That to refuse to be baptized after knowing that Christ has commanded it is to disobey him and to rebel against his authority, is clear from the words of the Holy Spirit recorded in Luke 7: 29, 30: "And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected for themselves the counsel of God, being not baptized of him."

And yet, despite all these Scriptures, many pious saints are so blinded by their prejudices and traditions, that instead of encouraging and exhorting people to obey this command to be baptized, that is given to test the soul's complete surrender to Christ, and is called the "obedience of faith" or of the gospel, they encourage people to live in disobedience to Christ by affirming that baptism is "a mere form" or "non-essential." If subordinates in an army or earthly kingdom act thus and use their influence to induce others to disobey the orders of those over them, they are punished for treason. Any army that is thoroughly united in the authority of its commander and cheerfully and promptly obeys his orders, is usually successful; while the largest and best army on earth would be doomed to defeat the moment its officers and men would disobey orders and each do as he pleases, or as he thinks best. The reason Christ's, army on earth to-day is weak and constantly defeated and retreating is because his orders are disregarded and the "think so's" and traditions of men are followed instead. Implicit obedience to the few simple commands of Christ would at once unite all his followers into one invincible army that would enable the world to believe and know that he is the Christ of God (John 17:20, 23).

If anything is clear, it is that Christianity is a personal matter. That each individual must meet and accept for himself the claims of Christ. No one can be saved by proxy. No one can go to heaven because of the faith, obedience or prayers of a parent, wife, husband, sister or brother. This being true, as Christ has commanded every creature to be baptized (Mark 15: 15, 16; Acts 2: 38, etc.), it is evident that infant baptism is not valid. The parents cannot obey for the child, however good their intentions. The child, when it reaches the age of accountability, must face the commandments of Christ for itself, and either deliberately obey or disobey and reject him. If infants remained infants, they would do no harm in the church, even if they could do no good. But they will grow into accountability and then the church is full of unconverted people.

May we prayerfully do all in our power to hasten the day when all of Christ's followers will forsake the traditions, in which men have changed Christ's teaching on baptism, and will gloriously reunite in his will on this command which is so clearly revealed in the New Testament.



CHAPTER II.

THE NEW TESTAMENT CHURCH.

"See that thou make all things according to the pattern that was showed thee."—Heb. 8: 5.

Introduction. My early ideas of the church, its doctrines, and of the teachings of Christ as revealed in the New Testament, were rather general and vague. As is usual, it was chiefly a matter of hereditary traditions. After I found my way back to Christ and to belief in the Word of God, the question naturally arose, which church shall I join, if any? Sectarian divisions had a hand in driving me into infidelity and confusion, and I was now compelled to investigate more closely this strange puzzle. As I have already intimated, what I learned at Meadville about baptism and the teachings of the various religious bodies, had directed my attention to the people generally known as "Disciples of Christ" or "Christians," who are working for Christian union through the restoration of the primitive church. I will now give the result of my study of the model church as revealed in the New Testament.

NOTE.—Most of this and the following chapter are taken from my booklet on "The Church of Christ: What It Is, and Why It Exists."

THE CHURCH OF CHRIST.

The primary meaning of the word church is a local body of Christians organized for work and worship (Acts 14:27). From this its meaning enlarged so as to apply to the members of all the churches (Eph. 3:10), and finally to all the saints in heaven and on earth (Heb. 12:23).

Of Christ expresses the church's relationship to Christ. It is Christ's church. He bought it (Eph. 5:25), built it (Matt. 16:18), and is its foundation (1 Cor. 3:11). It is his body (Rom. 12:5), of which he is head (Col. 1:18) and which is so identified with him that it is called Christ (1 Cor. 12:12); it is his kingdom over which he is king (Matt. 16:19); it is a fold of which he is the shepherd (John 10:16); he is a vine of which the members are branches (John 15:5); it is his house (Heb. 3:6); it is his dearly beloved wife (Eph. 5:25; 2 Cor. 11:2). Christ so loves the church and identifies himself with it because of the sweet, loving, spiritual fellowship there is between himself and it; and because it is his visible representative here on earth, and the instrument through which the Holy Spirit's work in the conversion of the world and the sanctification of believers, is carried on.

Other names given to the church are "church of God" (I Cor. 1:2), "churches of God" (I Thess. 2:14), "churches of saints" (I Cor. 14: 33), "temple of God and of the Holy Spirit" (I Cor. 3:16), and "the pillar and ground of the truth" (I Tim. 3:15). All these names are Scriptural and proper when used in the proper way.

Church-members.

The members of the church or churches of Christ are called "Christians" (Acts 11:26; I Pet. 4:14, 16), "disciples" (Acts 9:1), "saints" (Rom. 1:7), "brethren" (I Cor. 15:6), "members" (Rom. 12:5), etc., all of which names are right when used to express the proper idea or relationship.

The Greek word for church is ekkleesia and comes from ekkaleoo, which means to call out or summon forth; and members of the church are the ones who have been called of God (2 Tim. 1:9) through the gospel (2 Thess. 2:14) from a life of sin to a life of holy service (Acts 26:16-18). Church-members or Christians are said to be "saved," "elected," "washed," "sanctified," "redeemed," "recreated," "regenerated," "translated," "espoused," "converted," "reconciled," "adopted," "quickened," "resurrected," etc. This gives us an idea of the radical change that must take place before a person can become a true church-member. It will be noticed that the change expressed by these terms is twofold. The one is subjective, and the other objective. The one is a change of heart or character, and the other is a change of state or relationship to God. The heart is changed by the Holy Spirit (John 3:5), through the preached gospel (1 Pet. 1:23), which leads to faith (Rom. 10:17; Acts 15:9) and repentance (Acts 2:38); while the attitude toward God is changed by confession (Rom. 10:9), obedience in baptism (Acts 2:38) and by God's pardon to the sinner (Acts 2:38). The necessity of this twofold change is manifest from Christ's teaching when he says, "Make disciples of all nations, baptizing them" (Matt. 28:19), "Preach the gospel to every creature. He that believeth and is baptized shall be saved" (Mark 16:16), and "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). Also by the teaching of the Apostles when they say, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38), "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:16), "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and the renewing of the Holy Ghost" (Tit. 3: 5), "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ" (Gal. 3:26, 27), "For by one Spirit we are all baptized into one body...and have been all made to drink into one Spirit" (1 Cor. 12:13), "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ" (1 Pet. 3:21), "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:3, 4).

If it were God's purpose to simply save individuals, privately and without human agency, the subjective change of heart is all that would be necessary. But a home must be provided for the nurture of the new-born spiritual babes and a church organized to herald the gospel to every creature; therefore, a definite act of open committal or enlistment is required in baptism. When this becomes thoroughly understood, the emphasis the New Testament puts on baptism will be appreciated, and people will no longer avoid the passages that refer to it, or try to explain them away. Neither faith, repentance nor baptism have any saving virtue in themselves. They are important only because of their relation to Christ and the sinner. As Christ has made them conditions of salvation to those who have heard the gospel, they must either obey or be rejected because of a rebellious heart (Luke 7:29, 30).

We learn that to be qualified for membership in Christ's church a person must know the Lord (Heb. 8:11), must believe in him (Acts 8:37), must repent of his sins (Acts 2:38), must confess him as Christ (Rom. 10:9), and must obey him from the heart in baptism (Rom. 6:17). All these are conscious, personal acts that must be performed by the person becoming a member. No one can become a member by purchase, fleshly birth, or the obedience of parents or other persons. It will also be noticed that according to the teaching of the New Testament the conditions of salvation and church membership are the same. The New Testament never speaks of persons as saved or Christians who are not members of the church of Christ where they live.

Church Officers.

On the divine side the church of Christ is a kingdom with a constitution and an absolute ruler. But the administration of this kingdom, as it comes in contact with the varying conditions that confront it in the world, is left to the local church with its officers. Officers are elected to increase the efficiency of the church in service (Acts 6:1-7). In Eph. 4:11, 12, we learn what the officers of the church of Christ are and why they are appointed. "And he gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." Deacons were also appointed to serve tables and assist in other ways (Acts 6:1-7; Phil, 1:1). The Apostles were personally commissioned by Christ (John 20:21-23; Acts 26: 16), miraculously inspired to teach (1 Cor. 2:12, 13; 1 Pet. 1:12) and endowed to perform miracles (2 Cor. 12: 12) and to confer miracle-working power on others (Acts 8:17, 18). After the church was thoroughly established and the New Testament written the apostolic office with its miraculous accompaniments ceased (Heb. 2:3, 4; 1 Cor. 13:8). Prophets were appointed by miraculous endowment and ended with the same. Evangelists, elders and deacons are the permanent officers of the church of Christ. The special work of evangelists or preachers is to make disciples and to organize and strengthen churches. Elders, or bishops, or pastors are local church officers, a plurality of which was appointed in each church (Acts 14:23). Their function is concerned with the spiritual welfare of the church. The work of deacons has already been indicated. The qualifications of evangelists, elders or bishops and deacons are given in the epistles to Timothy and Titus. The church officers are selected by the members (Acts 6: 1-7), and important matters of discipline are decided by a majority vote of the church (2 Cor. 2:6, see Greek). The local church government then is administered by a majority vote of its members and by the officers authorized by such a majority. Outside of Christ and the Apostles the New Testament does not recognize any authority higher than that vested in the local churches. General ecclesiastical organizations and church dignitaries with high-sounding titles are human inventions that were added later. Where there is no organized church to act, individual Christians have authority to administer the affairs of the church or kingdom (Acts 8: 4; 9: 10-18; ii: 19-21). The only apostolic succession endorsed in the Bible is that which results from following the example of the Apostles in teaching and practice.

A Christian's work in the local church is obligatory under Christ. In addition to the local church work, early Christians co-operated in work covering a large territory and scope; and formed a simple organization for this purpose (1 Cor. 16:3; 2 Cor. 8:18, 19, 23). This example shows that voluntary organization of individual Christians for general co-operative work is proper and Scriptural. Of this nature are missionary societies and benevolent associations which are formed to carry on general work, but have no ecclesiastical authority.

The Mission of the Church.

The mission of the church is to perpetuate and perfect itself and to add to its membership, through evangelization, the entire world as far and as fast as possible. The fundamental means adopted to carry out this mission is the church service. Our word church is not derived from the New Testament word used in speaking of the body of believers, and it has a tendency to hide the real idea of the New Testament. It primarily refers to a church building, then to the body of believers worshiping in the building, and finally to believers in general. The inspired writers use the word ekkleesia, which means a gathering of people called from their homes into some public place. A correct translation would be "assembly" or "congregation," as it has reference primarily to a local body of Christians assembled for work and worship. If this primary idea were restored, it would make mightily for the strengthening of Christ's kingdom. We usually put the emphasis on the church in general, universal and invisible, while the Holy Spirit puts the emphasis on the local, visible and tangible church. Our practical duties are connected almost entirely with the local church to which we belong and through which we chiefly help to build up the general and invisible church. The church is the assembled Christians first of all, and the first duty of Christians is to assemble (Heb. 10:25). For people to say that they belong to the church (assembly), who do not assemble or attend the church services, is an anomaly, strictly speaking.

The purpose of the assembly or church services is revealed to us in Acts 2:42, where we have a record of the practice of the first church of Christ. We read, "And they continued stedfastly in the apostles' teaching and in fellowship, and in breaking of bread, and in prayers." Here are four things mentioned as belonging to the service of the church. The first has reference to teaching the Word of God or, more especially, the teachings of Christ as revealed through his Apostles in the New Testament. The Apostles received their teaching through the inspiration of the Holy Spirit who revealed in the New Testament all things necessary for our guidance and edification (2 Pet. 1:3; Jude 3). Christ gave his Apostles commandments before his ascension (Acts 1:2), which they were to teach to the church (Matt. 28:20), and the church is exhorted to give heed to these commandments (2 Pet. 3:2). Not all the commandments that Christ gave while on earth are for the church, but only those he instructed the Apostles to teach after the descent of the Holy Spirit and the establishment of the church on Pentecost. Paul exhorts Timothy to commit unto faithful men, who are able to teach others, the things he had heard from him (2 Tim. 2:2), and further exhorts him, "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (2 Tim. 2:15); "I charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word, be instant in season and out of season; reprove, rebuke, exhort with all long-suffering and doctrine" (2 Tim. 4:1, 2). Alas! how often this last solemn charge of Paul goes unheeded. We preach in season and out of season, but do we preach the Word of God as we ought? The emphasis the New Testament puts on the Word of God can scarcely be overestimated. It is the incorruptible seed (1 Pet. 1:23) employed by the Holy Spirit to beget the Christian (Jas. 1:18; 1 Cor. 4:15); it is the sword of the Spirit (Eph. 6:17) by which he pierces the sinner's hard heart (Heb. 4:12) and brings conviction to his soul (John 16:8,9); it is the nourishment for the new-born spiritual babe (1 Pet. 2:2); it is the means used by the Spirit to strengthen, sanctify and build up the members of the church (1 Thess. 2:13; John 17:17; Acts 20:32); it "is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16,17). No other books were used in the early church as authoritative and all efforts to replace it or to supplement it with human creeds, catechisms or disciplines is an unwarranted effort to steady the ark of the Lord.

The second item of the public services is fellowship. The original word here is koinoonia, which, according to Dr. Thayer, means "joint participation," "a benefaction jointly contributed, a collection." The word sometimes refers to joint participation in religious privileges and sometimes to joint collections or contributions made for gospel work. It seems to have the latter meaning here, as spiritual communion is embodied in the next item. That this was a feature of the public service is apparent from the words of Paul in I Cor. 16:2, "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him." The Emphatic Diaglott translates thus, "Every first day of the week let each of you lay something by itself, depositing as he may be prospered." While Paul gives these directions in reference to a particular collection taken for the poor saints in Judea, it is evidently given because it embodies the divine wisdom as to the best way of raising church money. It teaches that each church-member is to give weekly, according to his ability. When this precept is practiced and we restore the liberality of the primitive church (Acts 2:44, 45; 4:32, 35), there will be no financial problem in the church.

The third item in church worship, according to Acts 2: 42, is the "breaking of bread," or the Lord's Supper. This was the most important thing in the early church service. It was to commemorate the death of Christ and to point forward to his second coming (I Cor. 11:26). Every Christian is under obligation to partake of the Lord's Supper (I Cor. 11:24), but each must examine himself before eating lest he eat condemnation to his soul (I Cor. 11:28, 29). The greatest thing in the Lord's Supper is a spiritual eating or communion (John 6:32-58), and this is needed frequently. The primitive churches of Christ observed the Lord's Supper whenever they met for worship (I Cor. 11:20), and this we learn was every first day of the week. "Upon the first day of the week when the disciples came together to break bread" (Acts 20:7). The Greek article "tee" here indicates that it was on every first day of the week that they met to break bread and this is confirmed by I Cor. 16:2. The early churches never met for worship on the seventh day of the week or on the Sabbath, but always on the first day of the week, or on the Lord's Day, in commemoration of Christ's resurrection from the dead. It was the practice at first to have a meal in connection with the Lord's Supper, but as this led to abuse it was abolished by Paul (1 Cor. 11:20-22, 34). The feet- washing which is commonly supposed to have taken place at the time Christ first broke bread with his disciples, was simply a custom in vogue in that country, which Christ used to teach a lesson on humility. We have no record that the Apostles ever washed feet as a church ordinance or desired others to do so. When Christ washed feet it was not at a public church meeting, but at a private feast.

The fourth item in church worship, as mentioned in Acts 2:42, is "prayers." The primitive church believed profoundly in prayer. In fact, the entire New Testament is the record of a prolonged prayer- meeting. Paul, in writing to Timothy, says, "I exhort therefore that, first of all, supplications, prayers, intercessions and giving of thanks be made for all men" (1 Tim. 2:1), and Christ admonishes his disciples to "watch and pray" (Matt. 26:41).

Self-preservation is the first duty, upon which all our helpfulness to others depends. So it is with the church. Its first duty is to perpetuate and strengthen itself through the means of grace God has provided; but it will become sick and soon die, if it does not reach out in loving services to others. It is commissioned to "make disciples of all nations" (Matt. 28:18), but it cannot do this by merely proclaiming the gospel to all people. Paul preached the gospel in many lands, and a few missionaries could soon evangelize the entire world if this were all that is necessary. God spent thousands of years to prepare the soil for Paul's preaching and confirmed his message with miracles. We cannot evangelize the world by giving a few dollars to send a few missionaries to preach a few sermons. Most of the work of missionaries is educational and philanthropic, or, in other words, preparatory. It will require the best and united efforts of all Christians to entirely open the door of faith among the heathen. Christ says, "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven" (Matt. 5:16). Peter exhorts Christians, "Having your behavior seemly among the Gentiles, that, wherein they speak against you as evil- doers, they may by your good works which they behold, glorify God" (I Pet. 2: 12). The churches need the miracle of good works, through the power of the Holy Spirit, to confirm the message of our missionaries. The acts that emanate from so-called Christian nations and people do more to hinder than to help the missionaries. If Christians will, by the power of the Spirit, live the life of Christ in the home, in business, in politics and everywhere, the heathen will soon glorify God in Christ because of the good works which they behold. "Herein is my Father glorified, that ye bear much fruit" (John 15:8).

It is the mission of the church to bring heaven down to earth. If this is the high and holy calling of the church, is it a wonder that Christ so loved it as to give his life for it? The church is the "pillar and ground of the truth" or the material organization through which heaven is bearing its message of love to this sin-cursed world. Speaking of the church, Paul says, "If any man destroyeth the temple of God, him shall God destroy" (1 Cor. 3:17). All who attain unto the mind of Christ will love the church and give themselves for it.

The Unity of the Church.

It was God's eternal purpose to unite all things in Christ (Eph. 1:9, 10). Christ declared that he would establish but one fold (John 10: 16); he prayed that all his followers might be perfectly united and put that union as a necessary condition for the conversion of the world (John 17:20-23); he died to unite all in one body (Eph. 2: 14- 16), of which he is the head (Col. 1: 18).

If we turn to the book of Acts, we discover that the Holy Spirit, through the Apostles, did establish but one church, and that it was thoroughly united in love, teaching and practice.

If there ever was an excuse for different Christian denominations, it was for a Jewish Christian denomination and a Gentile Christian denomination; but the Holy Spirit did not establish such denominations and Paul put forth the effort of his life to prevent such a breach. Where in all history can you find twelve men more radically different mentally and temperamentally than the Apostles? Yet the Holy Spirit did not establish separate churches to cater to and further develop these temperamental eccentricities. All were united in one church so they could counterbalance and complement each other and thus perfect their own character and give greater symmetry to the church. "And when the day of Pentecost was fully come they were all with one accord in one place" (Acts 2:1). After three thousand were added unto them we read, "They continued daily with one accord in the temple" (Acts 2: 46), while farther on we read, "And the multitude of them that believed were of one heart and of one soul" (Acts 4: 32). From the Epistles of Paul we learn that there was but one church in each community. Christ's relation to the church makes it impossible for Christians to be loyal to him and at the same time divided. All must be perfectly united in allegiance to him as king, lie is the head of the body of which his followers are members. All the members of the body are perfectly united to each other and to the head; and, although the members may differ in function, they are all directed by the same commandments, motives and purposes. As soon as a tendency toward division became manifest it was severely rebuked and ascribed to the carnal nature. Paul, in writing to the Corinthians, says, "Now, I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same things, and that there be no division among you; but that ye be perfectly joined together in the same mind and in the same judgment" ... "For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men?" (I Cor. 1: 10; 3:3).

The seven landmarks of Christian union are revealed by Paul in the first six verses of the fourth chapter of Ephesians: "I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith you were called, with all lowliness and meekness, with longsuffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all."

As long as these seven unities—one body, one Spirit, one hope, one Lord, one faith, one baptism and one Father—are maintained, it will be impossible for a divided church to exist.

On the other hand, divisions will speedily disappear as soon as these seven unities are restored.

I add the following chart of the New Testament church, which will serve as a summary and as a guide in the further study of this important subject:



CHAPTER III.

THE CHURCH SINCE THE APOSTLES.

The Apostasy of the Church.

The apostolic unity of the church was maintained for about three hundred years. During this period the church endured the ten great, general persecutions directed against it by the world-ruling Roman Empire, which resulted in the martyrdom of almost all of the Apostles and multitudes of other Christians. Despite the opposition of the mightiest powers on earth, the church scored the most marvelous victories and was on a fair way to conquer the whole world for Christ. Satan, perceiving that his opposition to a united church under the leadership of Christ was fruitless, now tried to get within the church and to shear it of its power by confusing its counsels and dividing its forces. Christ said, "Every city or house divided against itself shall not stand" (Matt. 12:25), and Satan knew that if he could get Christians to exhaust their energies by contending with each other, their conquest of the world would be at an end. He filled the church with speculative philosophy, heathen idolatry and the worldly spirit in general. As always, he used the pride, vanity and ambition of individuals to accomplish his purpose. If fallible human leaders and their opinions could be put in the place of the infallible Christ and his teachings, the work would be done; because this would arouse the opposition of other ambitious human leaders and thus the church would be torn asunder and exhausted with internal strife and divisions. Alas that the church did not heed the earnest warning of Paul, "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple" (Rom. 16:17, 18). The selfishness of leaders and the lazy, careless indifference of the masses who blindly follow on, is what makes the creation and perpetuation of divisions among Christians possible. Perceiving that the division of the church would destroy its power, its leaders strove with might and main to preserve its unity. Had they exalted the Christ and used his Word, the sword of the Spirit, they would have succeeded. But they were ambitious and worked for a united church so they could use its power to exalt themselves and their opinions and crush those opposed to them. Human creeds, as standards of orthodoxy, were invented, and more stress was put on correct speculative opinions than on faith in Christ and Christ-like living. Persons who would not subscribe to the speculative opinions of man- made creeds were persecuted and anathematized. The church formed a league with worldly rulers and used the strong arm of the law to crush those who would not accept its human standards of orthodoxy. The Inquisition, with the dungeon, stocks, guillotine and other diabolical means of torture, was called into requisition. It is claimed that no less than fifty million human beings were martyred in this effort of the ecclesiastical hierarchy, calling itself the church, to maintain unity on a human creed. Although this effort at union was largely successful, it was not Christian union. Paul says that Christian union is where Christians are of the same mind and judgment and all speak the same things (1 Cor. 1:10), while this union was maintained by suppressing conscientious convictions and their utterance.

The Reformation of the Church.

The effort at a forced union on a speculative human creed was never entirely successful. In the fastnesses of the mountains the Waldenses, Albigenses and others, maintained their religious freedom. The fire of religious liberty was smouldering, but not extinguished. It was covered with the black coals of ecclesiastical ignorance, brutality and tyranny; but by and by it worked its way to the light and illuminated the darkness of the age. The great Reformation burst forth into a mighty inextinguishable flame all over Europe, and, overleaping great barriers, it blazed forth in America. The ecclesiastical shackles were torn asunder and the people were set free. I speak of the ultimate outcome, for this end was only attained after centuries of effort. Hereditary religious ideas, prejudices and customs become petrified, and it is only with the most desperate and long-continued efforts that individuals and bodies of people can free themselves from them. Failing to recognize how they are blinded through hereditary bias, environment and limited ideas, people imagine they have attained unto the ultimate truth, and thus their growth in knowledge ceases and they become fossilized into a sectarian party. People imagine that they are free when they are delivered from religious and political tyrants that persecute and oppress them; but their greatest bondage, and the one that makes the others possible, is the hereditary and acquired prejudice, bias, bigotry and ignorance within themselves. The struggle of the Reformation was for religious freedom. This struggle was by no means always unselfish and consistent. Protestants as well as Roman Catholics used force to crush those that would not submit to their creeds. Both in Europe and in America men's bodies were tortured and destroyed with the hope of saving their souls and in the endeavor to maintain the unity of the church. Even where the church and the state were separated so that the church could not use the civil law to persecute its opponents, other means of coercion were used, such as boycotting, ostracism, excommunication and anathemas. The idea of the Roman Catholic Church is that you cannot trust the people to interpret the Bible for themselves; the Pope and the church must do it for them.

The idea of Protestant sectarian creeds is largely the same. The members cannot be trusted to interpret the Bible for themselves, so the creed-makers have to do it for them. The difference is in degree and power of oppression rather than in kind. The entire idea is fundamentally wrong. Speculative theology cannot save any one and sectarian creeds are harder to understand than the Bible itself. The people need the living, loving, personal Christ, and not the dry husks of speculative theology. We want uniformity in matters of faith that are clearly revealed and in allegiance to Christ, but do not need it in speculative opinions based on inferences as to what the Bible teaches.

Freedom is absolutely necessary to progress and civilization. But freedom may be turned into a curse as well as a blessing. Criminals want freedom to gratify the lusts of the flesh (Gal. 5:13). Those in bondage to their own carnal nature must be put under restraint by those governed by moral principles. Even Christians need to be guided and governed in spiritual matters, and have always felt this need. The trouble has been that mortal men have been accepted as authoritative spiritual guides, or have tried to control the religious convictions and practices of their fellow-men by force. Christ is the Christian's only safe and proper guide. As a final result of the Reformation the Christian people in America and parts of Europe were set free from religious tyranny and left to choose their spiritual guides. Although they professed that the Bible was their only authority, they accepted human leaders and their opinions as guides and permitted these to interpret the Bible for them. Thus the freedom of the Reformation was turned into the curse of division and sectarianism. Divided Protestantism is better than the religious tyranny of the Dark Ages; but it is bad, and will be replaced with the Christian union of the New Testament when loyalty to Christ and his Word is substituted for loyalty to human leaders and their opinions embodied in creeds. Christ said, "Every kingdom divided against itself is brought to desolation" (Matt. 12:25). The truth of this has been sadly demonstrated in our divided Christianity. In how many homes has sectarian division wrought havoc with its religious life! How many husbands and wives have been lost to active service for the Master because of the chilling effect of indifference or opposition through sectarian differences! How many children have become indifferent or disgusted with religion, because their parents differed in their religious convictions! Again, look at the effect of sectarian division in a community. Five church buildings and preachers where one could do the work, while the balance could be devoted to the evangelization of the heathen. But the financial loss is the least. Preachers are poorly supported and therefore poorly equipped for their work, and people are encouraged to join the churches on almost any conditions through rivalry and the need of support for so many churches. Sinners go unrebuked through fear that their financial support will be lost; and, if disciplined, they are often received with open arms into a rival church. When we look at the kingdom of Christ at large, we see how it has come to desolation because of divisions. Millions of dollars are wasted in rival churches, colleges, papers, preachers, books, etc.; while the heathen stand with amazed incredulity before the missionaries of a babel of denominations. Verily the reformed church needs reforming.

A Movement for Christian Union.

Divided Protestantism reached its climax in America at the beginning of the last century. This land of freedom offered a congenial soil for its perfect development and unfolding. Thus were exhibited more fully than ever before the sin and folly of such divisions. The forces of Christ were largely wasted and defeated through sectarian strife, and there was the bitterest feeling even between different branches of the same denomination. Infidelity was rampant in the land and Christianity was at a low ebb. However, the love of the Master was strong in many hearts, and these longed and prayed for better things. As by divine inspiration, a great union movement sprang up simultaneously in different parts of the country. The outcome was what may be called the American Reformation, but is more properly called the Restoration movement. The burning desire of the promoters of this movement was a reunion of the divided followers of Christ. After a thorough and prayerful consideration of the subject, it was decided that the only possible basis of union is the Bible; and so the motto was adopted, "Where the Bible speaks we will speak, and where the Bible is silent we will be silent." It was decided to require a "thus saith the Lord" or an apostolic example for every item of teaching or practice. The reformers expected to bring about Christian union without leaving their respective denominations and forming a separate religious body. But an application of their motto in the study of the Bible led to results that they never dreamed of. They were compelled to give up their sectarian practices one by one, and soon found themselves forced out of the denominational bodies. It now became clear to them that the real cause of the origin and perpetuation of sectarian divisions was the human element, in teaching and practice, added to the church since the days of the Apostles; and that nothing but their removal and the restoration of the primitive church in name, creed and deed, could bring the Christian union of New Testament times. Learning that, aside from the Apostles, there was no ecclesiastical authority or organization in New Testament times, above the local church, they proceeded to organize local churches of Christ after the primitive model, and invited both saints and sinners to unite with them in this work and in protesting against the sin of sectarian divisions.

The Restoration of the New Testament Creed.

In the evolution of the movement for Christian union, it was soon discovered that human creeds, as standards of church or ministerial fellowship, are divisive in their nature and prevent the reunion of God's people. All claim to get their creed from the Bible; but since creeds contradict each other in doctrine, they cannot all be right, although they may all be wrong. Human creeds are responsible for most of the heresy trials and have armed most of the infidelic attacks upon the church. The only way to permanently solve the creed problem is to restore the divine creed given by the Holy Spirit to the primitive church. This is the only true Apostles' Creed and the only one that will never need any revision. This is none other than the divinity of Christ, the central truth of revelation and of Christianity. Jesus said, in answer to Peter's confession, "Thou art the Christ, the Son of the living God," "Upon this rock I will build my church" (Matt. 16: 16, 18). John declared of his Gospel, "These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name" (John 20:31). Paul commanded, "Believe on the Lord Jesus Christ and thou shalt be saved" (Acts 16:31), and said, "Other foundation can no man lay than that is laid, which is Jesus Christ" (1 Cor. 3:11). This is what the Apostles preached everywhere, and required as a condition for baptism and church membership; and it is the only creed they ever required. The church is not founded upon a system of speculative theology that even the learned cannot understand, but upon the loving, divine personality of Jesus Christ, the Son of the living God. Get Jesus in the heart, and belief in his word and a Christ-like life will inevitably follow. This is the only creed that can reunite divided Christendom. Christians cannot unite on human leaders and their finite opinions, but they can all unite on Christ.

The Restoration of Bible Names.

It was further discovered that human names for God's people were divisive in nature and a barrier to Christian union. There is nothing in a name until it becomes authoritatively attached to a person or thing, but after it becomes so attached, there is as much in the name as in the person or thing. Since the name Andrew Carnegie became attached to him, it is worth as much in money and influence as Mr. Carnegie himself is worth. Thus it is that there is salvation in the name of Christ. "For there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12).

The Bible names given to the church and to the followers of Christ, express true ideas and relationships; while the human names since added express false and unscriptural ideas and relationships. The church and its members should be named after Christ because they belong to him; for the same reason it is wrong to call them after any other person or thing.

Paul writes, "Every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were you baptized in the name of Paul?" "For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" (I Cor. 1:12, 13; 3:4). "I pray you," said Luther, "leave my name alone, and do not call yourselves Lutherans, but Christians. Who is Luther? My doctrine is not mine. I was not crucified for any one. Paul would not that any should call themselves of Paul, nor of Peter, but of Christ. How, then, does it fit me, a miserable bag of dust and ashes, to give my name to the children of Christ! Cease to cling to these party names and distinctions! Away with them all and let us call ourselves Christians, after him from whom our doctrine comes!" Those engaged in this restoration movement heed the admonitions of Paul and Luther and call themselves "Christians," or "disciples of Christ," while they call the churches, "churches of Christ" or "churches of God." They do not use these names in a sectarian, but in a Scriptural, sense. They do not claim to be the "only Christians," but aim to be "Christians only." We read in Acts II:26, "The disciples were called Christians first at Antioch." "If any man suffer as a Christian," says Peter, "let him not be ashamed, but let him glorify God in this name" (I Pet. 4: 16). Any name used to designate a part of the followers of Christ and to separate them from the rest, is wrong, because it expresses a wrong and unscriptural idea. "Would to God," said Wesley, "that all sectarian names were forgotten, and that we, as humble, loving disciples, might sit down at the Master's feet, read his holy word, imbibe his spirit, and transcribe his life into our own!" John says, "We shall see his face and his name shall be in our foreheads" (Rev. 22:4).

The Ordinances Restored.

In addition to the restoration of the New Testament creed and names, it was found that there can be no organic Christian union, after the primitive type, without a restoration of the ordinances as administered by the Apostles. Protestants all accept two ordinances, baptism and the Lord's Supper, but they differ greatly in the manner of observing them. Some have open and others close communion. Some observe the Lord's Supper monthly, others quarterly and still others annually. In looking for apostolic precepts and examples, it was found that the early Christians met on every first day of the week to break bread; and that each Christian was commanded by Christ to partake of the Lord's Supper, after examining himself to see that his heart was prepared for this spiritual feast. We have neither the authority to decide the frequency of the service, nor who shall partake of the Supper.

The greatest hindrance to a practical working union of the followers of Christ is the babel of teaching and practice as to baptism. Some hold that the mere baptism of infants will save them, while others belittle baptism or ignore it altogether. Some baptize infants, others only adults. Some sprinkle, some pour, and others immerse for baptism. Some sprinkle, pour or immerse, just as the candidate wishes it. Does the New Testament teach this babel of confusion or has it come from human inventions and additions? It has already been pointed out that only those who had previously been born of the Spirit, or undergone a change of heart through faith and repentance, were baptized by the Apostles. We are told that Jesus never baptized any one (John 4:2), therefore he never baptized any infants. If we examine carefully the cases of household baptism recorded in the New Testament, we will find that in each case infants are necessarily excluded; as those baptized "heard" (Acts 10:33), "believed" (Acts 16:34), "were comforted" (Acts 16:40), "addicted themselves to the ministry" (1 Cor. 16:16), etc. These acts all refer to people who had reached the age of intelligence and accountability and, therefore, cannot refer to infants. Infant baptism is based on two errors that crept into the church—the doctrines of infant damnation and baptismal regeneration. Infants are saved without baptism, for Jesus said "of such is the kingdom of heaven" (Matt. 19:14), and baptism is of value only because of its relation to Christ and the faith of the sinner (Mark 16:16). The greatest emphasis we can put on baptism is to say that Christ commanded it and made it a condition of salvation to those that hear the gospel and have the opportunity to obey it. To refuse to obey this or any other commandment of Christ, reveals a rebellious heart that cannot be saved.

Of the action of baptism we speak in a previous chapter, therefore we need not treat of it here only to say that all churches agree that the immersion of a penitent believer in water is Scriptural baptism, and this is the only practice on which all can unite. Thousands of those that are contented to be Christians only have given up sprinkling and been immersed after studying the Bible on the subject.

The Bible Restored.

Christian union on the primitive gospel necessitates the restoration of the Bible to its proper place and authority. Sectarianism has largely displaced it with creeds and other human standards. Recently I read the following in an introduction to a catechism: "This catechism has well been called a Bible for the laity." When we remember how contradictory, and, therefore, erroneous, these human deductions as to Bible teaching are, we can see the need of putting them aside and restoring the Bible as the Christian's all-sufficient and only sufficient guide.

The Bible has also been thrust aside and kept from the people by false theories of conversion and the consequent erroneous practices in evangelistic work. People have been taught that they are totally depraved and can do nothing towards their conversion, that faith is a direct gift of God, that the Holy Spirit converts sinners by immediate miraculous power, that the evidence of pardon is in dreams, visions or feelings, and that sinners have to wait until God by entreaties is reconciled to save them. All these theories are erroneous and logically set aside the entire gospel plan of salvation. The Holy Spirit, through the Apostles, used the truths of the Word or gospel to convict sinners, and taught penitents, out of the New Testament, on what conditions they could inherit the salvation Christ purchased on the cross. The sinners that wanted to be saved accepted this salvation by complying with Christ's conditions of pardon, and went on their way rejoicing, because they had the infallible Word of God for it that they were saved. In other words, the Apostles preached the gospel, and penitent sinners were immediately saved by believing it (Mark 16:16), repenting of their sins (Acts 2:38) and openly committing themselves to Christ in baptism (Acts 22:16).

Finally, the Bible has become a meaningless riddle and uninteresting to most people because it is not rightly divided. It is assumed that all parts of the Bible are addressed to everybody. This is far from the truth. While we must recognize the unity and interdependence of the entire Bible and that each part teaches great spiritual truths for all, we must also remember that its different parts contain specific precepts addressed to different classes of people and only applicable to them. Thus the Mosaic law was for the Jews only, and was superseded by the gospel (Gal. 3:24, 25). Turning to the New Testament, we find that the four Gospels were written to make believers (John 20:31), the Acts of the Apostles, "Book of Conversions," to tell and show people how to be saved or become Christians (see chapters 2, 8, 16, etc.), while the rest of the New Testament is addressed to Christians or church-members as their rule of faith and practice. The churches in this Restoration movement aim to restore the Bible to its primitive place in producing penitents, guiding them unto salvation and in giving all instructions to the churches needed for their edification and guidance.

Restoration of the New Testament Church Government.

We have learned that all sectarian divisions have resulted from exalting human leaders and their opinions. Ambitious ecclesiastics have exalted themselves with the help of misguided people; and, usurping authority, have lorded it over God's heritage. How wide the difference between the simplicity of the primitive gospel and the pompous ecclesiastical organizations and titles of modern times! It is self-evident that Christian union cannot be restored until this ecclesiastical machinery be put aside and the administration of Christ's kingdom be again entrusted to the local churches and their officers as in New Testament times.

It will be noticed that this modern movement for Christian union does not seek to introduce new doctrines into the religious world. It seeks rather the restoration of the old Jerusalem gospel with its doctrines, ordinances and fruits. Its promoters thoroughly believe in all the truths accepted by evangelical bodies and simply strive to remove the sectarian growths that have fastened themselves to the old ship Zion during its course through the centuries. Among its favorite mottoes are these:

No Book but the Bible. No Creed but the Christ. No Plea but the Gospel. No Name but the Divine. In Christ—Unity. In Opinions—Liberty. In all Things—Charity.

Is One Church as Good as Another?

The mere hint that there might be something in the doctrines of different churches that is erroneous and needs to be dropped or modified, is usually met with a frown of disfavor, by the supersensitive sectarian world. The sectarian sore is grown over with the agreement to disagree, and woe unto the doctor that insists on probing the wound to effect a cure. The effort at probing is usually met with the declaration, "One church is just as good as another, they are all aiming for the same place." Let us try to discover what truth or error is wrapped up in this statement, and what are the religious conditions that inspire such declarations. In the first place, it shows a disposition to apologize for sectarian doctrines rather than to defend them. This is a hopeful sign. All the large denominations in America originated in European countries under the bitter religious controversies and cruel political strife that followed the Dark Ages. It was these stormy and abnormal conditions that gave birth to these sects and largely moulded their peculiar doctrines. One extreme begot another, and while each of these denominations emphasized some neglected religious truth, it emphasized it so strongly as to often twist it into an untruth or out of proper relationship to other truths. The people in free America are not interested in the polemical controversies that resulted from religious and political conditions in the old countries. Thus it has come to pass that scarcely any denomination seriously and persistently urges the ideas that gave it birth, and their creeds have to be revised continually to hold their preachers and church- members. The result is that the great mass of the members of the sectarian churches neither know nor care what the creeds of their churches teach. I say that this is a hopeful sign, but there is also a great danger involved in it. Learning that the doctrines of their own and other denominations are not of saving or vital importance, people are likely to jump to the conclusion that no religious doctrines are of vital importance, and so lose their interest in Christianity. No one can deny that thousands have reached this condition, and are either members of no church or merely nominal, indifferent members. Since all sectarian doctrines are of human origin and of no vital, saving importance, we can endorse the statement that, from a sectarian standpoint, one church is just as good as another.

We will also grant, for the sake of the argument, that from the standpoint of piety, talent, learning and consecration, one church, on an average, is just as good as another. But does this go to the bottom of the subject? The doctor who, through ignorance of medical science, gives your child medicine that cripples it for life or kills it, may be just as good morally and intellectually as other doctors who know their business. His blunder of ignorance may not destroy his hope of heaven; but is that a reason why you would just as soon have him treat your child as another doctor? So sectaries who teach erroneous doctrines may be just as honest, consecrated and learned as those who teach the gospel truth; but does it make no difference to the cause of Christ and the salvation of souls, whether they teach sectarian vagaries that divide and desolate the church, or exalt the Christ and his Word so as to unite all his followers in the conquest of the world? But, you ask, how can good and learned people differ so in their beliefs? We may not understand how it is, but we know it is and ever has been so. Our minds are so constituted that we must see all truths alike, logically, mathematically and in every other way, if we see them at all. The trouble is that our vision is so warped through prejudice and limited ideas and information that we fail to see the simplest truths, and find in the Bible and elsewhere what we bring with us through heredity and environment. The Bible recognizes this truth. Jesus prayed, "Father, forgive them, for they know not what they do" (Luke 23:34). Paul says, "I obtained mercy, because I did it ignorantly in unbelief" (1 Tim. 1:13), and again, "The times of this ignorance God winked at; but now commandeth all men everywhere to repent" (Acts 17:30). It may seem paradoxical, but it is nevertheless true, that the greatest hindrance to the spread of the truth of God has come from pious, consecrated and God-fearing souls who were misled by their hereditary prejudices. The majority of those converted under the preaching of the Apostles, as recorded in the New Testament, were devout saints who needed to be delivered from their hereditary Jewish prejudices and enlisted in the re-alignment of religious forces for the conquest of the world for Christ and his kingdom. The Pentecostians were "devout men," the eunuch was a devout worshiper, Saul of Tarsus was a conscientious man, Cornelius was devout and a philanthropist. A large per cent of the Jews were honest and devout people, but were fighting against Christ because they were blinded by hereditary religious ideas. Peter, even after Pentecost, was subject to these influences, for it took ten years, with special miraculous manifestations, before he could see that Gentiles were creatures to whom the gospel was to be preached as well as to the Jews. While sectarian divisions are largely due to selfish and wicked men, most of them are due to devout Christians who are misled by inherited prejudices or simply drift with the tide.

If these things are true, we should tremble lest we are upholding error and opposing the truth unintentionally through hereditary bias. We should make a prayerful and diligent search for the truth as it is in Christ Jesus. Although we have discovered that none of the sectarian doctrines are of vital importance, let us remember that it is different with "the faith [system of teaching] which was once for all delivered unto the saints" (Jude 3) by the Apostles and for which we are duty bound to "earnestly contend." Since so many devout and learned preachers are teaching so many contradictory doctrines, which cannot all be true, let us not accept their statements unchallenged, but let us test them (I John 4:1-6) by searching the Scriptures daily to see if these things are so (Acts 17:11). After that we are assured that we have found the truth ourselves, let us "be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves: if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will" (2 Tim. 2:24-26). In view of the fact that at least the great majority of the members of denominational churches must be in error, it should be a crowning glory to change one's religious affiliations through an investigation of the truth. The hope of the cause of Christ lies with those who, hearing the voice of God's truth in their conscience, are ready to obey it, even if it results in breaking the dearest human ties and leads to ostracism and persecution. Almost all the promoters of this union movement have themselves found their way out of sectarianism after heart-rending efforts to rid themselves from their hereditary prejudices and errors. They are simply entreating others to do what they themselves have done, for the sake of Christ's cause, and help to establish local churches of Christ after the Apostolic model. That they have fundamentally reoccupied the primitive ground is admitted by all who have fairly investigated the subject. If they are yet in error on any points, they are in a position and ready to correct these as fast as they discover them through a further study of God's Word.

The Church Triumphant.

Christ declares that the evangelization of the world is dependent upon Christian union. Therefore, the ultimate triumph of his church necessitates the triumph of Christian union. We praise God for every movement that looks toward a closer union of Christians; but we are sure that nothing short of the removal of every vestige of denominationalism and the complete restoration of the one body or church of New Testament times will satisfy the demands of God's Word. A number of forces such as the Sunday-school, C.E., Y.M.C.A., Evangelical Alliance and Church Federation are destroying the sectarian spirit and the field is getting ripe unto the harvest for the restoration of the unity of the early church with its converting power. The success of this movement for Christian union on the primitive gospel has been phenomenal. In eighty years its adherents have increased from ten thousand to about one and a third millions. The per cent of gain in membership, from 1890 to 1905, in the six American religious bodies that number a million each was as follows: Christians or disciples of Christ, 94 per cent.; Roman Catholics, 73 per cent.; Lutherans, 51 per cent.; Methodists, 40 per cent.; Baptists, 38 per cent., and Presbyterians, 35 per cent. Barring out the Catholics and Lutherans, who get most of their gain by immigration, the Christians or churches of Christ show more than double the gain of the other three bodies. We glory in this growth only as the glory of Christ is involved in it. It is an earnest of what Christian union will do even through very imperfect instruments. What will the harvest be, when the prayer of Jesus is answered and all his followers are united in one "glorious church, holy and without blemish, not having spot or wrinkle or any such thing" (Eph. 5:27), going forth to the evangelization of the world "fair as the moon, clear as the sun, terrible as an army with banners," "looking forth as the morning" (S. of Sol. 6: 10)! May the prayer of Jesus for the union of his followers be our prayer, and may we do all in our power to bring a speedy answer! Amen.

The following is a splendid statement of the aim of the Restoration movement. I do not know its author:

OUR AIM.

1. The restoration of primitive Christianity and consequent union of all the followers of Christ in one body.

2. To build a church of Christ, without a denominational name, creed or other barrier to Christian unity, whose terms of fellowship shall be as broad as the conditions of salvation and identical with them.

3. To lead sinners to Christ in the clear light of the New Testament teaching and example.

I have summarized the situation as I see it as follows:

ARE THESE THINGS TRUE?

SEARCH THE SCRIPTURES AND SEE. ACTS 17:11.

1. Christ wants all of his followers to be united in one church as they were the first three centuries (John 17:20, 21; 1 Cor. 1:10-13; Eph. 4:1-6; Rom. 15:5-7).

2. Sects and divisions among Christians are wasteful, carnal and sinful and result from exalting human leaders and their opinions above Christ and his opinions revealed through his Apostles (1 Cor. 3:1-4; Rom. 16:17, 18; Gal. 5:20).

3. As soon as we drop human names, creeds and customs and build churches after the divine model, by teaching and practising as the Apostles did, the unity of the primitive church will be restored (Heb. 8:5; 1 Cor. 11:16; Jude 3).

4. Churches on an average are about the same in piety and consecration, but so long as they teach contradictory doctrines they cannot all be right, but may be wrong. Therefore you should examine for yourself and be sure you are guided by God's Word rather than by inherited traditions which perpetuate sects (Mark 7:6-13).

The following guide to salvation, which I take from one of my circulars used in gospel work, has the merit of being taken entirely from the Word of God, except the word "warning" and the few words in parentheses. If it is in harmony with the context, and we sincerely believe it is, then it is an infallible guide, and those who follow it cannot be mistaken.

"These men are the servants of the most high God which show unto us

THE WAY OF SALVATION"

(Acts 16:17).

"WHAT MUST I DO TO BE SAVED?" (Acts 16:30; 2:37; 9:6).

"Believe (unbeliever) on the Lord Jesus Christ and thou shalt be saved" (Acts 16:31). (See also Acts 8: 12, 37; Mark 16:16; Rom. 10:9- 11, 17; John 3:18; 20:31; 1 John 5:1.)

WARNING.—"He that believeth not shall be damned" (Mark 16:16).

"Repent (believers) and be baptized for the remission of sins and ye shall receive the gift of the Holy Ghost" (Acts 2:38). (See also Acts 8:22; 26: 20; Luke 24:47; 2 Cor. 7:9, 10.)

WARNING.—"Except ye repent, ye shall all perish" (Luke 13:5).

"Confess (penitent believer) with thy mouth the Lord Jesus, and thou shalt be saved" (Rom. 10:9, 10). (See also Matt. 10:32; 16:16; 26:63; 1 Tim. 6:13; 1 John 4:15.)

WARNING.—"Whosoever shall deny me, him will I also deny" (Matt. 10:33).

"Be baptized (confessor) and wash away thy sins" (Acts 22:16). (See also Acts 2:38; Mark 16:16; Gal. 3:26, 27; 1 Pet. 3:21.)

WARNING.—"Rejected the counsel of God, being not baptized" (Luke 7:30).

"Walk in newness of life" (those buried with Christ in baptism) (Rom. 6:4).

WARNING.—"Walk not after the flesh," "For to be carnally minded is death" (Rom. 8:1, 6).

"Then they that gladly received his word were baptized; and the same day there were added unto them (joined church) about three thousand souls. And they

CONTINUED STEADFASTLY

in the apostles' doctrine (no human creed) and fellowship (weekly collections, 1 Cor. 16:1, 2), and in breaking of bread (weekly communion, Acts 20:7), and in prayers" (attending prayer-meetings, Acts 2:41, 42).

"The disciples were

CALLED CHRISTIANS" (Acts 11:26).

"For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" (1 Cor. 3:4). "If ye are reproached for the name of Christ, blessed are ye... if a man suffer as a Christian, let him glorify God in this name" (1 Pet. 4:14-16, R.V.).

"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be

NO DIVISIONS

among you; but that ye be perfectly joined together in the same mind and in the same judgment. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ: is Christ divided (I Cor. 12: 12)? Was Paul crucified for you? or were ye baptized in (into) the name of Paul?" (I Cor. i: 10- 13). "Therefore,

GO ON UNTO PERFECTION" (Heb. 6:1).

"Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. According as his divine power hath given unto us all things (in Bible) that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue. Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this giving all diligence,

ADD TO YOUR FAITH

virtue (courage); and to virtue, knowledge; and to knowledge, temperance (self-control); and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness (love of brethren); and to brotherly kindness, charity (love of everybody). For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore, the rather, brethren, give diligence to make your calling and election sure, for if ye do these things, ye shall never fail: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Pet. 2:2-11).

"GOOD WORKS."

"For the grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteous and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Tit. 2: 11-14).

"WORKS OF THE FLESH

are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions (parties), heresies (sects—R. V.), envying, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have told you in the past, that they which do such things shall not inherit the kingdom of God. But

THE FRUIT OF THE SPIRIT

is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, against such there is no law" (Gal. 5:19- 22).

"FINALLY,

brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things" (Phil. 4:8).

"Now

unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Jesus Christ throughout all ages, world without end. Amen" (Eph. 3:20, 21).



CHAPTER IV.

OUR NEGLECTED FIELDS.

NOTE.—This chapter is an address that was delivered at the Centennial Convention of the movement for the restoration of primitive Christianity, held at Pittsburg, Pa., during October, 1909. It is here given because it deals with the same general subject as the rest of the book and shows why and how the reunion of the followers of Christ on the primitive gospel is the greatest issue before the Christian world to-day.

Ask the brotherhood what "Our Neglected Fields" are, and the answer will come in a multitude of voices speaking from diverse viewpoints according to each speaker's knowledge, experience and field of operation. This is natural and proper. If your wife is not the best woman in the world, you are not much of a husband. If your country is not the best country on earth, you are not much of a patriot. Love for everybody and everything in general is a good thing in its way, but the specialized affections are of still greater importance in the world's progress heavenward. But while this babel of appeals in behalf of different places, classes and kinds of work is natural and proper, it does not solve the problem as to what are really our neglected fields and as to the relative amount of work and money we should give to the various calls.

Standing on the banks of the Mississippi, it is impossible to determine the origin of the various color elements in the water; but if we go to the source, it is easy to discover that the red mud comes from the Arkansas, the black mud from the Missouri and the coal dust from the Ohio. So if we wish to discover the principles that will guide us in selecting fields of operation, we must go back to the fountain-head of the New Testament. If we are in the streets of a strange city, all is confusion as to the lay of the land; but if we climb to the hilltop in the rear of the city, we can readily get our bearings. So we must climb to the hilltop with Christ and the Apostles and from there get our bearings in our missionary operations. Let us then turn to the New Testament and see if we can discover where we should go first and the relative importance of the individual and society, the earthly and the heavenly, the temporal and eternal, the material and spiritual, and their relationship to each other.

In looking for the scope of gospel work, we discover that the salvation of the individual and his attainment unto eternal life is the supreme aim in view. From the multitude of Scriptures that teach this we select the following: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life" (John 3:16). "Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved" (Mark 16:15,16). "Who will render to every man according to his works: to them that by patience in well- doing seek for glory and honor and incorruption, eternal life" (Rom. 2:7). The Scriptures are just as clear in placing the spiritual, eternal and heavenly infinitely above the material, temporal and earthly: "We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor. 4:18). "Set your mind on the things which are above, not on the things which are upon the earth" (Col. 3:2). "Took joyfully the spoiling of your possessions, knowing that ye have for yourselves a better possession and an abiding one" (Heb. 10:34). "Lay not up for yourselves treasures upon the earth... but lay up for yourselves treasures in heaven... for where your treasure is, there will your heart be also" (Matt. 6:19-21). "For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory" (Phil. 3:20, 21). At best a very small per cent of Christians can ever hope to attain unto wealth and worldly success; and to present these things as an incentive to godliness is but mockery, for "if we have only hoped in Christ in this life, we are of all men most pitiable" (1 Cor. 15:19). We are constantly tempted to be deceived by the delusion that wealth, health and worldly success necessarily bring happiness, while the opposite is as often true, as these things are not an end in themselves.

While the Scriptures thus clearly teach that the supreme effort of Christianity is to prepare people for a glorious hereafter, good works in this life are demanded and are of vital importance. It is the nature of godliness to seek the well-being of others, in this life and the life to come, and no soul can remain saved without doing all in its power to minister unto others. "Ye tithe mint and anise and cummin and have left undone the weightier matters of the law, justice and mercy and faith: but these ye ought to have done, and not to have left the other undone" (Matt. 23:23). "Created in Christ Jesus for good works, which God afore prepared that we should walk in them" (Eph. 2:10). The promise of eternal life is to them who continue patiently in well-doing (Rom. 2:7). "Every branch in me that beareth not fruit, he taketh it away" (John 15:2). In all his works and words God seeks to reveal his love to men with the purpose of wooing them back to himself, and good works of love have an important place in winning souls to Christ. Thus Jesus did many works of mercy through which he made manifest his and the Father's love for sinners. "Even so let your light shine before men that they may see your good works, and glorify your Father who is in heaven" (Matt. 5:16). "Having your behavior seemly among the Gentiles, that wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God" (I Pet. 2:12). "That even if any obey not the word, they may without the word be gained by the behavior of their wives" (I Pet. 3:1). Emerson says, "What you are speaks so loud, I cannot hear what you say." This is, alas! too true of our Christianity. Unless our love for people is incarnated in the good works of our lives, sinners will lose faith in us and in our religion. This does not mean that the church is to forsake prayer and the Word of God to serve tables, or forsake its spiritual ministries and mainly turn its energies to ministering to the physical, social and intellectual man. Chiefly, the church, through its spiritual ministries, is to inspire its members and others to good works of love in their daily walk and conversation. As the anchor of the buoy or the ballast of the ship holds it upright, so the good works of Christians hold the spiritual salvation aloft to be seen of men, and commend it to a dying world.

Having considered the scope of gospel work as revealed in the New Testament, let us next inquire where we shall go first. As we cannot go everywhere at once, where shall we begin, and where shall we go next? Is this left to chance, or is an order of procedure revealed in the New Testament? We believe that there is, and that it is of the greatest importance that this order should be followed. Christ gave the order of march in Acts 1:8, "Ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth." If we have any doubt as to the interpretation, the Apostles interpret it for us in their work under the guidance of the Holy Spirit. Other things being equal, they went to the nearest territory first. Again, we notice that the Apostles were especially led to the cities, the great centers of population. This enabled them to reach most people in a given time. Beginning at Jerusalem, their missionary journeys were determined by the location of the leading cities. Furthermore, we learn from the teaching and practice of Christ and the Apostles, that they went to the ripest fields first. Christ came to the Jews, the best prepared people on earth, to gather a nucleus for his coming kingdom and to scatter preparatory light for the gospel message. The Apostles commenced their gospel work at Jerusalem on Pentecost because the most devout and enlightened saints on earth were gathered there. For this reason the order was first the Jews and then the Gentiles (Acts 13:46, 47). Paul passed through Amphipolis and Apollonia and came to Thessalonica because a synagogue of the Jews was there (Acts 17:1). The Spirit forbade him to go to Asia and Bithynia and led him by Mysia into Macedonia because there were hearts there ready to receive the message (Acts 16:6-10). Christ commanded Paul to depart from Jerusalem because they would not receive his testimony there (Acts 22:17-21). Open doors were considered as guides by Paul in his missionary operations (I Cor. 16:8; 2 Cor. 2:12, 13; Acts 14:27; Col. 4:3).

Summing up, we find that the Apostles, in their effort to preach the gospel to every creature, were guided by nearness of territory, density of population and ripeness of field. That is, all things considered, they went along the line of least resistance. This is the way of mercy and common sense as well as of Scripture, as it is the quickest way to reach every creature. It enlarges the army of conquest as fast as possible and always meets the enemy at the point of least resistance.

It will help us to understand the matter if we keep in mind that it was not only the purpose of Christ to save individuals here and there, but also to organize a salvation society or church through which to carry the gospel to the ends of the earth, provide a home for the new-born spiritual babes and to extend his reign on earth as far and as fast as possible.

The matter will become still plainer if we consider another principle taught and practised by Christ and the Apostles; viz., the necessity an absolute union of the forces of God under Christ for the accomplishment of his work. Christ said, "Every kingdom divided against itself is brought to desolation: and every city or house divided against itself shall not stand," and he prayed for a perfect union among his followers in order that the world might believe in him (Matt. 12:25; John 17:20, 21). Paul says, "Whereas there is among you jealousy and strife, are ye not carnal? For when one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" (I Cor. 3:3, 4). Again he says, "If ye bite and devour one another, take heed that ye be not consumed one of another" (Gal. 5:15). Divisions inevitably lead to weakness, waste and defeat. A small army united in the authority of a wise commander can defeat the largest army on earth if it be divided through every officer doing as he pleases or as he thinks best. Therefore Christ demanded absolute union in his authority, and the Apostles first of all worked for a union of Jews and Gentiles in one body or working force. If the purpose had only been to save individuals, the Jews might have been saved as Jews, but the object was to enlist the Jews with the Gentiles in God's new army of conquest. This new union under Christ, or re-alignment of religious forces, was so important that the salvation of both Jews and Gentiles was conditioned on their entering it, and, if necessary, all other unions and alliances had to be broken to maintain this. All race and class distinctions must succumb. "There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male nor female; for ye are all one man in Christ Jesus" (Gal. 3:28). Not even family ties were permitted to interfere with this union in the authority of Christ. "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. For I came to set a man at variance with his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law: and a man's foes shall be they of his own household" (Matt. 10:35-37). The subjection of wives to their husbands and of children to their parents is limited "in the Lord" (Col. 3: 18, 20).

Summing up the New Testament principles that are to guide us in our gospel work, we may say that we are to go as a united force along the line of least resistance, making the eternal salvation of the individual our supreme aim.

The Restoration movement became necessary because one of the fundamental principles of the gospel had been violated; viz.: that of Christian union. The success of this movement for Christian union on the primitive gospel has been phenomenal. In eighty years its adherents have increased from ten thousand to one and a third millions. But what are these among so many? The work has but fairly begun, and the field is just beginning to ripen for the larger harvest. Sectarianism is still present in all of its hideousness, but the people are beginning to see the desolation and sinfulness of divisions and are groping in the dark in various efforts at solution. However, a careful investigation will reveal the fact that the great drift towards denominational union is more due to a dying faith in sectarian doctrines than to a growing faith in the doctrines "once for all delivered to the saints." About a year ago it was declared in a large meeting of clergymen that "Protestantism is decaying and will be displaced by some sort of a new Catholicism." The statement was vigorously applauded. This simply means that sectarian Protestantism is decaying. It should be remembered that every large religious body in America, except that represented here to-day, originated in Europe under the shadow of Roman Catholicism and under political, social and religious conditions entirely different from those that now prevail in America. These sectarian systems brought to America have been thawed out by our free American religious atmosphere so that there is not a large sectarian body that would dare to promulgate seriously and persistently the basic principles that gave birth to it in Europe. The consequence is that sects are hastening to revise their creeds so as to get rid of their out-of-date features as gracefully as possible. One of the leading arguments for union with other denominations used at the recent Canadian General Assembly was that "it would give the church an opportunity to revise its creeds, and to remove the barnacles and cobwebs that had gathered around them." The leading speaker declared that "not a single minister present would dare to enforce his own interpretation of the Confession of Faith." The ministers hesitate to enforce these hereditary traditions, and the members neither know nor care what the creeds teach, and, therefore, we hear on every hand, "One church is just as good as another."