Chapter VIII: Part 8

That we have the men now who are making it a constant and prayerful effort to reproduce the gospel and all its fruits; to reproduce the Church and all its blessings to man; to maintain all things as delivered to us by Christ and his apostles, we rejoice to know. That we have another class of men, who have no heart in this, and have even repudiated the idea, we entertain not a doubt. Those determined to reproduce the gospel of Christ and all its fruits, the Church, and all its blessings to man, introduce no innovations; nothing new and foreign to destroy the peace of the children of God, and are the cause of no dissensions and no divisions. Those standing off are not from among them. They will stand with God, with Christ, with the Holy Spirit, with the things of God as set forth in Scripture. We stop not to count the number, whether great or small, nor to consider whether they shall be popular or unpopular, rich or poor. The only question is, are they of God? Does God require that the gospel of his grace, as given by his Son and the apostles, shall be reproduced? Does he require that the church shall be reproduced? We maintain that he requires that the gospel, in all its entirety and completeness, shall be reproduced, and we shall be satisfied with nothing short of it. He requires that the Church, in its entirety and completeness, shall be reproduced. These are matters settled with us. The man whose heart is not in this work, and who aims not at it, is not one with us, nor in sympathy with us.

CHRISTMAS.

We do not believe that the 25th of December is the birthday of our Lord. We have seen abundant reasons for this, and could adduce them, if the importance of the matter required it, though we have not the works at hand now to refer to, as we think, settling the matter.

There is not an intimation of the first Christians making anything of the birthday of our Lord, observing it religiously in any way, or regarding it as a holiday, or a _holy day_ at all. This accounts for the uncertainty about the day. If the first Christians had observed it, or in any particular way celebrated it, as the Jews did the Passover, there never could have been any doubt about the day. Anti-christ is great on _holy days_, specially if, of his own appointment, or if some paganism is mixed in them. This was one source of corruption in the primitive church—the continual tendency to mix up pagan ceremonies and superstitions with the simple, pure and holy religion of our Lord. Worldly and carnal-minded men in the early ages conceived the idea of popularizing the religion of Christ and commending it to the world by mixing pagan ceremonies, customs and superstitions with it; adorning it with philosophy and the pagan ideas of refinement. But all this only corrupted and degraded it.

The Romish apostasy now has some forty _holy days_ in a year, and as many human laws about observing them, while those involved in it gormandize, drink, revel and gamble on the _Lord’s day_, and thus encroach upon the laws of a civilized and enlightened people. Protestants are patronizing them in this, and recognizing their _holy days_, and at the same time making nothing of celebrating the sufferings of our Lord, on the first day of every week, as all history assures us was the practice of the first church! Instead of recognizing the glorious resurrection of our Lord, in the assembling on the first day of the week, they talk of the _Sabbath_, and instead of “the communion of the blood and body of the Lord”—the commemoration of his great sufferings for us, they listen to a pitiful ditty called “a sermon,” and then put on long faces and keep Christmas, Good Friday, Easter, etc., not named in the law of God at all, but derived from paganism. If we had no other objection to sectarianism but this, we would stand clear. People who see nothing in “the first day of the week”—“the Lord’s day”—but _Sabbath_, or _rest_, and see not the importance of celebrating the Lord’s death, commemorating his sufferings, in obedience to some of his last instructions, such as the injunction, “Do this till I come”—“Do this in memory of me”—need to be enlightened before they can be regarded as worshipers in any true sense, under Christ. This is the very life, the heart, the soul, and if it be left out, all is a sham, an empty pretence—nothing. The question is not about Christmas, Good Friday, nor Easter, of Romish and pagan authority, but of “the Lord’s day,” and “the communion of the blood and body of the Lord,” having the supreme and absolute authority of the Great King.

PREACHERS BELONGING TO NO CHURCH.

We think it is quite proper for men who belong to no church to make it known, and then if people want to uphold such anarchy, disorderly men, as preachers of the gospel, they can do so with a clear understanding. If preachers can live out of any church and do the will of God, other people can do the same. This is not all nor the worst of it. These men claim not only that they can live out of any church and do the will of God, but they claim that they can do more good out of any church than in one. This only needs to be run out to its legitimate result to see the absurdity of it. Outside of _any church_ is not only outside of churches of human device, but outside of the church of the living God, the pillar and support of the truth. The Lord has established one church, one body, one kingdom. He gave himself for that church. He built it on the rock. He sanctified and cleansed it with the washing of the water by the word. He made one new man, so making peace, or _one new church_. It is the Lord’s _one flock_ of which he is the one Shepherd; the temple of God, in which God, Christ, and the Holy Spirit dwell; the kingdom which we have received that _can not be moved_. Outside of _any church_ is outside of _this church_. Outside of this church is the world, and inside of it is the kingdom of God—all spiritual blessings in heavenly places in Christ.

A CHOIR.

We find some brethren call a few members of the church who sit together and lead the singing a choir. This is no choir in the popular sense, nor is it at all objectionable, specially if the singing is so conducted that the members generally sing. But this is not the meaning of choir. The choir in a church is composed of artistic performers, who _sing for the church_; sing difficult pieces that the masses can not sing, _for music_ and _musical display_, to attract, entertain and gratify the people—to charm them with _music_. These are _professional singers_, chosen without any regard to their piety, and frequently without any regard to their moral character. They sing to show how they can sing, amuse and entertain.

COURTESY IN FELLOWSHIP.

Any man who is a christian, or is in Christ, can be received into the fellowship of the church. If a man is not a christian, not in Christ, he can not, in any consistency, be received into the church or into the pulpit. We would not give much for any man’s principles, who can set them aside for a little act of _courtesy_, or a little pretence of _liberality_. It is nothing but a sham, an empty pretence and hypocrisy, to receive a man into the pulpit, and recognize him before the people, to whom you would not give the right hand of fellowship.

It is liberality to allow every man the same liberty you enjoy, but a sham, a pretence and hypocrisy to recognize him as a preacher of Jesus, when you do not believe he is in Christ, and would not give him the right hand of fellowship and take him into the church. Nor is it _courtesy_ to receive such a man into the stand as a preacher, but _hypocrisy_. A man who is in Christ is a brother, and, if a preacher of Christ, may be received as such, in good faith. Such an one has a right to all the privileges of the body of Christ, by virtue of being in it. But the man who ignores the law of the King, and recognizes persons who are not in Christ as brethren, christians and preachers, instead of displaying a broad liberality, an extended charity, shows that he has no settled principles—that he disregards principles and law.

Who ever thought a Mason or an Odd Fellow was discourteous for not recognizing a man as a Mason who did not belong to the order? Certainly no man of intelligence. They have their initiation, and without it you are not in the order, and they do not recognize you, charitably or uncharitably.

PRAISE GOD BY SINGING.

We never heard Dr. Knox announce a song to be sung in public, while we were with him in Prince Edward Island, when he did not say, distinctly and very audibly, “We will praise God by singing,” etc. This opens out with the right idea. How grand and sublime to _praise God_ in song! We ought to sing in worship, not for music, or even fine singing, but to _praise God_, to _worship_ the Lord our God as an act of _devotion_ to God. We ought not to enter into it with the heart set on _music_, either instrumental or any other sort, but on God and our gracious and merciful Lord Jesus the Christ. The words ought to be read frequently and a few words of comment on them, calling attention to the _sense_, the praises, thanksgiving and supplications. Then people who know not God will see, as many christians appear to fail to see, the propriety of the word in one of our hymns: “Let those refuse to sing who never knew our God.” It is a contradiction of all common sense of the very meaning of the worship in song, for those who never knew God, or who never even professed to be christians or tried to turn to God, to say nothing of vile characters, to attempt to enter in the worship in song.

We care not how well people sing if they praise God, give thanks and pour out their souls to him. Enter into the song with heart and soul, and sing out with full voices, enraptured with the _theme_ of the song, Him whose praises they sing, the salvation he graciously gives and the immortality he proposes to bestow. The theme of the song is the great matter. To sing with the spirit and the understanding is commanded, and to teach and admonish in singing is also commanded. The main body of the singing now done is not with the spirit nor the understanding, nor is anything _taught_ or any one _admonished_. This is _no worship_. Singing merely to make music is no more worship than performing on a piano or violin.

CHRIST WILL COME.

But that Christ will come—“that same Jesus”—as literally as he was seen go up into heaven from Mount Olivet, we entertain not one doubt. That the dead will be raised and pass the final judgment, after which the wicked will go away into everlasting punishment—into the fire of _gehena_, where the worm dies not and the fire is not quenched, at the same time that the righteous enter into life eternal—we entertain not one doubt. These are clear and awful matters of divine revelation, and the main matters to set forth and enforce on men, and not theories _about_ these great matters. Is it true that a man may “lose his own soul?” that a man may be “cast into hell?” that “both soul and body” may be “destroyed in hell?” that wicked men “shall go away into everlasting punishment?” that they may be “tormented day and night, forever and ever?” Is it true that God “has appointed a day in which he will judge the world in righteousness, by that man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead?” Beyond all question, it is true. In raising Jesus from the dead, God has given assurance to all men that he will judge the world in righteousness. The assurance that God will judge the world in righteousness is the reason for repentance. He commands all men, everywhere, to repent, because he has appointed a day in which he will judge the world in righteousness.

ONE RELIGION.

Is there one true and divine religion in the world? The answer of the people in this country generally is, that there is. Touching this answer we entertain not a doubt. There is in this world one religion from God, and of supreme and absolute authority. It covers the whole ground, and leaves not the least room for any other. All others are departures from it, corruptions of it, or amalgamations with something else. That one religion was given by Christ and his apostles. Christ is the Author of it. He is the Alpha and the Omega—the Beginning and the Ending. “All authority in heaven and on earth is given to him.” His religion, and no other, has the divine, the supreme, and the absolute authority in it. There is not one particle of divine authority in any other. All others are usurpations, existing in antagonism and rebellion, and will be overthrown.

The Papal religion is a compound, or an amalgamation of Judaism, Christianity and Paganism, the latter, by far, preponderating. Its great love for, and attachment to the Latin, is in deference to Paganism. While it contains some truth, and some parts of the religion of Christ, it can not be said, in truth, to be _that religion_. It is another, a departure, an apostasy; beyond recovery, and the divine command to the people of God involved in it, is to “Come out of her, that you be not partaker of her sins, and that you receive not of her plagues.” Rev. xviii. 4. God says, “Her sins” (the sins of Mystery Babylon) “have reached to heaven, and God has remembered her iniquities.” This iniquitous system, as a distinct religion, was not in the world for ages after the true religion was established. We need inform no one a little acquainted with the New Testament, that no such being as the Pope was in the church, nor in the world, in the time of the apostles; nor does he appear in the early history of the church at all. We might as well look into the Bible or early history for an account of Mohammed, or the Mormon prophet, as for the Pope. Neither the Pope nor Mohammed appear at all in history, for hundreds of years after the establishment of the only true religion. Nor was there a Cardinal or an Archbishop, during the same period. These dignitaries were not _developed_ till long after the founding of the New Institution. The entire priesthood of the Papacy, as now found, as also the Nuns and Sisters of Charity, are wanting in all the history, and, we may safely say, in everything written in the early centuries. There is not a trace of them in the Bible, except in prophecy, nor in any writing, for hundreds of years after the apostles. This any man knows who has read and reflected at all.

The idea of the Papacy existing, except in embryo, insidiously coming up, without a Pope, a Cardinal, an Arch-bishop, a Bishop, a Priest, a Nun, or Sister of Charity, for centuries after Christ, is one of the most preposterous things ever imposed on the credulity of mankind. Yet the very mention of these dignitaries is lacking in all the writings of several of the early centuries, either in the Bible or out of it. There is not a trace of them in any writing of the period of which we speak, Jewish, Christian, Infidel or Pagan. There is nothing clearer than that the Papal religion came up too late to have the least claim to be the true religion. The same is true of the Mohammedan religion. The true religion was in the world long centuries before Mohammedanism had an existence. It was born too late to be the true religion.

The true religion was born in Jerusalem. The Papacy was born in Rome. Rome has been its seat—its Eternal City. It did not begin in Jerusalem, but in Rome. Mohammedanism was not born in Jerusalem, but in Mecca. It did not originate with Jesus but with Mohammed. A religion not known till hundreds of years after Christ and his apostles, most unequivocally is not the true religion. We need not trouble the reader with the mention of any religion, born at a later date, in another place, or originating with another person. Such a religion certainly has no claim to be the true one. The true religion originated with Jesus, in Jerusalem, and in the time of Christ and the apostles. Any religion that did not originate with Jesus, in Jerusalem, and in the time of Christ and the apostles, and that does not appear in the accounts found on the pages of the New Testament, nor any writings of the first three centuries, is out of the question. If the very name of any religion, the person with whom it originated, and other important matters connected with it, are not found in the Bible, nor a trace of it in history for hundreds of years after Christ, it is out of the question.

Is there any way to determine what the true religion is? Is it anywhere distinctly set forth, revealed and embodied in writing, so that we can find it separate from everything else? It is distinctly set forth by Christ and his apostles, separate from everything else. They revealed it as complete religion in itself, containing all things necessary to life and godliness—the final the last will of God to man. It is the culmination, the embodiment and consummation of infinite wisdom and goodness in one religion, for all nations of men that dwell on all the face of the earth. Can we find it? Can we tell what it is? Can we practice and enjoy it? We claim that we can find it, practice it and enjoy it. Can we determine what it requires us to believe, what it requires us to do, and what it promises us? If we have to say no to all this, we are in a deplorable condition truly. But we claim that we can find the true religion, determine what it is, practice and enjoy it; that we can determine what it requires us to believe, what it requires us to do, and what it promises us. This being so, there is not an excuse for any man being irreligious, taking up with a wrong religion, thinking that something is the true religion that is not, believing something that it does not require, doing something it does not command, or hoping for something it does not promise.

There is one book in which the religion of Christ is set forth. That one book is the Bible. In that book the one religion, the only true religion, is set forth; set forth correctly by the unerring Spirit of all revelation and all divine wisdom. Not another religion is found in that book, now in force. No man goes to that book to find an account of the Pope, a Cardinal, or an Archbishop of the Papal type. No man of intelligence goes there to find an account of Mohammed, or the Koran. No man of intelligence goes to the Bible to find an account of the Church of England, its origin, rise, or any part of its history. No man goes to the Bible to find an account of Lutheranism, its origin, rise, or any part of its history. There never was a Lutheran before Martin Luther lived, in the sixteenth century. No man goes to the Bible to find an account of the origin of Presbyterianism. There never was a Presbyterian before John Calvin. No man goes to the Bible to find the origin, rise, or any part of the history of Methodism. There never was a Methodist before John Wesley. We do not go to the Bible to find an account of George Fox, Ann Lee, Joe Smith, etc.; nor of Quakerism, Shakerism, or Mormonism. These persons are not Bible characters, and these religions are not Bible religions. They came not into existence till long ages after the last words of the Bible were written. The true religion had been in the world ages before these were born. This ends all controversy about their claims to be the true religion. The true religion was a finality. In its closing words it forbids any addition.

There is not an item in any religion in the world that is right that did not come from the Bible. All parties admit that all that comes from the Bible is right, and all that does not come from the Bible is without authority. Their differences are about what is not in the Bible and not about what is in the Bible. They all believe the Bible, but they do not believe what each other have in their other books that is not in the Bible. It is not the Bible that makes the Baptists, for there is nothing in the Bible about the Baptists, and then the Episcopalians have the Bible and believe it as much as the Baptists do, and it does not make them Baptists. It is not the Bible that makes Episcopalians, for the Presbyterians have the Bible and believe it as much as the Episcopalians do, and it does not make them Episcopalians. It is not the Bible that makes Presbyterians, for there is nothing in the Bible about Presbyterians, and then the Methodists have the Bible and believe it as much as the Presbyterians do, and it does not make them Presbyterians.

The movement about the beginning of this century was not to establish a new church, or a new religion, but to return to the Lord, find the old religion and the old church; receive, believe and practice what the old religion, as set forth in Scripture, requires, and nothing else. No movement can go back of this, nor rise above it, if it does what it claims. What remains for us, is to stand to it, maintain it and carry it out practically and faithfully.

A. CAMPBELL’S SUCCESSORS AND CRITICS.

Some fifteen years ago a few of our more advanced men gradually commenced opening up to our benighted minds, the fact, that A. Campbell was not the great man we had thought he was; that he was not the scholar we had thought; that some of his chief ideas were erroneous, and that we should have much trouble in _undoing_ what he had _done wrong_. We were growing up many young men, and being illiterate and unlearned, we knew not but we had over estimated A. Campbell, and that some mighty men were rising among us, that would throw him in the shade. But we had one comfort all the time, and that was that we were not alone in the opinion that A. Campbell was a man of superior learning and parts. We noticed that he attracted the fire of the great guns of the infidels, the Universalists, the Roman Catholics, the Methodists, the Presbyterians, and sectarians in general. He attracted the attention of the great men of Christendom, distinguished the hills of Bethany, and gave them a name that will extend down to the end of the ages. No man on this continent called forth anything like the same amount of attention he did, for the space of forty years. It was not a mere fortuity that gave him notoriety, but sound learning, correct and abundant information, persistent and determined work, with a fixed and settled purpose, to which he addressed the energies of his life. He was a mighty man in the highest sense, and to this the impression he made on the people of this great country, will testify till the Lord shall come.

We have been amused with two classes of men among us. Those of one class were adjusting themselves for the mantle of A. Campbell to fall on them when he would depart. Had that mantle fallen on one of them, he would have appeared like a boy with his father’s great coat on—it would have fit nowhere. The other class are finding his errors and going beyond him. But it is remarkable, that in almost every instance, these _advanced_ men prove to be wrong themselves. Instead of their discovering some _new truth_, they resurrect some _old error_. We do not think it is advancing very far ahead of A. Campbell to resuscitate the Romish and Restorationist idea of an obscure Scripture. We frequently think of the man’s invention, that claimed that he could grow sheep _without wool_—it is more curious than profitable.

It is not _inventive_ genius we need in the Church, nor _explorers_ to _invent_ something new, or to _make discoveries_; but we need humble and honest men, who know and love the truth, and will press it on the world. We know humble men, of but limited talent and information, who are building up churches, reforming men and women, and bringing them to God. We know also men of considerable learning and talent, who do not turn a bare dozen to the Lord in a year, and who build up no churches nor anything else, but who are starting subtleties, speculations and questions to no profit, but only tend to subvert the hearer. Why can men not be content with the plain truth, the precious truth that makes men wise to salvation, through faith in Christ? It is easily learned, easily preached and readily believed and obeyed to the salvation of the soul. It is for the people, the whole people, and adapted to them. The kind of greatness we need, is that which manifests itself in preaching great truth in plain and easy terms, and bringing it to the comprehension of the people. The command is, and will be till the Lord comes, “Preach the word.”

AUTHORITY OF A SINGLE CONGREGATION.

A single congregation of the Lord in any community can administer and execute the work of the Lord in all its parts. This is true of every congregation. When assembled it is a divinely-authorized body to act in the matters of the kingdom of God. There is no other divinely-authorized body on earth to act in the matters of the kingdom of God. This body is under the old commission from the Lord: “Observe all things whatever _I have commanded you_.”

CLASSIFICATION OF MISSIONARY MEN.

We have been trying to classify our missionary men, so that we can think of them with intelligence. We put them down as follows:

_First._ Men who go ahead and preach, and continue on preaching. These are missionary men in the true sense.

_Second._ Men that contribute liberally of their substance to support those who are devoted to preaching, and see that their money goes to the men that do the work. These are missionary men also in the true sense.

_Third._ Men who _devise plans_, inaugurate missions, and call on other people to give the money, stand ready where the money comes out, or at the missionary box, to catch it, and propose, when they get $10,000, to send _somebody to preach_! These may be great on _devising_, _planning_ and _inaugurating_; but we can not work ourself into the belief that they are _missionary men in the true sense_. We want to see some proposition for _them to go_; and we want to know that they are _going_. This hanging on to rich churches and fine salaries, and proposing to receive the _money of the people_, and send somebody to preach, is not “the Lord’s plan,” nor any other that will stand in the day of judgment.

The people of God can find plenty of good preachers whom they know to be worthy, who are devoted to preaching the gospel, and not ruining or corrupting it, to whom they can apply all they can give, and not have a dollar consumed by secretary, or any “middle man,” but all will go to the laborer who is worthy of his hire—to the man that does the work. The means thus given will do four times as much work as if sent through so many hands, and all go as intended by the donor. The work is not a _local work_, and needs no concentration of funds, but is at the door of every man, and the way is open for every man that has it in him to do anything, to do according to the ability that the Lord gives.

INFLUENCE OF THE DANCE.

One dancing-master in a community, with some concessions of a preacher who has an easy conscience on the follies of the age, a little in his favor, with one saw of his bow across the strings of an old fiddle, will inveigle a whole community of wild and thoughtless young people into the dance and hold them there half a night, and not one of them will complain of the _long meeting_. Restraining these influences is not so easy. It requires a combined effort of all the godly. We have done all we could to restrain those terrible demoralizing influences, and a noble band of as true men and women as live have stood by us and encouraged us by extending their patronage and words of comfort. Truly are we thankful to these and to the Lord who has put it into their hearts to do what they have to aid us. We have this consciousness, that to the best of our ability we have done our part. We have tried all the time to exercise the best wisdom we could, and have continually implored the Lord for wisdom and strength to perform the difficult part of the work, in the providence of God committed to our hand.

NO MODIFICATION OF THE DIVINE PLAN.

No modification of principle has ever made any impression on our mind, only the impression that he who proposes it, is ready for _back-sliding_. There are some principles that are self-evidently right. They _can not be modified_. We may depart from them, but can not modify them. The law of God is supreme in its authority. It is absolute. Those of us who have taken it can stand by and maintain it, on the one hand, or depart from it on the other. We can not change it or modify it. There are but two things for men to do, who are not under the law of God. One is to come under the law. The other is to reject it. There are also but two things for those who have come under it. One is to observe it. The other is to abandon it.

We are thankful to be assured that the great body of those who have come under the law of the Great King, are well pleased with him and his law. They regard it as holy, just and good, and regard every man who departs from it _untrue_. The _true_ stand by it, and the _untrue_ depart from it.

But, we have a few claims to put in for the law of King Jesus, and we want the attention of our _liberal_ men to these claims:

We claim for the law of King Jesus that it is most magnanimous and _liberal_. It excels in its _liberality_ all laws ever published. It offers citizenship to all who will come and be naturalized, with full, free and equal rights. It offers to all, the privilege of becoming children in the heavenly family by _adoption_, and makes them all heirs of God and joint heirs with Christ, on the _same terms_. It offers the same pardon and on the same terms to all the world. It offers the same divine designations to all, the same gospel, and the same spirit of life; the same Bible, and the same law for all. The same grace of God has appeared to all men. God is no respecter of persons, but he who fears and works righteousness is accepted with him. It has the same liberal terms of union and communion for all who come to God.

ONE WAY TO GOD.

We will, for the sake of the inexperienced, state the argument. When we set forth _the way_, as laid down in Scripture, we are in the affirmative—must show it to be _the way_, maintain and defend it. When _some other way_ is affirmed, we affirm nothing and have nothing to prove, but simply deny. It is no part of our work to prove that there is no other way. We simply have nothing to prove. Let him who affirms that there is some other way prove it. Call on him for his proof, and in default of any proof he loses the case. He trusts his soul, and tries to induce others to trust their souls, on another way, for which he can bring no proof. This is the “vantage ground.” _The way_ is in the Bible, and can be easily pointed out. _Another way_ is not in it, and can not be pointed out. Let him try it who pleases—it simply _can not be done_. Charitable or uncharitable, narrow or broad, liberal or illiberal, _another way_ can not be pointed out in the book of God.

Let there be no cavil. We are speaking of gospel subjects, and the way set forth for them to come to God.

POPULAR UNION MEETINGS.

Suppose a modern popular revivalist such as Mr. Moody, in one of his great meetings should tell his audience that he would read the great commission of our Lord to his apostles, and proceed to read as follows:

“Go you, therefore, and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatever I have commanded you.”

“Go you into all the world and preach the gospel to every creature. He that believes and is baptized shall be saved; but he that believes not shall be damned?”

Then, suppose he should follow this up with the words of Peter, in reply to the three thousand on Pentecost, when they inquired, “What shall we do?” when he said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit,” or that he should also quote the instructions of Ananias to Saul: “Why do you tarry? Arise, and be baptized, and wash away your sins, calling on the name of the Lord;” what think you would become of the great union meeting and the wonderful co-operation of so many parties? They would disperse almost as rapidly as the Jews did from our Lord when he overthrew the tables of the money changers and drove them out of the temple. They would hear him no more.

These great union meetings, in which many of different parties unite and co-operate, put a part of the word of God—the language of the Spirit of God—on the same level with their partisan peculiarities and opinions, and ignore all together, the human and the divine! They make no difference between the human and divine, in ignoring, but simply ignore the matters in which they do not agree, no matter whether human or divine. We make this difference; _we ignore all that is human_, and _recognize all that is divine_. The true union ground is _the divine_. We are not to unite simply on what we agree about. We may agree in the wrong—the erroneous—the false. The true ground is to ignore everything that did not come from God, and recognize everything that did come from God. The entire revelation from God to man is that on which to unite. All included in that is of supreme authority, and all not included in that is of no authority at all.

Men may join in union meetings, co-operate in them or unite permanently in them, but so long as they are alliances, leagues or confederations, in an understood, settled and persistent ignoring of clear instructions from the Lord in reference to the way of salvation, the approbation of the Lord will not be there. It matters nothing about the number that unite in these meetings, nor the variety of different parties, nor how many conversions may be claimed, the approbation of the Lord is not there so long as his authority is ignored in deference to people that do not receive it.

These meetings, the different parties pushing into them, and the various preachers participating in them, are simply demonstrations of the confused state of the public mind. Neither the preachers nor the people are settled. They are out at sea and ready for anything new, or anything better, but know not where to find it. They have become so bewildered that they can trust in almost anything, except the clear revelation of God. Whatever a man thinks is right, that is right to him, unless he thinks _the law of God is right_. They can not admit that that is right if a man _does think it is right_! But _it is right_, whether they think it is right or not, and will be right for ever and ever.

WHERE IS THE ARMY OF THE LORD?

Where, then, is the army of the Lord? It is not in an aggregated body, some vast assembly headed by great clergymen, making display and show, of imposing ceremonies and vast assemblies. Like the ancient disciples, they are “scattered abroad,” and are going “everywhere preaching the word.” In their humble homes, their neighborhoods, among plain and sincere people, they are sowing the good seed of the kingdom of God, training their children in the way of the Lord, and, by their godly lives, personal influence and pious instructions, spreading the knowledge of God, and building up congregations. These are scattered in all these States, and in all the principal Territories in our countries. Some of them are found in all the British Provinces, except Newfoundland, in America, in England, Ireland and Scotland, in Wales and Australia, as also in Jamaica. If we could enumerate these, we should find a larger army of them than many think. All of these, true to their principles, and at work where the work is in their reach, and most convenient to them, and so far as they, in any respect, promote the work, advance the cause, and build up the kingdom of God, they are co-operating in the same great work of _saving man_, and are “_laborers together_ with God.” Their work is “associated effort” in spreading the knowledge of God, and filling the world with his glory. They are _standing together_ as one man, and “striving for the hope of the gospel.”

FUTURE SUCCESS OF THE LORD’S ARMY.

We believe that the heart of the great body is true as ever, and that the army is stronger than ever, and there never was a greater determination to maintain every word that proceeds out of the mouth of the Lord, than at the present time. A vast army of young men are rising, true as ever lived, determined to maintain their ground, and will maintain it till the last. The pens of many are already employed, and many more are ready for the conflict. Thousands of preachers are in the field fighting the battle, and more are coming, and the ground will be maintained every inch. The Almighty Arm is underneath and will carry the work on.

FEET WASHING.

There is no evidence in Scripture, or in any early writing, of any such practice as _washing feet_, in time of worship, or associated with worship, either public or private, as a religious rite, an ordinance, an act of devotion, or in any other way. There is no intimation that the washing of the saints’ feet alluded to, I. Tim. v. 10, was a religious rite, or an ordinance connected with worship, any more than lodging strangers. It is put down in the list of “good works,” and not religious rites or devotions.

In like manner, the feet washing mentioned, John xiii. 1-10, was not in time of worship, nor at the time of the Passover, but “before the feast of the Passover,” and after supper, or “supper being ended,” he “rose from supper and laid aside his garments, and took a towel, and girded himself.” This was not in _public_ at all, but in the _private circle_. It was not in a meeting, nor in time of worship at all, but after a common meal. The washing of feet was not a new thing with them, nor were any surprised at _feet washing_, for it was common, and a _necessity_. That which was new about it, was for the Lord and Master to wash the servants’ feet. Had the order been for the servant to wash the Master’s feet, there would have been nothing new to them in it. But they were abashed at the idea of their Lord and Master washing their feet. With this view, Peter said, “Lord, dost thou wash my feet?” The Lord responded, “What I do you know not now; but you shall know hereafter.” Peter persisted, not against _feet washing_, but against _the Lord_ washing _his feet_. “Thou shalt never wash my feet.”

If washing the saints’ feet had been a religious rite connected with the communion, how could Paul have omitted it, when giving that which he received of the Lord? See I. Cor. xi. 20-34. He says, “I received of the Lord that which I delivered to you.” He then proceeds to tell us what it was. See I. Cor. xi. 23-25. This was instituted on “the same night in which the Lord was betrayed.” The occasion of the feet washing (John xiii. 1-10) was not on “the same night in which the Lord was betrayed,” but “before the feast of the Passover.” The feast of the Passover was over before the communion was instituted. We think the following is true in regard to the matter: That the feet washing was _before_ the Passover, and the institution of the communion was _after it_; that two days intervened, and that the two things done were also at _two places_, the one at _one place_ and the other at _another_. The washing of feet did not occur at the same time nor in the same place of the institution of the communion, nor is there the least evidence that it ever was practiced in connection with the communion in the primitive church, nor is there the least authority for it.

We have never witnessed anything of the kind, but we have been informed repeatedly that where they practice this ceremony now, they only wash _one foot_ of each person. We would like to know where they get this. It is not in John xiii. 1-10.

SUCCESS TO GOOD MEN.

We desire to see every man succeed who is for the “right way of the Lord,” and hope the Lord and his people will hold up the hands of every such man. We know the Lord will hold up the hands of every such man; never leave him nor forsake him; but will grant him grace and glory, and withhold from him no good thing; and we know, too, his people, when they have time to reflect and the means of knowing before them, will stand by the good and true, the sincere and faithful. They will let religious adventurers pass, and turn their backs on them. They want no charlatans under the garb of religious teachers. Be good and true, faithful and honest, sincere and sound, in the true sense, and there is no danger of the people getting to think you are _unsound_.

OUR PLEA.

Our straightforward and direct appeal to the people to turn their backs on all that is human and accept all that is divine; on all that is of earth, and receive all that is from heaven; to open the Scriptures and receive all that came from the Lord, as set forth in his own revelation; receive the religion of Christ itself, as he has laid it before the world, in his own word, and nothing else, is so manifestly correct, indisputably safe and right, that it can not fail to strike the mind favorably. It is simply a plea to turn away from all human religions, and except the only divine religion. This is the sum and substance of the whole matter. We have thrown overboard all that is human, and simply maintain what is divine. If the Bible can be maintained over all human books; if the religion of Christ can be maintained over all human religions; if the doctrine of the Lord, and the commandments of God, can be maintained over the doctrines and commandments of men; if “the right way of the Lord,” can be maintained over the wrong ways of men, then the plea we have been making can be maintained.

But we should not expect to revolutionize the public mind at once. Such a thing is impossible in the nature of things, and is not desirable. We could not maintain the position if gained in that way. We desire a healthy and a reliable state of things. Sudden revolutions always leave things in an unsettled state. A gradual change is transcendently better. It is, then, not of impulse, sensation or emotion, but of faith. When the testimony comes to the mind gradually, and the faith becomes stronger and stronger, it finally rises to “the full assurance of faith;” a settled conviction, and the soul is established. But the leaven is working in the meal, much faster than many are aware of, and the mind of the people is changing, and the way is opening more and more. We have never seen a reason for a doubt about the righteousness of the cause, and the possibility of maintaining it, since the day we entered it. We are now as firm in the conviction that it is the only true ground, and the only ground that can be maintained, and the only ground on which all the true Israel of God can unite and stand, as we are that the Bible is a divine book. In all this the past year has furnished additional assurances.

NO CAMPBELLITES.

There is no such thing in this country as Campbellism, nor is there any such body of people as Campbellites. There is a people in this country that have gone back to our Lord to learn what he gave to the apostles and authorized them to preach, and to the apostles and learned what they preached to the world, and what they taught the church; who receive what the apostles preached and taught, and believe it in full; no more, no less. In this they claim to receive the religion of Christ itself, as he and his authorized ambassadors set it forth. They receive and believe it on the authority of its divine founder, the Lord, from heaven, and enforce it on all who hear them, as the only complete, perfect and divine system in the world; the only true religion; the religion of Christ itself. They claim to be Christians, followers of Christ, children of God. The body to which they belong is simply the body of Christ, the kingdom of God, the church. Christ is their head; their infallibility. They believe on him. They obey him. They hope for all he has promised, and fear all he has threatened. To be in him is to be in his body, in the kingdom, in the church, to be a Christian, a follower of Christ. They receive him and all he has said, but reject all that did not come from him. This is no Campbellism, nor Methodism; but the religion of Christ itself. That is what we are for, and we are for it because it is from God, and has the authority of God in it.

CONVERTING THE CITIES.

They must be brought to know that they must be revolutionized, created anew, conformed to Christ, and then taught to worship according to the Scriptures. The work is not to be done by wholesale, nor by the device of man. Nor need we think we can take the great cities by getting a few rich or popular men. We must preach the gospel to _the people_, the _whole people_, and turn _them_. The gospel invariably commences with the humbler classes, and works up through them till it reaches all grades. It did not commence by converting emperors, kings, or governors; nor did it reach these for a long time. It did not commence by converting rich men, but mainly with the poor; but in time reached the rich. It did not commence with converting priests, but after a time we read that a great number of priests became obedient to the faith.

In the main, this has been the case in our time. We commenced with the humbler people in the cities and have reached through to every class. We gained the attention of vast numbers of people in the country, and turned them to the Lord, when they were poor. They have been prospered, and gained wealth; gone to the cities, and thus augmented the churches there; but, in many instances, they are not the good people they were, nor loving and maintaining the truth as they once did.

A HAPPY MEETING.

At Lower Blue Lick, in Robertson County, Kentucky, in the month of September, 1875, Elder Franklin met his beloved father in the gospel and veteran in the cause of reformation, Eld. Samuel Rogers. He thus describes the happy meeting, and expresses his high regard for a true man of God:

One morning when we were in the stand, waiting a few minutes for the audience to assemble and become composed, we saw once more the venerable form of Samuel Rogers, making his way up the aisle. We could scarcely restrain our emotions when we saw the old saint, bringing before our mind in visible form what has been our lifetime idea of one of the old prophets. We met him in the aisle, when he spoke out with the tears tracing down his noble face: “Bro. Ben, I am in the land of the _dead_ and _dying_, but shall soon be in the land of the _living_.” We could give utterance to no words. Peter said, in the mountain of transfiguration: “It is good for us to be here.” So it was to us on this occasion. More than forty years had elapsed since we first saw him, and he appeared to us _old_ then. He is now in his eighty-sixth year. He sees to read without glasses by holding the print close to his eyes, and hears better than when we saw him last. He converses with readiness and ease, and his voice is remarkably good. His plain and striking comparisons are as ready as ever. He styles a dry and prosing exhortation, after a good sermon, “snow in August.” He tells a preacher, trying to be learned and profound in his preaching, that he “puts the fodder too _high up_ in the rack—the sheep can’t reach it.” The main trouble is that there is no “fodder” there. He says: “We used to have _men_ and _women_, but now we have _ladies_ and _gentlemen_.” He says he still _eats his dinner_ and _supper_ and lets the rest of them _dine_ and _take tea_.