jesus and by the Spirit of our God.” (1 Cor. vi. 11), they are grafted into the living vine and become members of the spiritual body, and constitute the adopted, if not the natural organs of the body.

However, birth was the means by which the Jews became the natural branches of the old institution (Rom. xi. 21, Gal. ii. 15), we see no impropriety in calling those, who in obedience to the Father are born again, baptized into one body, made to drink into the one spirit, and “partake of the divine nature” the natural sons and daughters of the kingdom.

We would not dogmatize, however, in reference to this or any other matter; but we maintain, that in the self-same hour that believers are added to the Lord, they are competent to walk in Christ Jesus. First of all, lost sinners give themselves, soul, body, and spirit to the Lord through…

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Faith and obedience; then they give themselves to each other in the fear of God, and “where two or three” or more are gathered together in the name, by the authority of the Master, “there he has promised to be” (Matt. xviii. 20) and such an assemblage is to all intents and purposes, a congregation of the Lord.

In this view of organization, God sets the members every one of them in that body as it pleases him. (1 Cor. xii. 19). There is but one head—not all the hands, feet, eyes or ears, but the members “by joints and bands, having nourishment ministered, and knit together, increase” the body, “with the increase of God.” (Col. ii. 19).

According to Paul, “All the members have not the same office (Romans xii. 4), but some are to serve as eyes, others are ears, hands, mouth, etc. How shall it be determined, which members are feet, hands, eyes, etc? We answer, that the body is so constructed that it can move by its own vitality, for the head is not absent.

From the above statement, it will be seen by any eye free from the scales of sectarianism, where the eyes, ears, feet, etc., are. By no citation or ordination could the fingers be converted into eyes or ears, for they see not and hear not naturally, and all the elections and considerations of earth, will fail to enable them to do so.

We are thus careful to define terminology, because many sincere brethren have presented and written, that the preachers or perhaps the churches are required to elect their head, their feet, arms, etc., and when thus elected and ordained, the church is then organized.

Our brethren, who have written so much and said so much, with reference to a scriptural and scriptural organization, we hope will re-examine this matter. We desire unity in every particular, but brethren, we have studied the subject under consideration, and think we understand what we say. If proved wrong, we are willing to learn the truth from anyone.

Next, we inquire,

THE PRESENT CONSIDERATION: ARE THE MINISTERS DISCHARGING THEIR RESPECTIVE DUTIES OF ACTION?

Anciently when the Gospel ministers, who is both God’s minister and the apostle of his particular congregation, taught and baptized souls, he remained with them and instructed them in “All things whatsoever Christ had enjoined” till they were able to keep house for the Lord; and then he went to other places for the purpose of evangelizing in new fields.

Such should be the order still; but where preachers are not equal to the work, it is difficult to find a remedy. No one seeking pastoral quarters, “because of advantage,” (Matthew,

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gain, hire, wages), Jude 16, is at all competent to see the truth, or teach the Christian religion. But in the absence of all elections, and ordinations, we maintain that the church is authorized to act. From the very nature of organization, particular members are required to do certain things. Indeed, all are called to their particular work, and the blind effort to make elders, deacons, deaconesses, bishops, etc., to take care of the church, evinces in my judgment, the grossest ignorance of the simplest principles of the Christian institution.

We appeal to the word of God; if we speak not according to this rule, we should not be heard.

The point is to ascertain, if there are organs—natural agents—whom God calls to do his work; and upon whom the whole responsibility of his service depends?

We ask our brethren and friends, to read their Bibles with us. We will open at 1 Cor. xvi. 10-16, “I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,) That ye submit yourselves unto such, and to every one that helpeth with us and laboureth.”

The first point is, that the brethren are to submit to the family of Stephanas, because it was the first-fruits—the members were the first converts at Corinth, that they had lived as becomes saints, were to be regarded as the Lord’s governors. Secondly, although these were the first-fruits of the church, if they helped and labored not, they were not to be considered competent to lead; and thirdly, that appropriate labor is the only evidence that one is worthy to govern or take care of the flock.

The next example we shall notice, of natural organs acting, will be found in Acts xx. 17-23. “Paul sent from Miletus to Ephesus, and called the elders of the church.”

Now, these are the more experienced members of the church, and hence Paul regarded them the natural guardians of the household, and he said, “Take heed therefore unto yourselves, and to all the flock over which the Holy Spirit hath made you overseers, to feed the church of God, which he has purchased with his own blood.”

Notice, the Holy Spirit had made them—the seniors—the overseers. An objector may say, “this was done by the Spirit directing the church or preachers to select and ordain them in order to make them overseers.” The Bible gives not this idea. It simply says that the Holy Spirit made or pointed out these experienced persons as the proper overseers of the flock, and they…

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Others could not be substituted. But the next example will in our judgment put an end to all controversy on this point. Peter says, “The elders who are among you I exhort, who am also an elder—feed the flock of God which is among you, taking the oversight, not by constraint, but willingly; not for filthy lucre, but of a ready mind. Neither as being lords over God’s heritage, but being examples to the flock.” I Peter v. 1-3.

In the first place, Peter teaches that he and others were seniors in the church—not that the apostle was an elected, ordained “and official elder,” in ecclesiastical phrase, but he was an experienced—consequently wise member of the church, and presuming that other members of experience were also wise, he exhorted them secondly, to their duty as seniors, to take the oversight of the flock; and thirdly, it was to be done willingly, not for the sake of the pay, nor to get into office and become lords over God’s heritage, but to be examples to the flock.

Perhaps, some are really to ask, if the seniors have their place of labor specifically defined, why do not others have their work with equal clearness set forth? We answer, they do. Peter says in this same chapter, “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility.”

The older members—the more experienced, wise and working members, are God’s overseers; the younger are to be submissive, respecting the rulers, considering the end of their conversation, Jesus Christ all the time—Heb. xii. 7-8, they were to obey them, not from official authority, as in all the sects, but because of their watchfulness—Heb. xiii. 17.

All respect to Christian rulers in his church should be offered, not on the ground of official position, but of merit alone. The members were not to rebuke their seniors but to treat them as fathers and the younger men as brethren. The elder women as mothers, and the younger as sisters. These aged men were to be “sober, grave, temperate, sound in faith, in charity, in patience.” The aged women likewise were to be in behavior as becometh holiness; not false accusers, not given to much wine, teachers of good things that they may teach the young women, etc.—Titus ii. 1-5.

Next, young men have special directions. They were to be “sober-minded, in all things, showing uncorruptness, a pattern of good works, gravely, sincerity, sound speech that cannot be condemned” and last of all, he tells “Servants to be obedient unto their own masters, to please them in all things, not to steal,” etc.—Titus ii. 11-12.

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Tations to these seniors, younger men, elder and younger women, young men and servants

Given to them as priests of God, as merely church members, or as persons officially elected and ordained to execute the law and do the work of the Lord? What say our brethren to these things? What say the advocates of the religions propagated solely by human officials? We feel that it is due to all concerned to briefly consider.

The Operations of Official Religions

The doctrine is, that the value of a performance does not arise so much from the authority with which it is given, the faith and devotion of the subject, or administrator, or the literal performance of the act, as upon the official relation of the administrator. Hence Romanists declare, that the offices of religion, or the right to administer all the ordinances, has been miraculously transmitted through their priests, though many of them have been acknowledged the vilest of men, yet the office is not vitiated by the bloodiest hands. Still they maintain, that there are really no Christian ordinances performed out of the Roman body.

Episcopalians claim also the authority of succession amongst their priests, although there is not a man of them that can trace a succession beyond Henry the VIII, his hatred to his wife and his shameful marriage with Anne Boleyn. Protestant sects all stand upon the same platform.

As a single specimen, we call attention to the faith and practice of Presbyterians, Drs. Breckinridge, Robertson and others of the Transylvania Presbytery, denied Christian fellowship to a sister, not for want of faith in God, intelligence or devotion to the cause, but because she had not been baptized by a “proper officer.” The doctrine is, that the validity of the ordinance depends not upon the fact, that the administrator is not a priest or the Lord, and in every respect an intelligent and good man, but solely upon his official position.

Many suppose that the Baptists deny fellowship at their table, to Methodists and others, because they have not been immersed, but we have already shown that they deny fellowship to many who have been immersed, not because they are not intelligent, humble disciples of the Lord, but simply because they have not been baptized by Baptist officials. Yet we Americans complain of Popery at Rome! Not a single one of these respective denominations, save that of Rome, can trace a succession or even an existence for a hundred years, and Rome cannot trace a succession to Jerusalem.

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ples of Jesus Christ, imagine that the work of God is official in a sense, different from the view, that Christians as natural born priests and kings, are required to attend to all the ordinances of the church? If Paul is correct in the statement, that the Lord “sets the members in the body as it pleases him,” and that “we grow up into him in all things,” (Eph. iv. 15,) we cannot well see room for authoritative offices, or officers of religion. We are not only of the judgment, that God is not the author of what is generally regarded the official view of religion, but that it is indeed, the greatest barrier to spiritual progress in the churches, and productive of the greatest evils of earth. In exact ratio as men come under its influence, they become also ignorant, degraded and wicked.

But it is unfair to oppose a system in general use, without submitting a better one, and therefore, we call attention to

8th. THE NEW TESTAMENT ORDER.

We are free to admit, that Roman and Protestant translators, are of the opinion that all acceptable religious service is performed by officials, and that it is unpardonable for the people, the laity, as they are called to keep house for the Lord, and hence they made a Bible to teach the dogma of the clergy. We give it as our judgment, however, that the word “office” as found in the New Testament, has no original word expressive of the idea. We mean by office, authoritative position, which may be reached by election and ordination and may be resigned at pleasure. We elect a President of the United States, and he is installed into office by the chief justice of the nation, and in the parties the bishops, elders, pastors, etc., are elected and then installed by such ceremonies as suit the fancy of the particular sect. We deny the existence of office in this sense, and all the pretence of initiating by prayer, fasting and imposition of hands, we consider unauthorized, and the exercise of such office, we regard as a high-handed measure against the Christian institution.

But to the law and testimony.

THE WORD OFFICE, AS APPLIED TO CHRISTIANS.

Paul says I am the Apostle of the Gentiles, I magnify mine office. (Rom. xi. 13.) The word is Diakont’cm, and means ministry, administration, service, or deaconship, and has not the slightest reference to some official authority into which he had been initiated, but to his labor. Paul says, “We have many members in one body, but all the members have not the same office.” (Rom. xii. 4.) The word is pratin.

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in Greek, and is indeed our word practice. Yet if it proves anything in relation to office, it establishes the doctrine that all the members are officers, which is fatal to the official system. The members have not all the same work, and that is all. It is said, not by Paul, but by the translators, “If any man desire the office of a bishop, he desireth a good work” (1 Tim. iii. 1). If there is a passage in the New Testament that denotes office in the popular sense it is this. The word is episkopē, and is found four times in the New Testament.

Speaking of Jerusalem the Lord said, “Thine enemies shall lay thee even with the ground, because thou knowest not the time of thy (episkopēs) visitation.” (Luke xix. 44). This was the merciful visitation of the Savior.
“His (episkopē) visitation, let another take.” This was the labor of Judas, left for another.
“If a man desire the (episkopē) visitation of an overseer, he desires a good work.” (1 Tim. iii. 1). This is also labor desired, and not office authority.
“Glorify God in the day of (episkopēs) visitation.” (1 Peter ii. 12). This is the Lord’s merciful visitation again.

The word office is also applied to the deacon. The original is diakonetos, and should read, “Let them minister, or serve, being blameless.” (1 Tim. iii. 10). There is no word here for office.

We ask now even the most critical reader, where is there authority for office, in any modern theological sense? But our brethren particularly desire to know something of the office of Elder, Bishop, and Evangelist. The word Elder is no more expressive of office than younger, and if there is an elder’s office for men, there is equal authority for the office for elder women. See (1 Tim. 1-2). Are we told that Paul and Barnabas ordained elders or seniors in every church? (Acts xiv. 23). We answer that this ordination did not constitute them seniors. True, Paul left Titus in Crete “To set in order the things wanting and ordain elders or seniors in every city.” (Titus i. 5). Still the very fact that the Apostle designated the qualifications shows that the ordination did not qualify them or make them seniors or elders. In plain words, it is a marvelous error with teachers of religion to talk about an elder’s office. There is no sanction for it. The experience of each congregation, were by virtue of their seniority in the cause commanded to overlook the brethren.

The word Bishop is derived from two Greek words epi, to and skopeo, to look, and the seniors who in obedience to the word of God overlooked the flock were called Overseers or Bishops. Just as John was called the Immersionist, because he immersed.

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An evangelist is not such an one as we had the fortune to see a few years since. He was a preacher, though he never had preached, neither could he sing and pray in public, for we tried him, but he had studied something he called theology, or perhaps “sacred history” and had the authoritative papers in his pocket to prove he was a preacher. An evangelist is one, however, who preaches the Gospel as his name denotes. His name comes from his labor, and not appointment, or commission. Are we asked?

9th. WHAT THEN IS THE MEANING OF ORDINATIONS, IF IT MAKES NOT PREACHERS, DEACONS, ELDERS, AND MINISTERS?

As we profess to have no theory on the subject of ordination, or any other subject, we teach that Jesus came from heaven as God’s Apostle, and soon after his baptism he called certain persons to “be fishers of men.” Many seeing his miracles, believed on him, and he said to his disciples, “The harvest is truly plenteous, but the laborers are few; and he called his twelve disciples and said go preach, the kingdom of Heaven is at hand.” (Mat. viii. 31, ix. 15). The king’s translators make Mark say “he ordained twelve” but the word is “choosed,” and means “he made, or prepared twelve to be with him and that he might send them forth.” (Mark iii. 14). But John says “He chose twelve whom he also named Apostles.” (Luke vi. 13). This was the commission to the Jews. The Savior kept the disciples with him till they were qualified, and then sent them forth to preach. After his resurrection, he ordered them as soon as qualified, to “Go into all the world and preach the Gospel.” The ordination here seems to consist in the qualifications necessary to do the work. That is all that refers to the apostles.

When it was burdensome to these apostles to distribute food to the thousands at Jerusalem, Peter told them to look out seven persons of certain qualifications whom they might appoint over this business. The disciples chose them, and the apostles prayed and laid their hands upon them. (Acts vi. 1-6). The purpose was to set them apart to this exclusive work. This is in perfect keeping with the whole order of the New Testament. We cannot imagine however how it has come to pass, that “these were seven deacons initiated into their office” by the apostles, “The apostles were to give themselves to the diaconate or ministry of the word.” The Scriptures come much nearer proving the apostles deacons than the Seven. But Paul says again, “If you have judgments of things pertaining to this life, set them to judge who are least esteemed in the…

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“church,” (I Cor. vi. 4); and for any special labor which was not proper, or in the power of all, to perform as a body, particular persons were appointed to it, and when it was necessary for the persons selected to give their whole time to the particular work they were ordained, or set apart and did not presume to give their time to any other work. Hence Paul and Barnabas had been preachers several years, when it became necessary for them to go to the Gentiles, and they were set apart to the work and recommended to the grace, by the brethren at Antioch.

Notice, the ordination by prayer, fasting and imposition of hands, did not constitute them preachers, or install them into evangelical service, but only separated them as preachers to the Gentile field. (Acts xiii. 1-5).

The Apostles ordained elders in the churches of Asia Minor, not that they made elders, but the labor required all the time of vigilant overseers, and hence, the necessity of their consecration. This setting apart, neither made them elders, seniors, or overseers, for God made them such, but it denoted them as to their time, and as faithful men they were to live of the things of the altar. Timothy who “was well reported of by the brethren of Lystra and Iconium,” (Acts xvi. 2), no doubt from his earnest labors, was favored by Paul in his travels, and by the imposition of his hands or the hands of the Presbytery—Seniority, Paul constituting a part of it, had a certain gift or favor bestowed as had been prophesied, which he was to cultivate, but this made him not a preacher or initiated him into any office. (1 Tim. iv. 14, 2 Tim. i. 6).

Timothy and Titus laid hands on the proved—such as by earnest labor had demonstrated that they were not only senior or aged men, but overlookers in fact; not to qualify them for their labor, or give them any more authority to perform their duty, but simply that they might be given wholly to the departments to which they were called by the Spirit. They “grew up” by their work, into the places they were to occupy.

But what shall we say more? Have we found evidence, that prayer, fasting and the imposition of hands, makes preachers, elders, bishops, deacons, or servants in any department? There is no evidence that ordination ever authorized one to preach, pray, sing, baptize, visit the fatherless and widows, take oversight of the flock, or perform any act whatever arising from the ordinary wants of the church; Yet, when it became necessary to occupy a particular field or for one to perform a special service requiring all his time, he was particularly set apart to it. It does not argue, that because a servant is consecrated…

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to one business or one field, that he is a regularly ordained minister authorized to do all kinds of work, whether qualified or not; or that he is to remain through life in the work to which he has been separated. Philip was one of the seven, but soon after he was an “evangelist” and hence, we conclude that the servants of God may be given to different kinds of labor, to different fields and separated to each as occasion may require.

We repeat though, that the ordination has reference to time or field, but qualifies not, and gives office to no one.

10th. How Shall a Church Worship Without Special Officers Chosen and Set Apart to the Work?

We beg permission to repeat a few plain rules, “Faithful men, able to teach others,” and “recommended” by their respective congregations, are God’s ministers to sound forth the word of life to the nations. They go out in the confidence that the Lord will take care of them, and when the people believe their preaching, they are at once initiated into the body by baptism into the name of the “Father, Son and Holy Spirit.” The converts are at once congregated by the Evangelist, as a band of brothers and sisters to study the will of the Father, and assist each other in all that may be necessary to perfect the Christian character of each.

At the very birthday of the church, there are some who from age, wisdom and dignity of life, are more capable to read the word of God, advise, direct and lead the others. To the aged and competent men and women, the Lord says, teach the younger, and take the oversight. To others he says, exhort, pray, sing, entreat and act in all respects according to your ability. The most important rule is, for “All to be subject to one another,” to be “of one mind” on all subjects.

To do this, all must consult together, exercise their gifts and bear with each other. Living in this manner a short time, will satisfy all as to the most competent in the various departments of labor, and although all are priests of God, and all authorized to teach as did the disciples of Jerusalem, when dispersed (Acts viii), for the sake of performing every matter from week to week, “decently and in order,” there is mutual and full understanding as to the duty of each member.

Those who give highest evidence of capacity in the various departments are encouraged to occupy their proper sphere. Some can overlook better than others, some can exhort, some can serve—all can sing, pray and confess their wrongs—and some can preach to the world. When the Evangelist finds that it is necessary for overseers to give all their time to the work, or servants to administering to…

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The wants of the needy, or obeying other orders of the body, the matter is submitted to the whole by, and with the full understanding and consent of all, he consecrates their whole time and energy to the labor required.

If the church is fully satisfied, that others are skillfully employing their spare hours in teaching those without, there is a full understanding with all, and then the seniors of the church, by prayer, fasting and imposition of hands devote the entire time and talent of such persons to evangelical labor.

Finally, if the members will not freely confer together, study each other’s ability, be fully subject to each other and all let in the fear of the Lord, and labor for their spiritual advancement, and the interests of the cause, there is little or no ground to expect a congregation worthy of the high designation of the assembly of the saints. This we consider New Testament order.

111. SUCH A BODY IS NO SECT, PARTY, FACTION, HERESY OR DENOMINATION.

The Apostle says, “There is one body” and “But one body” into which we are all baptized. This, as we have shown, is the house on the rock, the spiritual edifice, of which all Christians are members, and which all should—yea must be one in heart and life. This is “Mount Zion, the heavenly Jerusalem, the general assembly and church of the First-born whose names are written in heaven, in which God meets with his people, and Jesus the Mediator of the new covenant presides.” (Heb. xii. 22-24).

“The whole family in heaven and earth is named” after Christ. (Eph. iii. 15). Indeed, all the designations of the Scriptures are honorable, spiritual in their meaning and use, and constitute a part of the divine vocabulary through which we glorify God.

Christians constitute God’s house, and there is no authority for speaking of the church as a denomination—Denomination of what? Sect or section of what? of Christ’s body? The Lord’s body admits of no denominations, sections, parties or heresies. Hence we desire to correct the very injurious impression that our ambition is to add another heresy to the long list.

Whilst there may be honest and devoted people in all parties—and we rejoice in the belief that God has a people whom he is calling from that “Babylon of denominations,” our purpose is to maintain the honor and integrity of the house reared at Jerusalem, that has stood the pitiless pelting of the storms of speculative religions for eighteen centuries, and to-day, beloved brethren, stands as a monument of the truth of the Lord. To-day in this hour…

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12th. THE LORD’S DAY AND ITS DUTIES

Whilst we claim no authority for a Jewish or Romish Sabbath, the first day of the week was observed by the ancient disciples in keeping the ordinances, and was called “the Lord’s day.” It is the day of the Messiah’s resurrection, the day of His ascension, the day upon which the Spirit came down, the day upon which the church was founded, and on which the disciples attended to the ordinances. It is, we presume, by no means difficult, to set forth the order of the Lord’s day.

Assembly of the Family of God
It was the day we repeat, upon which all the family of God assembled, and no people can live as becometh holiness, who do not come together on the resurrection morn. If there were nothing more intended but Christian greetings, the saints would be amply repaid.
Supplications and Prayers
That first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty.
For this is good and acceptable in the sight of God our Savior. (1 Tim. ii. 1-3)
Admonishing One Another
The disciples are to “Admonish one another.” Exhort, entreat, and pray particularly for each other.
Edifying Each Other
They are to edify each other by psalms, hymns, and spiritual songs, singing with gratitude in their hearts to the Lord.
Breaking Bread
The disciples who meet not to break bread should not hope to grow in grace.
The Lord has given his people the right to remember him till he comes. There is no Lord’s day, where there is no Lord’s supper.
Teaching Each Other
They are to teach each other, particularly such as are out of the way, convince gain-sayers, instruct and admonish the world.
Treasury of the House of God
In the house of God is the Treasury into which each disciple on the first day of the week is to “lay by” as the Lord has prospered him. This is the order to all the churches, and for all purposes. This is to be performed, the right hand not letting the left know what it is doing; but each is to study conscientiously his or her duty in the sight of God, and then consecrate the sum, great or small, as an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.
(1 Cor. xvi.)

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2, Phil. iv. 18.
“The fellowship” or weekly sacrifice of our means, is as solemn and important an obligation as prayer, praise the supper or any other duty. It is enough for us to know that it is the will of the Lord, and when we obey it, we need spend no time in reference to human plans, for raising funds. Perhaps, it would be well to answer an objection to this order of things. We may be told that upon this plan, “we would have to preclude from the service monthly and weekly sermons, and indeed, the whole idea of a single man being hired as pastor of a congregation, or of hiring evangelists to take the oversight of the churches.” We answer, that these monthly and weekly administrations called pastoral labor, are quite subversive of all Christian labor in the congregations and of all spiritual life and enjoyment. Whenever a church “lets” its service to a hireling, the members from inaction soon die, and secondly, the system so perfectly paralyzes the labor of the evangelist, as to transform God’s messenger, and the church messenger into a poor, puerile, beggar, destitute of independence to preach the word, reprove sin, or do anything as becometh an Evangelist of Jesus Christ. “The ox that treads out the corn,” the disciples are to furnish with an abundance of the good things of this life; and they must also see that his seed begs not bread.

13th. “THE CHURCH’S FINAL TRIUMPH.”

That the Messiah’s reign is to be universal and triumphant, we have never permitted ourselves to doubt. “A rod” was to “come out of the stem of Jesse, and a branch was to grow out of his roots, and the Spirit of the Lord was to rest upon him. With righteousness he was to judge the poor, righteousness was to constitute the girdle of his loins, and in his day, the earth was to be full of the knowledge of the Lord as the waters cover the deep.” Isaiah xi. 1-9. According to Daniel his kingdom was to stand for ever. Dan. ii. 44. The Master, according to the text said, “Upon this rock I will build my church, and the gates of hell shall not prevail against it.” Again it is said, “He must reign till he hath put all enemies under his feet. God, even Father, has decreed, that to him shall every knee bow, of things in heaven, things in earth, and things under the earth, and every tongue shall confess that Jesus is the Lord to the glory of God the Father.” Phil. ii. 9-11. So surely then, as Jesus of Nazareth is the Messiah of God, his cause—his church and his people must prevail over all the enemies to the simple and spiritual religion of the New Testament.

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14th. UNION OF EFFORT FOR THE WORLD’S CONVERSION

If then, brethren, friends, and fellow-citizens of the world, the church of God, is not a creation of fancy, a mere sect, subject to change as the fashions of society, but really, “the house of God—the pillar and ground of the truth,” and its final triumph has been decreed by the Almighty, how dare we plead for a party? A denomination, which must soon pass away, with all other creations of men’s prolific brain? If it is the Temple of the Holy Spirit, why can not all who love a spiritual life be one? The cause of God is one, and to give it success his people must be one.

Oh, let us then renounce ourselves, renounce man, and all his institutions, and as one mighty host of kings and priests, battle for the cause of the Savior. In such labor alone can we hope for the salvation of our friends of earth. On this plan, and this alone, can God’s people be united, and upon this reunion the salvation of our sinful race depends. Brethren, let us rejoice in what the Lord has done, and still maintain the honor of our Master’s cause. God is with us. Amen.

FULLNESS OF CONFIDENCE

What confidence have we in Christ? Are we strong in our faith? Are we firm in our reliance upon the word of promises? Have we earnest, all-subduing Christian confidence? These are enquiries for every Christian man and woman.

In the days of persecution and suffering for the name of Christ, it cost something to be a Christian. The profession of faith in Christ was often not merely at the expense of property and a good name among men, but it was at the cost of strifes and imprisonment, banishment, and even death. Then it was no difficult matter to know who was firm and steadfast, whose confidence remained unshaken amidst the severest tests.

It was easily known whose faith could stand the fiery trial, and the church was soon purged of all who were disposed to faint and become weary. Then to be a servant of Christ was a reproach and a disgrace. The matter now stands somewhat different. Religion of some sort is popular. It is regarded as respectable to be attached to some religious party. Yet we doubt whether the toils to which our profession is subjected are not as difficult to meet and require as firm and steadfast sincerity as even…

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In the bitterest hour of persecution, the attacks upon confidence of Christians to-day are so insidious, so well-cloaked in the garb of friendship, that frequently we are lost and ruined before we are aware of it. The specious and deceptive baits of speculation, the vain struggle to find out something new, to present some original thought often engulf men in wildest waves of mysticism and destroy without warning every vestige of love for the Truth.

Humanity is vain exceedingly vain and restless. The idea that the old Gospel that has been handed from father to son for eighteen hundred years is to be the instructor of the learned and philosophic, is a notion not at all acceptable to the haughtiness and vanity of these boastful times. While the world is filled with the announcements of something new in religion, morality, or metaphysics, and the cry of Great Discoveries reaches us from every quarter, it requires a steadiness of nerve unusual for one to raise his voice above all this din and pronounce it a confusion and deception and call the people back to the simple plain words, the fishermen, carpenters and tent-makers of years long gone by. While human plans and systems are captivating thousands by their pretended novelty and the one and another schemes pass in quick succession, promising wonders and accomplishing little, it requires no ordinary confidence to stand firm for the simple teachings of God’s word and to contend earnestly, faithfully and unyieldingly for that alone. Yet it is the only position for the Christian to occupy. With the first stagger frequently all is lost. With the faintest admission that there is any doubt about the matter, the firm rock upon which we stand slips as quickly from beneath our feet.

The proudest position ever taken by man on this earth, is that assumed in full reliance upon the word of God. The noblest warfare is that fought by those panoplied with the armor of Heaven. The surest and most glorious victory is that won in this battle for the Truth.

Brethren, are we disposed to yield? Are we disposed to falter? Is there a want of confidence in the plan of Heaven? We believe not. We have never heard men talk with more confidence, more earnest whole-rouled reliance upon the authority of Heaven than do our brethren in Tennessee. It is having its effects. Men who for years and years have been halting and have come even to old age in this condition have had the boldness to take position on the Lord’s side. Men and women who had never before known or believed anything on the subject of religion have been led to inquire earnestly whether these things are so, and have acknowledged the authority of our King.

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in his appointments. Have we then any cause to be discouraged?
Have we not rather stronger and stronger incentives to be more
earnest and steadfast?
Let us instead of abandoning the position
which we occupy stand to it with still greater confidence in the
strength of its defenses and the power of its artillery. We gain
nothing by courting favor of orthodoxy or heterodoxy. If the simple
word of truth is not able to maintain its own cause it is worthy
neither of God, nor man. Let us be content to know that we occupy
Heaven’s vantage ground and fear no evil.
W. L.

IMPORTANT REVISED REVISION OF A PASSAGE OF SCRIPTURE

The revision of the Scriptures are regarded as one of the most important enterprises of the age, and it will doubtless result in many important and necessary changes in our present version. It is thought, too, by many, that some of these changes will greatly enhance the interests of some of the religious denominations.

For example, the retention of “The Baptist” in the revised version, as a “sir name” of John the immerser (if it should be finally retained), will greatly accommodate the various Baptist sects, whatever may be the consistency of their shells, by preserving in the Bible the great essential element of their being, viz: their name.

When it first began to be noised abroad that this word Baptist had stood the test of Dr. Conant’s searching criticism, many of the Disciples were disposed to complain, and to remonstrate in strongest terms with the learned reviser. But our complaints and remonstrances are likely to have but little influence with the scholars and critics of “that large and respectable denomination,” since their very existence as a denomination is imperiled; and it is therefore suggested to some of our most orthodox congregations, that they make the best of it by compromising with the revisers. If we could get a revision of certain Scriptures to make them suit the peculiar views of many congregations, they ought certainly to be willing to balance accounts with the Baptists, and allow them to retain in peace their untranslated name. For example, let Acts 2:7, be so revised as to read thus:

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“And upon the first day (some may prefer Sabbath) of the next week, being the day for the regular monthly meeting at ‘Trons, when the Disciples came together to hear a discourse delivered by Paul the Apostle, they also attended to the breaking of bread, the preacher being present to preside at the Lord’s table.”

It is scarcely necessary to enter into an argument to show the importance of such a reading of this passage. It accords perfectly with our usages (I speak, of course, only of those of us who are the more orthodox in our ideas and practices), establishing beyond controversy, two important propositions; first, that once a month is sufficiently often for the Disciples to meet; secondly, that the primary object of their meeting should be to hear a sermon, the breaking of bread being merely an incidental affair, which may or may not be attended to, as circumstances may suggest.

This second proposition, let it be especially observed, accords perfectly with what Paul says in I Cor. xi. 20: “When ye come together, therefore, into one place, this is not to eat the Lord’s Supper;” which, by interpretation, proves that the eating of the Lord’s Supper is by no means to be regarded as an important object in the meeting of the Disciples; nevertheless, it may be observed, provided the brethren and sisters have not become too sleepy under the soporific influence of the sermon, to go through with it. Moreover, such a rendering would give us scripture authority for conforming, in some essential particulars, to the established usages of “other denominations.” They have gained an enviable respectability, and by doing as they do, we too, eventually, may attain to a proud position among the “respectable denominations.”

On the other hand, if the present version of the passage should be retained, it is evident that we shall be subjected to many inconveniences; for it clearly teaches, as it now stands, that it was an established custom among the primitive Disciples to meet on the first day of every week, and consequently, that we should do likewise. Now there are very few congregations that can afford to hire preachers to be with them weekly, let them be ever so cheap. Many of them, therefore, would be compelled (i.e. if they respect the authority of the divine word at all) to meet every first day, preacher or no preacher, and attend to the ordinances; and as a necessary consequence, they must often suffer the embarrassment and mortification consequent upon the awkwardness and the blunders of humble, unpretending brethren, who have never learned to assume, clerical airs so as to be able to preside with dignity and grace in the worship. Thus, instead of rendering

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“our denomination” respectable and popular, we should make it rather an object of contempt and ridicule in society.

It is admitted that there is one great difficulty in the way of the proposed rendering, which is, that the present version represents more faithfully the inspired original; but it is presumed that, if the final committee of revisers shall retain Baptist as the proper rendering of His Baptism, they will certainly have no scruples in giving up the desired rendering of the passage under consideration.

PILGRIM.
Selma, Ala., Dec. 3, 1860.

CONSULTATION MEETING

According to appointment previously made at Linden by the disciples of Jesus Christ in consultation in Oct. last, the brethren met today, at Brush Creek in consultation, upon which occasion brother A. Craig being called to the Chair and brother E. A. Land appointed Secretary, the following resolutions were submitted and unanimously adopted after singing and prayer by the chairman:

Resolved, That whereas Bro. W. A. Johnson has been evangelizing in our section of country for the past two years and that his labors have been successful amongst us, the church at Linden engage his services for the year 1861 and see that he is sustained.
Resolved, That in consequence of the decease of Bro. Elder G. W. Shelton and the scattered condition of the brethren composing the church at Linden, brethren M. Dodson, N. T. Robinson and William Densley be set apart to cooperate with Bro. Elder A. Craig in the oversight of the congregation. And also, that brethren E. A. Land, Robertson Warren, and A. D. Craig, be set apart as deacons or servants of the congregation, and that first Lord’s day in December be a day of fasting and prayer and for the setting apart of the brethren above mentioned for the performance of the duties appropriate to them.
Resolved, That the brethren agree to attend to family worship, and that the same be recommended to the brethren in general.
Resolved, That the brethren continue to conduct their Bible class and that all are privileged to participate with them in reading etc.
Resolved, That on Friday at 10 o’clock, before the second Lord’s…

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day in May, 1861, the brethren have a consultation meeting at Linden and the following brethren are specially invited to attend, viz.: brethren Fanning, Cone, Davis, J. H. Spear, R. D. Trimble, and Elders S. and T. W. Sparkman, and all others who will favor us with their presence. Resolved, That these proceedings be published in the Gospel Advocate at as early a day as convenient.

E. A. LAND, Secretary.
Brush Creek, Perry county, Tenn., Nov. 17, 1860.

Dear Brethren:

I take great pleasure in informing you that the cause of our Master begins to look up in this part of the country. There has been twelve additions to this congregation. Five last Lord’s day were immersed. We numbered three years ago five, we now number twenty-four. Some of our converts are members of families who worship at the shrine of sectarianism. Five of our members belong to the Baptist, one of whom is an old gentleman who has lived in the Baptist Church, and is now eighty years of age. Our cause is decidedly on the increase at this place. It only remains for the brethren to be faithful to ensure a glorious triumph of truth. To the Lord be all the praise.

Your brother in the Lord in hopes of eternal life,
JOHN COX.
War Eagle, Madison county, Ark., Nov. 6, 1860.

Dear Brethren:

I am sent to write you again as you will gladly hear from this part of Texas—I will say, first that our cooperation meeting closed yesterday, the proceedings of which will be sent to the Gospel Advocate for publication. You will see that we have had twenty additions since I last wrote you. I had hoped for more but my dear brother our country has been under a full blaze of excitement for some months, on account of Incendiarism, etc.

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The excitement is at a high pitch on the eve of the Presidential election. So taking altogether I thank God and take courage. I have thus far pursued the even tenor of my way without engaging in any of the present excitements and preach Christ and him crucified as the only hope for mortals.

You have ere this received the Obituary of my Dear Father, who has gone to try the reality of that State from which no traveler returns. Dear Bro., how it grieves me to part with my Dear Father, my support in my tender years, my guide, my instructor, my parent, but he is gone to join that Dear Mother who preceded him about six years; gone to join my blessed brothers and sisters who have gone before him—none gone than left, why should he desire to stay since wife, sons, and daughters are now in the Home of Heaven.

I think of my Old Tennessee Home, but the ones who made it happy to me are gone. Sweet words, Mother, Home, Heaven! What a happy thought that we will see them all in Heaven. Heaven Sweet Heaven my Home is Heaven, Friends Sweet Friends are in Heaven. Please send me notice of your paper in time as I wish still to have it read here. And wish you may long continue your labors in the cause of our blessed Lord. May the Lord bless you. Amen.

A.M. DEAN
Timber House, Tarrant County, Texas, Oct. 29, 1860.

OBITUARIES

Dear Brethren:—It becomes my painful duty to communicate the sad intelligence of the departure of a much loved and lamented sister, Mary A. H., wife of J. E. Kuykendall. She died on the 28th of October, 1860, in the 22nd year of her age leaving behind her an affectionate husband and an infant daughter, besides a large circle of friends and relatives to mourn their irreparable loss.

In her youth she was early taught to reverence the doctrines of the Baptist church, but in April, 1859 she resolved to lay aside the doctrines and traditions of men and take the Bible as her only rule of faith and practice. She united with the church at Smyrna, in which she remained a devoted member until her death.

W. Y. KUYKENDAIL
Cookeville, Nov. 24, 1860.

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THE CHURCH OF CHRIST

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1st. THE CORRECT IDEA OF THE CHURCH OF GOD, WHICH IS THE HOUSE OF GOD, THE PILLAR AND GROUND OF THE TRUTH.

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1st: THE PATRIARCHAL AGE

2nd: THE JEWISH AGE

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DISPOSITION OR KINGDOM OF GOD ON EARTH

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2nd. THE MATERIALS FOR THE KINGDOM AND DATE OF ITS ERECTION

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3rd. SPIRITUAL CHARACTER OF THE HOUSE OF GOD.

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THE WORSHIP AND WORK OF THE BODY

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5th. What is a Church Organized?

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THE PRESENT CONSIDERATION: ARE THE MINISTERS DISCHARGING THEIR RESPECTIVE DUTIES OF ACTION?

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Tations to these seniors, younger men, elder and younger women, young men and servants

The Operations of Official Religions

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8th. THE NEW TESTAMENT ORDER.

THE WORD OFFICE, AS APPLIED TO CHRISTIANS.

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9th. WHAT THEN IS THE MEANING OF ORDINATIONS, IF IT MAKES NOT PREACHERS, DEACONS, ELDERS, AND MINISTERS?

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10th. How Shall a Church Worship Without Special Officers Chosen and Set Apart to the Work?

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111. SUCH A BODY IS NO SECT, PARTY, FACTION, HERESY OR DENOMINATION.

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12th. THE LORD’S DAY AND ITS DUTIES

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13th. “THE CHURCH’S FINAL TRIUMPH.”

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14th. UNION OF EFFORT FOR THE WORLD’S CONVERSION

FULLNESS OF CONFIDENCE

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IMPORTANT REVISED REVISION OF A PASSAGE OF SCRIPTURE

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CONSULTATION MEETING

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Dear Brethren:

Dear Brethren:

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OBITUARIES

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